Reason in a creature is a faculty of widening the rules and purposes of the use of all its powers far beyond natural instinct; it acknowledges no limits to its projects. Reason itself does not work instinctively, but requires trial, practice, and instruction in order gradually to progress from one level of insight to another.
Christianity possesses the great advantage over Judaism of being represented as coming from the mouth of the first Teacher not as a statutory but as a moral religion, and as thus entering into the closest relation with reason so that, through reason, it was able of itself, without historical learning, to be spread at all times and among all peoples with the greatest trustworthiness.
We assume a common sense as the necessary condition of the universal communicability of our knowledge, which is presupposed in every logic and every principle of knowledge that is not one of skepticism.
But where only a free play of our presentational powers is to be sustained, as in the case of pleasure gardens, room decoration, all sorts of useful utensils, and so on, any regularity that has an air of constraint is [to be] avoided as much as possible. That is why the English taste in gardens, or the baroque taste in furniture, carries the imagination's freedom very far, even to the verge of the grotesque, because it is precisely this divorce from any constraint of a rule that the case is posited where taste can show its greatest perfection in designs made by the imagination.
The infinitude of creation is great enough to make a world, or a Milky Way of worlds, look in comparison with it what a flower or an insect does in comparison with the Earth.