4. When two Propofitions or Doctrines are plainly afferted by divine Revelation, which our Reafon at prefent knows not how or in what Senfe with Evidence and Certainty to reconcile with one another; as, The Father is the only true God, John xvii. 3. and yet Chrift is over all, God blessed for ever, Rom. ix. 5.

Now divine Revelation having declared all thefe Propofitions, Reafon is bound to receive them, be. cause it cannot prove them to be utterly inconfiftent or impoffible, tho' the Ideas of them may be obfcure, tho' we ourselves fee not the rational Connection of them, and tho' we know not certainly how to reconcile them. In these Cafes Reafon must fubmit to Faith; that is, we are bound to believe what God afferts, and wait till he fhall clear up that which feems dark and difficult, and till the Mysteries of Faith fhall be farther explained to us either in this World or in the World to come *, and Reafon itself dictates this Submiffion.

VIIth Direction. It is very useful to have fome general Principles of Truth fettled in the Mind, whofe Evidence is great and obvious, that they may be always ready at hand to affist us in judging of the great Variety of Things which occur. These may be called first Notions, or fundamental Principles; for tho' many of them are deduced from each other, yet most or all of them may be called Principles when compared with a thousand other Judgments which we form under the Regulation and Influence of these primary Propofitions.

Every Art and Science, as well as the Affairs of civil Life and Religion, have peculiar Principles of this kind belonging to them. There are Metaphyfical, Phyfical, Mathematical, Political, Oeconomical, Medicinal, Theological, Moral and Pru

See fomething more on this Subject, Direct, II. preced, and Chap. V. Sec.6.

dential

dential Principles of Judgment. It would be too tedious to give a Specimen of them all in this Place. Those which are of the moft univerfal Ufe to us both as Men and as Chriftians, may be found in the following Chapter among the Rules of Judgment about particular Objects.

VIIIth Direction. Let the Degrees of your Affent to every Propofition bear an exact Proportion to the different Degrees of Evidence. Remember this is one of the greatest Principles of Wisdom that Man can arrive at in this World, and the beft human Security against dangerous Mistakes in Speculation or Practice.

In the Nature of Things of which our Knowledge is made up there is infinite Variety in their Degrees of Evidence. And as God hath given our Minds a Power to fufpend their Affent till the Evidence be plain, fo we have a Power to receive Things which are proposed to us with a stronger or weaker Belief in infinite Variety of Degrees proportionable to their Evidence. I believe that the Planets are inhabited, and I believe that the Earth rolls among them yearly round the Sun; but I don't believe both thefe Propofitions with an equal Firmness of Affent, because the Arguments for the latter are drawn from mathematical Obfervations; but the Arguments for the former are but probable Conjectures and moral Reafonings. Yet neither do. I believe either of these Propofitions fo firmly, as I do that the Earth is about twenty four thousand Miles round, because the mathematical Proof of this is much eafier, plainer and stronger. And yet farther, when I fay that the Earth was created by the Power of God, I have still a more infallible Affurance of this than of all the reft, because Reafon and Scripture join to affure me of it.

IXth Di

IXth Direction. Keep your Mind always open to receive Truth, and never fet Limits to your own Improvements. Be ready always to hear what may be objected even againft your favourite Opinions, and thofe which have had longeft Poffeffion of your Affent. And if there fhould be any new and uncontroulable Evidence brought against these old or beloved Sentiments, don't wink your Eyes faft against the Light, but part with any thing for the fake of Truth: Remember when you overcome an Error you gain Truth; the Victory is on your Side, and the Advantage is all your own.

I confefs thofe grand Principles of Belief and Practice which univerfally influence our Conduct both with Regard to this Life and the Life to come, fhould be fuppofed to be well fettled in the firft Years of our Studies, fuch as, the Existence and Providence of God, the Truth of Chriftianity, the Authority of Scripture, the great Rules of Morality, &c. We fhould avoid a light fluttering Genius, ever ready to change our Foundations, and to be carried about with every Wind of Doctrine. To guard againft which Inconvenience, we fhould labour with earnest Diligence and fervent Prayer, that our most fundamental and important Points of Belief and Practice may be established upon juft Grounds of Reafon and Scripture when we come to Years of Difcretion, and fit to judge for ourfelves in fuch important Points. Yet fince it is poffible that the Folly or Prejudices of younger Years may have eftablished Perfons in fome mistaken Sentiments, even in very important Matters, we should always hold ourselves ready to receive any new Advantage toward the Correction or Improvement even of our establish'd Principles, as well as Opinions of leffer Moment.

С НА Р.

СНАР. У.

Special Rules to direct us in judging of particular Objects.

I

T would be endless to run thro' all thofe particular Objects concerning which we have Occafion to pass a Judgment at one time or another. Things of the moft frequent Occurrence, of the wideft Extent, and of the greatest Importance, are the Objects and Exercifes of Senfe, of Reafon, and Speculation, the Matters of Morality, Religion and Prudence, of human and divine Teftimony, together with the Effays of Reasoning upon Things past and future. Special Rules relating to all these will be the Subject of the following Sections.

SECT. I.

Principles and Rules of Judgment concerning the Objects of Senfe.

TH

HO' our Senfes are fometimes liable to be deceived, yet when they are rightly difpofed, and fitly exercised about their proper Objects, with the just Affiftance of Reafon, they give us fufficient Evidence of Truth.

This may be proved by an Argument drawn from the Wisdom, Goodness, and Faithfulness of God our Creator. It was he gave us our Senfes, and he would not make us of fuch a Conftitution as to be liable to perpetual Deception and unavoidable Error in using these Faculties of Senfe in the best manner we are capable of, about thefe

Part II. very Things which are the proper Objects of them.

This may be proved alfo by the ill Confequences that would follow from the Suppofition of the con trary. If we could have no Certainty of the Dictates of our Senfes, we could never be fure of any of the common Affairs and Occurrences of Life. Men could not tranfact any of their civil or moral Concerns with any Certainty or Juftice, nor indeed could we eat or drink, walk or move with Safety. Our Senfes direct us in all thefe.

Again, the Matters of Religion depend in fome Measure upon the Certainty of the Dictates of Senfe for Faith comes by Hearing; and it is to our Senfes that God appeals in working Miracles to prove his own Revelation. Now if when our Eyes and Ears, and other Organs of Sense are rightly difpofed and exercised about their proper Objects, they were always liable to be deceived, there could be no Knowledge of the Gospel, no Proof of divine Revelation by Vifions, Voices, or Miracles.

Our Senfes will discover Things near us and round about us, which are neceffary for our prefent State with fufficient Exactnefs, and Things diftant alfo, fo far as they relate to our neceffary Use of them.

Nor is there need of any more accurate Rules for the Ufe of our Senfes in the Judgment of all the common Affairs of Life, or even of miraculous and divine Operations, than the vulgar Part of Mankind are fufficiently acquainted with by Nature, and by their own daily Obfervations.

But if we would exprefs thefe Rules in a more exact manner, bow to judge by the Dictates of our Senfes, they should be reprefented thus.