have us assent to, by his authority, and convinces us that it is from him, by some marks which reason cannot be mistaken in. Reason must be our last judge and guide in every thing. I do not mean, that we must consult reason, and examine whether a proposition revealed from God can be made out by natural principles; and if it cannot, that then we may reject it; but consult it we must, and by it examine whether it be a revelation from God, or. no; and if reason finds it to be revealed from God, reason then declares for it, as much as for any other truth, and makes it one of her dictates. Every conceit that thoroughly warms our fancies, must pass for an inspiration, if there be nothing but the strength of our persuasions, whereby to judge of our persuasions. If reason must not examine their truth by something extrinsical to the persuasions themselves, inspirations and delusions, truth and falsehood, will have the same measure, and will not be possible to be distinguished.

§. 15. Belief no proof of revelation.-If this internal light, or any proposition which under that title we take for inspired, be conformable to the principles of reason, or to the word of God, which is attested revelation, reason warrants it, and we may safely receive it for true, and be guided by it in our belief and actions; if it receive no testimony nor evidence from either of these rules, we cannot take it for a revelation, or so much as for true, till we have some other mark that it is a revelation, besides our believing that it is so. Thus we see the holy men of old, who had revelations from God, had something else besides that internal light of assurance in their own minds, to testify to them that it was from God. They were not left to their own persuasions alone, that those persuasions were from God, but had outward signs to convince them of the Author of those revelations. And when they were to convince others, they had a power given them to justify the truth of their commission from heaven; and by visible signs to assert the divine authority of a message they were sent with. Moses saw the bush burn without being consumed, and heard a voice out of it. This was something besides finding an impulse upon his mind to go to Pharaoh, that he might bring his brethren out of Egypt; and yet he thought not this enough to authorize him to go with that message, till God, by another miracle of his rod turned into a serpent, had assured him of a power to testify his mission by the same miracle repeated before them whom he was sent to. Gideon was sent by an angel to deliver Israel from the Midianites, and yet he desired a sign to convince him, that this commission was from God. These,

and several the like instances to be found amongst the prophets of old, are enough to show, that they thought not an inward seeing or persuasion of their own minds, without any other proof, a sufficient evidence that it was from God, though the scripture does not every where mention their demanding or having such proofs.

§. 16. In what I have said, I am far from denying that God can, or doth, sometimes enlighten men's minds in the apprehending of certain truths, or excite them to good actions by the immediate influence and assistance of the holy spirit, without any extraordinary signs accompanying it. But in such cases, too, we have reason and scripture, unerring rules, to know whether it be from God, or no. Where the truth embraced is consonant to the revelation in the written word of God, or the action conformable to the dictates of right reason, or holy writ, we may be assured that we ran no risk in entertaining it as such; because, though perhaps it be not an immediate revelation from God, extraordinarily operating on our minds, yet we are sure it is warranted by that revelation which he has given us of truth. But it is not the strength of our private persuasion within ourselves, that can warrant it to be a light or motion from heaven; nothing can do that, but the written word of God without us, or that standard of reason which is common to us with all men. Where reason or scripture is expressed for any opinion or action, we may receive it as of divine authority; but it is not the strength of our own persuasións which can by itself give it that stamp. The bent of our own minds may favour it as much as we please; that may show it to be a foundling of our own, but will by no means prove it to be an offspring of heaven, and of divine original.

CHAPTER XX.

OF WRONG ASSENT, OR ERROR.

§. 1. Causes of error.-Knowledge being to be had only of visible and certain truth, error is not a fault of our knowledge, but a mistake of our judgment, giving assent to that which is

not true.

But if assent be grounded on likelihood, if the proper object and motive of our assent be probability, and that probability consists in what is laid down in the foregoing chapters, it will be demanded, how men come to give their assents contrary to

probability. For there is nothing more common than contrariety of opinions; nothing more obvious, than that one man wholly disbelieves what another only doubts of, and a third steadfastly believes, and firmly adheres to. The reasons whereof, though they may be very various, yet, I suppose, may be all reduced to these four: 1, Want of proofs. 2, Want of ability to use them. 3, Want of will to use them. 4, Wrong measures of probability.

§. 2. First, want of proofs.-First, By want of proofs, I do not mean only the want of those proofs which are no where extant, and so are no where to be had; but the want even of those proofs which are in being, or might be procured, And thus men want proofs, who have not the convenience or opportunity to make experiments and observations themselves, tending to the proof of any proposition: nor likewise the convenience to enquire into, and collect, the testimonies of others: and in this state are the greatest part of mankind, who are given up to labour, and enslaved to the necessity of their mean condition, whose lives are worn out only in the provisions for living. These men's opportunities of knowledge and enquiry, are commonly as narrow as their fortunes; and their understandings are but little instructed, when all their whole time and pains is laid out to still the croakings of their own bellies, or the cries of their children. It is not to be expected, that a man who drudges on, all his life, in a laborious trade, should be more knowing in the variety of things done in the world, than a pack-horse, who is driven constantly forwards and backwards in a narrow lane, and dirty road, only to market, should be skilled in the geography of the country. Nor is it at all more possible, that he who wants leisure, books, and languages, and the opportunity of conversing with variety of men, should be in a condition to collect those testimonies and observations which are in being, and are necessary to make out many, nay, most, of the propositions, that, in the societies of men, are judged of the greatest moment; or to find out grounds of assurance so great, as the belief of the points he would build on them, is thought necessary. So that a great part of mankind are, by the natural and unalterable state of things in this world, and the constitution of human affairs, unavoidably given over to invincible ignorance of those proofs on which others build, and which are necessary to establish those opinions; the greatest part of men having much to do to get the means of living, are not in a condition to look after those of learned and laborious enquiries.

§. 3. Objection. What shall become of those who want them,

mankind, by the necessity of their condition, subjected to unavoidable ignorance in those things which are of greatest importance to them (for of these it is obvious to enquire)? Have the bulk of mankind no other guide but accident and blind chance, to conduct them to their happiness or misery? Are the current opinions, and licensed guides, of every country, sufficient evidence and security to every man, to venture his greatest concernments on; nay, his everlasting happiness or misery? Or can those be the certain and infallible oracles and standards of truth, which teach one thing in Christendom, and another in Turkey? Or shall a poor countryman be eternally happy, for having the chance to be born in Italy; or a day-labourer be unavoidably lost, because he had the ill-luck to be born in England? How ready some men may be to say some of these things, I will not here examine; but this I am sure, that men must allow one or other of these to be true (let them choose which they please), or else grant, that God has furnished men with faculties sufficient to direct them in the way they should take, if they will but seriously employ them that way, when their ordinary vocations allow them the leisure. No man is so wholly taken up with the attendance on the means of living, as to have no spare time at all to think of his soul, and inform himself in matters of religion. Were men as intent upon this, as they are on things of lower concernment, there are none so enslaved to the necessities of life, who might not find many vacancies that might be husbanded to this advantage of their knowledge.

§. 4. People hindered from enquiry.-Besides those whose improvements and informations are straitened by the narrowness of their fortunes, there are others, whose largeness of fortune would plentifully enough supply books, and other requisites, for clearing of doubts, and discovering of truth; but they are cooped in close by the laws of their countries, and the strict guards of those whose interest it is to keep them ignorant, lest, knowing more, they should believe the less in them. These are as far, nay, farther, from the liberty and opportunities of a fair enquiry, than those poor and wretched labourers we before spoke of; and, however they may seem high and great, are confined to. narrowness of thought, and enslaved in that which should be the freest part of man, their understandings. This is generally the case of all those who live in places where care is taken to propagate truth without knowledge, where men are forced, at a venture, to be of the religion of the country, and must therefore swallow down opinions, as silly people do empiric pills, without knowing what they are made of, or how they will work, and have nothing to do but believe that they will do the cure; but in this,

they are much more miserable than they, in that they are not at liberty to refuse swallowing what perhaps they had rather let alone; or to choose the physician, to whose conduct they would trust themselves.

§. 5. Secondly, want of skill to use them.-Secondly, Those who want skill to use those evidences they have of probabilities, who cannot carry a train of consequences in their heads, nor weigh exactly the preponderancy of contrary proofs and testimonies, making every circumstance its due allowance, may be easily misled to assent to positions that are not probable. There are some men of one, some but of two, syllogisms, and no more; and others that can advance but one step farther. These cannot always discern that side on which the strongest proofs lie; cannot constantly follow that which in itself is the more probable opinion. Now, that there is such a difference between men, in respect of their understandings, I think nobody, who has had any conversation with his neighbours, will question, though he never was at Westminster Hall, or the Exchange, on the one hand; nor at alms-houses, or Bedlam, on the other: which great difference in men's intellectuals, whether it rises from any defect in the organs of the body, particularly adapted to thinking; or in the dulness or untractableness of those faculties, for want of use; or, as some think, in the natural differences of men's souls themselves; or some, or all of these together, it matters not here to examine. Only this is evident, that there is a difference of degrees in men's understandings, apprehensions, and reasonings, to so great a latitude, that one may, without doing injury to mankind, affirm, that there is a greater distance between some men and others, in this respect, than between some men and some beasts. But how this comes about, is a speculation, though of great consequence, yet not necessary to our present purpose.

§. 6. Thirdly, want of will to use them.-Thirdly, There are another sort of people that want proofs, not because they are out of their reach, because they will not use them; who, though they have riches and leisure enough, and want neither parts nor other helps, are yet never the better for them. Their hot pursuit of pleasure, or constant drudgery in business, engages some men's thoughts elsewhere; laziness and oscitancy in general, or a particular aversion for books, study, and meditation, keep others from any serious thoughts at all; and some out of fear, that an impartial enquiry would not favour those opinions which best suit their prejudices, lives, and designs, content themselves, without examination, to take upon trust what they find convenient, and in fashion. Thus most men, even of those that might