The Sun.
London, England, 1822-01-09 00:00:00

prehend that the universe-and its imau:rtsiiv, that
nature and.its wonders, are effects prodliced only
by, an accidental cause. What the Infidel terms
reason is .an •ignis falaus, .generated ,from the
stagnani pool of, human passions, whose faint
light *must lead the ignorant or unwaryjilr from
the paths of 'truth. SOund reason, on the con-
trary, is an emanation of the Divine essence,
that elevates man far above the gross materials
of which his 'frame is composed, and points out
to him the immortal source of his existence. Can
huMan reason,:and its wonderful iroiversyte, in-
-1 deed, 'an effect without a cause? 0 AO': Man,
whose mind 'is endowed with such singular sa-
gacity and 'penetration ; who can scat 'to such
an elevation ; who is capable of discovering such.
sublime truths, cannot owe his existence to a mere
fortuitous assemblage of 'elementary particles!--1
Truly indeed doe;I4ONTESQUIEU obser‘4., that
" those who advaiice that all the effects we per-
ceive in the world were prodtued
.by" blind
fatality; have advanced a very absurd doctrine :
for what can possibly be more absur& than tho
idea Of intelligent beings formed by a blind fata-
lity ? Whenever I diseover an effect, reason alone
points out the necessity of• a cause: and it con-
vinces me equally' that the cause must be adequate
to the effect produced. Hence does it discover
in nature numerous proofs of the existence of its.
Maker; and from this existence reason, no less
naturally, deduces the tribute of homage and of
respect 'due' from the creature-to the creator, and
the consequent necessity,of religion. At the same
time, aware that 'the nature and attributes of this
Being are infinite, and therefore far above the

comprehension of a finite creature, it-perceites
the inconceivable rashness, and indeed impiety,
of limiting the operations of infinite power, by
refusing to believe what it cannot comprehend.—
Incomprehensibility is a necessary attribute of
God, when considered in respect to man: It is
an attribute 'Which must, therefore, be•consider-
ed as appertaining to him by all men who admit
his existence. If his nature be placed thus far
above our powers of comprehension, the opera-
tions of his providence must be no lessinCompre-
!tensible. This being the case, whenever man
ventures to blaine.such operations, he must evi-
dently blame -what he does not understand, and
his decisions must therefore be repugnant even
to common sense. Such a method 'employed
in the common concerns of life, Weald justly
'be considered as originating in folly. firregara
to divine maters, is it not then equally *absurd,
though incomparably more reprehensible ? How
many errors should we not avoid, were we to
bear in mind the limited powers of reason, and
the immensity of the works of God ! Could. 4e

embrace them at one glance, then, indeed, should
we be capable of appreciating their infinite per-
fection. Could we take a comprehensive view of
the vast chain of causes and effects, brwhicii
the universe is preserved, then might we. be ably
to forth an adequate idea of the infinite-beauty
and harmony of the stupendous fahric. As

it is, we are limited' to seize some finks, and
to catch a glimpse of a few others ; and be-
cause we occasionally diSeover'a clia!An between
them, instead of attributiug the apparent: defect
to the._ imperfection of our own minds,' sitell we
venture to arraign infinite wisdom at tt►e kr of •
human reason, and make our ignoranee the foun-
dation of our judgment ! Yet such is' the coo-
duct of the Atheist ; of the professed hO'i priest
of reason, or rather of ignorance, 'of -ab'snrdity,
and of pride. Beason indeed condemns his doc-
trine, and deprecates its pernicious effecis upon
society. In the wonders and harmony of the uni-
verse, it perceives the power and wisdoin of its
author; whilst any apparent disorder that may
prevail, convinces it only of its own deficiency of
comprehension. Aware' of its liability to fail
into error, it is ever suspicious of its own percep-
tions ; and while it examines whatever comes
within its reach, it humbles its pride at the shrine
of faith. Such is, indeed, the importance of
truth, and so prone is our mind to error', that we
.should ever cautiously and closely exaMine an
opinion, before we adopt it as our own. do Reli-
gion," observes PLUTARCH, "is placed between
two rocks, which are 'equally dangerous 'to man
and injurious to the Deity ; I mean superstition
and impiety : the one, from affectation of free-
thinking, believes nothing; the other, from blind
weakness, believes all things." This sentiment
of the Boeotian philosopher is eminentlj, correct.
A. well regulated mind, a man truly rational,
will avoid both the one and the other of these
extremes. When we are well assured how far.
reason can safely lead us,, we are justified in
taking it as our only guide ; but whenever its
province or capacity terminates, then inpst we
avow our ignorance and incompetency;sand sub-
mit to the dictates oft-faith, which then steps in to
our assistance.
Paddington.