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 nothing 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 matter of faith: which can have no authority against the plain and clear dictates of reason.
7. Thirdly, things above Reason are, when revealed, the proper matter of faith.
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; and must carry it against probable conjectures of Reason.
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 anything 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 all 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 principle 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 discoveries 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 object 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 overrule 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 landmarks 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 amazed, at their follies, and judge them so far from being acceptable 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.