discoveries we find still more beauty and more uniformity of contrivance whereas if we survey the most curious piece of humane ingenuity by that glass it will discover to us numerous flaws deformities and imperfections in our most elegant mechanicks Hence I gather That the study of God's works shewing us more of the riches of nature opens there by a fairer prospect of those treasures of wisdom that are lodged within it and so furnisheth us with deeper sences and more arguments and clearer convictions of the existence of an infinitely intelligent being that contrived it in so harmonious and astonishing an order So that if any are so brutish as not to acknowledge him upon the view of the meer external frame of the Universe they must yet fall down before the evidence when Philosophy hath opened the cabinet and led them into the Jewel-house and shewn them the splendid and artful variety that is there Thus though the obvious Firmament and the motions of the Sun and Stars the ordinary vicissitudes of seasons and productions of things the visible beauty of the great world and the appearing variety and fitness of those parts that make up the little one our selves could scarce secure Galen â—…rom the danger of being an Aâ—…st Yet when he pryed further by â—…mical enquiries and saâ—… the wonderful diversity apâ—…ness and order of the minutest strings pipes and passages that are in the inward fabrick He could not abâ—…ain from the devoutness of an anthem of acknowledgment And that the real knowledge of nature leads us by the hand to the consâ—… of its Author is taught us by the Holy Pen-man who saith that the visillâ—… things of the Creation declare him The plebeian and obvious world no doubt doth but the Philosophical much more So that whosoever saith that inquiry into nature and Gods works leads to any degree of Atheism gives great ground of suspicion that himself is an Atheist or that he is that other thing that the Royal Psalmist calls him that saith in his heart there is no God For either he acknowledgeth the art and exactness of the works of nature or he doth not if not he disparageth the divine Architect and disables the chief argument of his existence If he doth and yet assirms that the knowledge of it leads to Atheism he saith he knows not what and in â—…ct this That the sight of the order and method of a regular and beautiful contrivance tends to perswade that chance and fortune was the Author SECT II. BUt I remember I have discours'd of this elsewhere and what I have said for Philosophy in general from it's tendency to devout acknowledgments is not so true of any as of the experimental and mechanick For the Physiology of the modern peripatetick schools creates notions and turns nature into words of second intention but discovers little of its real beauty and harmonious contrivance so that God hath no Glory from it nor men any argument of his wisdom or existence And for the Metaphysical proofs they are for the most part deep and nice subject to evasions and turns of wit and not so generally perswasive as those drawn from the plain and sensible Topicks which the experimental Philosophy inlargeth and illustrates This then gives the grand and most convictive assurance of the being of God and acquaintance with this kind of learning furnishetâ—… us with the best weapons todefend it For the modern Atheists are pretenders to the mechanick principles and their pretensions cannot be shamed or defeated by any so well as by those who throughly understand them These indeed perceive sometimes that there is only nature in some things that are taken to be supernatural and miraculous and the shallow naturalist sees no further and therefore rests in nature But the deep Philosopher shews the vanity and unreasonableness of taking up so short and discovers infinite wisdom at the end of the chain of causes I say if we know no further then occult Qualities Elements Heavenly Influences and Forms we shall never be able to disprove a Mechanick Atheist but the more we understand of the Laws of matter and motion the more shall we discern the necessity of a wise mind to order the blind and insensible matter and to direct the original motions without the conduct of which the universe could have been nothing but a mighty Chaos and misâ—…n mass of everlasting confusions and disorders This of the FIRST viz. That the knowledge of nature serves Religion against Atheism and that it doth also CHAP. III. Philosophy Helps Religion against Sadducism in both its branches viz. As it denies the existence of spirits and immortality of humane souls None so well able to disprove the Sadduce as those that understand the Philosophy of Matter and motion The Hypothesis of substantial Forms prejudicial to the Doctrine of the Immortality of the soul. SECT I. II. AGainst Sadducism 'T is well known that the Sadduces denyed the existence of Spirits and Immortality of souls And the Heresie is sadly receiv'd in our days What a Spirit is and whether there be Spirits or not are questions that appertain to the disquisition of Philosophy The Holy Scripture that condescends to the plain capacities of men useth the word spirit commonly for the more subtile and invisible bodies and 't wil be difficult from thence to fetch a demonstrative proof of Spirits in the strict notion That there are Angels and Souls which are purer then these gross bodies may no doubt be concluded from thence But whether these are only a finer sort of matter or a different kind of beings cannot I think be determin'd by any thing deliver'd in the divine Oracles The Inquiry therefore belongs to Philosophy which from divers operations in our own Souls concludes That there is a sort of beings which are not matter or body viz. being self-motive penetrable and indivisible Attributes directly contrary to those of matter which is impenetrable divisible and void of self-motion By these properties respectively the distinct nature of spirit and body is known and by the same that there are spirits in the strictest sâ—…nce as well as corporal beings Now by stating the nature and proving the existence of spirits a very considerable service is done to Religion For hereby our notion of the adorable Deity is freed from all material grosness in which way those must conceive him that acknowledge nothing but body in the world which certainly is a very great dis-interest to his Glory and suggests very unbecoming thoughts of him And by the due stating of the Notion of a spirit that silly conceit of the Souls Traduction is overâ—…hrown which either ariseth from direct Sadducism or a defect in Philosophy Hereby our Immortality is undermined and dangerously exposed But due Philosophical disquisition will set us â—…ight in the Theory For the former of the mention'd errours the Anthropomorphite doctrines that make God himself a corporeal substance they cannot be disproved but by the use of the
by dividing all substances into body and spirit without the admission of middle natures the Real Philosophy gives demonstrative force to those Arguments for our Immortality that prove our souls are not bodys and so Sadducism is ruined by it These things I have thought fit to advertise not out of design to carp at any particular way of Philosophy but for the security of my discourse And though I have made a little bold with the Peripateticks here yet the great name of Aristotle to which they pretend is not concerned for I am convinc'd that he taught no such doctrine of substantial Forms as his later Sectators and Interpreters have put upon him who indeed have depraved and corrupted his sense almost in the whole body of his Principles and have presented the world with their own fancies instead of the genuine doctrines of that Philosopher But I proceed CHAP. IV. Philosophy assists Religion against Superstition both as it expresseth it self in fond over-value of things in which there is no good and panick fear of those in which there is no hurt It inlargeth the mind and so cures Superstition by bett'ring the intellectual Crasis It removes the causless fears of some extraordinary effects in nature or accident It is an Antidote against the Superstition of vain Prodigies It 's Antipathy to Superstition one cause of the charge of Atheism against it SECT I. III. THE Real Philosophy that inquires into Gods Works assists Religion against Superstition another of its mortal Enemies That I may prove this it must be premised That Superstition consists either in bestowing Religious valuation on things in which there is no good or fearing those in which there is no hurt So that this Folly expresseth it self one while in doting upon opinions as Fundamentals of Faith and Idolizing the little models of fancy for divine institutions And then it runs away afraid of harmless indiâ—…erent appointments and looks pale upon the appearance of any unusual effect of nature It tells ominous stories of every meteor of the night and makes sad interpretations of each unwonted accident All which are the products of ignorance and a narrow mind which defeat the design of Religion that would make us of a free manly and generous spirit and indeed represent Christianity as if it were a fond sneaking weak peevish thing that emasculates mens understandings makes them amorous of toys keeps them under the servility of childish â—…ars so that hereby it is exposed to the distrust of larger minds and to the scorn of Atheists These and many more are the mischiess of Superstition as we have sadly seen Now against this evil Spirit and its Influences the Real experimental Philosophy is one of the beâ—… securities in the world For by a generous and open inquiry in the great Field of nature mens minds are enlarged and taken off from all fond adherences to thâ—…ir private sentiments They are taught by it that certainty is not in many things and that the most valuable knowledge is the practical By which means they will find themselves disposed to more indifferency towards those petty notions in which they were before apt to place a great deal of Religion and so to reckon that that which will signifie lies in the few certain operative principles of the Gospel and a life suitable to such a Faith not in doting upon questions and speculations that engender strife and thus the Modern experimental Philosophy of Gods Works is a remedy against â—…he notional superstition as I may call it which hath been and is so fatal to Religion and the peace of mankind Besides which by making the mind great this knowledge delivers it from fondness on small circumstances and imaginary models and from little scrupulosities about things indifferent which usually disquiet in narrow and contracted minds And I have known divers whom Philosophy and not disputes hath cured of this malady And indeed that remedy is the best and most effectual that alters the Crasis and disposition of the mind For 't is suteableness to that which makes the way to mens judgments and setles them in their perswasions There are few that hold their opinions by Arguments and dry reasonings but by congruâ—…y to the understanding and consequently by relish in the aâ—…ctions so that seldom any thing 〈◊〉 our intellectual diseases throughly but what changes these This I dare affirm that the Free experimental Philosophy will do to purpose by giving the mind another tincture and introducing a sounder habit which by degrees will at last absolutely repel all the little malignities and setle it in a strong and manly temperament that will master and cast out idle dotages and effeminate Fears The Truth is This world is a very Bedlam and he that would cure Madmen must not attempt it by reasoning or indeavour to shew the absurdity of their conceits but such a course must be taken as may restore the mind to a right Crasis and that when 't is essected will reduce and rectisie the extravagances of the distemper'd brain which disputes and oppositions will but inslame and make worse Thus for instance when frantick persons are fond of Feathers and mightily taken with the employment of picking Straws 't would signisie very little to represent to them the vanity of the objects of their delights and when the Melancholido was afraid to sit down for fear of being broken supposing himself made of Glass it had been to little purpose to have declared to him the ridiculousness of his fears the disposition of the head was to be alter'd before the particular phrensie could be cured 'T is too evident how just this is in the application to the present Age Superstitions fondness and fears are a real degree of madness And though I cannot say that Philosophy must be the only Catholick way of cure for of this the far greatest part of men is absolutely incapable yet this I do that 't is a remedy for those that are strong enough to take it And the rest must be helped by that which changeth the genius which cannot ordinarily be done by any thing that opposeth the particular fancy SECT II. HOwever I must say that the sort of Superstition which is yet behind in my account and consists in the causless fear of some extraordinaries in accident or nature is directly cured by that Philosophy which gives fair likely-hoods of their causes and clearly shews that there is nothing in them supernatural the light of the day drives away the Mormo's and vain images that fancy forms in obscure shades and darkness Thus particularly the modern doctrine of Comets which have been always great bugs to the guilty and timorous world hath rescued Philosophers from the trouble of dreadful presages and the mischievous consequences that arise from those superstitious abodings For whatever the casual coincidencies may be between those Phaenomena and the direful events that are sometimes observed closely to attend them which as my Lord Bacon truly notes
principles of Philosophy since let us bring what Arguments we can from the Scriptures which speak of the Perfection Infinity Immensity Wisdom and other Attributes of God all these no doubt will be granted but the Quaery will be whether all may not belong to a material Being a question which Philosophy resolves and there is no other way to search deep into this matter but by it's aids So likewise as to the Traduction of the Soul The Arguments from Scripture against it are very general yea many expâ—…ions there 〈◊〉 at â—…irst â—…ght to look that way And therefore this other help Philosophy must be used here also and by the distinct representation which it gives of the nature of spirit and matter and of the operations that appertain to each this errour is effectually confuted which it cannot be by any other course of procedure This Philosophy befriends us against Sadducism in the first branch of it as it explodes the being of Spirits SECT II. THE other is the denyal of the Immortality of our Souls The establishment of this likewise the Students of Philosophy and Gods Works in all Ages have attempted and they have prov'd it by the Philosophical considerations of the nature of sense the quickness of imagination the spirituality of the understanding the fredom of the will from these they infer that the Soul is immaterial and from thence that it is immortal which Arguments are some of the most demonstrative and cogent that thâ—… meer reasons of men can use but cannot be manag'd nor understood but by those that are instructed in Philosophy and Nature I confess there are other demonstrations of our Immortality for the plain understandings that cannot reach those heights The Scripture gives clear evidence and that of the resurrection of the holy Jesus is palpable But yet the Philosophical proofs are of great use and serve for the conviction of the Infidel with whom the other inducements are nothing and the deeper knowledge of things is necessary to defend this great Article of Religion against these since they alledge a sort of reason to prove the soul to be mortal that cannot be confuted but by a reason instructed in the Observations of nature For the modern Sadduce pretends that all things we do are performed by meer matter and motion and consâ—…quently that there is no such thing as an immaterial being and therefore that when our bodies are dissolv'd the man is lost and our Souls are nothing which dismal conclusion is true and certain if there be nothing in us but matter and the results of motion and those that converse but little with nature understand little what may be done by these and so cannot be so well assured that the elevations mixtures and combinations of them cannot be at last improv'd so far as to make a sensible reasoning being nor are they well able to disprove one that affirms that they actually are so whereas be that hath much inquired into the works of God and nature gains a clear sight of what matter can perform and gets more and stronger Arguments to convince him that it's modifications and changes cannot amount to perception and sense since in all it's varieties and highest exaltations he â—…inds no specimens of such powers And though I confess that all Mechanick inquirers make not this use of their inquisitions and discoveries yet that is not the fault of the method but of the men and those that have gone to the greatest height in that way have receded furthest from the Sadducean Principles Among such I suppose I may be allowed to reckon the noble Renatus Des-Cartes And his Metaphysicks and notions of Immaterial beings are removed at the greatest distance from all Corporeal affections which I mention not to signiâ—…ie my adherence to those Principles but for an Instance to shew how that deep converse with matter and knowledge of its operations removes the mind far off from the belief of those high effects which some ascribe to Corporeal motions and from all suppositions of the Souls being bodily and material SECT III. THus Philosophy is an excellent Antidote against Sadducism in both the main branches of it But then I must confess also that the Philosophy of the late Peripatetick Writers doth rather contribute assistance to it then overthrow this dangerous Insidelity I mean in what it teacheth concerning substantial Forms which I fear tends to the dis-abling all Philosophical evidence of the Immortality of our Souls For these Peripateticks make their Forms a kind of medium between Body and Spirit Beings that depend upon matter are educed from it and perish when they cease to inform it But yet â—…rm that they are not material in their constitution and Essence Such Forms those Philosophers assign to all bodies and teach that the noblest sort of them are sensitive and perceptive which are the Souls of Brutes If this be so that Beings which are not spirits but corruptible dependants upon matter may be endowed with animadversion and sence what Arguments then have we to shew that they may not have Reason also which is but an improvement and higher degree of simple perception 'T is as hard to be apprehended how any of the reâ—…s of matter should perceive as how they should joyn their perceptions into reasonings and the same Propositions that prove the possibility of one prove both so thâ—…t those who aâ—…rm that beasts also are in a degree reasonable speak very consonantly to those Principles If then such material corruptible Forms as the Peripateticks describe are sufficient for all the actions and perceptions of beasts I know not which way to go about to demonstrate that a more elevated sort of them may not suffice for the reasonings of men To urge the Topicks of proof I mention'd from Notions Compositions Deductions and the like which are alledged to prove our Souls Immaterial I say to plead these will signiâ—…e nothing but this That humane Souls are no portions of matter nor corporeal in their make and formal Essence But how will they evince that they are not educed from it depend not on matter and shall not perish in the ruines of their bodies Certainly all those Arguments that are brought for our Immortality are in this way perfectly disabled For all that we can say will prove but this That the Soul is no body or part of mâ—… but this will amount to no evidence if there are a middle kind of Essences that are not corporeal and yet mortal So that when I say that Philosophy serves Religion against Sadducism I would not be understood to mean the Peripatetick â—…ypotheseis but that Philosophy which is grounded upon acquaintance with real Nature 〈◊〉 â—…y leaving this whole 〈◊〉 〈◊〉 of beings out of it s accounts 〈◊〉 â—…ings for which there is no shadow of ground from Reason or Nature but plentiful evidence of their non-existence from both disappoints the Sadduce of the advantage he hath from this needless and precarious principle And
advantage and promotion of the Affairs of Religion Thus we see that the Real knowledge and search into Gods works puts Philosophers at great distance from that fond Principle of Enthusiasm That Reason is an Enemy to Religion and we may learn from the Discourses cited That it may be happily and proâ—…itably used in the proof of many of the greatest Articles of Faith and that Philosophy doth much assist it in that service And so it doth SECT V. II. IN defending other points of Faith which are purely of Revelation and immediately discoverable no other way For this is a Maxim of Reason that whatever God saith is to be believed though we cannot comprehend the manner of it or tell how the thing should be By this Axiom whoever hath proved the Revelation may desend the Article and 't is an absurdity in Philosophick reasoning to argue against the being of a thing that is well attested from the unconceivableness of the manner how it is According to which principle even the Trinity and Incarnation may be as well defended as the existence of matter and motion and upon the same grounds In these there are many modes which are perfectly unaccountable and full of seeming contradictions which if they should be urged against the existence of these most sensible Beings we could not make our defence by untying those knots but may well do it by recourse to this Maxim That what is an evident object of Sense or clearly proved by Reason ought to be believed though there are many things in the Theory and manner of it unconceivable And by using the same we are safe in all the Mysteries of Faith that are well proved to be so But this I have more fully handled else where and shall only adde now That the Free Experimental Philosophy begets the deepest perswasion of the truth of this modest Proposition by acquainting the Philoâ—…opher every day with innumerable things in the works of God oâ—… which he can give no account though he know by his senses that they are really existing And by this means Reason assisted by Philosophy cuts off all the Cavils and silencâ—…th the Objections of bold Inâ—…idelity which for the most part are raised from the difficulties that are in our conception of the Articles of Religion And thus the Free Philosophy lays a foundation for defence of the greatest sublimities of Faith and common Reason doth the best by shewing the certainty and divine Original of the Testimony that acquaints us with those sacred Mysteries This it doth by aggregating those multitudes of circumstances that shew the Infallible truth of Scripture History and twists such a cord as is as strong as any thing in Geometry or Nature And therefore I cannot chuse but wonder what it is that inclines some men who are otherwise sober enough to let slye so lavishly and indiscreetly against Reason and Philosophy especially in an Age so exceeding prone to Phantastry and Madness and that hath been ruined in all its concerns by Enthusiasm and vain pretences to the Spirit 'T is true the discourses of some who have talk't much of Philosophy and Reason have been bold and sawcy and no doubt of evil tendency to the interest of Religion But true Philosophy and well manag'd Reason vindicate Religion from those impudent abuses and shew that there was Sophistry and imposture in those pretensions So that they are no more to be blamed for the insolencies and riots of those that usurp their name then Religion it self is for the Immoralities of those that cloath themselves in the garments of external Piety and Saintship Thus of the services of Philosophy against ENTHUSIASM I come now to the last Instance CHAP. VI. Philosophy serves Religion against the Humour of Disputing Some of the mischiâ—…fs of that Spirit briefly reciâ—…ed Six ways whereby Philosophy destroies the disputing humour The main things that may be urged in behalf of disputes Answer'd SECT I. V. IT helps Religion against the Humour of Disputing by which I mean that which believes uncertain opinions sirmly assâ—…rts them confidently and clamorously conteâ—…ds against every different appâ—…ehe siâ—…n This is that pestilâ—…nt Spirit that turns Religion into air of notion and makes it intricate and uncertain subject to eternal quarrels and obnoxious to Scepticism and Infidelity That which supplants charity modesty peace and Meekness and substitutes in their room Rage Insolence Pride Bitter Zeal Clamours and Divisions and all the opposites of the Spirit of Christ and the Gospel So that it depraves Religion and makes it 's sacred name an instrument to promote the projects of the Kingdom of darkness by cankring men one against another and inflaming their Spirits and crumbling them into Sects and disturbing Societies and so it hinders the Progress of the Gospel and lays it open to the scorns of unbelievers it turns men from the desire of practising to the itch of talking and abuses them into this dangerous belief that Godliness consists more in their beloved Orthodoxy then in a sober vertue and the exercise of Charity it makes them pert and pragmatical busie about the Reformation of others while they neglect their own Spirits fancying a perfection in the fluency of the tongue while the worst of passions have the Empire of their Souls These are some of the sad effects of the humour of disputing which hath done deplorable execution upon Religion in all places and times and therefore 't is none of the least services that can be afforded it to destroy this evil genius and there is nothing meerly humane that contributes more towards the rooting of it out of the world than the Free and Real Philosophy For SECT II. I COnverse with Gods works gives us to see the vâ—…st difficulties that are to be met with in the speculation of them and thereby men are made less conâ—…dent of their sentiments about Nature and by many considâ—…tions and observations of this kind are at length brought to such 〈◊〉 â—…itual modesty that they are 〈◊〉 to pass bold judgments upon those opinions in Religâ—…n of which there is no 〈◊〉 assurance And II By the freqâ—…t exercises of our minds we 〈◊〉 to be made sensible how 〈◊〉 and how oft we are deceived through the fallibility of sensâ—… and shortness of our undâ—…rstandings by Education Authority Interest and our Affections and so are disposed to a more prudent coldness and dâ—…ffidence in things of doubtful speculation by which the dispâ—…ting humour is destroyed at the bottom Besides which III. The Real Philosophy brings men in love with the Practical knowledge the more we have imployed our selves in notion and Theory the more we shall be acquainted with their uncertainty and our â—…steem and regard of them will abate as that sence increaseth and by the same Degrees our respect and loâ—…e to operative knowledge will advance and grow which disposition will incline us also to have less regard to niceties in Religion and teach us to lay out our chief cares and
encourage them to it I shall adventure to add That it seems very probable that much of the matter of those Hallelujah's and triumphant Songs that shall be the joyful entertainment of the blessed will be taken from the wonders of Gods Works and who knows but the contemplation of these and God in them shall make up a good part of the imployment of those glorified Spirits who will then have inconceivable advantages for the searching into those effects of Divine Wisdom and Power beyond what are possible for us mortals to attain And those discoveries which for ever they shall make in that immense Treasure of Art the Universe must needs sill their Souls every moment with pleasant astonishment and inslame their hearts with the ardors of the highest love and devotion which will breathe forth in everlasting thanksgivings And thus the study of Gods Works joyned with those pious sentiments they deserve is a kind of partial anticipation of Heaven And next after the contemplations of his Word and the wonders of his Mercy discovered in our Redemption it is one of the best and noblest imployments the most becoming a reasonable Creature and such a one as is taught by the most reasonable and excellent Religion in the World FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A Seasonable Recommendation and Defence OF REASON In the Affairs of RELIGION AGAINST Infidelity Scepticism and Fanaticisms of all sorts LONDON Printed by J. M. for James Collins at the Kingsâ—…ead in Westminster-Hall 1670. AD CLERUM Rom. XII the latter part of verse 1. Which is your reasonable Service THERE is nothing that I know hath done so much mischief to Christianity as the disparagement of Reason under pretence of respect favour to Religioâ—… since hereby the very Foundations of the Christian Faith have bin undermined and the World prepared for Atheism For if Reason must not be heard the Being of a GOD and the Authority of Scripture can neither be proved nor defended and so our Faith drops to the ground like a house that hath no foundation Besides by this way those sickly conceits and Enthusiastick dreams and unsound Doctrines that have poysoned our Air and infatuated the minds of men and exposed Religion to the scorn of Infidels and divided the Church and disturbed the peace of mankind and involved the Nation in so much blood and so many Ruines I say hereby all these fatal Follies that have been the occasions of so many mischiefs have been propagated and promoted So that I may affirm boldly That here is the Spring-head of most of the waters of bitterness and strife and here the Fountain of the great Deeps of Atheism and Fanaticism that are broken up upon us And now to damme up this sourâ—…e of mischiefs by representing the fair agreement that is between Reason and Religion is the most seasonable service that can be done unto both since hereby Religion will be rescued from the impious accusation of its being groundless and imaginary And reason also defended against the unjust charge of those that would make this beam of God prophane and irreligious This I shall endeavour at this timâ—… and I think it proper work for the occasion now that I have an opportunity of speaking to You Reverend Fathers and Brethren of the Clergie For 't is from the Pulpit Religion hath received those wounds through the sides of Reason I do not say and I do not think It hath fâ—…om yours But we know that indiscreet and hot Preachers that had entertain'd vain and unreasonable Doctrines which they had made an interest and the badges of a Party perceiving that their darling opinions could not stand if Reason their enemy were not discredited They set up a loud cry against Reason as the great adversary of free-Grace and Faith and zealously endeavoured to run it down under the mis-applied names of Vain Philosophy Carnal Reasoning and the Wisdom of this World And what hath been the issue of those cantings we have sadly seen and felt So that 〈◊〉 think 't is now the duty of all sober and reasonable men to rise up against this spirit of Folly and infatuation and something I shall attempt at present by shewing that Reason is very serviceable to Religion and Religion very friendly to Reason both which are included in these words of the Apostle WHICH IS YOUR REASONABLE SERVICE He had proved in the preceding part of this Epistle That the Gospel was the only way of happiness and here he enters upon the application of this Doctrine and affectionately exhorts his Romans to conform themselves unto it I beseech you therefore brethren by the mercies of God that you present your bodies By which no doubt he means their whole persons For they are to be a living sacrifice Living in opposition to the dead services of the Ceremonial Law Holy acceptable unto God in opposition to those legal performances that had no intrinsick goodness in thâ—…m and were not acceptable now that thâ—…ir institution was determinâ—…d And the motives whereby he enforceth his exhâ—…rtation are these two viz. The mercies of GOD which the Gospel hath brought and propounded I beseech you brethren by the mercies of God And the reasonableness of the thing it self that he urgeth them to Which is your reasonable service My business is with this latter and I liâ—…fer from it That Religion is a reasonable thing IN treating of this Propâ—…sition I shall I. State what I mean by Religion and what by Reason II I shall demonstrate their harmony and agreement III Indeavour to disable the main Objections that are alledged against the use of Reason in the affairs of Faith And IV. Improve all by some Inferences and Advices TO BEGIN with the first the setling the distinct Notions of Religion and Reason We know there is nothing in any matter of enquiry or debate that can be discovered or determinâ—…d till the Terms of the Question are explained and their Notions setled The want of this hath been the occasion of a great part of those Confusions we find in Disputes and particularly most of the Clamours that have been raised against Reason in the affairs of Religion have sprung from mens mistakes of the nature of both For while groundless opinions and unreasonable practices are often called Religion on the one hand and vain imaginations and false consequences are as frequently stiled Reason on the other 'T is no wonder that such a Religion disclaims the use of Reason or that such Reason is opposite to Religion Therefore in order to my shewing the agreement between true Religion and genuine Reason I shall with all the clearness that I can represent the just meaning of the one and of the other FOR Religion First the name signifies Binding and so imports duty and all duty is comprised under these two Generals Worship and Virtue Worship comprehends all our duties towards God Virtue all those that relate to our Neighbour or our selves Religion then primarily consists in these