10. Of Natural Sense and Reason.
THose Authors which confess, That vulgar Reason is no better then a more refined Imagination, and that both Reason, Fancy and the Senses, are influenced by the bodies temperament, and like the Index of a Clock, are moved by the inward springs and wheels of the corporeal Machine, seem, in my opinion, to confirm, that natu∣ral sense and reason is corporeal, although they do it in an obscure way, and with intricate arguments. But truly, do what they can, yet they must prove reason by reason; for irrational discourse cannot make proofs and arguments to evince the truth of Nature: But first it must be proved, what Sense and Reason is, whe∣ther Divine or Natural, Corporeal or Immaterial. Those that believe natural sense and reason to be imma∣terial, are in my opinion in a great error, because Na∣ture is purely corporeal, as I have declared before; And those which affirm, that our understanding, will and reason are in some manner like to God's, shall never gain my assent; for if there be so great a difference be∣tween God's Understanding, Will and Decree, and between Natures, as no comparison at all can be made betwixt them, much more is there between a part of Nature, viz. Man, and the Omnipotent and In∣comprehensible God; for there is an Infinite difference between Divine Attributes and Natural Properties; Page 36 wherefore to similize our Reason, Will, Understand∣ing, Faculties, Pasions, and Figures, &c. to God, is too high a presumption, and in some manner a blas∣phemy. Nevertheless, although our natural reason and faculties are not like to divine attributes, yet our natural rational perceptions are not always delusions; and therefore it is certain, that Natures knowing parts, both sensitive and rational, do believe a God, that is some Being above Nature: But many Writers en∣deavour rather to make divisions in Religion, then promote the honour and worship of God by a mutual and united agreement, which I confess, is an irregu∣larity and imperfection in some parts of Nature, and argues, that Nature is not so perfect but she has some faults and infirmities, otherwise she would be a God, which she is not.