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logy is the great rule of

mains that other sort, concerning which men entertain opinions with variety of probability. assent, though the things be such that, falling not under the reach of our senses, they are not capable of testimony. Such are, 1. The existence, nature, and operations of finite immaterial beings without us; as spirits, angels, devils, &c. or the existence of material beings, which, either for their smallness in themselves, or remoteness from us, our senses cannot take notice of; as whether there be any plants, animals, and intelligent inhabitants in the planets, and other mansions of the vast universe. 2. Concerning the manner of operation in most parts of the works of nature: wherein though we see the sensible effects, yet their causes are unknown, and we perceive not the ways and manner how they are produced. We see animals are generated, nourished, and move; the loadstone draws iron; and the parts of a candle, successively melting, turn into flame, and give us both light and heat. These and the like effects we see and know; but the causes that operate, and the manner they are produced in, we can only guess and probably conjecture. For these and the like, coming not within the scrutiny of human senses, cannot be examined by them, or be attested by any body; and therefore can appear more or less probable, only as they more or less agree to truths that are established in our minds, and as they hold proportion to other parts of our knowledge and observation. Analogy in these matters is the only help we have, and it is from that alone we draw all our grounds of probability. Thus observing that the bare rubbing of two bodies violently one upon another produces heat, and very often fire itself, we have reason to think that what we call heat and fire consists in a violent agitation of the imperceptible minute parts of the burning matter: observing likewise that the different refractions of pellucid bodies produce in our

eyes the different appearances of several colours, and also that the different ranging and laying the superficial parts of several bodies, as of velvet, watered silk, &c. does the like, we think it probable that the colour and shining of bodies is in them nothing but the different arrangement and refraction of their minute and insensible parts. Thus finding in all parts of the creation, that fall under human observation, that there is a gradual connexion of one with another, without any great or discernible gaps between, in all that great variety of things we see in the world, which are so closely linked together, that in the several ranks of beings it is not easy to discover the bounds betwixt them; we have reason to be persuaded, that by such gentle steps things ascend upwards in degrees of perfection. It is a hard matter to say where sensible and rational begin, and where insensible and irrational end: and who is there quick-sighted enough to determine precisely which is the lowest species of living things, and which the first of those which have no life? Things, as far as we can observe, lessen and augment as the quantity does in a regular cone; where, though there be a manifest odds betwixt the bigness of the diameter at a remote distance, yet the difference between the upper and under, where they touch one another, is hardly discernible. The difference is exceeding great between some men and some animals; but if we will compare the understanding and abilities of some men and some brutes, we shall find so little difference, that it will be hard to say, that that of the man is either clearer or larger. Observing, I say, such gradual and gentle descents downwards in those parts of the creation that are beneath man, the rule of analogy may make it probable, that it is so also in things above us and our observation; and that there are several ranks of intelligent beings, excelling us in several degrees of perfection, ascending upwards towards the infinite perfection of the Creator, by gentle steps and

differences, that are every one at no great distance from the next to it. This sort of probability, which is the best conduct of rational experiments, and the rise of hypothesis, has also its use and influence; and a wary reasoning from analogy leads us often into the discovery of truths and useful productions which would otherwise lie concealed.

One case

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$ 13. Though the common experience and the ordinary course of things have trary expe- justly a mighty influence on the minds of men, to make them give or refuse credit to any thing proposed to their belief; yet there is one case, wherein the strangeness of the fact lessens not the assent to a fair testimony given of it. For where such supernatural events are suitable to ends aimed at by him, who has the power to change the course of nature, there, under such circumstances, they may be the fitter to procure belief, by how much the more they are beyond or contrary to ordinary observation. This is the proper case of miracles, which well attested do not only find credit themselves, but give it also to other truths, I which need such confirmation.

The bare

revelation is the highest certainty.

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14. Besides those we have hitherto testimony of mentioned, there is one sort of propositions that challenge the highest degree of our assent upon bare testimony, whether the thing proposed agree or disagree with common experience, and the ordinary course of things, or no. The reason whereof is, because the testimony is of such an one as cannot deceive, nor be deceived, and that is of God himself. This carries with it an assurance beyond doubt, evidence beyond exception. This is called by a peculiar name, revelation; and our assent to it, faith: which as absolutely determines our minds, and as perfectly excludes all wavering, as our knowledge itself; and we may as well doubt of our own being as we can whether any revelation from God be true. So that faith is a settled and sure prin

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ciple of assent and assurance, and leaves no manner of room for doubt or hesitation. Only we must be sure that it be a divine revelation, and that we understand it right: else we shall expose ourselves to all the extravagancy of enthusiasm, and all the error of wrong principles, if we have faith and assurance in what is not divine revelation. And therefore in those cases, our assent can be rationally no higher than the evidence of its being a revelation, and that this is the meaning of the expressions it is delivered in. If the evidence of its being a revelation, or that this is its true sense, be only on probable proofs; our assent can reach no higher than an assurance or diffidence, arising from the more or less apparent probability of the proofs. But of faith, and the precedency it ought to have before other arguments of persuasion, I shall speak more hereafter, where I treat of it, as it is ordinarily placed, in contradistinction to reason; though in truth it be nothing else but an assent founded on the highest reason.


Of Reason.


Various sig nifications of the word


§ 1. THE word reason in the English language has different significations: sometimes it is taken for true and clear principles; sometimes for clear and fair deductions from those principles; and sometimes for the cause, and particularly the final cause. But the consideration I shall have of it here is in a signification different from all these; and that is, as it stands for a faculty in man, that faculty whereby man is supposed to be distinguished from beasts, and wherein. it is evident he much surpasses them.



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§ 2. If general knowledge, as has been shown, consists in a perception of the consists. agreement or disagreement of our own ideas; and the knowledge of the existence of all things without us (except only of a God, whose existence every man may certainly know and demonstrate to himself from his own existence) be had only by our senses: what room is there for the exercise of any other faculty, but outward sense and inward perception? What need is there of reason? Very much; both for the enlargement of our knowledge, and regulating our assent: for it hath to do both in knowledge and opinion, and is necessary and assisting to all our other intellectual faculties, and indeed contains two of them, viz. sagacity and illation. By the one, it finds out; and by the other, it so orders the intermediate ideas, as to discover what connexion there is in each link of the chain, whereby the extremes are held together; and thereby, as it were, to draw into view the truth sought for, which is that which we call illation or inference, and consists in nothing but the perception of the connexion there is between the ideas, in each step of the deduction, whereby the mind comes to see either the certain agreement or disagreement of any two ideas, as in demonstration, in which it arrives at knowledge; or their probable connexion, on which it gives or withholds its assent, as in opinion. Sense and intuition reach but a very little way. The greatest part of our knowledge depends upon deductions and intermediate ideas and in those cases, where we are fain to sub'stitute assent instead of knowledge, and take propositions for true, without being certain they are so, we have need to find out, examine, and compare the grounds of their probability. In both these cases, the faculty which finds out the means, and rightly applies them to discover certainty in the one, and probability in the other, is that which we call reason.

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