state, as sensibility, thought, the periodical motion of the blood, &c. were to the living man: his essence having changed, his mode of action can no longer be the same. To that regulated motion, to that necessary action, which conspired to the production of life, succeeds that determinate motion, that series of action which concurs to produce the dissolution of the dead carcass; the dispersion of its parts; the formation of new combinations, from which result new beings; and which, as we have before seen, is the immutable order of active Nature.
How then can it be too often repeated, that relatively to the great whole, all the motion of beings, all their modes of action, can never be but in order, that is to say, are always conformable to Nature; that in all the stages through which beings are obliged to pass, they invariably act after a mode necessarily subordinate to the universal whole? To say more, each individual being always acts in order; all its actions, the whole system of its motion, are the necessary consequence of its peculiar mode of existence; whether that be momentary or durable. Order, in political society, is the effect of a necessary series of ideas, of wills, of actions, in those who compose it; whose movements are regulated in a manner, either calculated to maintain its indivisibility, or to hasten its dissolution. Man constituted, or modified, in the manner we term virtuous, acts necessarily in that mode, from whence results the welfare of his associates: the man we stile wicked, acts necessarily in that mode, from whence springs the misery of his fellows: his Nature, being essentially different, he must necessarily act after a different mode: his individual order is at variance, but his relative order is
