ese 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 proba