34. Prejudice contributes to cement in us the opinions of those who have been charged with our instruction. We believe them much more experienced than ourselves; we suppose they are fully convinced of the things which they teach us; we have the greatest confidence in them; by the care they have taken of us in infancy, we judge them incapable of wishing to deceive us. These are the motives that make us adopt a thousand errors, without other foundation than the hazardous authority of those by whom we have been brought up. The prohibition likewise of reasoning upon what they teach us, by no means lessens our confidence; but often contributes to increase our respect for their opinions. 35. Divines act very wisely in teaching men their religious principles before they are capable of distinguishing truth from falsehood, or their left hand from their right. It would be as difficult to instill into the mind of a man, forty years old, the extravagant notions that are given us of the divinity, as to eradicate them from the mind of him who had imbibed them from infancy. 36. It is observed, that the wonders of nature are sufficient to lead us to the existence of a God, and fully to convince us of this important truth. But how many are there in the world who have the time, capacity, or disposition, necessary to contemplate Nature and meditate her progress? Men, for the most part, pay no regard to it. The peasant is not struck with the beauty of the sun, which he sees every day. The sailor is not surprised at the regular motion of the ocean; he will never draw from it theological conclusions. The phenomena of nature prove the existence of a God only to some prejudiced men, who have been early taught to behold the finger of God in every thing whose mechanism could embarrass them. In the wonders of nature, the unprejudiced philosopher sees nothing but the power of nature, the permanent and various laws, the necessary effects of different combinations of matter infinitely diversified. 37. Is there any thing more surprising than the logic of these divines, who, instead of confessing their ignorance of natural causes, seek beyond nature, in imaginary regions, a cause much more unknown than that nature, of which they can form at least some idea? To say, that God is the author of the phenomena of nature, is it not to attribute them to an occult cause? What is God? What is a spirit? They are causes of which we have no idea. O wise divines! Study nature and her laws; and since you can there discover the action of natural causes, go not to those that are supernatural, which, far from enlightening, will only darken your ideas, and make it utterly impossible that you should understand yourselves. 38.