divine revelation, or obtain the assent due to all such, if it be contradictory to our clear intuitive knowledge. Because this would be to subvert the principles and foundations of all knowledge, evidence, and assent whatsoever and there would be left no difference between truth and falsehood, no measures of credible and incredible in the world, if doubtful propositions shall take place before self-evident; and what we certainly know give way to what we may possibly be mistaken in. In propositions therefore contrary to the clear perception of the agreement or disagreement of any of our ideas, it will be in vain to urge them as matters of faith. They cannot move our assent, under that or any other title whatsoever. For faith can never convince us of any thing that contradicts our knowledge. Because though faith be founded on the testimony of God (who cannot lie) revealing any proposition to us; yet we cannot have an assurance of the truth of its being a divine revelation, greater than our own knowledge: since the whole strength of the certainty depends upon our knowledge that God revealed it, which in this case, where the proposition supposed revealed contradicts our knowledge or reason, will always have this objection hanging to it, viz. that we cannot tell how to conceive that to come from God, the bountiful Author of our being, which, if received for true, must overturn all the principles and foundations of knowledge he has given us; render all our faculties useless; wholly destroy the most excellent part of his workmanship, our understandings; and put a man in a condition, wherein he will have less light, less conduct than the beast that perisheth. For if the mind of man can never have a clearer (and perhaps not so clear) evidence of any thing to be a divine revelation, as it has of the principles of its own reason, it can never have a ground to quit the clear evidence of its reason, to give a place to a proposition, whose revelation has not a greater evidence than those principles have.

§. 6. Traditional revelation much less.

Thus far a man has use of reason, and ought to hearken to it, even in immediate and original revelation, where it is supposed to be made to himself: but to all those who pretend not to immediate revelation, but are required to pay obedience, and to receive the truths revealed to others, which by the tradition of writings, or word of mouth, are conveyed down to them; reason has a great deal more to do, and is that only which can induce us to receive them. For matter of faith being only divine revelation, and no

thing else; faith, as we use the word, (called commonly divine faith) has to do with no propositions, but those which are supposed to be divinely revealed. So that I do not see how those, who make revelation alone the sole object of faith, can say, that it is a matter of faith, and not of reason, to believe that such or such a proposition, to be found in such or such a book, is of divine inspiration; unless it be revealed, that that proposition, or all in that book, was communicated by divine inspiration. Without such a revelation, the believing, or not believing that proposition or book to be of divine authority, can never be matter of faith, but matter of reason; and such as I must come to an assent to, only by the use of my reason, which can never require or enable me to believe that which is contrary to itself: it being impossible for reason ever to procure any assent to that, which to itself appears unreasonable.

In all things therefore, where we have clear evidence from our ideas, and those principles of knowledge I have above-mentioned, reason is the proper judge; and revelation, though it may in consenting with it confirm its dictates, yet cannot in such cases invalidate its decrees: nor can we be obliged, where we have the clear and evident sentence of reason, to quit it for the contrary opinion, under a pretence that it is a matter of faith; which can have no authority against the plain and clear dictates of reason. §. 7. Things above reason,

But, thirdly, there being many things, wherein we have very imperfect notions, or none at all; and other things, of whose past, present, or future existence, by the natural use of our faculties, we can have no knowledge at all; these, as being beyond the discovery of our natural faculties, and above reason, are, when revealed, the proper matter of faith. Thus, that part of the angels rebelled against God, and thereby lost their first happy state; and that the dead shall rise, and live again; these and the like, being beyond the discovery of reason, are purely matters of faith; with which reason has directly nothing to do.

§. 8. Or not contrary to reason, if revealed, are matter of faith.

But since God in giving us the light of reason has not thereby tied up his own hands from affording us, when he thinks fit, the light of revelation in any of those matters, wherein our natural faculties are able to give a probable

determination; revelation, where God has been pleased to give it, must carry it against the probable conjectures of reason. Because the mind not being certain of the truth of that it does not evidently know, but only yielding to the probability that appears in it, is bound to give up its assent to such a testimony; which, it is satisfied, comes from one who cannot err, and will not deceive. But yet it still belongs to reason to judge of the truth of its being a revelation, and of the signification of the words wherein it is delivered. Indeed, if any thing shall be thought revelation, which is contrary to the plain principles of reason, and the evident knowledge the mind has of its own clear and distinct ideas; there reason must be hearkened to, as to a matter within its province: since a man can never have so certain a knowledge, that a proposition which contradicts the clear principles and evidence of his own knowledge, was divinely revealed, or that he understands the words rightly wherein it is delivered; as he has, that the contrary is true: and so is bound to consider and judge of it as a matter of reason, and not swallow it, without examination, as a matter of faith.

§. 9. Revelation in matters where reason cannot judge, or but probably, ought to be hearkened to.

First, whatever proposition is revealed, of whose truth our mind, by its natural faculties and notions, cannot judge; that is purely matter of faith, and above reason.

Secondly, all propositions whereof the mind, by the use of its natural faculties, can come to determine and judge from naturally acquired ideas, are matter of reason; with this difference still, that in those concerning which it has but an uncertain evidence, and so is persuaded of their truth only upon probable grounds, which still admit a possibility of the contrary to be true, without doing violence to the certain evidence of its own knowledge, and overturning the principles of its own reason; in such probable propositions, I say, an evident revelation ought to determine our assent even against probability. For where the principles of reason have not evidenced a proposition to be certainly true or false, there clear revelation, as another pinciple of truth, and ground of assent, may determine; and so it may be matter of faith, and be also above reason. Because reason, in that particular matter, being able to reach no higher than probability, faith gave the determination where reason came short; and revelation discovered on which side the truth lay.

§. 10. In matters where reason can afford certain knowledge, that is to be hearkened to.

Thus far the dominion of faith reaches, and that without any violence or hindrance to reason; which is not injured or disturbed, but assisted and improved, by new dis coveries of truth coming from the eternal fountain of all knowledge. Whatever God hath revealed is certainly true; no doubt can be made of it. This is the proper ob ject of faith but whether it be a divine revelation or no, reason must judge; which can never permit the mind to reject a greater evidence to embrace what is less evident, nor allow it to entertain probability in opposition to knowledge and certainty. There can be no evidence, that any traditional revelation is of divine original, in the words we receive it, and in the sense we understand it, so clear and so certain, as that of the principles of reason; and therefore nothing that is contrary to, and inconsistent with, the clear and self-evident dictates of reason, has a right to be urged or assented to as a matter of faith, wherein reason hath nothing to do. Whatsoever is divine revelation ought to over-rule all our opinions, prejudices, and interest, and hath a right to be received with full assent. Such a submission as this, of our reason to faith, takes not away the land-marks of knowledge: this shakes not the foundations of reason, but leaves us that use of our faculties, for which they were given us.

§. 11. If the boundaries be not set between faith and reason, no enthusiasm or extravagancy in religion can be contradicted.

If the provinces of faith and reason are not kept distinct by these boundaries, there will, in matters of religion, be no room for reason at all; and those extravagant opinions and ceremonies that are to be found in the several religions of the world, will not deserve to be blamed. For, to this crying up of faith, in opposition to reason, we may, I think, in good measure ascribe those absurdities that fill almost all the religions which possess and divide mankind. For men having been principled with an opinion, that they must not consult reason in the things of religion, however apparently contradictory to common sense, and the very principles of all their knowledge; have let loose their fancies and natural superstition; and have been by them led into so strange opinions, and extravagant practices in religion, that a considerate man cannot but stand amaz◄ ed at their follies, and judge them so far from being accep

table to the great and wise God, that he cannot avoid thinking them ridiculous, and offensive to a sober good man. So that in effect religion, which should most distinguish us from beasts, and ought most peculiarly to elevate us, as rational creatures, above brutes, is that wherein men often appear most irrational and more senseless than beasts themselves. "Credo, quia impossibile est ;" I believe, because it is impossible, might in a good man pass for a sally of zeal; but would prove a very ill rule for men to choose their opinions or religion by.

HE

CHAP. XIX.

OF ENTHUSIASM.

8. 1. Love of truth necessary.

E that would seriously set upon the search of truth, ought in the first place to prepare his mind with a love of it. For he that loves it not, will not take much pains to get it, nor be much concerned when he misses it. There is nobody in the commonwealth of learning, who does not profess himself a lover of truth; and there is not a rational creature that would not take it amiss to be thought otherwise of. And yet for all this, one may truly say, that there are very few lovers of truth for truthsake, even amongst those who persuade themselves that they are so. How a man may know whether he be so in earnest, is worth inquiry: and I think there is one unerring mark of it, viz. the not entertaining any proposition with greater assurance, than the proofs it is built upon will warrant. Whoever goes beyond this measure of assent, it is plain, receives not truth in the love of it; loves not truth for truth-sake, but for some other by end. For the evidence that any proposition is true (except such as are self-evident) lying only in the proofs a man has of it, whatsoever degrees of assent he affords it beyond the degrees of that evidence, it is plain that all the surplusage of assurance is owing to some other affection, and not to the love of truth: it being as impossible, that the love of truth should carry my assent above the evidence there is to me that it is true, as that the love of truth should make me assent to any proposition for the sake of that evidence, which it has not, that it is true; which is in effect to love