fits him, and society amidst innumerable irregularities and disorders still subsists; and perhaps we may say that the history of the past and our present knowledge give us a reasonable hope that its disorders will diminish, and that order, its governing principle, may be more firmly established. As order then, a fixed order, we may say, subject to deviations real or apparent, must be admitted to exist in the whole nature of things, that which we call disorder or evil, as it seems to us, does not in any way alter the fact of the general constitution of things having a nature or fixed order. Nobody will conclude from the existence of disorder that order is not the rule, for the existence of order both physical and moral is proved by daily experience and all past experience. We cannot conceive how the order of the universe is maintained: we cannot even conceive how our own life from day to day is continued, nor how we perform the simplest movements of the body, nor how we grow and think and act, though we know many of the conditions which are necessary for all these functions. Knowing nothing then of the unseen power which acts in ourselves except by what is done, we know nothing of the power which acts through what we call all time and all space; but seeing that there is a nature or fixed order in all things known to us, it is conformable to the nature of our minds to believe that this universal Nature has a cause which operates continually, and that we are totally unable to speculate on the reason of any of those disorders or evils which we perceive. This I believe is the answer which may be collected from all that Antoninus has said.[A]
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