world, and make one entire nature; and as there are four
sorts of bodies, the continuance of nature is caused by their
reciprocal changes; for the water arises from the earth, the air from
the water, and the fire from the air; and, reversing this order, the
air arises from fire, the water from the air, and from the water the
earth, the lowest of the four elements, of which all beings are formed.
Thus by their continual motions backward and forward, upward and
downward, the conjunction of the several parts of the universe is
preserved; a union which, in the beauty we now behold it, must be
eternal, or at least of a very long duration, and almost for an
infinite space of time; and, whichever it is, the universe must of
consequence be governed by nature. For what art of navigating fleets,
or of marshalling an army, and--to instance the produce of nature--what
vine, what tree, what animated form and conformation of their members,
give us so great an indication of skill as appears in the universe?
Therefore we must either deny that there is the least trace of an
intelligent nature, or acknowledge that the world is governed by it.
But since the universe contains all particular beings, as well as their
seeds, can we say that it is not itself governed by nature? That would
be the same as saying that the teeth and the beard of man are the work
of nature, but that the man himself is not. Thus the effect would be
understood to be greater than the cause.

XXXIV. Now, the universe sows, as I may say, plants, produces, raises,
nourishes, and preserves what nature administers, as members and parts
of itself. If nature, therefore, governs them, she must also govern the
universe. And, lastly, in nature's administration there is nothing
faulty. She produced the best possible effect out of those elements
which existed. Let any one show how it could have been better. But that
can never be; and whoever attempts to mend it will either make it
worse, or aim at impossibilities.

But if all the parts of the universe are so constituted that nothing
could be better for use or beauty, let us consider whether this is the
effect of chance, or whether, in such a state they could possibly
cohere, but by the direction of wisdom and divine providence. Nature,
therefore, cannot be void of reason, if art can bring nothing to
perfection without it, and if the works of nature exceed those of art.
How is it consistent with common-sense that when you view a