nal 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: th