24. Reason and faith not opposite, for faith must be regulated by reason. There is another use of the word reason, wherein it is opposed to faith: which, though it be in itself a very improper way of speaking, yet common use has so authorized it, that it would be folly either to oppose or hope to remedy it. Only I think it may not be amiss to take notice that, however faith be opposed to reason, faith is nothing but a firm assent of the mind: which, if it be regulated, as is our duty, cannot be afforded to anything but upon good reason; and so cannot be opposite to it. He that believes without having any reason for believing, may be in love with his own fancies; but neither seeks truth as he ought, nor pays the obedience due to his Maker, who would have him use those discerning faculties he has given him, to keep him out of mistake and error. He that does not this to the best of his power, however he sometimes lights on truth, is in the right but by chance; and I know not whether the luckiness of the accident will excuse the irregularity of his proceeding. This at least is certain, that he must be accountable for whatever mistakes he runs into: whereas he that makes use of the light and faculties God has given him, and seeks sincerely to discover truth by those helps and abilities he has, may have this satisfaction in doing his duty as a rational creature, that, though he should miss truth, he will not miss the reward of it. For he governs his assent right, and places it as he should, who, in any case or matter whatsoever, believes or disbelieves according as reason directs him. He that doth otherwise, transgresses against his own light, and misuses those faculties which were given him to no other end, but to search and follow the clearer evidence and greater probability. But since reason and faith are by some men opposed, we will so consider them in the following chapter.
Chapter XVIII
Of Faith and Reason, and their Distinct Provinces 1. Necessary to know their boundaries. It has been above shown, 1.
That we are of necessity ignorant, and want knowledge of all sorts, where we want ideas. 2. That we are ignorant, and want rational knowledge, where we want proofs. 3. That we want certain knowledge and certainty, as far as we want clear and determined specific ideas. 4.
That we want probability to direct our assent in matters where we have neither knowledge of our own nor testimony of other men to bottom our reason upon.
From these things thus premised, I think we may come to lay down the measures and boundaries between faith and reason: the want whereof may possibly have been the cause, if not of great disorders, yet at least of great disputes, and perhaps mistakes in the world. For till it be resolved how far we are to be guided by reason, and how far by faith, we shall in vain dispute, and endeavour to convince one another in matters of religion.
2. Faith and reason, what, as contradistinguished. I find every sect, as far as reason will help them, make use of it gladly: and where it fails them, they cry out, It is matter of faith, and above reason. And I do not see how they can argue with any one, or ever convince a gainsayer who makes use of the same plea, without setting down strict boundaries between faith and reason; which ought to be the first point established in all questions where faith has anything to do.
Reason, therefore, here, as contradistinguished to faith, I take to be the discovery of the certainty or probability of such propositions or truths which the mind arrives at by deduction made from such ideas, which it has got by the use of its natural faculties;viz. by sensation or reflection.
Faith, on the other side, is the assent to any proposition, not thus made out by the deductions of reason, but upon the credit of the proposer, as coming from God, in some extraordinary way of communication. This way of discovering truths to men, we call revelation.
3. No new ****** idea can be conveyed by traditional revelation.
First, Then I say, that no man inspired by God can by any revelation communicate to others any new ****** ideas which they had not before from sensation or reflection. For, whatsoever impressions he himself may have from the immediate hand of God, this revelation, if it be of new ****** ideas, cannot be conveyed to another, either by words or any other signs. Because words, by their immediate operation on us, cause no other ideas but of their natural sounds: and it is by the custom of using them for signs, that they excite and revive in our minds latent ideas; but yet only such ideas as were there before.
For words, seen or heard, recall to our thoughts those ideas only which to us they have been wont to be signs of, but cannot introduce any perfectly new and formerly unknown ****** ideas. The same holds in all other signs; which cannot signify to us things of which we have before never had any idea at all.