Faith vindicated from possibility of falshood, or, The immovable firmness and certainty of the motives to Christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain
         Sergeant, John, 1622-1707.
      
       
         
           1667
        
      
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             Faith vindicated from possibility of falshood, or, The immovable firmness and certainty of the motives to Christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain
             Sergeant, John, 1622-1707.
          
           [24], 176, [6] p.
           
             [s.n.],
             Lovain :
             1667.
          
           
             Reproduction of original in Union Theological Seminary Library, New York.
             Attributed to John Sergeant. cf. NUC pre-1956.
             Errata: p. [6] at end.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Apologetic works.
           Catholic Church -- Infallibility.
           Faith.
        
      
    
     
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           FAITH
           VINDICATED
           FROM
           Possibility
           of
           Falshood
           :
           OR
           ,
           The
           Immovable
           Firmness
           and
           Certainty
           of
           the
           Motives
           to
           Christian
           Faith
           ,
           Asserted
           ,
           Against
           that
           Tenet
           ,
           which
           ,
           denying
           Infallibility
           of
           Authority
           ,
           subverts
           Its
           Foundation
           ,
           and
           renders
           It
           Uncertain
           .
        
         
           Desistes
           adversus
           alios
           dicere
           ;
           caeterùm
           ita
           pro
           Veritate
           loquêris
           ,
           ut
           ea
           quae
           dicuntur
           argui
           refellique
           non
           possint
           .
           
             Dionys.
             Areopag
             .
             Epist.
             6.
             
          
        
         
           LOVAIN
           ,
           
             A.
             D.
          
           MDCLXVII
           .
        
      
       
         
         
         
           Introduction
           .
        
         
           
             THough
             nothing
             be
             more
             natural
             than
             that
             all
             ,
             who
             deny
             the
          
           Certainty
           
             of
             the
          
           Rule
           of
           Faith
           ,
           
             should
             deny
             also
             the
          
           Certainty
           of
           Faith
           
             it self
             ,
             since
             the
             Certainty
             of
             this
             later
             depends
             on
             the
             Certainty
             of
             the
             former
             ;
             and
             ,
             it
             is
             impossible
             the
          
           Conclusion
           
             should
             be
             held
          
           Certain
           ,
           
             unless
             the
          
           Premisses
           
             be
             held
             so
             too
             ,
             yet
             ,
             the
             conceit
             which
             the
             Generality
             of
             those
             who
             call
             themselv's
          
           Faithful
           or
           Christian
           ,
           
             have
             of
          
           their
           Faith
           ,
           
             and
             ,
             consequently
             ,
             the
             nature
             of
          
           that
           kind
           
             of
             Assent
             ,
             is
             such
             ,
             that
             nothing
             can
             sound
             more
             horridly
             
             and
             blasphemously
             to
             their
             ears
             ,
             than
             bluntly
             and
             without
             disguise
             to
             say
             ,
          
           That
           all
           their
           Faith
           may
           possibly
           be
           a
           Ly
           for
           any
           thing
           any
           man
           living
           absolutely
           knows
           .
           
             For
             ,
             a
             certain
             goodness
             of
             Rational
             Nature
             ,
             has
             fixt
             this
             apprehension
             in
             them
             ,
             that
             ,
             since
             the
             World
             is
             made
             for
             the
          
           Salvation
           of
           Mankind
           ,
           
             it
             is
             unsuitable
             to
             the
          
           Wisdom
           and
           Goodness
           
             of
             Providence
             ,
             which
             has
             furnisht
             us
             with
             means
             of
          
           Certainty
           
             for
             our
          
           inferiour
           
             concerns
             ,
             that
             the
             Principles
             on
             which
          
           Eternity
           
             depends
             ,
             should
             fall
             short
             of
             that
          
           Certainty
           ,
           
             and
             ,
             consequently
             ,
             of
          
           strength
           and
           efficacy
           
             to
             move
             &
             carry
             us
             on
             to
             a
             steady
             pursuit
             of
             that
          
           greatest
           ,
           
             and
             ,
             in
             comparison
          
           ,
           onely
           
             Interest
             .
             Notwithstanding
             ,
             so
             unresistible
             is
             the
             force
             of
             this
             evident
             truth
             ,
             that
             ,
             whoever
             has
             deserted
             the
          
           Catholick
           Church
           ,
           
             and
             
             her
             Rule
             of
             Faith
             ,
          
           Tradition
           ,
           
             can
             have
             no
             absolute
          
           Certainty
           of
           Faith
           ;
           
             that
             is
             ,
             indeed
          
           no
           true
           Faith
           
             (
             for
             that
             truly
             is
          
           Faith
           
             which
             the
          
           Generality
           
             of
             those
             who
             use
             the
             Word
             mean
             by
             it
             )
             that
             the
             more
             intelligent
             amongst
             them
             ,
             conscious
             of
             the
             manifest
             weakness
             of
             their
          
           Grounds
           ,
           
             are
             necessitated
             ,
             in
             their
          
           Controversies
           ,
           
             when
             they
             should
          
           defend
           
             their
             Faith
             ,
             in
             plain
             terms
             to
          
           disgrace
           and
           betray
           
             it
             ;
             chusing
             rather
             candidly
             to
             confess
             it
             to
             be
             all
             a
          
           possible
           Falshood
           ,
           
             than
             to
             undertake
             that
             impossible
             performance
             to
             maintain
             that
             it
             is
             an
          
           Absolute
           Truth
           .
        
         
           
             I
             cannot
             resemble
             this
          
           Natural
           Conceit
           
             of
             the
          
           perfect
           Certainty
           of
           Faith
           ,
           
             inbred
             as
             it
             were
             in
             the
          
           Generality
           
             of
             those
             who
             have
             had
             even
             a
             glimmering
             of
          
           Christianity
           ,
           
             to
             any
             thing
             so
             well
             as
             to
             the
             
             apprehension
             ,
             the
             former
             World
             had
             of
             a
          
           Godhead
           .
           
             For
             ,
             as
          
           natural
           Instinct
           
             forc't
             those
             ,
             who
             had
             not
             light
             to
             know
             the
             True
             God
             ,
             to
             affix
             the
             Notion
             of
             a
             Deity
             to
             some
             false
             one
             ,
             as
             some
             eminent
             Heroe
             ,
             the
             Sun
             ,
             Thunder
             ,
             Fire
             ;
             nay
             ,
             there
             was
             nothing
             so
             ridiculous
             but
             they
             would
             make
             a
             God
             of
             it
             ,
             rather
             than
             forgoe
             the
             tenet
             of
             a
             Soveraign
             Power
             so
             deeply
             rooted
             in
             them
             by
             Nature
             ;
             so
             ,
             our
             modern
             Misbelievers
             ,
             rather
             than
             they
             will
             relinquish
             their
             Opinion
             ,
             that
          
           Faith
           
             and
             the
             means
             to
             know
             the
             way
             to
             Heaven
             is
          
           absolutely-Certain
           ,
           
             springing
             naturally
             from
             the
             conceit
             they
             have
             that
             God
             has
             a
             Providence
             for
             the
             Salvation
             of
             Mankind
             ,
             chuse
             to
             misplace
             the
             notion
             of
             the
          
           Certain
           means
           to
           know
           God's
           will
           ,
           
             or
             Rule
             of
             Faith
             ,
             in
             
             the
             most
             unlikely
             things
             imaginable
             ;
             as
             ,
             in
             a
             ridiculous
             whimsy
             of
             Fancy
             little
             better
             than
             a
          
           Dream
           ,
           
             nay
             sometimes
             in
             a
             dream
             it self
             ,
             or
             in
             the
             motion
             of
             some
          
           hypocondriacal
           vapour
           ,
           
             as
             do
             the
          
           Fanaticks
           ;
           
             others
             ,
             in
             other
             things
             seemingly
             wiser
             ;
             as
             ,
             in
             their
          
           opinions
           
             of
             some
             men
             they
             esteem
          
           Good
           and
           Learned
           ;
           
             in
             meerly
          
           their
           being
           educated
           
             thus
             by
             Parents
             who
             confess
             they
             have
          
           relinquish'd
           
             what
             themselves
             had
             been
             educated
             to
             ;
             in
          
           Interpretations
           
             of
             words
             by
             Grammatical
             skill
             which
             were
             writ
             long
             ago
             ,
             and
             in
             dogmatical
             points
             ,
             where
          
           every
           word
           
             is
             capable
             of
          
           equivocalness
           ;
           
             nay
             (
             which
             is
             indeed
             as
             mad
             as
             the
             most
          
           extatick
           
             of
             them
             all
             )
             to
             affirm
             that
             such
             words
             are
             so
          
           plain
           
             to
             every
             Reader
             that
          
           none
           
             can
             miss
             the
             right
             sense
             of
             them
             :
             
             All
             which
             ,
             though
             plainly
             confuted
             by
             this
             Principle
             which
             Nature
             teaches
             the
             rudest
             ,
             that
             ,
          
           That
           can
           never
           be
           a
           way
           which
           many
           follow
           to
           their
           power
           and
           yet
           the
           greater
           part
           are
           misled
           ,
           
             joyn'd
             to
             their
             plain
             Experience
             that
             many
             followers
             of
             these
             wayes
             exceedingly
             differ
             ;
             yet
             ,
             so
             prevalent
             is
             the
             force
             of
          
           the
           other
           Truth
           ,
           
             that
             they
             will
             wink
             at
             this
          
           later
           
             to
             embrace
          
           that
           ;
           
             insomuch
             that
             none
             of
             those
             (
             I
             except
          
           Seekers
           ,
           
             by
             what
             name
             soever
             they
             are
             call'd
             ,
             as
             not
             being
             pretenders
             to
             Faith
             )
             but
             ,
             were
             they
             ask'd
             whether
             they
             be
             not
          
           as
           Certain
           
             of
             their
          
           Faith
           
             as
             that
          
           they
           live
           ,
           
             would
             readily
             and
             heartily
             answer
          
           affirmatively
           ;
           
             I
             mean
             those
             of
             every
             sort
             who
             follow
             meerly
             the
          
           Guidance
           
             of
             uncorrupted
             nature
             in
             this
             affair
             .
          
        
         
         
           
             Notwithstanding
             ,
             as
             in
             the
          
           Pa
           
             gan
             World
             There
             were
             found
          
           many
           Witty
           men
           ,
           
             who
             ,
             out
             of
             Unacquaintance
             with
             the
          
           True
           Godhead
           
             and
             the
             Unworthyness
             of
             the
          
           False
           
             Gods
             then
             in
             vogue
             ,
             or
             out
             of
             a
             conceit
             of
             many
          
           misgovernments
           
             in
             the
             world
             ,
             speculated
             themselves
             out
             of
             their
          
           natural
           
             notions
             and
             went
             about
             to
             deny
             absolutely
             there
             was
          
           any
           God
           at
           all
           ;
           
             so
             it
             happens
             that
             ,
             amongst
             those
             who
             have
             deserted
             the
          
           Catholick
           Church
           ,
           
             there
             are
             found
             diverse
             men
             of
          
           speculative
           
             and
             searching
             brains
             ;
             who
             ,
             out
             of
          
           Unacquaintance
           
             with
             ,
             or
             at
             least
             their
          
           sleightly
           penetrating
           
             the
             nature
             of
             the
          
           Catholick
           Rule
           of
           Faith
           ,
           
             the
             Living
             Voice
             and
             Practice
             of
             the
             Church
             ,
             or
             TRADITION
             ,
             and
             ,
             withal
             ,
             seeing
             the
          
           Vanity
           
             and
             manifest
          
           Inability
           
             of
             their
             own
             pretended
          
           Rules
           
           to
           ascertain
           them
           absolutely
           
             their
             Faith
             is
          
           True
           ,
           
             joyn'd
             with
             the
             experienc't
          
           Disagreement
           in
           Faith
           
             amongst
             diverse
          
           Pretenders
           
             to
             it
             ,
             would
             speculate
             themselves
             out
             of
             their
          
           Natural
           Christianity
           ,
           
             and
             deny
             any
          
           Absolute
           Certainty
           
             at
             all
             of
          
           Faith
           ,
           
             or
             the
             way
             to
             Salvation
             ;
             contenting
             themselves
             with
             a
          
           Probability
           
             in
             the
             Grounds
             't
             is
             built
             on
             ,
             miscall'd
             by
             them
          
           Moral
           Certainty
           ;
           
             confessedly
             consistent
             with
             a
          
           Possibility
           of
           Falshood
           .
           
             Which
             kind
             of
             Grounds
             permits
             ▪
             that
             perhaps
             all
             may
             chance
             to
             be
             shown
             to
             morrow
             a
          
           meer
           Illusion
           
             and
             a
          
           bold
           Lye
           ;
           and
           all
           the
           Christian
           World
           
             hitherto
             to
             have
             been
             possibly
             led
             by
             the
             nose
             by
             a
          
           False
           Impostùre
           ;
           
             nay
             ,
             to
             have
             held
             that
             Imposture
          
           Most
           Sacred
           ,
           
             and
             preferr'd
             the
             adhering
             to
             it
             before
             all
             the
             Goods
             ,
          
           Life
           or
           Nature
           
             could
             bestow
          
           .
        
         
         
           
             How
             near
             this
             wicked
             Tenet
             approaches
             to
          
           Atheism
           
             appears
             hence
             ,
             that
             't
             is
             next
             to
             the
          
           Denial
           
             of
             a
          
           God-head
           ,
           to
           deny
           
             that
             in
             proper
             speech
             we
          
           know
           Him
           ,
           
             or
             the
          
           Way
           to
           Him
           ;
           
             Yet
             this
             is
             the
             very
             Position
             of
             those
             who
             put
             a
          
           Possibility
           of
           Falshood
           
             in
             Faith
             ;
             since
             none
             can
             truly
             be
             said
             to
          
           know
           
             that
             to
          
           be
           true
           ;
           
             which
             he
             sees
             and
             acknowledges
          
           may
           not
           be
           true
           
             at
             the
             same
             time
             .
             This
             Seed
             of
          
           Infidelity
           
             sown
             when
             the
             Rule
             of
             Faith
             was
             renounc'd
             ,
             first
             dar'd
             to
             appear
             publickly
             above
             Ground
             in
             the
             writings
             of
             Mr.
          
           Chillingworth
           
             and
             the
             L.
          
           Falkland
           ;
           
             and
             ,
             though
             ,
             had
             it
             been
             propos'd
          
           barefac't
           ,
           in
           another
           occasion
           ,
           
             it
             could
             have
             hop'd
             for
             no
             welcome
             Reception
             even
             amongst
             the
             Generality
             of
             the
          
           Protestants
           
             themselves
             ,
             who
             were
             made
             believe
             ever
             since
             their
             
             Breaking
             from
             the
          
           Church
           ,
           
             their
             Faith
             had
             the
          
           Word
           of
           God
           
             for
             its
          
           Basis
           ,
           
             which
             they
             honestly
             understood
             to
             have
             the
          
           same
           
             Certainty
             as
             if
          
           God
           himself
           had
           spoke
           it
           ;
           
             yet
             ,
             being
             drest
             up
             by
             their
          
           plausible
           Rhetorick
           ,
           
             and
             ,
             advanc'd
             in
             a
             circumstance
             when
             they
             were
             confuting
             the
          
           Papists
           ,
           the
           middle
           sort
           
             of
             Protestant
             Readers
             at
             unawares
             let
             it
             pass
             as
          
           meritorious
           
             to
             their
             party
             ;
             and
             the
          
           wiser
           sort
           
             embrac'd
             it
             both
             as
          
           a
           real
           Truth
           ,
           
             and
             also
             as
             making
             best
             for
             the
          
           Interest
           
             of
             their
          
           Cause
           
             when
             they
             would
             oppugn
             us
             ;
             what
             disservice
             soever
             it
             did
             tot
             he
          
           Common
           Cause
           
             of
             Religionor
          
           Christianity
           .
           
             For
             ,
             they
             were
             not
             at
             all
             sollicitous
             (
             so
             strangely
             did
          
           faction
           
             transport
             them
             )
             so
             they
             could
             in
             their
             conceit
             overthrow
             the
          
           Infallibility
           
             of
             the
          
           Catholick
           Church
           ,
           
             though
             they
             reduc'd
          
           
           all
           Faith
           into
           Incertainty
           ,
           and
           all
           the
           Grounds
           
             on
             which
             't
             is
             built
             ,
             into
             a
             tottering
          
           Contingency
           .
        
         
           
             It
             seem'd
             to
             threaten
             a
             Mischief
          
           considerable
           
             enough
             to
          
           Christianity
           ,
           
             that
             such
             a
          
           pernicious
           Tenet
           
             should
             be
          
           publickly
           
             own'd
             in
          
           Controversy
           ,
           
             to
             taint
             the
             wiser
             sort
             of
             Readers
             with
          
           Atheism
           ,
           
             in
             which
             it
             hath
             been
          
           too
           successful
           ;
           
             but
             ,
             it
             grew
          
           intolerable
           
             when
             it
             durst
             take
             the
          
           boldness
           
             to
             appear
             in
          
           Sermons
           
             pronounc'd
             in
             very
          
           Honourable
           Assemblies
           ,
           
             and
             afterwards
             publish'd
             in
          
           Print
           ;
           
             where
             ,
             under
             the
             Title
             of
          
           [
           The
           Wisdom
           of
           being
           Religious
           ]
           
             and
             a
             great
             many
          
           seeming
           shows
           ,
           
             and
             ,
             I
             heartily
             think
          
           ,
           very
           real
           Intentions
           
             of
             impugning
          
           Atheism
           ,
           
             by
             an
          
           ill-principled
           ,
           
             and
             (
             in
             that
             circumstance
             )
             imprudent
             and
             unnecessary
             confession
             
             in
          
           equivalent
           
             Terms
             of
             the
          
           possible
           falshood
           of
           Faith
           ,
           
             nay
             even
             as
             to
             the
          
           chiefest
           
             and
             most
          
           Fundamental
           
             point
             ,
             the
          
           Tenet
           
             of
             a
          
           Deity
           .
           Religion
           
             receives
             a
          
           deep
           wound
           ,
           and
           Atheism
           an
           especial
           Advantage
           :
           
             as
             may
             perhaps
             more
             particularly
             be
             shown
             hereafter
             .
             I
             envy
             not
             that
             Sermon
             ,
             and
             some
             other
             Productions
             of
             Mr.
          
           Tillotson
           
             their
             Authour
             ,
             their
             due
             commendations
             ,
             though
             he
             be
             my
          
           Adversary
           ;
           
             I
             acknowledge
             that
             in
             his
          
           clear
           Method
           ,
           
             or
             disposition
             of
             his
             matter
             ,
             and
             the
          
           cleanness
           
             of
             his
          
           style
           ,
           
             which
             fit
             him
             for
             an
             Excellency
             in
          
           Preaching
           ,
           
             he
             hath
             few
             Equals
             ;
             and
             that
             ,
             had
             he
             good
             Principles
             ,
             he
             would
             deliver
             them
             as
             intelligibly
             as
             any
             man
             I
             know
             ;
             onely
             I
             could
             wish
             he
             had
          
           right
           Principles
           to
           Ground
           
             his
             discourse
             ,
             without
             which
             he
             can
          
           never
           
             make
             
             a
          
           Controvertist
           ,
           
             but
             must
          
           needs
           
             undermine
             the
          
           solid
           Foundation
           
             of
             Christianity
             ,
             if
             he
             undertake
             to
             meddle
             with
             the
          
           Grounds
           
             of
             it
             ,
             even
             while
             he
             goes
             about
             to
          
           defend
           it
           .
        
         
           
             What
             I
             am
             on
             this
             occasion
             chiefly
             to
             reflect
             on
             ,
             is
          
           my
           own
           obligation
           ;
           
             which
             is
             ,
             the
          
           boldness
           
             of
             owning
             and
             publishing
             the
          
           Incertainty
           of
           Christian
           Faith
           ,
           
             being
             come
             to
             the
             height
             ,
             to
             assert
             it's
          
           Absolute
           Firmness
           and
           Certainty
           
             in
             the
             best
             manner
             God
             shall
             enable
             me
             :
             and
             his
             Providence
             seems
             to
          
           require
           
             it
             of
             me
             at
             present
             ;
             In
             regard
             't
             is
             expected
             I
             should
             reply
             to
             Mr.
          
           Tillotson
           
             's
             pretended
             Answer
             to
          
           Sure
           Footing
           ;
           whose
           first
           Principle
           
             in
             that
             Reply
             seems
             to
             be
             this
             ,
             that
             ,
             what
             he
             deems
             the
          
           Rule
           of
           Christian
           Faith
           ,
           
             and
             ,
             consequently
             ,
             that
          
           
           Faith
           it self
           is
           possible
           to
           be
           False
           ;
           
             for
             ,
             by
             virtue
             of
          
           this
           
             Position
             ,
             which
             he
          
           defends
           
             p.
             118
             ,
             and
             in
             diverse
             other
             places
          
           implies
           and
           builds
           on
           ,
           
             he
             more
             oppugns
             my
             discourse
             than
             by
          
           any
           other
           Thesis
           
             whatever
             .
             The
             contrary
             to
             which
             if
             I
             evince
             ,
             then
             the
             Protestants
             own
             confession
             ,
             that
             they
             have
          
           no
           Absolutely-Certain
           Ground
           or
           Rule
           of
           Faith
           ,
           
             confutes
             them
             without
             more
             ado
             ,
             and
             concludes
             them
             to
             have
             relinquish'd
             its
             onely
             right
             ,
             because
             its
             onely
             truly
             certain
             Rule
             ,
          
           TRADITION
           .
        
         
           
             Yet
             ,
             were
             it
             not
             my
          
           chief
           
             design
             to
          
           establish
           the
           Absolute
           Truth
           
             of
             Christian
             Faith
             in
             it self
             ,
             by
          
           all
           
             the
             Arguments
             I
             can
             imagin
             ,
             and
             not
             meerly
             to
          
           confute
           
             Protestant
             Controvertists
             ,
             I
             needed
             not
             take
             the
             pains
             thus
             to
          
           multiply
           
             Demonstrations
             ,
             or
             even
             alledg
             so
             much
             as
          
           one
           .
           
             For
             ,
             since
             ,
             whatever
             they
             pretend
             
             seemingly
          
           to
           Antiquity
           or
           Authority
           of
           Fathers
           
             by
             their
             voluminous
             quotations
             ,
             yet
             they
             will
             finally
             and
             heartily
             stand
             to
             nothing
             in
             contests
             about
             Faith
             ,
             as
          
           Conclusive
           ,
           but
           their
           own
           Interpretations
           of
           Scripture
           ;
           
             Which
             being
             so
          
           weak
           
             a
             Ground
             that
             every
             dayes
          
           Experience
           
             shows
             it's
          
           Failings
           ;
           
             an
             ordinary
             Probability
             is
             abundantly
             enough
             to
             overthrow
             their
             Discourses
             ,
             whose
             very
          
           Principle
           
             is
             not
             onely
          
           Improbable
           ,
           
             but
             evidently
             a
          
           False
           
             one
             ;
             Whence
             ,
             the
          
           meanest
           
             Catholick
             writer
             cannot
             fail
             to
             have
             the
             advantage
             over
             their
          
           Best
           
             in
             a
             Prudential
             man's
             Esteem
             ;
             because
             he
             cannot
             possibly
             miss
             of
             a
          
           Medium
           
             more
             probable
             than
             is
             their
          
           main
           Ground
           .
           
             I
             declare
             then
             that
             my
          
           Chief
           End
           
             in
             this
             Treatise
             is
             to
          
           settle
           Christian
           
             Faith
             ,
             or
             to
             demonstrate
             that
             it
             must
             be
          
           truly
           or
           Absolutely
           
           Certain
           ;
           
             and
             that
             my
             applying
             it
             now
             and
             then
             to
             my
             Opposers
             ,
             is
             onely
             a
             Secundary
             Intention
             ,
             and
             meerly
             Occasional
             .
          
        
         
           
             Ere
             I
             fall
             close
             to
             my
             Proofs
             ,
             that
          
           Faith
           cannot
           possibly
           be
           False
           ,
           
             to
             avoid
             Equivocation
             in
             the
             words
             ,
             I
             declare
             that
             by
             the
             word
          
           [
           Faith
           ]
           
             I
             am
             not
             sollicitous
             whether
             be
             meant
             our
          
           Act
           of
           Faith
           
             or
             the
          
           Points
           of
           Faith
           ,
           
             that
             is
             ,
             the
          
           Object
           of
           that
           Act
           ;
           
             but
             judg
             that
             distinction
             wholly
             Impertinent
             in
             this
             present
             discourse
             ;
             and
             ,
             the
             reason
             is
             ,
             because
             I
             cannot
          
           affirm
           
             a
             Point
          
           True
           or
           False
           ,
           
             but
             as
             it
             stands
             under
             Motives
          
           able
           
             to
             make
             me
          
           judge
           ,
           assent
           or
           beleeve
           
             't
             is
             such
             or
             such
             ;
             which
             Motives
             ,
             if
             they
             be
             such
             as
             are
             able
             to
          
           convince
           
             that
             the
             Point
          
           cannot
           but
           be
           so
           ,
           
             then
             my
             Iudgment
             or
             Assent
             tothose
             Points
             ,
          
           thusconcluded
           ,
           
             that
             is
             my
          
           Act
           
             of
             Faith
          
           cannot
           but
           be
           True
           ;
           
             because
             
             it
             depends
          
           intirely
           
             on
             Grounds
          
           Impossible
           to
           be
           False
           ,
           
             viz.
             those
             Motives
             ;
             But
             ,
             if
             those
             Motives
             are
          
           not
           
             of
             such
             a
             nature
             as
             is
          
           absolutely
           Conclusive
           
             the
             thing
          
           is
           ,
           
             then
             both
             the
             Thing
             ,
             Object
             ,
             Point
             ,
             or
             Proposition
             of
             Faith
             ,
             as
             being
          
           onely
           
             Knowable
             by
             virtue
             of
          
           them
           ,
           
             may
             be
             otherwise
             ,
             and
             also
             my
          
           Act
           
             of
             Faith
             or
          
           Belief
           
             of
             those
             Points
             may
             be
             a
             wrong
             or
             erroneous
             Iudgment
             ;
             that
             is
             ,
             both
             of
             them
          
           may
           be
           False
           .
           
             To
             ask
             then
          
           if
           Faith
           can
           possibly
           be
           False
           ,
           
             is
             to
             ask
             whether
             the
             Motives
             laid
             by
             God's
             Providence
             for
          
           Mankind
           
             or
             his
          
           Church
           
             to
             embrace
             Christian
          
           Faith
           ,
           
             must
             be
          
           such
           
             as
             of
             their
             own
             nature
          
           cannot
           fail
           to
           conclude
           
             those
             points
          
           True
           ;
           
             and
             ,
             to
             affirm
             that
          
           Faith
           is
           not
           possible
           to
           be
           False
           ,
           
             is
             equivalently
             to
             assert
             that
          
           those
           Motives
           
             or
             the
          
           Rule
           of
           Faith
           ,
           
             must
             be
             thus
          
           absolutely
           
           Conclusive
           ,
           
             Firm
             ,
             and
             Immovable
          
           .
        
         
           
             Hence
             is
             seen
             ,
             that
             I
             concern
             not
             my self
             in
             this
             discourse
             with
             how
          
           perfectly
           or
           imperfectly
           
             diverse
             persons
          
           penetrate
           
             those
             motives
             ;
             or
             how
             they
             satisfy
             or
             dissatisfy
          
           some
           particular
           Persons
           ;
           
             since
             ,
             I
             onely
             speak
             of
             the
          
           Nature
           
             of
             those
          
           Motives
           
             in
             themselves
             ,
             and
             as
             laid
             in
             Second
             Causes
             by
             Gods
             Providence
             to
             light
          
           Mankind
           
             in
             their
             way
             to
          
           Faith
           :
           
             to
             which
             the
          
           dimness
           
             of
             eye-sight
          
           ,
           neglect
           
             to
             look
             at
             all
             ,
             or
             looking
             the
          
           wrong
           
             way
             ,
             even
             in
             many
             particular
             men
             ,
             is
          
           Extrinsecal
           and
           Contingent
           .
        
         
           
             Lastly
             ,
             to
             avoid
             Mistake
             and
             Confusion
             ,
             I
             declare
             ,
             that
             there
             being
          
           two
           
             sorts
             of
             Questions
          
           ,
           one
           
             concerning
             the
          
           Existence
           
             of
             a
             thing
             ,
             call'd
          
           An
           est
           ,
           
             viz.
             whether
             there
             be
             any
             Certainly-Conclusive
             Rule
             of
             Faith
             ,
             or
             no
             ;
             and
             the
          
           other
           about
           
           what
           is
           
             the
             Certain
             or
             truely-Conclusive
             Rule
             of
             Faith
             ,
             call'd
          
           Quid
           est
           ;
           
             I
             am
             not
          
           now
           
             discoursing
             about
             the
          
           later
           
             (
             that
             was
             the
             work
             of
             SURE
             FOOTING
             )
             but
             the
          
           former
           
             onely
             .
             Indeed
             ,
             in
             my
             first
             discourse
          
           there
           
             I
             endeavour'd
             to
             evince
             this
          
           Truth
           from
           par
           .
           1.
           to
           par
           17.
           by
           diverse
           
             Arguments
             ;
             but
             ,
             because
             Mr.
          
           T.
           
             waves
             the
             speaking
             to
             those
          
           Premises
           
             as
             they
             tend
             to
          
           infer
           
             my
             Conclusion
             ,
             and
             onely
             discourses
             a
             little
             (
             Mistakingly
             )
             against
             the
          
           Conclusions
           
             themselves
             ,
             therefore
             ,
             being
             resolv'd
             to
          
           write
           
             a
             Treatise
             to
             establish
             Christian
             Faith
             ,
             I
             thought
             fit
             to
          
           apply
           
             it
             to
             his
             proceedure
             there
             ;
             that
             so
             I
             may
             both
             more
             forcibly
             invite
             him
             to
             that
          
           necessary
           though
           neglected
           
             Duty
             ,
             and
             ,
             withall
             that
             by
             settling
             the
          
           Existence
           &
           Nature
           of
           Faith
           
             and
             it's
          
           Rule
           
             first
             ,
             I
             may
             clear
             the
             way
             methodically
             to
             discover
          
           
           what
           ,
           and
           onely
           what
           ,
           
             can
             be
             the
          
           right
           Rule
           of
           Faith.
           
             And
             ,
             possibly
             in
             my
          
           next
           
             Treatise
             if
             Mr.
          
           T.
           
             and
             Mr.
             St.
             think
             fit
             to
             continue
             on
             this
             discourse
             forwards
             by
             answering
          
           this
           ,
           
             they
             may
             ,
             by
          
           denying
           
             that
             in
             true
             speech
             the
             Points
             of
             Faith
             are
          
           Truths
           ,
           
             or
             Faith
             is
          
           True
           ,
           
             oblige
             me
             to
             begin
             yet
             higher
             ,
             and
             make
             use
             of
             such
          
           Mediums
           
             as
             are
             more
             direct
             and
             immediately
             fit
             to
             confute
          
           Atheism
           .
        
         
           
             The
             understanding
             Reader
             will
             easily
             pardon
             the
          
           Speculativeness
           
             of
             this
             Treatise
             in
             great
             part
             of
             it
             :
             if
             he
             reflects
             that
             discourses
             built
             on
          
           Intrinsecal
           Mediums
           
             and
             manag'd
             in
             the
             way
             of
          
           Severe
           Reason
           ,
           do
           naturally
           ,
           
             nay
             must
          
           necessarily
           ,
           
             bear
             up
             to
             the
          
           First
           Principles
           ;
           
             yet
             ,
             by
             the
          
           Harmony
           and
           Connexion
           
             of
             Truths
             with
             one
             
             another
             ,
             there
             will
             be
             found
             also
          
           very
           many
           
             Proofs
             fairly
          
           Intelligible
           
             by
             the
          
           middle
           
             sort
             of
             Prudential
             men
             ;
             especially
             in
             those
             Arguments
             which
             are
             drawn
             from
          
           Practice
           ;
           
             and
             ,
             if
             I
             flatter
             not
             my self
             ,
             some
             Proofs
             ,
             and
             those
             Convincing
             ones
             too
             ,
             suitable
             to
             every
             Capacity
             .
             This
             comfort
             my
             Readers
             may
             expect
             to
             reap
             by
             this
             Procedure
             that
             it
             must
             forcibly
             shorten
             Disputes
             ,
             and
             bring
             Controversies
             after
             a
             while
             to
             a
             period
             ,
             unless
             our
             Adversaries
             be
             still
             obstinately
             bent
             to
             play
             the
          
           Drolls
           
             instead
             of
             soberly
             and
             pertinently
          
           disputing
           .
           
             For
             ,
             hardly
             can
          
           Errour
           
             hide
             her
          
           deformity
           ,
           
             when
             she
             is
             exposed
          
           naked
           
             to
             the
             view
             of
          
           Rational
           nature
           
             in
             the
          
           noon-day-light
           of
           FIRST-PRINCIPLES
           .
        
      
    
     
       
         
         
         Faith
         Vindicated
         FROM
         Possibility
         of
         Falshood
         .
      
       
         
           First
           Eviction
           .
        
         
           §
           1.
           
           I
           Lay
           for
           the
           Basis
           of
           my
           present
           Discourse
           these
           two
           Propositions
           .
        
         
           1.
           
           
             Christians
             are
             oblig'd
             to
             hold
             firmly
             ,
             profess
             ,
             and
             stand
             to
             it
             ,
             even
             with
          
           
           
             the
             loss
             of
             their
             Lives
             ,
             that
             Points
             of
             Faith
             are
          
           TRUTHS
           .
        
         
           2.
           
           
             None
             can
             be
             thus
             oblig'd
             to
             hold
             ,
             profess
             ,
             and
             maintain
             that
             to
             be
          
           TRUTH
           
             which
             they
             know
             not
             to
             be
             so
             .
          
        
         
           The
           later
           of
           these
           is
           as
           certain
           ,
           as
           that
           God
           ,
           the
           Imposer
           of
           this
           Obligation
           ,
           is
           Good
           :
           For
           how
           unworthy
           his
           Infinit
           Goodness
           were
           it
           ,
           to
           will
           that
           
           
             rational
             Nature
          
           or
           Mankind
           should
           act
           irrationally
           by
           
             holding
             firmly
          
           what
           it
           has
           
             no
             firm
             Grounds
          
           to
           hold
           ;
           that
           is
           ,
           what
           it
           
             knows
             not
          
           to
           be
           so
           ?
           Or
           to
           sacrifice
           its
           very
           Being
           to
           testifie
           the
           truth
           of
           those
           Points
           ,
           concerning
           which
           ,
           if
           it
           work
           according
           to
           right
           reason
           ,
           the
           nature
           God
           has
           given
           it
           ,
           and
           deviate
           not
           from
           that
           by
           a
           weak
           credulity
           ,
           it
           can
           never
           be
           perfectly
           satisfy'd
           that
           they
           are
           indeed
           Truths
           ;
           which
           it
           can
           never
           be
           ,
           if
           ,
           notwithstanding
           all
           it
           knows
           ,
           they
           yet
           may
           possibly
           be
           Falshoods
           .
           No
           man
           in
           true
           morality
           ought
           to
           say
           what
           he
           
             knows
             not
          
           ,
           much
           less
           so
           asseverantly
           ,
           as
           to
           seal
           it
           with
           his
           blood
           .
        
         
           As
           for
           the
           former
           Proposition
           ,
           which
           I
           account
           most
           fundamental
           to
           the
           ensuing
           Discourse
           ,
           I
           am
           to
           declare
           that
           by
           Holding
           ,
           &c.
           
             a
             thing
             to
             be
             a
             Truth
             ,
          
           I
           understand
           the
           holding
           that
           the
           thing
           
             absolutely
             ,
             in
             reality
          
           ,
           or
           
             indeed
             ,
             is
             so
             as
             I
             judge
             .
          
           Whence
           to
           this
           Holding
           a
           Thing
           to
           be
           Truth
           ,
           't
           is
           not
           enough
           that
           a
           man
           hold
           
             it
             is
             so
             to
             the
             best
             of
             his
             judgment
          
           ;
           but
           't
           is
           requir'd
           moreover
           ,
           that
           he
           hold
           he
           is
           not
           deceiv'd
           in
           making
           such
           a
           judgment
           ;
           and
           this
           ,
           because
           he
           holds
           his
           Thought
           
             conformable
             to
             the
             Thing
          
           .
           For
           ,
           
           this
           settles
           Verity
           or
           Truth
           on
           its
           proper
           and
           firm
           Foundation
           ,
           
             the
             thing
          
           ;
           and
           not
           on
           the
           unstable
           motions
           of
           his
           Judgment
           ,
           as
           does
           the
           other
           .
           My
           first
           and
           chief
           Postulatum
           thus
           understood
           ,
           I
           esteem
           to
           be
           self-evident
           to
           all
           that
           converse
           with
           Christianity
           taken
           in
           its
           largest
           sense
           ,
           as
           I
           declar'd
           in
           my
           Introduction
           ;
           setting
           aside
           that
           sort
           of
           Speculaters
           ;
           I
           mean
           those
           of
           our
           modern
           Adversaries
           ,
           against
           whom
           I
           dispute
           at
           present
           ;
           and
           of
           whom
           the
           Question
           is
           now
           agitated
           ,
           whether
           they
           are
           indeed
           to
           be
           held
           right
           Christians
           or
           no.
           And
           I
           conceive
           that
           he
           who
           should
           deny
           it
           ,
           must
           be
           bound
           to
           put
           the
           contradictory
           Position
           ;
           and
           to
           affirm
           ,
           that
           
             Christians
             are
             not
             bound
             firmly
             to
             hold
             ,
             profess
             ,
             and
             maintain
             with
             the
             loss
             of
             their
             lives
             the
          
           TRUTH
           
             of
             their
             Faith
          
           ,
           but
           its
           Likelihood
           onely
           .
        
         
           He
           that
           affirms
           this
           ,
           if
           he
           would
           be
           held
           a
           Christian
           ,
           is
           to
           be
           confuted
           by
           the
           contrary
           sentiment
           of
           the
           generality
           of
           Christians
           ,
           from
           whom
           he
           dissents
           in
           so
           Fundamental
           a
           Point
           as
           is
           the
           rightly
           understanding
           the
           nature
           of
           Faith
           ,
           which
           they
           profess
           ,
           and
           which
           it
           so
           highly
           imports
           them
           to
           know
           ;
           that
           is
           ,
           indeed
           ,
           in
           
           rightly
           understanding
           the
           meaning
           of
           the
           word
           Faith.
           If
           he
           be
           no
           Christian
           ,
           yet
           hold
           the
           Godhead
           ,
           't
           is
           to
           be
           demonstrated
           partly
           from
           the
           
             proper
             effects
          
           of
           Faith
           ,
           and
           the
           nature
           of
           the
           great
           difficulties
           ,
           both
           intellectual
           and
           moral
           ,
           which
           't
           is
           ordain'd
           to
           master
           :
           partly
           out
           of
           the
           nature
           of
           God
           and
           his
           Attributes
           ,
           obliging
           him
           to
           lay
           means
           proportion'd
           to
           an
           intended
           end
           ;
           or
           to
           establish
           every
           thing
           according
           to
           the
           Concern
           that
           depends
           on
           it
           ,
           which
           Concern
           in
           our
           case
           is
           the
           highest
           imaginable
           ,
           to
           wit
           ,
           
             the
             Salvation
             of
             Mankind
          
           ,
           the
           End
           of
           creating
           those
           very
           Entities
           on
           which
           the
           Certitude
           of
           Science
           is
           built
           .
           Or
           ,
           lastly
           ,
           if
           he
           be
           an
           Atheist
           ,
           the
           Deity
           and
           it's
           Attributes
           are
           first
           to
           be
           demonstrated
           :
           as
           also
           what
           is
           Man's
           
             summum
             bonum
          
           ,
           and
           the
           immediate
           Disposition
           to
           it
           ;
           and
           then
           the
           nature
           and
           Certitude
           of
           Faith
           ,
           and
           consequently
           of
           it's
           Rule
           are
           to
           be
           demonstrated
           .
        
         
           Supposing
           then
           my
           later
           Postulatum
           to
           be
           evident
           to
           all
           that
           know
           there
           is
           a
           wise
           and
           good
           Governour
           of
           the
           world
           ,
           and
           who
           understand
           the
           common
           Principles
           of
           Morality
           ;
           and
           my
           
           former
           Postulatum
           to
           be
           clear
           and
           undeniable
           matter
           of
           Fact
           to
           those
           who
           converse
           with
           Christianity
           ;
           and
           therefore
           to
           have
           unavoidable
           force
           upon
           all
           that
           would
           be
           held
           Professors
           thereof
           ,
           I
           shall
           be
           bold
           to
           proceed
           upon
           them
           .
        
         
           And
           ,
           first
           ,
           Logick
           ,
           whose
           proper
           office
           't
           is
           to
           look
           into
           the
           nature
           and
           actions
           of
           our
           Soul
           as
           Rational
           ;
           and
           as
           it
           were
           ,
           to
           anatomize
           her
           Thoughts
           ,
           takes
           up
           the
           discourse
           ,
           and
           proceeds
           thus
           .
        
         
           §
           2.
           
           Truths
           are
           found
           in
           Propositions
           ;
           
           a
           Proposition
           consists
           of
           two
           Notions
           called
           Subject
           ,
           and
           Predicate
           ,
           and
           a
           third
           ,
           whose
           office
           't
           is
           to
           connect
           them
           ;
           whence
           to
           know
           a
           thing
           to
           be
           Truth
           or
           true
           ,
           is
           to
           see
           the
           Conn●xion
           between
           the
           two
           Notions
           spoken
           of
           ,
           or
           to
           see
           that
           the
           third
           truly
           connects
           them
           .
           Now
           there
           are
           but
           two
           wayes
           imaginable
           (
           abstracting
           from
           Experience
           )
           how
           this
           may
           be
           seen
           :
           Either
           by
           seeing
           immediately
           that
           those
           two
           Notions
           are
           the
           same
           with
           one
           another
           out
           of
           the
           very
           Notions
           themselves
           ;
           or
           else
           by
           seeing
           that
           they
           are
           each
           of
           them
           the
           same
           with
           a
           Third
           ;
           whence
           follows
           ,
           that
           ,
           unless
           that
           Third
           Notion
           can
           fail
           to
           be
           the
           same
           with
           it self
           ,
           those
           two
           Notions
           
           which
           are
           the
           same
           with
           it
           ,
           cannot
           possible
           fail
           to
           be
           the
           same
           with
           one
           another
           .
           The
           former
           is
           called
           Self-Evidence
           ;
           this
           later
           ,
           
             Evidence
             by
             deduction
          
           :
           Both
           are
           built
           immediately
           upon
           this
           grand
           Verity
           ,
           that
           ,
           
             The
             same
             is
             the
             same
             with
             it self
          
           ;
           wherefore
           ,
           unless
           it
           be
           seen
           :
           that
           the
           Truth
           of
           that
           most
           Self-Evident
           Axiom
           is
           engag'd
           in
           their
           Patronage
           ,
           they
           cannot
           be
           even
           known
           to
           be
           True
           ;
           and
           ,
           if
           it
           be
           seen
           that
           it
           is
           thus
           engag'd
           ,
           they
           must
           needs
           be
           known
           
             impossible
             to
             be
             false
          
           ;
           since
           't
           is
           most
           manifestly
           impossible
           ,
           that
           First
           Principles
           should
           be
           false
           ,
           or
           that
           
             the
             same
             should
             not
             be
             the
             same
             with
             it self
             .
          
           Wherefore
           ,
           either
           Points
           of
           Faith
           need
           not
           be
           known
           to
           be
           Truths
           ,
           or
           else
           they
           must
           (
           by
           Reflecte●s
           at
           least
           )
           be
           known
           
             impossible
             to
             he
             false
          
           .
        
         
           §
           3.
           
           The
           same
           is
           evinc't
           from
           the
           nature
           
           of
           the
           Subject
           in
           those
           Propositions
           which
           affirm
           the
           Truth
           of
           any
           point
           of
           Faith
           :
           For
           ,
           if
           we
           look
           narrowly
           ,
           we
           shall
           find
           that
           the
           Subject
           in
           those
           is
           ,
           either
           formally
           ,
           or
           in
           effect
           ,
           a
           Proposition
           it self
           ;
           as
           when
           we
           say
           ,
           
             This
             Proposition
             [
             Christ
             is
             really
             in
             the
             Sacrament
             ]
             is
             true
             ;
             [
             That
             God
             is
             one
             and
             three
             ]
             is
             true
             ,
          
           &c.
           
           Where
           the
           Subjects
           are
           manifestly
           these
           ;
           
           
             Christ
             is
             really
             in
             the
             Sacrament
             ;
             God
             is
             one
             and
             three
             ,
          
           or
           ,
           
             a
             Trinity
             is
          
           .
           A
           Proposition
           then
           being
           a
           Speech
           apt
           to
           express
           Truth
           or
           Falshood
           ,
           nay
           necessarily
           determin'd
           to
           do
           the
           one
           ,
           (
           excepting
           those
           which
           speak
           of
           a
           future
           Contingent
           )
           it
           follows
           ,
           that
           who
           ever
           is
           bound
           in
           reason
           to
           affirm
           that
           the
           Proposition
           expressing
           the
           point
           of
           Faith
           is
           True
           ,
           is
           bound
           likewise
           to
           affirm
           't
           is
           
             impossible
             to
             be
             false
          
           ,
           if
           taken
           in
           the
           same
           sense
           he
           means
           it
           ;
           that
           is
           ,
           indeed
           ,
           if
           taken
           for
           the
           same
           Proposition
           ,
           since
           't
           is
           impossible
           Truth
           should
           be
           Falshood
           .
           Either
           then
           Christ's
           followers
           are
           not
           oblig'd
           to
           affirm
           the
           Points
           they
           profess
           are
           true
           ,
           which
           thwarts
           the
           Sentiments
           of
           the
           Christian
           part
           of
           mankind
           ;
           or
           else
           ,
           they
           must
           necessarily
           be
           oblig'd
           ,
           withall
           ,
           to
           affirm
           them
           
             impossible
             to
             be
             false
          
           .
        
         
           §
           4.
           
           The
           same
           is
           concluded
           from
           the
           
           nature
           of
           the
           
             Copula
             ,
             [
             is
          
           ]
           whose
           office
           being
           to
           connect
           or
           identifie
           the
           notions
           of
           the
           Subject
           and
           Predicate
           ,
           that
           is
           ,
           to
           express
           that
           what
           is
           meant
           by
           those
           two
           notions
           is
           to
           be
           found
           in
           the
           same
           Thing
           ,
           or
           that
           they
           have
           one
           common
           stock
           of
           Being
           ,
           its
           proper
           signification
           is
           Being
           or
           Existence
           ;
           not
           absolutely
           ,
           
           as
           if
           it
           meant
           that
           either
           of
           the
           Terms
           exists
           in
           Things
           ;
           but
           comparatively
           or
           conditionally
           as
           it
           were
           ,
           that
           that
           Being
           which
           belongs
           to
           one
           of
           the
           Terms
           ,
           is
           the
           same
           Being
           with
           that
           which
           belongs
           to
           the
           other
           ;
           or
           that
           by
           the
           same
           Being
           whereby
           one
           of
           the
           Terms
           is
           ,
           the
           other
           is
           also
           .
           Now
           then
           ,
           this
           kind
           of
           Expression
           or
           Signification
           being
           such
           as
           has
           no
           latitude
           between
           it
           and
           its
           utmost
           Opposit
           or
           Contradictory
           ,
           
             [
             is
             not
          
           ]
           it
           being
           the
           most
           uncompounded
           notion
           that
           is
           ,
           and
           not
           capable
           to
           be
           mingled
           with
           any
           alloy
           or
           participation
           of
           its
           Opposit
           ,
           as
           it
           happens
           in
           Contraries
           :
           it
           follows
           that
           who
           holds
           the
           Truth
           of
           the
           Proposition
           ,
           or
           ,
           which
           is
           all
           one
           ,
           the
           Identification
           of
           the
           two
           Terms
           exprest
           by
           the
           
             Copula
             [
             is
          
           ]
           must
           hold
           it
           absolutely
           ,
           and
           the
           Opposite
           to
           be
           
             impossible
             to
             be
             false
          
           ;
           nothing
           being
           more
           impossible
           than
           that
           is
           and
           
             is
             not
          
           should
           both
           be
           true
           at
           once
           ;
           or
           that
           the
           same
           thing
           should
           be
           the
           same
           and
           not
           the
           same
           in
           the
           same
           respect
           ,
           that
           is
           ,
           should
           
             be
             true
          
           ,
           and
           
             not
             be
             true
          
           :
           And
           hence
           it
           is
           ,
           that
           though
           distinctions
           use
           to
           fall
           upon
           the
           Equivocalness
           of
           the
           two
           Terms
           ,
           yet
           no
           man
           that
           knows
           what
           Logick
           
           meant
           ,
           ever
           distinguisht
           the
           meer
           Copula
           ,
           its
           simplest
           notion
           not
           admitting
           any
           possible
           division
           .
        
         
           §
           5.
           
           Our
           Argument
           from
           the
           Copula
           
           is
           particularly
           strengthen'd
           from
           the
           nature
           of
           the
           Predicate
           in
           the
           Propositions
           we
           speak
           of
           ;
           I
           mean
           in
           such
           Speeches
           as
           affirm
           such
           and
           such
           Points
           of
           Faith
           to
           be
           True.
           For
           True
           means
           Existent
           ,
           in
           Propositions
           which
           express
           onely
           the
           
             An
             est
          
           of
           a
           thing
           ,
           as
           most
           Points
           of
           Faith
           do
           ;
           which
           speak
           abstractedly
           ,
           and
           tell
           notwherein
           the
           nature
           of
           the
           Subject
           it
           speaks
           of
           consists
           ,
           or
           the
           
             Quid
             est
          
           .
           So
           that
           most
           of
           the
           Propositions
           Christians
           are
           bound
           to
           profess
           ,
           are
           fully
           exprest
           thus
           ;
           
             A
             Trinity
             is
             Existent
          
           ,
           a
           
             Christ
             God-and-man
             is
             Existent
          
           ,
           &c.
           and
           the
           like
           may
           be
           said
           of
           those
           Points
           which
           belong
           to
           a
           Thing
           or
           Action
           past
           ;
           as
           ,
           
             Creation
             was
             ,
             Christs
             Crucifying
             was
             ,
          
           &c.
           
           For
           ,
           Existent
           is
           the
           Predicate
           in
           these
           too
           ,
           onely
           affixt
           to
           another
           difference
           of
           time
           ;
           and
           't
           is
           equally
           impossible
           such
           Subjects
           should
           
             neither
             have
             been
          
           nor
           
             not
             have
             been
          
           ,
           or
           
             have
             been
          
           and
           
             have
             not
             been
          
           at
           once
           ,
           as
           it
           is
           that
           a
           thing
           should
           neither
           be
           nor
           
             not
             be
          
           at
           present
           ,
           or
           both
           be
           and
           
             not
             be
          
           at
           present
           .
           Regarding
           
           then
           stedfastly
           the
           nature
           of
           our
           Predicate
           ,
           
             [
             Existent
             ;
          
           ]
           we
           shall
           find
           that
           it
           expresses
           the
           utmost
           Actuality
           of
           a
           Thing
           ;
           and
           ,
           as
           taken
           in
           the
           posture
           it
           bears
           in
           those
           Propositions
           ,
           that
           Actuality
           exercis'd
           ;
           that
           is
           ,
           the
           utmost
           Actuality
           in
           its
           most
           actual
           state
           ;
           that
           is
           ,
           as
           absolutely
           excluding
           all
           manner
           or
           least
           degree
           of
           Potentiality
           ,
           and
           confequently
           all
           Possibility
           of
           being
           otherwise
           ;
           which
           is
           radically
           destroy'd
           when
           all
           Potentiality
           is
           taken
           away
           .
           This
           Discourse
           holding
           ,
           which
           in
           right
           to
           Truth
           I
           shall
           not
           fear
           to
           affirm
           (
           unconcern'd
           in
           the
           drollery
           of
           any
           Opposer
           )
           to
           be
           more
           than
           Mathematically
           demonstrative
           ,
           (
           as
           shall
           be
           shown
           more
           particularly
           hereafter
           )
           it
           follows
           inevitably
           ,
           that
           who
           so
           is
           bound
           to
           profess
           a
           
             Trinity
             ,
             Incarnation
          
           ,
           &c.
           is
           or
           
             was
             Existent
          
           ,
           is
           also
           bound
           to
           profess
           that
           't
           is
           
             impossible
             they
             should
             be
             not-Existent
          
           ;
           or
           which
           is
           all
           one
           ,
           that
           't
           is
           impossible
           these
           points
           of
           Faith
           should
           be
           false
           .
        
         
           §
           6.
           
           The
           same
           appears
           out
           of
           the
           nature
           
           of
           distinction
           or
           division
           apply'd
           to
           our
           Predicate
           Existent
           ,
           as
           found
           in
           these
           Propositions
           :
           For
           ,
           could
           that
           Predicate
           bear
           a
           pertinent
           distinction
           ,
           expressing
           this
           and
           the
           other
           respect
           ,
           or
           thus
           and
           
           thus
           ,
           it
           might
           possibly
           be
           according
           to
           one
           of
           those
           respects
           ,
           or
           thus
           consider'd
           ,
           and
           
             not
             be
          
           according
           to
           another
           ,
           that
           is
           ,
           
             another
             way
             consider'd
          
           :
           But
           this
           evasion
           is
           here
           impossible
           ;
           for
           ,
           either
           those
           distinguishing
           Notions
           must
           be
           more
           Potential
           or
           antecedent
           to
           the
           Notion
           of
           Existent
           ,
           and
           then
           they
           neither
           reach
           Existent
           ,
           nor
           supervene
           to
           it
           as
           its
           Determinations
           or
           Actuations
           ,
           which
           Differences
           ought
           to
           do
           ;
           nor
           can
           any
           Notion
           be
           more
           Actual
           or
           Determinative
           in
           the
           line
           of
           Substance
           or
           Being
           ,
           than
           Existent
           is
           ;
           and
           ,
           so
           ,
           fit
           to
           distinguish
           it
           in
           that
           line
           ;
           nor
           ,
           lastly
           ,
           can
           any
           determination
           in
           the
           line
           of
           Accidents
           serve
           the
           turn
           ;
           for
           ,
           these
           suppose
           Existence
           already
           put
           ,
           and
           so
           the
           whole
           Truth
           of
           the
           Proposition
           entire
           and
           compleat
           antecedently
           to
           them
           :
           'T
           is
           impossible
           therefore
           that
           what
           is
           thus
           affirm'd
           to
           be
           True
           ,
           should
           in
           
             any
             regard
          
           be
           affirm'd
           
             possible
             to
             be
             false
          
           ;
           the
           impossibility
           of
           distinguishing
           the
           Predicate
           pertinently
           ,
           excluding
           here
           all
           possibility
           of
           divers
           respects
           .
           
        
         
           §
           7.
           
           The
           same
           is
           demonstrated
           from
           the
           impossibility
           of
           distinguishing
           the
           Subjects
           of
           those
           Faith-Propositions
           ;
           for
           those
           Subjects
           being
           Propositions
           
           themselves
           ,
           (
           as
           was
           shown
           §
           3.
           )
           and
           accepted
           for
           Truths
           ,
           as
           is
           suppos'd
           ,
           they
           are
           incapable
           of
           Distinction
           ,
           as
           shall
           be
           particularly
           shown
           hereafter
           ,
           (
           Evict
           .
           3.
           
           §
           5.
           )
           Besides
           those
           Subjects
           being
           Points
           of
           Faith
           ,
           and
           ,
           so
           ,
           standing
           in
           the
           Abstract
           ,
           that
           is
           ,
           not
           descending
           to
           subsuming
           respects
           ,
           even
           in
           that
           regard
           too
           they
           are
           freed
           from
           all
           pertinent
           distinguishableness
           .
        
         
           §
           8.
           
           The
           same
           is
           demonstrated
           from
           the
           nature
           of
           Truth
           ,
           which
           consists
           in
           
           an
           Indivisible
           :
           Whence
           there
           is
           nothing
           of
           Truth
           had
           ,
           how
           great
           soever
           the
           conceived
           approaches
           towards
           it
           be
           ,
           till
           all
           may-not-bees
           ,
           or
           Potentiality
           to
           be
           otherwise
           ,
           be
           utterly
           excluded
           by
           the
           Actuality
           of
           Is
           or
           Existence
           :
           which
           put
           or
           discover'd
           ,
           the
           Light
           of
           Truth
           breaks
           forth
           ,
           and
           the
           dim
           twilights
           of
           may-not-bees
           vanish
           and
           disappear
           .
        
         
           §
           9.
           
           The
           same
           is
           demonstrated
           out
           of
           
           the
           nature
           of
           Connexion
           found
           in
           the
           aforesaid
           Propositions
           .
           For
           ,
           't
           is
           evident
           their
           Truth
           consists
           in
           the
           connexion
           of
           those
           Notions
           which
           make
           the
           Subject
           and
           Predicate
           .
           Whoever
           therefore
           sees
           not
           the
           Connexion
           between
           those
           Notions
           in
           the
           Principle
           of
           Faith
           ,
           
           sees
           not
           the
           truth
           of
           any
           of
           those
           Propositions
           ;
           that
           is
           ,
           those
           Propositions
           are
           not
           to
           such
           a
           man
           True.
           Wherefore
           ,
           Connexion
           excluding
           formally
           Inconnexion
           ,
           so
           that
           't
           is
           clearly
           impossible
           they
           should
           be
           found
           together
           in
           the
           self-same
           Subjects
           ,
           and
           the
           falshood
           of
           such
           Propositions
           consisting
           in
           the
           Unconnectedness
           of
           their
           Terms
           ,
           it
           follows
           that
           he
           who
           is
           oblig'd
           to
           profess
           those
           Faith-Propositions
           True
           ,
           must
           see
           the
           Connexion
           between
           their
           Terms
           ,
           and
           consequently
           that
           they
           
             cannot
             possibly
          
           be
           inconnected
           or
           false
           .
           Again
           ,
           since
           all
           approaches
           or
           vicinity
           to
           Connexion
           ,
           by
           how
           near
           degrees
           soever
           they
           are
           made
           ,
           are
           not
           Connexion
           ,
           it
           follows
           that
           all
           Connexion
           consists
           in
           an
           Indivisible
           ,
           and
           can
           admit
           no
           Latitude
           for
           
             a
             Possibility
             to
             be
             otherwise
          
           ,
           to
           be
           grounded
           on
           .
           Lastly
           ,
           all
           Connexion
           being
           necessarily
           Immediate
           ,
           or
           seen
           by
           virtue
           of
           Immediateness
           ,
           and
           to
           see
           Immediate
           Connexion
           being
           the
           Producer
           of
           
             Certain
             Knowledg
          
           ,
           or
           of
           Assurance
           the
           Thing
           
             cannot
             but
             be
             so
          
           ;
           it
           follows
           ,
           that
           to
           see
           the
           Truth
           of
           such
           Propositions
           ,
           or
           ,
           which
           is
           all
           one
           ,
           the
           Immediate
           Connexion
           of
           their
           Terms
           ,
           is
           to
           see
           they
           
           
             cannot
             but
             be
             so
          
           ,
           or
           that
           they
           are
           absolutely
           void
           of
           all
           
             Possibility
             of
             Falshood
          
           .
        
         
           §
           .
           10.
           
           By
           this
           time
           we
           are
           brought
           
           orderly
           to
           look
           into
           the
           nature
           of
           Opinion
           .
           Which
           word
           I
           take
           not
           here
           in
           a
           large
           sense
           for
           any
           kind
           of
           Assent
           ,
           however
           produc
           't
           ;
           but
           for
           an
           Assent
           or
           Adhesion
           to
           a
           Tenet
           without
           sufficient
           Grounds
           to
           evince
           the
           Thing
           
             is
             so
          
           as
           the
           Opiner
           judges
           ;
           as
           it
           is
           taken
           in
           that
           Proverb
           ,
           
             Turpe
             est
             opinari
          
           .
           Now
           ,
           't
           is
           most
           evident
           ,
           that
           there
           would
           be
           sufficient
           Grounds
           to
           convince
           ,
           in
           case
           ,
           the
           Term
           or
           Point
           were
           seen
           to
           be
           deduc't
           by
           immediate
           steps
           ,
           or
           a
           Train
           of
           immediate
           Connexions
           to
           that
           very
           Conclusion
           .
           'T
           is
           manifest
           then
           ,
           that
           't
           is
           therefore
           Opinion
           ,
           and
           blame-worthy
           ,
           because
           its
           Grounds
           ,
           as
           they
           are
           laid
           in
           the
           understanding
           of
           the
           Assenter
           ,
           want
           or
           fall
           short
           of
           this
           immediate
           Connexion
           ;
           So
           that
           Opinion
           is
           a
           judgment
           upon
           remote
           or
           unimmediate
           Considerations
           .
           By
           which
           means
           it
           comes
           to
           pass
           ,
           that
           the
           most
           necessary
           verity
           of
           that
           Grand
           Principle
           ,
           
             [
             The
             same
             is
             the
             same
             with
             it self
             ]
          
           upon
           which
           all
           Certainty
           both
           of
           first
           Principles
           and
           of
           Deduction
           is
           built
           ,
           and
           whose
           perfect
           Self-Evidence
           and
           
           Interessedness
           in
           whatever
           belongs
           to
           right
           discourse
           ,
           seem
           to
           make
           the
           very
           Light
           of
           Reason
           consist
           originally
           in
           It
           ,
           is
           not
           engag'd
           in
           the
           Opiners
           discourse
           ;
           whence
           ,
           wanting
           Immediateness
           ,
           it
           becomes
           unconnected
           ,
           incoherent
           ,
           weak
           ,
           and
           slack
           ,
           or
           rather
           indeed
           null
           .
           No
           wonder
           then
           if
           all
           Opinion
           ,
           how
           near
           soever
           it
           approaches
           seemingly
           to
           Immediate
           Connexion
           ,
           and
           how
           strongly
           soever
           it
           be
           supported
           by
           an
           experienc'd
           seldomness
           of
           such
           Effects
           ,
           or
           the
           conceiv'd
           unaptness
           and
           fewness
           of
           Causes
           fit
           to
           produce
           them
           ,
           yet
           it
           admits
           
             Possibility
             of
             being
             otherwise
          
           ;
           in
           regard
           it
           fails
           in
           its
           very
           Root
           and
           Basis
           ,
           by
           not
           relying
           on
           the
           main
           Principle
           and
           Foundation
           of
           all
           steadiness
           in
           humane
           Discourse
           ,
           and
           which
           is
           of
           so
           necessary
           a
           Truth
           ,
           that
           't
           is
           impossible
           to
           falter
           or
           give
           way
           ,
           to
           uphold
           and
           exempt
           it
           from
           a
           liableness
           to
           disconnexion
           of
           those
           Notions
           which
           it
           pretended
           ,
           and
           ought
           to
           Identify
           ;
           that
           is
           ,
           from
           a
           liableness
           to
           Errour
           .
        
         
           §
           11.
           
           From
           this
           declaration
           of
           the
           nature
           of
           Opinion
           ,
           it
           is
           render'd
           manifest
           out
           of
           what
           Fountain-head
           all
           Rational
           Assents
           flow
           ;
           namely
           ,
           from
           seeing
           the
           
           Immediate
           Connexion
           of
           one
           Term
           with
           another
           ;
           or
           ,
           which
           is
           all
           one
           ,
           that
           this
           Principle
           
             [
             The
             same
             is
             the
             same
             with
             it self
             ]
          
           stands
           engag'd
           for
           their
           verity
           :
           Also
           ,
           that
           the
           Light
           of
           Reason
           consists
           fundamentally
           in
           this
           ;
           and
           formally
           in
           deriving
           the
           
             perfect
             Visibleness
          
           of
           this
           to
           make
           other
           Propositions
           also
           visible
           to
           the
           Eye
           of
           our
           Understanding
           .
           Likewise
           ,
           that
           Assents
           not
           springing
           from
           this
           Light
           of
           Reason
           ,
           must
           be
           ,
           as
           such
           ,
           Irrational
           ;
           and
           arise
           necessarily
           from
           the
           Will
           ,
           taken
           as
           not
           following
           the
           Light
           of
           Understanding
           ,
           but
           as
           prompted
           and
           put
           forward
           by
           some
           passion
           ,
           viz.
           some
           irrational
           desire
           or
           inclination
           the
           thing
           should
           be
           so
           ,
           which
           prest
           and
           precipitated
           the
           understanding
           into
           Assent
           before
           due
           motives
           forc't
           it
           .
           As
           likewise
           ,
           that
           since
           none
           can
           be
           bound
           
             constantly
             to
             profess
          
           what
           he
           cannot
           
             steadily
             see
          
           to
           be
           true
           ,
           a
           Christian
           who
           is
           thus
           bound
           to
           profess
           his
           
             Faith
             True
          
           ,
           must
           see
           that
           the
           First
           Principle
           now
           spoken
           of
           ,
           which
           gives
           all
           Steadiness
           to
           our
           Intellectual
           Sight
           ,
           is
           interessed
           in
           the
           patronage
           of
           the
           Proposition
           he
           assents
           to
           :
           Whence
           ,
           true
           Faith
           ,
           by
           reason
           of
           its
           Immoveable
           Grounds
           ,
           can
           bear
           an
           asserting
           the
           
           absolute
           Impossibility
           of
           its
           being
           False
           ;
           whereas
           ,
           who
           ever
           affirms
           
             Faith
             may
             possibly
             be
             false
          
           ,
           makes
           it
           built
           upon
           remote
           mediums
           ,
           that
           is
           ,
           such
           as
           are
           either
           not
           immediate
           ;
           or
           (
           which
           is
           all
           one
           )
           not
           seen
           to
           be
           immediate
           to
           the
           two
           Terms
           of
           the
           Proposition
           assented
           to
           ;
           and
           so
           ,
           they
           become
           destitute
           of
           the
           Invincible
           strength
           of
           that
           first
           Principle
           which
           establishes
           all
           deduc't
           Truths
           ,
           and
           legitimates
           all
           Assents
           to
           them
           .
           Whence
           follows
           inevitably
           ,
           that
           he
           turns
           all
           Faith
           into
           Opinion
           ;
           makes
           Faith
           absurd
           ,
           preternatural
           and
           irrational
           ;
           importing
           that
           't
           is
           a
           thing
           which
           men
           must
           assent
           to
           or
           say
           interiorly
           
             't
             is
             so
          
           ,
           and
           yet
           see
           no
           solid
           Grounds
           
             why
             it
             must
             be
             so
          
           ;
           profess
           stoutly
           
             't
             is
             true
          
           ,
           and
           that
           they
           are
           sure
           of
           it
           ;
           and
           yet
           ,
           if
           they
           will
           speak
           truly
           ,
           profess
           with
           all
           ,
           that
           
             it
             may
             be
             false
          
           ,
           and
           that
           the
           whole
           world
           may
           be
           mistaken
           in
           it
           ;
           and
           lastly
           ,
           he
           leaves
           all
           Christs
           Doctrine
           Indefensible
           ,
           and
           utterly
           unmaintainable
           to
           have
           ,
           absolutely
           speaking
           ,
           either
           any
           solidity
           or
           steadiness
           in
           its
           Grounds
           ,
           or
           one
           true
           word
           in
           it self
           .
        
      
       
         
         
           Second
           Eviction
           .
        
         
           §
           .
           1.
           
           FRom
           this
           not-seeing
           the
           Connexion
           of
           the
           two
           Terms
           in
           
           the
           Conclusion
           by
           a
           Medium
           immediately
           connected
           to
           them
           both
           ,
           but
           by
           distant
           Glances
           onely
           ,
           which
           have
           not
           the
           power
           to
           make
           one
           
             see
             Intellectually
          
           the
           Thing
           is
           ,
           or
           Assent
           ;
           joyn'd
           with
           this
           that
           ,
           notwithstanding
           ,
           't
           is
           not
           seen
           those
           Terms
           are
           Opposit
           or
           Inconnectible
           ;
           the
           Soul
           becomes
           hereupon
           ,
           as
           it
           were
           ,
           invironed
           with
           a
           kind
           of
           Intellectual
           Darkness
           ,
           and
           sees
           not
           which
           way
           to
           step
           forwards
           ,
           without
           danger
           of
           harming
           hor
           Cognoscitive
           or
           Truth-affecting
           Nature
           by
           Errour
           .
           Whence
           ,
           she
           remains
           in
           a
           kind
           of
           Neutral
           Condition
           ,
           which
           we
           call
           Suspence
           .
           But
           ,
           't
           is
           to
           be
           well
           noted
           ,
           that
           this
           Suspensive
           Condition
           of
           the
           Soul
           ,
           not
           being
           a
           state
           of
           Actuality
           or
           Determination
           ,
           (
           much
           less
           of
           utmost
           Actuality
           ,
           as
           is
           the
           seeing
           ,
           by
           virtue
           of
           that
           main
           Principle
           before-nam'd
           ,
           that
           a
           thing
           is
           )
           but
           of
           Indetermination
           ,
           Potentiality
           ,
           and
           Confusedness
           ;
           its
           Nature
           admits
           consequently
           infinite
           degrees
           ,
           
           according
           as
           the
           Appearances
           which
           incline
           her
           towards
           Assent
           or
           Dissent
           are
           greater
           or
           less
           .
           Moreover
           ,
           as
           in
           the
           passing
           from
           Indetermination
           to
           Determination
           (
           for
           example
           )
           in
           a
           motion
           to
           a
           Terminus
           of
           Rest
           ,
           there
           are
           diverse
           approaches
           of
           that
           Motions
           Quantity
           so
           very
           near
           the
           Terminus
           or
           End
           ,
           that
           their
           distance
           is
           undiscernable
           to
           a
           vulgar
           eye
           ,
           and
           needs
           exact
           skill
           to
           distinguish
           them
           :
           So
           it
           happens
           here
           ,
           that
           there
           must
           necessarily
           be
           found
           divers
           Inclinations
           or
           Approaches
           towards
           Assent
           ,
           which
           have
           so
           small
           a
           degree
           of
           Suspence
           in
           them
           ,
           that
           they
           are
           hard
           to
           be
           distinguisht
           from
           absolute
           Assents
           ,
           but
           by
           a
           learned
           Reflecter
           ;
           and
           the
           way
           he
           takes
           to
           distinguish
           them
           must
           be
           to
           observe
           whether
           the
           Understanding
           ,
           acting
           reflectingly
           ,
           that
           is
           ,
           looking
           into
           the
           Nature
           of
           its
           own
           Act
           ,
           finds
           there
           that
           it
           absolutely
           yields
           it self
           over
           to
           judg
           the
           thing
           
             is
             existent
          
           or
           true
           ,
           or
           whether
           it
           onely
           judges
           it
           
             very
             probable
          
           or
           Truthlikely
           .
           For
           ,
           any
           Assent
           to
           the
           
             greatest
             Likelihood
          
           of
           a
           thing
           is
           as
           far
           from
           being
           an
           Assent
           to
           the
           things
           Existence
           ,
           as
           the
           Notion
           of
           Existent
           or
           True
           is
           from
           the
           Notion
           of
           
             very
             likely
             to
             be
             true
          
           .
           And
           
           if
           the
           Assent
           to
           the
           former
           be
           not
           actually
           an
           Assent
           to
           the
           later
           ,
           yet
           tend
           towards
           it
           ,
           as
           it
           does
           ;
           then
           't
           is
           Potential
           in
           respect
           of
           it
           ,
           and
           so
           includes
           some
           degree
           of
           Suspence
           ;
           which
           defect
           only
           can
           in
           our
           present
           case
           ,
           hinder
           the
           other
           from
           being
           actually
           it
           ,
           according
           to
           our
           former
           Discourse
           .
           Assent
           ,
           then
           ,
           to
           the
           
             meer
             Likelihood
          
           of
           a
           thing
           ,
           is
           ,
           or
           at
           least
           implies
           ,
           Suspence
           of
           its
           Existence
        
         
           §
           2.
           
           Another
           thing
           which
           inclines
           men
           to
           confound
           the
           Assent
           to
           the
           Likelihood
           of
           a
           thing
           ,
           with
           the
           Assent
           to
           its
           Existence
           or
           Truth
           ,
           is
           Habituation
           or
           Custom
           .
           For
           ,
           men
           being
           us'd
           to
           proceed
           naturally
           to
           outward
           Action
           upon
           a
           very
           high
           Probability
           ,
           without
           more
           adoe
           or
           examination
           ,
           they
           are
           hence
           apt
           to
           apprehend
           that
           a
           Conceit
           ,
           which
           had
           so
           little
           and
           so
           undiscernable
           a
           proportion
           of
           Suspence
           in
           it
           ,
           was
           a
           
             perfect
             Assent
          
           :
           and
           that
           ,
           because
           the
           Soul
           quite
           yielded
           to
           the
           Motive
           as
           to
           
             Exterior
             Action
          
           ,
           therefore
           it
           yielded
           likewise
           as
           to
           
             Interior
             Assent
          
           .
           Whereas
           ,
           by
           reflecting
           on
           the
           Nature
           of
           this
           Act
           in
           the
           Soul
           ,
           and
           by
           retriving
           its
           Grounds
           ,
           we
           come
           to
           discover
           that
           ,
           however
           the
           Soul
           runs
           promptly
           and
           rationally
           to
           Outward
           
           Action
           upon
           such
           a
           Motive
           ,
           when
           she
           is
           concern'd
           to
           act
           ,
           even
           after
           deliberation
           ;
           yet
           ,
           not
           so
           to
           Interiour
           Assent
           ,
           if
           she
           acts
           rationally
           ;
           but
           ,
           upon
           reflexion
           ,
           finding
           in
           her self
           nothing
           to
           fix
           in
           her
           the
           Existence
           of
           the
           thing
           ,
           or
           elevate
           it
           beyond
           the
           possibility
           of
           not-being
           or
           being
           False
           ,
           she
           hangs
           back
           from
           assenting
           the
           thing
           is
           ,
           and
           is
           constrain'd
           to
           say
           interiorly
           ,
           or
           acknowledg
           in
           her
           own
           breast
           ,
           she
           may
           possibly
           be
           mistaken
           ,
           and
           the
           thing
           possibly
           be
           not-Existent
           ,
           for
           ought
           she
           sees
           ;
           which
           restrains
           her
           from
           truly
           assenting
           that
           the
           thing
           is
           .
        
         
           §
           3.
           
           An
           Instance
           will
           render
           our
           Discourse
           clearer
           .
           'T
           is
           propos'd
           then
           (
           for
           example
           )
           to
           our
           Judging
           Power
           ,
           whether
           
             America
             be
          
           or
           no
           ?
           And
           we
           'l
           suppose
           (
           to
           avoid
           a
           disputed
           case
           )
           the
           Evidence
           of
           Authority
           has
           convinc'd
           the
           Understanding
           it
           once
           was
           ,
           by
           the
           Impossibility
           the
           several
           Attesters
           should
           either
           be
           deceiv'd
           in
           a
           plain
           Object
           of
           Eye-sight
           ,
           or
           have
           a
           common
           Motive
           able
           to
           make
           them
           conspire
           to
           bely
           their
           Eyes
           .
           But
           ,
           the
           Question
           is
           ,
           whether
           it
           
             be
             now
          
           or
           no.
           And
           ,
           the
           uncouthness
           and
           unlikelihood
           that
           so
           vaste
           a
           place
           should
           
           be
           destroy'd
           ,
           joyn'd
           with
           the
           Customariness
           of
           acting
           upon
           a
           very
           great
           probability
           ,
           makes
           him
           who
           is
           to
           act
           in
           order
           to
           it
           ,
           (
           for
           example
           ,
           send
           a
           ship
           thither
           )
           proceed
           to
           his
           intended
           outward
           action
           fearlesly
           ,
           and
           esteem
           him
           mad
           who
           desists
           upon
           a
           conceit
           of
           so
           unlikely
           a
           failure
           .
           For
           ,
           since
           all
           Action
           is
           in
           particulars
           ,
           and
           Particulars
           are
           the
           very
           Sphear
           of
           Contingency
           ,
           it
           follows
           ,
           that
           we
           must
           not
           act
           at
           all
           ,
           if
           we
           expected
           Demonstrations
           of
           the
           several
           Objects
           and
           Adjuncts
           of
           our
           outward
           Action
           :
           Whence
           he
           deserves
           justly
           to
           be
           accounted
           frantick
           who
           should
           desist
           from
           Action
           where
           there
           is
           so
           high
           a
           Probability
           ;
           for
           this
           extravagant
           cautiousness
           were
           in
           effect
           to
           take
           away
           the
           Motives
           to
           any
           Exteriour
           Action
           in
           the
           world
           ,
           and
           consequently
           all
           such
           Action
           it self
           .
           But
           now
           ,
           let
           two
           Speculaters
           or
           Scholars
           meet
           together
           ,
           who
           consider
           not
           the
           Practicableness
           ,
           but
           meerly
           the
           Truth
           of
           things
           ;
           and
           aim
           not
           to
           better
           their
           Purse
           by
           Merchandizing
           or
           outward
           Endeavours
           ,
           but
           their
           Understandings
           by
           rightly-made
           Judgments
           or
           Assents
           ,
           that
           is
           ,
           by
           Knowledges
           :
           and
           we
           shall
           see
           their
           working
           on
           the
           Point
           
           turns
           upon
           other
           hinges
           .
           In
           the
           other
           ,
           there
           was
           
             Necessity
             of
             acting
          
           ,
           without
           which
           the
           world
           could
           not
           subsist
           :
           but
           ,
           here
           's
           
             no
             necessity
             of
             Assenting
          
           ,
           which
           we
           suppose
           onely
           aim'd
           at
           ,
           at
           present
           ;
           nor
           can
           there
           be
           any
           ,
           unless
           that
           Principle
           or
           Cause
           of
           all
           Assent
           
             [
             The
             same
             is
             the
             same
             with
             it self
             ]
          
           comes
           to
           exercise
           its
           over-powering
           Virtue
           upon
           the
           Soul.
           There
           ,
           it
           was
           enough
           that
           prudential
           considerations
           discover'd
           a
           betterness
           to
           act
           exteriourly
           ,
           all
           things
           weigh'd
           ;
           to
           which
           needed
           not
           a
           severity
           of
           Principles
           forcing
           the
           Truth
           of
           the
           thing
           :
           but
           here
           ,
           those
           Principles
           ,
           which
           are
           the
           Maxims
           of
           Metaphysicks
           or
           Supreme
           Wisdom
           ,
           are
           the
           only
           things
           to
           be
           consulted
           ;
           and
           the
           prudential
           weighing
           of
           Particulars
           avails
           little
           or
           nothing
           towards
           the
           secure
           establishment
           of
           the
           Truth
           aim'd
           at
           .
           There
           ,
           some
           harm
           was
           likely
           to
           ensue
           ,
           if
           they
           acted
           not
           exteriourly
           ,
           and
           went
           not
           about
           their
           work
           :
           but
           ,
           here
           ,
           no
           harm
           at
           all
           could
           come
           by
           not
           acting
           interiourly
           ;
           I
           mean
           ,
           by
           not-Assenting
           ,
           but
           Suspending
           till
           the
           beams
           of
           Truth
           ,
           by
           the
           Fountain-light
           of
           that
           First
           Principle
           ,
           clear'd
           their
           Understandings
           :
           rather
           on
           the
           contrary
           ,
           a
           great
           
           harm
           was
           certain
           to
           ensue
           upon
           assenting
           in
           that
           case
           ,
           that
           is
           ,
           an
           Injury
           to
           Reason
           ,
           their
           true
           Nature
           ;
           by
           concluding
           ,
           without
           seeing
           a
           middle
           Term
           connecting
           the
           two
           Extreams
           ,
           on
           which
           every
           act
           of
           right
           Reason
           is
           built
           .
           These
           Scholars
           then
           ,
           or
           Pursuers
           of
           Truth
           ,
           consult
           with
           Speculative
           ,
           not
           Practical
           Principles
           ,
           to
           guide
           their
           Assents
           by
           .
           They
           are
           certain
           that
           such
           
             an
             Effect
          
           (
           as
           is
           the
           destruction
           of
           
             America
             )
             cannot
             be
             without
             a
             Cause
          
           ;
           and
           Experience
           tells
           them
           such
           Causes
           seldom
           or
           never
           happen
           :
           Yet
           ,
           knowing
           that
           all
           material
           things
           have
           Contingency
           annext
           to
           their
           Natures
           ,
           and
           not
           discovering
           any
           evident
           Principle
           in
           Nature
           hindering
           the
           vast
           Oceans
           on
           either
           side
           America
           to
           overswell
           the
           Continent
           ,
           and
           so
           destroy
           it
           ;
           they
           are
           forc'd
           to
           confess
           interiourly
           America
           may
           ,
           for
           any
           thing
           they
           know
           ,
           
             possibly
             not
             be
          
           ;
           whence
           they
           are
           forc'd
           to
           suspend
           ,
           as
           to
           its
           Existence
           ,
           and
           only
           Assent
           to
           it's
           extream
           Likelihood
           of
           existing
           .
        
         
           §
           4.
           
           The
           use
           I
           make
           of
           this
           discourse
           
           at
           present
           is
           this
           :
           that
           ,
           though
           Likelyhoods
           have
           a
           great
           latitude
           ;
           yet
           Assent
           ,
           (
           being
           the
           terminus
           of
           those
           Inclinations
           
           towards
           it
           ,
           which
           gradually
           exceed
           one
           another
           )
           consists
           in
           an
           Indivisible
           ,
           as
           does
           the
           notion
           of
           is
           ,
           on
           which
           (
           either
           seen
           ,
           or
           deem'd
           to
           be
           seen
           )
           't
           is
           built
           ,
           and
           to
           which
           it
           goes
           parallell
           .
           That
           ,
           all
           Acts
           falling
           short
           of
           Assent
           to
           the
           Existence
           of
           a
           thing
           advance
           no
           farther
           than
           great
           Assents
           to
           it's
           Likelihood
           ,
           and
           fall
           under
           the
           head
           of
           
             suspensive
             Acts
          
           ;
           as
           to
           that
           things
           Existence
           ,
           as
           the
           Soul
           will
           discover
           upon
           reflexion
           :
           and
           that
           ,
           when
           we
           mistake
           one
           for
           the
           other
           ,
           't
           is
           for
           not
           distinguishing
           well
           the
           great
           resemblance
           between
           assenting
           as
           to
           outward
           Action
           ,
           and
           as
           to
           the
           speculative
           Truth
           ;
           as
           also
           between
           assenting
           to
           the
           
             extream
             Likelihood
          
           of
           a
           thing
           ,
           and
           assenting
           to
           its
           Existence
           .
           That
           ,
           whensoever
           we
           see
           the
           
             Possibility
             of
             a
             things
             being
             False
          
           or
           not-Existent
           (
           which
           in
           our
           case
           is
           all
           one
           )
           we
           cannot
           have
           an
           Assent
           to
           it's
           Existence
           ,
           but
           to
           the
           likelihood
           of
           it
           only
           ,
           and
           suspend
           as
           to
           its
           Existence
           or
           
             actual
             being
          
           :
           and
           that
           ,
           therefore
           ,
           they
           who
           acknowledg
           that
           ,
           notwithstanding
           all
           the
           Means
           used
           and
           all
           the
           Grounds
           it
           has
           ,
           Faith
           may
           
             possibly
             be
             false
          
           to
           us
           ,
           cannot
           be
           held
           to
           assent
           to
           the
           Existence
           
           or
           Truth
           of
           those
           points
           ;
           but
           to
           suspend
           concerning
           their
           truth
           ,
           and
           to
           assent
           only
           to
           their
           
             likelihood
             to
             be
             true
          
           ,
           Which
           ,
           whether
           it
           be
           a
           sufficient
           disposition
           to
           denominate
           such
           persons
           Christians
           ,
           will
           easily
           and
           best
           be
           determin'd
           by
           the
           vulgar
           of
           Christianity
           ,
           who
           possess
           the
           genuin
           and
           natural
           meaning
           of
           the
           word
           Faith
           ,
           untainted
           with
           the
           frantick
           conceits
           sprung
           from
           such
           speculations
           as
           are
           taken
           out
           of
           Fancy
           ;
           not
           ,
           as
           they
           ought
           ,
           from
           the
           nature
           of
           the
           Thing
           .
        
         
           §
           5.
           
           The
           same
           Argument
           may
           be
           
           made
           from
           the
           nature
           of
           firmly
           Holding
           ,
           as
           was
           from
           Assent
           ;
           and
           the
           self-same
           discourse
           ,
           
             mutatis
             mutandis
          
           :
           since
           't
           is
           most
           Evident
           ,
           none
           can
           firmly
           hold
           a
           thing
           to
           be
           true
           ,
           which
           he
           sees
           and
           acknowledges
           ,
           that
           is
           ,
           holds
           may
           be
           False
           ;
           however
           he
           may
           hold
           it
           
             Very
             likely
             to
             be
             True.
          
           
        
         
           §
           6.
           
           The
           same
           is
           evinc'd
           from
           the
           
           notion
           of
           knowing
           :
           which
           word
           I
           take
           here
           abstractedly
           ,
           unconcern'd
           what
           kind
           of
           knowledg
           it
           be
           ;
           provided
           it
           be
           True
           and
           proper
           knowledg
           ,
           and
           not
           abusively
           so
           call'd
           .
           For
           ,
           since
           nothing
           can
           be
           
             known
             to
             be
          
           but
           what
           is
           ,
           nor
           
           
             known
             to
             be
             such
          
           but
           what
           
             is
             such
          
           :
           again
           since
           Christians
           ,
           if
           they
           have
           either
           Honesty
           or
           Wit
           in
           them
           ,
           must
           ,
           some
           way
           or
           other
           ,
           know
           points
           of
           Faith
           to
           be
           true
           ,
           whose
           truth
           they
           esteem
           themselves
           bound
           to
           profess
           and
           stand
           to
           even
           with
           the
           loss
           of
           their
           lives
           ;
           it
           follows
           ,
           those
           points
           must
           be
           what
           they
           are
           
             known
             to
             be
          
           ,
           that
           is
           True
           ;
           and
           consequently
           (
           unless
           knowledg
           can
           be
           Ignorance
           )
           
             impossible
             not
             to
             be
          
           or
           to
           
             be
             False
          
           .
        
         
           §
           7.
           
           What
           hath
           been
           said
           of
           Assent
           and
           Holding
           and
           Knowing
           may
           also
           be
           discours'd
           
           from
           the
           notion
           of
           Certainty
           :
           for
           this
           has
           the
           same
           nature
           with
           the
           former
           ,
           as
           it
           is
           a
           determination
           of
           the
           Understanding
           ;
           I
           mean
           ,
           
             Intellectual
             determination
          
           is
           the
           common
           Genus
           to
           them
           all
           :
           and
           they
           differ
           only
           in
           this
           ,
           that
           Knowledg
           and
           Certainty
           are
           proper
           Effects
           of
           Evidence
           ,
           whether
           sprung
           from
           the
           thing
           or
           from
           the
           Attester
           ,
           nor
           can
           they
           be
           where
           there
           is
           wanting
           the
           Intellectual
           Light
           issuing
           from
           that
           First
           Principle
           of
           all
           Evidence
           so
           oft
           spoken
           of
           ;
           whereas
           H●lding
           or
           Assenting
           can
           proceed
           from
           the
           Blindness
           of
           Passion
           ,
           or
           from
           Ignorance
           ,
           as
           well
           as
           from
           the
           clear
           Sight
           of
           the
           Understanding
           .
           Now
           that
           
           the
           Nature
           of
           Certainty
           consists
           in
           an
           
             Intellectual
             Determination
          
           thus
           originiz'd
           ,
           and
           consequently
           ,
           when
           put
           ,
           excludes
           all
           possibility
           of
           being
           otherwise
           (
           which
           is
           the
           point
           I
           aym
           to
           evince
           )
           appears
           ,
           partly
           from
           the
           Etymology
           ,
           and
           most
           evidently
           from
           the
           Use
           of
           the
           Word
           .
           For
           ,
           Certus
           signifies
           Determinate
           .
           As
           then
           ,
           when
           the
           matter
           spoken
           of
           restrains
           that
           word
           to
           Volition
           ,
           it
           signifies
           an
           Absolute
           
             Determination
             of
             Will
          
           or
           Resolution
           ;
           as
           ,
           
             certus
             ●undi
          
           :
           so
           ,
           when
           we
           are
           speaking
           of
           the
           Ground
           of
           
             Intellectual
             Certainty
          
           ,
           and
           say
           
             the
             thing
             is
             Certain
          
           ,
           we
           intend
           to
           express
           full
           as
           much
           as
           when
           we
           say
           ,
           
             the
             thing
             is
          
           ;
           which
           speaks
           
             Ultimate
             Determination
          
           and
           Actuality
           in
           the
           Object
           ,
           consider'd
           in
           it self
           :
           and
           ,
           in
           like
           Manner
           ,
           when
           the
           same
           word
           is
           intended
           to
           signifie
           
             Formal
             Certainty
          
           in
           Us
           ,
           or
           that
           Disposition
           of
           the
           Understanding
           whereby
           it
           is
           said
           to
           be
           Certain
           ,
           it
           must
           necessarily
           signifie
           (
           unless
           ,
           contrary
           to
           the
           nature
           of
           Words
           it's
           most
           formal
           Notion
           be
           less
           rigorous
           then
           those
           which
           are
           less
           formal
           )
           a
           Determinate
           state
           of
           the
           Understanding
           ,
           or
           an
           
             Intellectual
             Determination
          
           .
           Whence
           ,
           as
           a
           
           thing
           is
           then
           Certain
           or
           Determinate
           when
           it
           is
           ;
           so
           the
           Understanding
           is
           then
           Determin'd
           according
           to
           it's
           Nature
           ,
           or
           Certain
           ,
           when
           the
           Thing
           is
           
             seen
             to
             be
          
           as
           it
           is
           ,
           which
           immediate
           Effect
           of
           the
           other
           is
           impossible
           ,
           but
           by
           virtue
           of
           the
           first
           Principle
           of
           Evidence
           making
           that
           clear
           discovery
           ;
           and
           ,
           This
           engaged
           ,
           all
           Intellectual
           Potentiality
           ,
           or
           
             Possibility
             of
             not
             being
             seen
             to
             be
             ,
          
           is
           totally
           and
           formally
           ,
           that
           is
           ,
           most
           absolutely
           excluded
           .
           The
           true
           and
           genuine
           Notion
           ,
           then
           ,
           of
           Certainty
           imports
           an
           absolute
           impossibility
           that
           that
           judgment
           which
           so
           fixes
           and
           determines
           the
           Understanding
           should
           be
           an
           Errour
           ,
           or
           False
           :
           Since
           nothing
           can
           be
           
             seen
             to
             be
          
           ,
           but
           what
           really
           is
           .
        
         
           §
           8.
           
           Again
           ,
           since
           Determination
           in
           any
           kind
           ,
           is
           the
           Terminus
           of
           all
           Indetermination
           in
           the
           same
           kind
           ,
           and
           so
           ,
           beyond
           it
           :
           it
           follows
           ,
           that
           Certainty
           or
           
             Intellectual
             Determination
          
           ,
           is
           plac'd
           beyond
           all
           possible
           degrees
           of
           Indetermination
           of
           the
           mind
           ,
           or
           
             Uncertainty
             .
             Certainty
          
           ,
           therefore
           ,
           is
           not
           attain'd
           till
           all
           possible
           degrees
           of
           Uncertainty
           ,
           and
           ,
           consequently
           ,
           
             Possibility
             of
             Falshood
             to
             us
          
           ,
           or
           Errour
           ,
           be
           transcended
           and
           overcome
           .
           
           Faith
           ,
           then
           ,
           must
           be
           deny'd
           to
           be
           Certain
           ,
           if
           it
           be
           put
           
             Possible
             to
             be
             False
          
           .
        
         
           §9
           .
           And
           ,
           as
           my
           former
           Discourse
           has
           endeavour'd
           to
           display
           the
           Nature
           of
           Certainty
           from
           its
           Genus
           and
           Difference
           ,
           which
           compound
           it's
           Definition
           ;
           so
           the
           same
           will
           be
           still
           more
           satisfactorily
           evinc't
           from
           observing
           the
           Language
           of
           Mankind
           ,
           when
           they
           use
           the
           word
           Certain
           .
           For
           ,
           that
           being
           most
           evidently
           the
           signification
           of
           a
           word
           which
           the
           intelligent
           Users
           of
           that
           word
           intend
           to
           express
           by
           it
           :
           if
           by
           divers
           sayings
           of
           theirs
           we
           can
           manifest
           that
           they
           meant
           to
           signifie
           such
           a
           Conception
           by
           that
           Word
           ,
           that
           will
           infallibly
           be
           the
           true
           meaning
           of
           it
           ,
           and
           that
           Conception
           will
           have
           in
           it
           the
           true
           Nature
           of
           Certainty
           .
           Let
           us
           observe
           then
           attentively
           what
           is
           at
           the
           bottom
           of
           their
           hearts
           ,
           when
           they
           use
           these
           and
           the
           like
           familiar
           Discourses
           ,
           which
           naturally
           break
           from
           them
           .
           How
           frequent
           is
           it
           ,
           when
           any
           one
           asks
           another
           ,
           
             Is
             such
             a
             thing
             true
          
           ?
           and
           the
           other
           replies
           ,
           
             I
             verily
             think
             it
             is
          
           ;
           he
           returns
           upon
           him
           with
           this
           pressing
           demand
           ;
           
             I
             ,
             but
             are
             you
             certain
             of
             it
             ?
             may
             not
             you
             be
             mistaken
             ?
          
           Which
           clearly
           intimates
           that
           that
           Disposition
           call'd
           Certainty
           ,
           
           is
           beyond
           all
           Inclinations
           ,
           Motions
           ,
           or
           indeterminate
           Tendencies
           of
           the
           Understanding
           ,
           making
           it
           
             verily
             think
             't
             is
             true
          
           ,
           which
           speaks
           the
           next
           remove
           ,
           as
           it
           were
           ,
           from
           a
           certain
           Assent
           ;
           and
           ,
           consequently
           ,
           that
           't
           is
           an
           absolute
           determination
           and
           fixure
           of
           the
           Soul
           that
           
             't
             is
             true
          
           :
           As
           also
           ,
           that
           Certainty
           elevates
           the
           Soul
           beyond
           hazard
           of
           mistake
           .
           Again
           ,
           many
           times
           ,
           when
           one
           is
           smartly
           questioned
           ,
           if
           he
           be
           
             Certain
             of
             a
             thing
          
           ?
           not
           daring
           ,
           upon
           better
           reflexion
           ,
           pretend
           to
           Certainty
           ,
           he
           replies
           warily
           (
           in
           a
           moderate
           word
           which
           diminishes
           and
           falls
           short
           of
           the
           other
           )
           that
           he
           is
           
             Morally
             certain
          
           of
           it
           ;
           which
           evidences
           that
           the
           Notion
           of
           Certainty
           is
           in
           point
           of
           fixing
           or
           determining
           the
           Understanding
           ,
           beyond
           that
           counterfeit
           Certainty
           ,
           call'd
           
             Moral
             Certainty
          
           :
           Wherefore
           ,
           since
           all
           
             Moral
             Certainty
          
           (
           as
           they
           call
           it
           )
           how
           great
           soever
           ,
           though
           it
           be
           penetrated
           perfectly
           according
           as
           't
           is
           in
           its
           own
           Nature
           ,
           is
           seen
           to
           consist
           with
           a
           
             Possibility
             to
             be
             otherwise
             ;
             True
             Certainty
             ,
          
           which
           exceeds
           it
           ,
           must
           needs
           include
           an
           
             Impossibility
             to
             be
             otherwise
          
           .
           Faith
           ,
           then
           ,
           is
           not
           ,
           in
           true
           speech
           ,
           Certain
           ,
           unless
           it
           be
           
             Impossible
             to
             be
             False
          
           .
        
         
         
           §
           10.
           
           Again
           ,
           let
           an
           Overweener
           ,
           after
           his
           mistake
           becomes
           Visible
           ,
           be
           challeng'd
           with
           it
           ;
           we
           find
           that
           ,
           in
           common
           speech
           ,
           we
           use
           these
           or
           the
           like
           words
           ,
           
             You
             said
             ,
             or
             thought
             ,
             You
             were
             Certain
             of
             it
             ,
             but
             You
             see
             You
             are
             mistaken
             ,
          
           Is
           it
           not
           Evident
           that
           the
           word
           Certain
           excludes
           a
           possibility
           of
           being
           otherwise
           ?
           since
           his
           being
           Certain
           of
           it
           formerly
           is
           deny'd
           purely
           upon
           this
           score
           ,
           because
           he
           was
           mistaken
           :
           which
           shews
           that
           the
           true
           notion
           of
           Certain
           is
           inconsistent
           with
           mistake
           ;
           that
           is
           ,
           that
           Certainty
           implyes
           Unmistakableness
           or
           ,
           which
           is
           all
           one
           ,
           Inerrability
           
             hîc
             &
             nunc
          
           in
           the
           present
           affair
           .
           Whereas
           ,
           had
           the
           notion
           of
           Certainty
           admitted
           
             a
             Possibility
             not
             to
             be
          
           as
           he
           judg'd
           ,
           he
           had
           not
           been
           so
           mistaken
           in
           judging
           that
           Certain
           which
           by
           actually
           happening
           not
           to
           be
           was
           shewn
           afterwards
           
             Possible
             not
             to
             be
          
           .
           To
           think
           to
           evade
           ,
           by
           alledging
           that
           it
           was
           not
           meant
           his
           mistake
           consisted
           in
           judging
           that
           Certain
           or
           
             Impossible
             not
             to
             be
          
           ,
           which
           was
           
             Possible
             not
             to
             be
          
           ,
           but
           in
           judging
           that
           
             would
             be
          
           ,
           which
           afterwards
           
             hap'd
             not
             to
             be
          
           ,
           is
           meerly
           Childishness
           and
           Folly
           amongst
           Men
           ,
           who
           hold
           that
           things
           are
           carry'd
           on
           by
           the
           course
           
           of
           Cause
           and
           Effect
           ;
           and
           that
           things
           therefore
           happen
           because
           a
           Cause
           puts
           them
           ,
           or
           not
           happen
           because
           no
           Cause
           puts
           them
           .
           To
           judg
           ,
           then
           ,
           a
           thing
           
             would
             not
             be
          
           is
           the
           same
           ,
           amongst
           Intelligent
           Men
           ,
           as
           to
           judg
           there
           would
           be
           
             no
             Cause
          
           to
           make
           it
           be
           ;
           and
           ,
           if
           there
           would
           be
           none
           such
           ,
           't
           is
           most
           evident
           it
           
             could
             not
             be
          
           ,
           or
           was
           
             Impossible
             to
             be
          
           in
           this
           order
           of
           the
           world
           .
           Such
           answers
           are
           fit
           for
           men
           who
           are
           led
           more
           by
           Sounds
           than
           Sense
           ;
           and
           who
           think
           a
           different
           word
           will
           gain
           them
           an
           Escape
           ,
           though
           that
           word
           signifies
           the
           same
           thing
           as
           the
           former
           .
        
         
           11.
           
           The
           same
           will
           appear
           from
           the
           Absurdity
           ,
           which
           palpably
           discovers
           it self
           in
           any
           Expression
           that
           modifies
           the
           true
           Notion
           of
           Certain
           with
           a
           Contingency
           :
           as
           if
           one
           should
           say
           ,
           
             't
             is
             Certain
             per
             adventure
          
           ,
           or
           't
           is
           
             fallibly
             Certain
          
           :
           The
           Nonsence
           of
           which
           shews
           that
           the
           true
           Notion
           of
           Certainty
           implies
           an
           Oppositness
           to
           all
           Contingency
           ,
           or
           an
           Impossibility
           to
           be
           otherwise
           .
           You
           'l
           ask
           ,
           what
           then
           must
           be
           said
           of
           the
           Phrase
           ,
           
             [
             Moral
             Certainty
          
           ]
           where
           Certainty
           seems
           to
           admit
           an
           allay
           of
           Contingency
           ?
           I
           answer
           ,
           't
           is
           evident
           even
           hence
           and
           from
           
           all
           my
           former
           Discourse
           ,
           that
           the
           word
           Certainty
           is
           there
           us'd
           Catachrestically
           or
           abusively
           ,
           for
           some
           great
           Likelihood
           ,
           and
           its
           Epithet
           means
           such
           a
           degree
           of
           it
           as
           is
           found
           generally
           in
           humane
           exteriour
           actions
           which
           depend
           on
           Free-will
           ,
           and
           are
           contingent
           as
           being
           Particulars
           ;
           and
           speaks
           not
           proper
           Certainty
           ,
           as
           't
           is
           meant
           to
           signifie
           that
           perfect
           Intellectual
           Determination
           ,
           whose
           Principles
           and
           Causes
           being
           high
           Truths
           ,
           are
           unalterable
           .
           Whence
           ,
           
             Moral
             Certainty
          
           ,
           how
           high
           soever
           it
           be
           exalted
           and
           triumph
           in
           an
           empty
           name
           ,
           is
           in
           reality
           Uncertainty
           ;
           and
           the
           highest
           degree
           of
           
             Moral
             Certainty
          
           is
           the
           lowest
           degree
           of
           Uncertainty
           ,
           truly
           so
           call'd
           ;
           that
           is
           ,
           of
           that
           which
           expresses
           an
           Intellectual
           Indetermination
           .
        
         
           §
           12.
           
           Thus
           much
           from
           the
           use
           of
           the
           word
           ;
           which
           ,
           when
           it
           falls
           naturally
           and
           unaffectedly
           from
           the
           tongue
           of
           the
           Speakers
           ,
           is
           a
           proper
           Effect
           of
           the
           Notion
           or
           meaning
           in
           their
           Souls
           ,
           that
           is
           ,
           of
           the
           Signification
           of
           that
           word
           ;
           whence
           't
           is
           an
           apt
           Medium
           to
           demonstrate
           that
           Notion
           ,
           its
           proper
           Cause
           ,
           
             à
             posteriori
          
           .
        
         
           §
           13.
           
           From
           this
           Discourse
           follows
           ,
           
           first
           ,
           that
           ,
           since
           ,
           speaking
           of
           the
           present
           ,
           (
           and
           the
           same
           ,
           in
           proportion
           ,
           holds
           of
           other
           differences
           of
           time
           )
           't
           is
           the
           same
           to
           say
           ,
           
             The
             thing
             is
             certain
          
           ,
           as
           to
           say
           
             the
             thing
             is
          
           ;
           and
           to
           say
           
             the
             thing
             is
          
           speaks
           Indivisibility
           ;
           the
           Notion
           of
           Certainty
           too
           consists
           in
           an
           Indivisible
           .
           By
           which
           is
           not
           meant
           that
           one
           Certainty
           may
           not
           be
           greater
           than
           another
           ,
           both
           from
           a
           greater
           Perfection
           in
           the
           Subject
           ,
           and
           a
           greater
           certifying
           Power
           in
           the
           Object
           :
           but
           ,
           that
           Certainty
           ,
           in
           the
           way
           of
           being
           generated
           in
           the
           Soul
           ,
           is
           either
           there
           all
           at
           once
           or
           not
           at
           all
           ;
           in
           the
           same
           sort
           as
           there
           is
           no
           middle
           between
           is
           and
           
             is
             not
          
           ,
           (
           or
           half-beings
           of
           them
           )
           which
           are
           the
           formal
           Expressers
           of
           Certainty
           .
           Whence
           ,
           again
           ,
           appears
           that
           what
           we
           abusively
           call
           
             Moral
             Certainty
          
           ,
           is
           indeed
           none
           at
           all
           ;
           because
           it
           reaches
           not
           that
           Indivisible
           or
           Determinative
           Point
           in
           which
           True
           Certainty
           consists
           .
        
         
           §
           14.
           
           Secondly
           ,
           since
           true
           Certainty
           
           is
           caus'd
           in
           us
           by
           seeing
           the
           thing
           is
           ;
           and
           this
           cannot
           be
           seen
           but
           by
           virtue
           of
           Principles
           ;
           (
           especially
           that
           chief
           one
           ,
           
             A
             thing
             is
             the
             same
             with
             it self
             )
          
           which
           Principles
           being
           Truths
           ,
           cannot
           possibly
           be
           False
           :
           it
           follows
           both
           that
           what
           is
           Certain
           
           cannot
           possibly
           be
           False
           ,
           and
           that
           what
           can
           possibly
           be
           False
           subsists
           upon
           no
           Principles
           .
           Whence
           ,
           all
           
             Moral
             Certainty
          
           ,
           as
           they
           call
           it
           ,
           as
           also
           all
           high
           Probabilities
           ,
           which
           confessedly
           
             may
             possibly
             be
             false
          
           ,
           are
           convinc'd
           to
           subsist
           upon
           no
           Principles
           :
           and
           they
           ,
           who
           acknowledg
           they
           have
           but
           
             Moral
             Certainty
          
           and
           
             high
             Probabilities
          
           for
           their
           Faith
           or
           Opinion
           ,
           confess
           they
           have
           no
           Principles
           ,
           which
           in
           true
           Language
           deserve
           that
           name
           ,
           to
           ground
           them
           ;
           but
           ,
           at
           best
           ,
           certain
           likely
           Topical
           Mediums
           that
           oft
           prove
           true
           ,
           or
           hold
           for
           the
           most
           part
           :
           which
           may
           serve
           for
           a
           talking
           kind
           of
           Discourse
           ,
           or
           Exteriour
           Action
           ;
           but
           are
           flat
           things
           and
           useless
           when
           Truth
           is
           to
           be
           concluded
           .
        
         
           §
           15.
           
           Thirdly
           ,
           it
           follows
           that
           true
           
           Certainty
           of
           any
           thing
           is
           the
           self-same
           with
           Infallibility
           or
           Inerrability
           ,
           as
           to
           the
           same
           thing
           .
           For
           ,
           Certainty
           is
           not
           had
           ,
           till
           it
           be
           seen
           ,
           that
           that
           First
           Principle
           ,
           
             [
             A
             thing
             is
             the
             same
             with
             it self
             ]
          
           is
           engag'd
           for
           the
           identification
           of
           the
           two
           Notions
           which
           make
           up
           the
           Proposition
           we
           are
           Certain
           of
           ;
           that
           is
           ,
           for
           the
           Truth
           of
           that
           Proposition
           :
           Wherefore
           ,
           since
           we
           can
           have
           
             Infallible
             Assurance
          
           of
           the
           
           Truth
           of
           that
           First
           Principle
           ;
           as
           also
           of
           this
           ,
           that
           nothing
           can
           be
           
             seen
             to
             be
          
           ,
           unless
           it
           be
           ;
           we
           can
           frame
           an
           Inerrable
           Judgment
           that
           ,
           when
           we
           see
           that
           First
           Principle
           engag'd
           for
           the
           Identity
           of
           those
           two
           Notions
           ,
           't
           is
           engag'd
           for
           it
           ,
           and
           so
           they
           identify'd
           ;
           that
           is
           ,
           we
           must
           know
           Infallibly
           that
           that
           Proposition
           is
           true
           .
           This
           I
           say
           in
           case
           it
           be
           a
           True
           Certainty
           ,
           and
           not
           an
           only
           deem'd
           or
           mistaken
           one
           :
           yet
           even
           then
           there
           is
           a
           deem'd
           Infallibility
           ,
           and
           the
           person
           that
           mistakingly
           judges
           himself
           certain
           of
           a
           thing
           ,
           judges
           withall
           that
           he
           cannot
           be
           mistaken
           ,
           
             hic
             &
             nunc
          
           ,
           in
           that
           particular
           ,
           which
           manifests
           that
           the
           Notion
           of
           Certainty
           is
           the
           same
           with
           that
           of
           Infallibility
           ,
           however
           it
           may
           be
           misapply'd
           .
           Again
           ,
           since
           the
           natural
           use
           of
           words
           gives
           it
           not
           to
           be
           nonsence
           to
           say
           ,
           [
           I
           am
           
             Infallibly
             Certain
          
           of
           such
           a
           thing
           ]
           't
           is
           plain
           that
           the
           Notion
           of
           Infallibly
           is
           not
           disparate
           from
           the
           Notion
           of
           Certain
           ,
           or
           incompetent
           to
           it
           :
           it
           must
           then
           be
           either
           Tautological
           ,
           or
           else
           be
           a
           different
           yet
           appliable
           Notion
           ,
           and
           so
           apt
           to
           difference
           or
           distinguish
           it
           ;
           but
           it
           cannot
           be
           this
           later
           ,
           for
           then
           the
           Notion
           of
           Certain
           ought
           in
           all
           Reason
           and
           Logick
           admit
           
           with
           equal
           sense
           the
           opposit
           difference
           
             [
             Fallibly
          
           ]
           which
           we
           experience
           it
           does
           not
           ;
           nothing
           being
           more
           absurd
           and
           foolish
           than
           to
           say
           ,
           [
           I
           am
           
             fallibly
             certain
          
           of
           a
           thing
           ]
           'T
           is
           clear
           then
           that
           infallibly
           is
           not
           fit
           to
           difference
           the
           Notion
           of
           Certain
           ,
           or
           not
           a
           different
           Notion
           from
           it
           ;
           but
           the
           same
           sense
           reiterated
           in
           another
           word
           for
           aggravations
           sake
           ,
           as
           when
           we
           say
           ,
           
             I
             saw
             it
             with
             mine
             own
             eyes
          
           ;
           or
           such
           like
           ;
           that
           is
           ,
           if
           we
           consider
           it
           calmly
           ,
           we
           shall
           find
           that
           that
           malignant
           word
           Infallibility
           which
           so
           bewonders
           our
           Opposers
           ,
           amounts
           to
           no
           more
           but
           true
           Certainty
           ,
           and
           has
           the
           self-same
           Notion
           with
           it
           .
        
         
           §
           16.
           
           Fourthly
           ,
           it
           appears
           that
           ,
           seeing
           
           what
           
             may
             be
             otherwise
          
           ,
           how
           unlikely
           soever
           ,
           needs
           but
           a
           lucky
           chance
           to
           
             be
             so
          
           ;
           they
           who
           say
           Faith
           may
           possibly
           be
           False
           ,
           instead
           of
           establishing
           it
           ,
           subject
           it
           to
           Chance
           and
           Contingency
           ;
           and
           confess
           it
           has
           no
           Grounds
           so
           to
           secure
           it
           but
           a
           greater
           Wit
           than
           has
           been
           formerly
           ,
           may
           possibly
           shew
           it
           to
           be
           False
           ;
           that
           is
           ,
           may
           subvert
           all
           the
           Grounds
           it
           now
           stands
           on
           .
           So
           that
           these
           men
           are
           convinc'd
           not
           to
           settle
           Faith
           upon
           any
           
             firm
             Grounds
          
           ,
           or
           on
           the
           Nature
           of
           the
           thing
           :
           
           but
           to
           hang
           it
           on
           
             Humane
             Wit
          
           ,
           that
           is
           ,
           on
           the
           Wit
           of
           the
           present
           Christians
           maintaining
           its
           Plausibility
           ;
           and
           ,
           possibly
           ,
           on
           the
           fortunate
           want
           of
           an
           acuter
           Wit
           than
           any
           now
           extant
           ;
           who
           ,
           when
           he
           shall
           arise
           ,
           may
           perhaps
           outwit
           them
           ,
           and
           shew
           all
           their
           Faith
           to
           be
           a
           ridiculous
           foolery
           .
        
         
           §
           17.
           
           Lastly
           ,
           speaking
           of
           Truths
           ,
           't
           is
           
           perfect
           Nonsense
           to
           say
           they
           can
           possibly
           be
           False
           ;
           since
           't
           is
           a
           direct
           contradiction
           Truth
           should
           be
           Falshood
           ;
           as
           is
           evident
           in
           Predications
           of
           past
           or
           future
           things
           ,
           viz.
           in
           these
           ,
           
             Christ
             has
             dy'd
             ,
             the
             Resurrection
             will
             be
             :
          
           the
           former
           of
           which
           ,
           if
           once
           True
           ,
           
             has
             been
          
           ,
           and
           so
           
             cannot
             have
             not
             been
          
           ,
           the
           Circumstance
           of
           Time
           being
           gone
           in
           which
           only
           it
           could
           
             not
             have
             been
          
           ;
           and
           the
           later
           ,
           if
           once
           put
           to
           be
           true
           ,
           that
           is
           ,
           to
           stand
           under
           certain
           or
           unimpedible
           Causes
           ,
           is
           Impossible
           to
           be
           False
           ,
           or
           not
           to
           succeed
           .
           So
           that
           't
           is
           the
           greatest
           madness
           and
           folly
           in
           the
           world
           to
           put
           either
           of
           these
           
             possible
             to
             be
             False
          
           .
           if
           they
           be
           once
           rightly
           judg'd
           Truths
           :
           and
           indeed
           I
           fear
           rather
           that
           they
           who
           judg
           the
           later
           
             possible
             not
             to
             be
          
           ,
           subject
           them
           to
           impedible
           Causes
           ;
           and
           so
           make
           them
           ,
           or
           at
           least
           their
           Grounds
           as
           to
           our
           knowledg
           ,
           
           Future
           Contingents
           ,
           which
           have
           neither
           determinate
           Truth
           nor
           Falshood
           .
           Speaking
           then
           of
           those
           Propositions
           or
           Points
           of
           Faith
           which
           predicate
           
             de
             praesenti
          
           ,
           it
           will
           be
           found
           by
           the
           Considerer
           ,
           that
           they
           are
           all
           in
           a
           matter
           which
           is
           unalterable
           ,
           and
           above
           Contingency
           ;
           and
           ,
           in
           case
           this
           were
           not
           ,
           their
           very
           Determination
           to
           the
           present
           frees
           them
           from
           being
           other
           than
           they
           are
           for
           the
           present
           :
           Every
           thing
           
             while
             it
             is
          
           being
           necessarily
           
             what
             it
             is
          
           .
           There
           is
           no
           shadow
           ,
           therefore
           ,
           of
           Ground
           ,
           for
           a
           man
           ,
           who
           affirms
           Points
           of
           Faith
           to
           be
           Truths
           ,
           to
           affirm
           withall
           they
           may
           
             possibly
             be
             False
          
           .
           All
           I
           can
           imagine
           in
           their
           behalf
           ,
           to
           excuse
           them
           from
           speaking
           palpable
           Contradictions
           ,
           is
           this
           ;
           that
           perhaps
           they
           may
           mean
           our
           Discourse
           ,
           while
           
             in
             viâ
          
           to
           find
           out
           these
           Truths
           ,
           was
           impedible
           ,
           and
           so
           there
           was
           then
           a
           possibility
           they
           might
           not
           become
           
             seen
             to
             be
             True
          
           ,
           that
           is
           ,
           might
           be
           
             no
             Truths
             to
             us
          
           .
           But
           ,
           the
           Question
           returns
           ,
           Whether
           ,
           in
           the
           end
           of
           our
           weighing
           their
           Motives
           ,
           we
           discover
           them
           to
           be
           Truths
           or
           no
           ?
           If
           not
           ,
           why
           do
           we
           so
           asseverantly
           affirm
           they
           are
           ?
           and
           why
           are
           we
           bound
           by
           Religion
           to
           profess
           them
           to
           be
           so
           ?
           or
           ,
           if
           we
           come
           to
           discover
           
           they
           are
           Truths
           ,
           how
           are
           we
           so
           stupid
           as
           not
           to
           discover
           withall
           ,
           that
           they
           cannot
           possibly
           be
           Falshoods
           ?
        
         
           §
           18.
           
           My
           last
           Argument
           from
           Logick
           
           shall
           be
           this
           ,
           that
           there
           is
           no
           way
           left
           to
           prove
           Faith
           ,
           or
           perswade
           it
           to
           another
           that
           acts
           according
           to
           perfect
           Reason
           ,
           in
           case
           it
           ,
           that
           is
           ,
           its
           Grounds
           as
           to
           our
           knowledg
           ,
           can
           possibly
           be
           False
           .
           And
           ,
           that
           this
           is
           so
           ,
           is
           not
           so
           much
           evident
           from
           any
           particular
           Consideration
           in
           Logick
           ,
           as
           from
           the
           whole
           Nature
           of
           Artificial
           Discourse
           ,
           or
           Disputation
           .
           For
           ,
           in
           case
           the
           Premisses
           be
           but
           
             Morally
             Certain
          
           ,
           (
           as
           they
           call
           it
           )
           or
           
             possible
             to
             be
             false
          
           ,
           that
           is
           ,
           if
           the
           two
           Terms
           be
           not
           seen
           to
           be
           connected
           ,
           these
           Propositions
           may
           ,
           nay
           ought
           to
           be
           deny'd
           by
           the
           Respondent
           ;
           whose
           Office
           and
           Right
           it
           is
           to
           grant
           nothing
           but
           what
           is
           Evident
           ,
           lest
           he
           ensnare
           himself
           ;
           but
           to
           put
           the
           Arguer
           to
           prove
           them
           .
           What
           then
           must
           the
           Opponent
           or
           Arguer
           do
           ?
           Must
           he
           bring
           a
           Syllogism
           consisting
           of
           Premisses
           only
           
             morally
             Certain
          
           or
           
             possible
             to
             be
             false
          
           ,
           to
           make
           the
           other
           good
           ?
           What
           will
           it
           avail
           ?
           since
           these
           Premisses
           are
           also
           deniable
           for
           the
           same
           reason
           ,
           and
           so
           
             in
             infinitum
          
           ;
           that
           is
           ,
           nothing
           at
           all
           can
           possibly
           
           be
           concluded
           finally
           ,
           till
           Grounds
           
             impossible
             to
             be
             false
          
           be
           produced
           ;
           which
           put
           ,
           the
           Conclusion
           may
           be
           such
           also
           .
           Wherefore
           ,
           unless
           Faith
           have
           Grounds
           
             impossible
             to
             be
             False
          
           ,
           (
           and
           ,
           consequently
           ,
           able
           to
           shew
           It
           such
           also
           )
           none
           can
           
             Rationem
             reddere
             Fidei
          
           ,
           give
           a
           true
           Reason
           of
           their
           Faith
           ;
           but
           such
           an
           one
           at
           best
           as
           ,
           in
           due
           right
           of
           Dispute
           ,
           is
           ●●deniable
           at
           pleasure
           :
           Whence
           Faith
           is
           rendred
           both
           unmaintainable
           or
           indefensible
           in
           it self
           ,
           and
           unperswadable
           to
           others
           that
           guide
           themselves
           by
           perfect
           Reason
           .
           For
           ,
           however
           all
           who
           discourse
           of
           Religion
           ,
           when
           they
           would
           convert
           any
           to
           Faith
           ,
           use
           not
           to
           pin
           their
           Motives
           to
           Syllogistical
           Form
           :
           Yet
           ,
           since
           no
           Reason
           in
           the
           case
           of
           convincing
           the
           Understanding
           ,
           is
           allowable
           ,
           but
           what
           will
           bear
           the
           test
           of
           true
           Logick
           ;
           and
           this
           assures
           us
           there
           's
           no
           concluding
           any
           thing
           at
           all
           ,
           without
           relying
           finally
           on
           Premisses
           or
           Grounds
           
             impossible
             to
             be
             False
          
           :
           it
           follows
           that
           ,
           how
           finely
           and
           quaintly
           soever
           these
           men
           talk
           ,
           unless
           they
           produce
           such
           Grounds
           ,
           they
           can
           conclude
           nothing
           at
           all
           ;
           and
           all
           their
           importunate
           Perswasions
           ,
           which
           are
           not
           reducible
           to
           these
           Grounds
           ,
           (
           nay
           ,
           are
           made
           use
           of
           by
           
           Persons
           who
           declare
           against
           having
           any
           such
           Grounds
           for
           Faith
           )
           signifie
           just
           as
           much
           as
           if
           they
           should
           say
           ,
           
             I
             beseech
             you
             ,
             Sir
             ,
             be
             so
             good
             natur'd
             as
             to
             believe
             me
             ;
             though
             to
             tell
             you
             true
             ,
             I
             acknowledg
             sincerely
             neither
             can
             I
             bring
             ,
             nor
             can
             there
             possibly
             be
             brought
             any
             Ground
             able
             to
             make
             good
             what
             I
             say
             ,
             or
             any
             undeniable
             Premisses
             to
             force
             my
             Conclusion
             .
          
        
      
       
         
           Third
           Eviction
           .
        
         
           §
           1.
           
           THus
           far
           Logick
           :
           Let
           's
           see
           next
           
           what
           Nature
           and
           Metaphysicks
           say
           to
           the
           Point
           ,
           in
           which
           Quest
           yet
           we
           must
           not
           leave
           Logick's
           Assistance
           .
           And
           ,
           first
           ,
           these
           Sciences
           assure
           us
           ,
           that
           as
           all
           Capacity
           of
           different
           Beings
           springs
           from
           First
           Matter
           ,
           so
           all
           Capacity
           of
           contrary
           Determinations
           arises
           from
           what
           we
           call
           Potentiality
           or
           Indifferency
           in
           the
           Subject
           .
           Now
           the
           Subject
           in
           our
           present
           case
           is
           not
           so
           much
           our
           meer
           Faculty
           of
           Understanding
           ,
           as
           the
           Points
           of
           Faith
           it self
           in
           our
           Soul
           ,
           or
           the
           judging
           Power
           of
           our
           Soul
           consider'd
           precisely
           as
           affected
           with
           these
           Points
           ;
           for
           ,
           't
           is
           these
           ,
           or
           our
           judging
           
           Power
           taken
           meerly
           as
           conversant
           about
           These
           ,
           that
           is
           ,
           our
           Judgments
           ,
           which
           our
           Opponents
           must
           affirm
           True
           ,
           yet
           
             Possible
             to
             be
             False
          
           .
           Since
           therefore
           both
           the
           Points
           themselves
           and
           our
           Judgments
           consist
           formally
           in
           Affirmation
           and
           Negation
           ,
           that
           is
           ,
           in
           is
           and
           
             is
             not
          
           ,
           which
           are
           indivisible
           ,
           and
           constituted
           such
           by
           a
           Formality
           the
           most
           formal
           and
           actual
           that
           can
           be
           ,
           (
           as
           hath
           been
           shown
           )
           they
           can
           have
           ,
           as
           such
           ,
           no
           Indifferency
           or
           Potentiality
           in
           them
           to
           the
           contrary
           ,
           neither
           Natural
           nor
           Metaphysical
           ;
           nor
           ,
           consequently
           ,
           Possibility
           of
           Falshood
           .
        
         
           §
           2.
           
           The
           Position
           of
           our
           Adversaries
           
           is
           still
           render'd
           more
           absurd
           by
           this
           Consideration
           ,
           that
           even
           in
           Nature
           where
           there
           is
           the
           greatest
           Potentiality
           that
           is
           ,
           
             viz.
             First
             Matter
          
           ,
           the
           Subject
           is
           not
           yet
           capable
           of
           opposit
           Qualities
           
             at
             once
          
           ,
           but
           successively
           ;
           at
           least
           in
           the
           same
           part
           :
           Whereas
           ,
           their
           Position
           is
           not
           that
           Faith
           which
           is
           
             now
             True
          
           is
           
             possible
             to
             be
             False
             afterwards
          
           upon
           the
           Alteration
           of
           some
           Contingent
           Matter
           ;
           but
           ,
           that
           't
           is
           
             Possible
             now
             to
             be
             False
          
           ,
           or
           
             possible
             to
             be
             now
             False
          
           ,
           for
           any
           thing
           any
           man
           knows
           ;
           that
           is
           ,
           the
           understanding
           may
           have
           possibly
           Truth
           and
           Falshood
           in
           it
           at
           once
           ,
           
           and
           as
           to
           the
           same
           Part
           or
           Point
           .
        
         
           §
           3.
           
           But
           't
           is
           still
           far
           more
           irrational
           ,
           
           in
           regard
           these
           seeming
           Contraries
           ,
           (
           True
           )
           and
           (
           False
           ,
           )
           apply'd
           to
           the
           Propositions
           we
           speak
           of
           ,
           have
           in
           them
           the
           perfect
           nature
           of
           Contradictories
           ;
           it
           being
           necessary
           that
           in
           those
           which
           speak
           
             de
             praesenti
          
           ,
           one
           should
           be
           exprest
           by
           
             [
             is
             existent
          
           ]
           the
           other
           by
           
             [
             is
             not
             existent
          
           ]
           as
           't
           is
           in
           those
           which
           speak
           preteritly
           and
           futurely
           ,
           that
           one
           should
           be
           exprest
           by
           
             (
             hath
             been
          
           )
           or
           
             (
             shall
             be
             ,
          
           )
           the
           other
           by
           
             (
             hath
             not
             been
          
           )
           or
           
             (
             shall
             not
             be
             :
          
           )
           To
           think
           then
           they
           can
           at
           once
           be
           True
           and
           False
           ,
           is
           to
           judg
           that
           Contradictories
           may
           be
           verified
           of
           the
           same
           ,
           or
           that
           both
           sides
           of
           the
           Contradiction
           may
           be
           true
           .
        
         
           §
           4.
           
           Again
           ,
           Truth
           being
           a
           Conformity
           
           of
           the
           mind
           to
           the
           Thing
           ,
           and
           Falshood
           a
           Disconformity
           ;
           to
           say
           ,
           a
           Proposition
           is
           True
           ,
           and
           yet
           possible
           to
           be
           False
           ,
           is
           to
           say
           ,
           that
           the
           mind
           ,
           consider'd
           as
           judgingly
           conversant
           about
           that
           Proposition
           ,
           may
           be
           at
           once
           Conformable
           and
           Disconformable
           to
           the
           same
           thing
           .
           Too
           wild
           a
           Position
           to
           be
           introduc'd
           into
           a
           rational
           nature
           ,
           by
           any
           thing
           but
           such
           a
           wilful
           and
           blind
           passion
           ,
           as
           must
           first
           actually
           corrupt
           ,
           and
           ,
           in
           fine
           ,
           tend
           
           to
           destroy
           the
           very
           nature
           it self
           .
        
         
           §
           5.
           
           And
           ,
           to
           void
           this
           Thesis
           from
           all
           
           possible
           evasion
           ,
           here
           can
           be
           no
           different
           Respects
           according
           to
           which
           these
           Affirmations
           and
           Negations
           may
           be
           made
           ,
           so
           to
           avoid
           Contradiction
           ;
           but
           all
           such
           Respects
           are
           excluded
           ,
           both
           out
           of
           the
           nature
           of
           the
           Predicate
           in
           most
           of
           those
           Propositions
           ,
           as
           hath
           been
           shewn
           
             (
             Evict
          
           .
           1.
           
           §
           5.
           )
           as
           also
           out
           of
           the
           nature
           of
           the
           Points
           of
           Faith
           ;
           which
           ,
           standing
           in
           the
           abstract
           ,
           descend
           nor
           to
           ,
           nor
           meddle
           with
           subsuming
           Respects
           ,
           but
           have
           their
           Notions
           compleated
           in
           the
           common
           words
           which
           express
           them
           .
           And
           ,
           lastly
           ,
           because
           Truths
           and
           Falshoods
           are
           not
           capable
           of
           Distinctions
           and
           Respects
           :
           For
           ,
           however
           a
           Proposition
           taken
           into
           Consideration
           and
           scanning
           whether
           it
           be
           true
           or
           no
           ,
           may
           admit
           Respects
           and
           Distinctions
           ,
           and
           so
           be
           affirm'd
           to
           be
           in
           this
           regard
           True
           ,
           in
           that
           False
           ;
           yet
           ,
           what
           is
           once
           accepted
           to
           be
           True
           ,
           cannot
           in
           any
           Respect
           afterwards
           be
           affirm'd
           possible
           to
           be
           not
           True
           ,
           or
           False
           .
           For
           example
           ,
           this
           Proposition
           
             [
             An
             Ethiopian
             is
             white
          
           ]
           is
           distinguish'd
           by
           Respects
           to
           several
           parts
           ,
           and
           in
           regard
           to
           his
           Teeth
           't
           is
           true
           ;
           to
           his
           skin
           ,
           't
           is
           false
           :
           But
           after
           those
           
           Respects
           have
           distinguish'd
           the
           Ambiguity
           of
           it
           ,
           and
           so
           ,
           by
           dividing
           it
           into
           two
           Propositions
           ,
           settled
           one
           to
           be
           True
           ,
           the
           other
           to
           be
           False
           ,
           there
           can
           be
           no
           further
           use
           of
           Respects
           or
           Distinctions
           ,
           which
           are
           to
           antecede
           to
           Truth
           and
           Falshood
           by
           clearing
           the
           doubtfulness
           of
           Propositions
           ,
           and
           can
           have
           no
           place
           after
           the
           Truth
           is
           once
           acknowledg'd
           ,
           or
           supervene
           to
           it
           .
           He
           then
           that
           once
           acknowledges
           Points
           of
           Faith
           to
           be
           Truths
           ,
           can
           have
           no
           Assistance
           from
           recourse
           to
           this
           and
           the
           other
           Respect
           ,
           to
           evade
           a
           Contradiction
           when
           he
           affirms
           they
           may
           be
           False
           .
        
         
           §
           6.
           
           Again
           ,
           't
           is
           particularly
           opposite
           
           to
           the
           nature
           of
           a
           Soul
           to
           have
           such
           an
           Act
           in
           her
           as
           to
           judg
           a
           thing
           True
           yet
           
             possible
             to
             be
             False
          
           at
           the
           same
           time
           .
           For
           ,
           our
           Soul
           as
           to
           her
           Judging
           Power
           is
           essentially
           a
           Capacity
           of
           Truth
           ;
           whence
           the
           First
           Principles
           which
           ground
           all
           Truths
           are
           so
           connatural
           to
           her
           ,
           that
           she
           cannot
           but
           embrace
           them
           and
           judg
           them
           true
           .
           Nothing
           therefore
           being
           more
           opposit
           to
           Truth
           than
           a
           Contradiction
           ,
           it
           follows
           that
           nothing
           is
           more
           impossible
           to
           be
           receiv'd
           or
           subjected
           in
           the
           Soul
           according
           to
           her
           Judging
           Power
           
           than
           a
           Contradiction
           ;
           that
           is
           ,
           no
           implicatory
           or
           contradictory
           Act
           can
           settle
           there
           .
           Now
           ,
           to
           judg
           a
           Proposition
           or
           Point
           to
           be
           true
           ,
           is
           to
           judg
           the
           thing
           to
           exist
           just
           as
           it
           affirms
           ;
           and
           ,
           to
           judg
           it
           
             Possible
             to
             be
             False
          
           ,
           is
           to
           judg
           it
           
             Possible
             not
             to
             exist
          
           as
           it
           affirms
           ;
           and
           this
           ,
           not
           in
           order
           to
           different
           times
           but
           the
           same
           ;
           that
           is
           ,
           to
           judg
           a
           Proposition
           or
           Point
           true
           yet
           possible
           to
           be
           false
           ,
           is
           the
           same
           ,
           as
           to
           judg
           the
           thing
           actually
           is
           ,
           and
           yet
           perhaps
           is
           not
           at
           the
           same
           time
           ;
           and
           this
           ,
           as
           appears
           by
           our
           former
           Discourse
           ,
           not
           to
           be
           avoided
           in
           our
           case
           by
           difference
           or
           diversity
           of
           Respects
           .
           Wherefore
           ,
           since
           such
           an
           Act
           is
           not
           possible
           to
           be
           in
           the
           Judging
           Power
           of
           the
           Soul
           ,
           't
           is
           most
           manifest
           ,
           that
           he
           who
           holds
           one
           side
           of
           the
           Contradiction
           ,
           cannot
           possibly
           hold
           the
           other
           ;
           that
           is
           ,
           he
           who
           holds
           Faith
           may
           be
           False
           ,
           cannot
           hold
           that
           't
           is
           True
           ;
           and
           that
           ,
           if
           it
           be
           held
           and
           profest
           to
           be
           True
           ,
           it
           ought
           also
           to
           be
           held
           and
           profest
           
             Impossible
             to
             be
             false
          
           .
        
         
           §
           7.
           
           Moreover
           ,
           the
           Soul
           ,
           antecedently
           ,
           
           to
           its
           being
           inform'd
           by
           the
           Object
           ,
           was
           indifferent
           and
           undetermin'd
           to
           judg
           it
           True
           or
           False
           ,
           that
           is
           ,
           to
           be
           or
           
             not
             to
             be
          
           ;
           but
           ,
           when
           it
           came
           afterwards
           through
           consideration
           
           of
           the
           Thing
           or
           Object
           to
           judg
           it
           True
           ,
           it
           became
           determin'd
           ;
           and
           how
           ,
           but
           by
           a
           Notion
           the
           most
           determinative
           of
           any
           other
           ,
           viz.
           that
           of
           being
           or
           is
           :
           wherfore
           ,
           since
           to
           put
           in
           her
           at
           the
           same
           time
           a
           Judgment
           of
           its
           possibility
           to
           be
           False
           ,
           puts
           her
           to
           be
           indetermin'd
           ,
           and
           this
           in
           order
           to
           the
           same
           ,
           This
           Position
           puts
           the
           Soul
           to
           be
           at
           once
           determinate
           and
           indeterminate
           as
           to
           the
           same
           ;
           which
           states
           are
           as
           vastly
           distant
           as
           
             actual
             Being
          
           and
           
             not-actual
             Being
          
           can
           remove
           them
           .
           Nay
           ,
           this
           monstrous
           Thesis
           makes
           the
           Soul
           Indeterminate
           to
           either
           side
           ,
           that
           is
           to
           Truth
           as
           well
           as
           to
           Falshood
           ,
           even
           after
           it
           had
           suppos'd
           her
           determin'd
           to
           Truth
           ;
           For
           ,
           to
           judg
           a
           Point
           
             possible
             to
             be
             False
          
           ,
           puts
           the
           Judgment
           Potential
           or
           Indetermin'd
           as
           to
           the
           Falshood
           of
           it
           ;
           and
           False
           signifying
           
             not-true
             ,
             possible
             to
             be
             False
          
           must
           signifie
           
             possible
             to
             be
             not
             True
          
           ,
           and
           so
           include
           Potentiality
           or
           Indetermination
           to
           Truth
           also
           :
           in
           regard
           ,
           were
           it
           actually
           True
           ,
           it
           could
           not
           be
           
             Possible
             to
             be
             not
             True
          
           ,
           or
           not
           it self
           .
           The
           Soul
           must
           then
           be
           
             Indeterminate
             to
             either
          
           ,
           that
           is
           ,
           neither
           judg
           it
           true
           nor
           false
           ,
           even
           after
           she
           was
           supposed
           to
           judg
           it
           true
           ,
           in
           case
           she
           can
           then
           judg
           it
           
             possible
             to
             be
             false
          
           :
           and
           ,
           consequently
           ,
           
           this
           Position
           of
           Faith's
           possibility
           to
           be
           false
           ,
           cannot
           ,
           without
           highest
           contrad●ction
           ,
           stand
           with
           a
           hearty
           conceit
           that
           
             Faith
             is
             True.
          
           To
           think
           to
           escape
           the
           force
           of
           this
           Argument
           by
           alleadging
           the
           respect
           to
           different
           Motives
           ,
           or
           ,
           that
           the
           Understanding
           was
           not
           perfectly
           but
           partly
           determin'd
           ,
           is
           in
           our
           case
           frivolous
           .
           For
           I
           ask
           ,
           was
           it
           determin'd
           enough
           by
           any
           Intellectual
           or
           Rational
           Motives
           to
           judg
           the
           thing
           is
           ?
           if
           not
           ,
           what
           made
           it
           judg
           so
           when
           those
           Motives
           could
           not
           ?
           Is
           it
           not
           evident
           it
           must
           be
           some
           weakness
           or
           some
           blind
           motive
           in
           the
           Will
           ,
           not
           Light
           of
           Understanding
           ?
           But
           ,
           if
           it
           were
           determin'd
           enough
           to
           judg
           the
           thing
           is
           or
           
             is
             true
          
           ,
           't
           is
           also
           enough
           for
           my
           Argument
           and
           Purpose
           .
        
         
           §
           8.
           
           Especially
           the
           force
           of
           this
           Argument
           
           will
           be
           better
           penetrated
           when
           it
           shall
           be
           well
           consider'd
           in
           what
           Truth
           and
           Falshood
           formally
           consist
           ;
           and
           that
           ,
           taken
           rightly
           ,
           they
           are
           certain
           Affections
           or
           Dispositions
           of
           our
           Understanding
           .
           For
           ,
           that
           is
           not
           to
           be
           called
           True
           by
           me
           which
           is
           not
           
             True
             to
             me
          
           ;
           not
           is
           any
           thing
           
             True
             to
             me
          
           ,
           but
           when
           't
           is
           seen
           by
           me
           to
           be
           so
           in
           the
           Object
           ;
           and
           to
           be
           thus
           
           seen
           by
           me
           ,
           is
           the
           Object
           to
           inform
           and
           actuate
           my
           Understanding
           Power
           as
           't
           is
           Judicative
           ;
           whence
           that
           Power
           ,
           as
           't
           is
           thus
           actuated
           ,
           gains
           a
           Conformity
           to
           the
           thing
           it self
           ,
           in
           which
           consists
           the
           precise
           nature
           of
           Truth
           .
           However
           then
           Truth
           come
           from
           the
           Object
           which
           is
           the
           ground
           or
           cause
           of
           it
           ,
           yet
           't
           is
           formally
           no
           where
           but
           in
           the
           Understanding
           or
           Judgment
           ;
           as
           appears
           evidently
           from
           this
           ,
           that
           Truth
           is
           found
           in
           Propositions
           :
           now
           Propositions
           are
           not
           in
           the
           thing
           formally
           ,
           (
           though
           ,
           when
           true
           ,
           they
           are
           deriv'd
           hence
           )
           but
           in
           the
           mind
           only
           ,
           and
           significatively
           in
           
             words
             .
             Truth
          
           then
           is
           that
           whereby
           
             I
             am
             true
          
           or
           veracious
           when
           I
           say
           interiourly
           ,
           
             the
             Thing
             is
          
           ,
           or
           
             is
             thus
          
           and
           thus
           ;
           wherefore
           the
           Truth
           of
           any
           Point
           is
           not
           had
           till
           this
           Actuation
           or
           Determination
           of
           my
           Power
           by
           the
           Object
           ,
           which
           as
           it's
           Formal
           Cause
           makes
           this
           Conformity
           to
           it
           ,
           be
           put
           :
           And
           ,
           this
           put
           ,
           to
           think
           that
           at
           the
           same
           time
           or
           at
           once
           the
           mind
           can
           be
           unactuated
           ,
           undetermin'd
           ,
           potential
           or
           disconformable
           to
           it
           ,
           is
           too
           gross
           a
           conceit
           to
           enter
           into
           the
           head
           of
           any
           man
           endued
           with
           the
           common
           Light
           of
           Reason
           .
           Whoever
           then
           affirm's
           Faith
           or
           those
           Propositions
           which
           
           express
           Faith
           possible
           to
           be
           false
           ,
           he
           is
           convinc't
           by
           the
           clearest
           Light
           of
           Reason
           (
           in
           case
           the
           desperation
           of
           maintaining
           the
           Truth
           of
           Faith
           ,
           for
           want
           of
           grounds
           ,
           drives
           him
           not
           to
           say
           any
           thing
           ,
           but
           that
           he
           speaks
           candidly
           what
           he
           thinks
           )
           not
           to
           judg
           or
           say
           from
           his
           heart
           ,
           
             His
             Faith
             is
             indeed
             True
          
           ,
           having
           never
           experienc't
           in
           his
           Soul
           ,
           for
           want
           of
           Principles
           to
           put
           it
           there
           ,
           that
           the
           Object
           or
           Ground
           of
           his
           Faith
           hath
           wrought
           in
           it
           that
           Conformity
           to
           the
           thing
           ,
           in
           which
           Truth
           consists
           ;
           and
           ,
           consequently
           ,
           that
           ,
           when
           he
           professes
           Points
           of
           Faith
           to
           be
           Truths
           ,
           he
           either
           by
           a
           fortunate
           piece
           of
           folly
           understands
           not
           what
           he
           sayes
           ,
           or
           collogues
           and
           dissembles
           with
           God
           and
           the
           world
           for
           honour
           or
           some
           other
           Interest
           .
        
         
           §
           9.
           
           'T
           is
           hence
           farther
           demonstrated
           that
           the
           Position
           we
           impugn
           destroys
           
           the
           Notion
           of
           Metaphysical
           Unity
           ,
           consisting
           in
           an
           Indivision
           or
           Indistinction
           of
           any
           Notion
           ,
           Nature
           or
           Thing
           in
           it self
           ,
           and
           a
           Division
           or
           Distinction
           of
           it
           from
           all
           other
           :
           For
           ,
           according
           to
           this
           Tenet
           ,
           Truth
           or
           the
           Conformity
           of
           our
           Understanding
           to
           the
           Object
           ,
           put
           by
           our
           joynt
           supposition
           that
           the
           Proposition
           
           of
           Faith
           is
           true
           ,
           may
           possibly
           be
           Disconformity
           or
           Falshood
           ,
           and
           this
           Determinate
           State
           ,
           Indeterminate
           ;
           which
           makes
           the
           mind
           as
           having
           in
           it
           One
           Notion
           ,
           that
           is
           indeed
           that
           
             One
             Notion
          
           ,
           capable
           to
           admit
           into
           its
           bowels
           Another
           ,
           not
           only
           disparate
           ,
           but
           Opposit
           ,
           that
           is
           ,
           
             One
             possible
             to
             be
             not
             One
             ,
          
           but
           Another
           .
        
         
           §
           10.
           
           The
           same
           is
           demonstrated
           concerning
           
           Metaphysical
           Verity
           .
           For
           this
           Position
           makes
           the
           self-same
           mental
           Proposition
           or
           Disposition
           of
           the
           Understanding
           we
           call
           Truth
           ,
           possible
           to
           be
           Falshood
           ;
           that
           is
           ,
           
             Possible
             not
             to
             be
             the
             same
             with
             it self
             ,
          
           which
           subverts
           all
           
             Metaphysical
             Verity
          
           ;
           that
           is
           ,
           the
           Foundation
           or
           ground
           of
           all
           
             Formal
             Verity
          
           or
           Truth
           in
           the
           World.
           
        
         
           §
           11.
           
           The
           same
           injury
           demonstratively
           
           accrues
           to
           Metaphysical
           Bonity
           or
           Goodness
           .
           For
           ,
           it
           makes
           that
           Conformity
           of
           the
           mind
           to
           the
           thing
           which
           is
           Truth
           ,
           and
           so
           the
           Good
           or
           Perfection
           of
           the
           Understanding
           ,
           to
           be
           at
           once
           possible
           to
           be
           Falshood
           ,
           that
           is
           ,
           possible
           to
           be
           
             not
             good
          
           but
           harmful
           and
           destructive
           to
           it
           .
        
         
           §
           12.
           
           I
           make
           no
           question
           but
           my
           Adversaries
           will
           think
           to
           elude
           the
           force
           of
           these
           three
           last
           Demonstrations
           ,
           and
           perhaps
           
           of
           some
           others
           by
           alleadging
           that
           they
           deny
           absolutely
           Truth
           can
           possibly
           be
           Falshood
           ,
           and
           that
           they
           mean
           only
           that
           though
           the
           Points
           of
           Faith
           appear
           now
           upon
           considerable
           Motives
           to
           be
           True
           ,
           yet
           those
           Motives
           secure
           it
           not
           from
           being
           absolutely
           False
           ;
           but
           not
           so
           that
           they
           can
           really
           be
           both
           .
           And
           I
           grant
           this
           would
           be
           a
           good
           Answer
           ,
           in
           case
           they
           did
           not
           affirm
           Points
           of
           Faith
           to
           be
           really
           True
           ,
           (
           upon
           which
           Supposition
           taken
           from
           the
           common
           Language
           and
           Sentiments
           of
           all
           that
           profess
           Christianity
           ,
           even
           theirs
           too
           as
           Christians
           I
           proceed
           )
           but
           only
           profest
           they
           were
           
             Likely
             to
             be
             True
          
           ;
           for
           then
           it
           would
           be
           so
           far
           from
           following
           that
           Truth
           could
           be
           Falshood
           ,
           or
           that
           the
           same
           Points
           could
           be
           both
           true
           and
           not
           true
           at
           once
           ,
           that
           ,
           in
           that
           case
           ,
           it
           would
           follow
           they
           ought
           to
           affirm
           they
           were
           neither
           True
           nor
           False
           ;
           since
           
             likely
             to
             be
             True
          
           and
           
             True
             indeed
          
           are
           no
           more
           the
           same
           ,
           than
           a
           Statue
           which
           is
           like
           a
           man
           is
           the
           same
           with
           a
           man.
           But
           ,
           if
           all
           Christians
           be
           bound
           to
           profess
           ,
           and
           themselves
           actually
           do
           so
           ,
           that
           their
           Faith
           is
           
             indeed
             True
          
           ,
           then
           let
           us
           see
           how
           they
           will
           avoid
           the
           consequences
           of
           my
           former
           discourse
           ,
           when
           they
           
           assert
           it
           withall
           
             Possible
             to
             be
             False
          
           .
           For
           it
           is
           that
           very
           individual
           judgment
           they
           make
           concerning
           a
           Point
           of
           Faith
           ,
           or
           an
           Act
           of
           Faith
           ,
           which
           they
           must
           affirm
           to
           be
           True
           or
           a
           Truth
           ,
           that
           is
           conformable
           to
           the
           thing
           ;
           and
           't
           is
           of
           the
           self-same
           Judgment
           ,
           though
           call'd
           by
           them
           a
           Truth
           ,
           of
           which
           they
           affirm
           that
           't
           is
           
             possible
             to
             be
             False
          
           ,
           or
           disconformable
           to
           the
           Object
           :
           And
           ,
           this
           is
           not
           so
           meant
           as
           if
           it
           should
           become
           so
           afterwards
           ,
           either
           by
           some
           Alteration
           of
           that
           Judgment
           into
           another
           ,
           or
           of
           the
           thing
           to
           which
           it
           is
           Conformable
           ;
           but
           that
           even
           that
           very
           self-same
           Judgment
           ,
           while
           they
           speak
           and
           hold
           it
           after
           their
           Fashion
           True
           ,
           may
           
             even
             then
          
           possibly
           be
           False
           ;
           from
           which
           't
           is
           evident
           ,
           that
           for
           want
           of
           solid
           Grounds
           to
           settle
           Poin●s
           of
           Faith
           in
           their
           Soul
           as
           Truths
           ,
           they
           hold
           them
           indeed
           only
           Likelihoods
           ,
           whose
           Nature
           't
           is
           to
           be
           
             Possible
             to
             be
             F●lse
          
           ;
           and
           yet
           ,
           forc't
           by
           the
           natural
           sense
           and
           language
           of
           Christianity
           ,
           which
           't
           is
           dishonourable
           to
           them
           too
           palpably
           to
           contradict
           ,
           they
           become
           oblig'd
           to
           profess
           them
           Truths
           ,
           whose
           firm
           Grounds
           make
           them
           Impossible
           to
           be
           False
           ;
           though
           at
           the
           same
           time
           they
           affix
           to
           them
           the
           proper
           
           badg
           of
           
             Likelihoods
             ,
             Possibility
             of
             Falshood
          
           .
           Whence
           by
           confounding
           the
           purest
           and
           solidest
           nature
           of
           Truth
           's
           Gold
           ,
           with
           other
           Notions
           of
           so
           base
           an
           alloy
           that
           it
           cannot
           admit
           any
           mixture
           with
           them
           ,
           all
           Principles
           which
           are
           to
           support
           the
           true
           Natures
           or
           Beings
           of
           things
           ,
           are
           by
           consequence
           attacqu't
           ;
           and
           ,
           could
           their
           Position
           stand
           ,
           would
           quite
           be
           overthrown
           .
        
      
       
         
           Fourth
           Eviction
           .
        
         
           §
           1.
           
           THe
           very
           first
           Principle
           of
           all
           Truth
           cannot
           escape
           the
           pernicious
           
           Attempts
           of
           this
           Erroneous
           Tenet
           .
           'T
           is
           this
           
             Quicquid
             est
             ,
             dum
             est
             ,
             impossibile
             est
             non
             esse
             ,
          
           or
           ,
           
             The
             same
             thing
             cannot
             both
             be
             and
             not
             be
             at
             once
             .
          
           For
           in
           Faith-Propositions
           ,
           especially
           those
           in
           which
           Existent
           is
           the
           Predicate
           ,
           [
           as
           
             the
             Trinity
             is
          
           ,
           &c.
           ]
           't
           is
           the
           same
           to
           say
           the
           Proposition
           is
           True
           ,
           as
           to
           say
           the
           Subject
           is
           Existent
           ;
           and
           the
           same
           to
           say
           it
           
             may
             be
             False
          
           ,
           as
           to
           say
           't
           is
           
             Possible
             to
             be
             not
             Existent
          
           ,
           or
           that
           it
           
             may
             not
             be
          
           ;
           and
           our
           Adversaries
           relate
           not
           this
           to
           a
           several
           circumstance
           of
           time
           in
           which
           they
           may
           
           be
           conceiv'd
           to
           agree
           to
           the
           Subject
           successively
           ,
           for
           their
           sense
           is
           that
           this
           Proposition
           
             [
             a
             Trinity
             is
          
           ,
           &c.
           ]
           may
           (
           for
           any
           thing
           they
           know
           )
           even
           now
           possibly
           be
           False
           while
           they
           pronounce
           it
           true
           .
           Since
           then
           to
           affirm
           a
           thing
           Existent
           ,
           and
           yet
           
             Possible
             to
             be
             not
             Existent
          
           at
           
             the
             same
          
           time
           ,
           is
           to
           say
           directly
           ,
           that
           
             it
             may
             be
             and
             may
             not
             be
             at
             once
             ,
          
           't
           is
           most
           manifest
           that
           either
           they
           must
           not
           say
           
             a
             Trinity
             is
             Existent
          
           ,
           or
           else
           
             't
             is
             not
             possible
             not
             to
             be
             Existent
             at
             the
             same
             time
          
           ;
           that
           is
           ,
           if
           indeed
           that
           Point
           of
           Faith
           be
           True
           ,
           they
           must
           withall
           affirm
           it
           Impossible
           to
           be
           False
           ;
           as
           also
           that
           they
           who
           affirm
           both
           ,
           profess
           to
           hold
           direct
           Contradictories
           .
           So
           that
           while
           these
           men
           go
           about
           to
           violate
           the
           Sanctuary
           of
           Faith
           ,
           whose
           solid
           Nature
           is
           so
           built
           that
           't
           is
           intrinsecally
           repugnant
           to
           Falsity
           ,
           they
           by
           consequence
           subvert
           the
           Ground-work
           and
           Bottom-Principles
           of
           all
           Truth
           .
           So
           wisely
           did
           that
           best
           Master
           of
           Mankind
           settle
           his
           Doctrin
           ,
           that
           we
           cannot
           call
           into
           question
           that
           which
           makes
           us
           Christians
           ,
           without
           renouncing
           all
           that
           makes
           us
           Men.
           
        
         
           §
           2.
           
           I
           foresee
           my
           Adversaries
           will
           still
           
           object
           that
           I
           mistake
           them
           and
           impose
           upon
           them
           to
           relate
           their
           Discourse
           to
           
           the
           real
           Being
           of
           the
           thing
           as
           it
           stands
           in
           the
           thing
           it self
           ,
           whereas
           they
           intend
           it
           only
           to
           mean
           the
           thing
           as
           standing
           under
           Notion
           ,
           or
           consider'd
           according
           to
           divers
           Motives
           they
           either
           have
           or
           may
           have
           to
           perswade
           or
           disswade
           them
           as
           to
           the
           Verity
           of
           it
           ;
           and
           in
           plain
           terms
           that
           they
           mean
           only
           this
           ;
           that
           Faith
           is
           not
           so
           conveniently
           proposed
           to
           them
           but
           that
           the
           grounds
           of
           it
           for
           any
           thing
           appears
           evidently
           are
           possible
           to
           be
           False
           .
           I
           answer
           ,
           that
           I
           also
           speak
           of
           the
           thing
           as
           standing
           under
           Notion
           ,
           else
           how
           could
           I
           put
           it
           in
           Propositions
           ,
           and
           discourse
           from
           the
           nature
           and
           contradictoriness
           of
           those
           Propositions
           as
           I
           do
           all
           along
           ?
           But
           yet
           ,
           lest
           my
           Notions
           should
           be
           aiery
           and
           empty
           ,
           I
           am
           careful
           to
           take
           them
           from
           the
           nature
           of
           the
           thing
           ,
           and
           to
           rate
           the
           Truth
           of
           my
           Propositions
           from
           the
           Conformity
           they
           have
           to
           the
           Object
           as
           in
           it self
           ;
           and
           the
           force
           of
           my
           Motives
           from
           the
           relation
           they
           have
           to
           First
           Principles
           ;
           and
           then
           I
           am
           sure
           to
           discourse
           and
           speak
           solidly
           .
           The
           same
           I
           expect
           from
           them
           :
           Whence
           I
           ask
           them
           ,
           whether
           they
           assent
           to
           this
           Proposition
           ,
           
             [
             A
             Trinity
             is
             Existent
          
           ]
           that
           is
           ,
           judg
           it
           really
           and
           
             indeed
             True
          
           ,
           or
           not
           ?
           If
           not
           ,
           I
           
           argue
           not
           against
           them
           at
           present
           ,
           but
           leave
           them
           to
           be
           confuted
           by
           the
           natural
           Sentiments
           ,
           and
           punsh'd
           by
           the
           abhorrence
           of
           all
           that
           profess
           themselves
           Christians
           ,
           even
           their
           own
           party
           ;
           of
           whom
           I
           have
           so
           good
           an
           Opinion
           that
           they
           will
           heartily
           abominate
           that
           man
           who
           shall
           make
           any
           difficulty
           to
           profess
           and
           maintain
           that
           there
           is
           indeed
           a
           Trinity
           ,
           or
           that
           his
           Faith
           is
           True.
           But
           ,
           in
           case
           they
           do
           assent
           indeed
           to
           this
           Proposition
           ,
           
             [
             A
             Trinity
             is
          
           ]
           or
           judg
           it
           True
           ,
           then
           I
           contend
           farther
           that
           they
           must
           be
           forc't
           likewise
           to
           affirm
           it
           to
           be
           so
           in
           the
           thing
           in
           it self
           as
           they
           predicate
           ;
           that
           is
           ,
           there
           is
           found
           in
           the
           same
           Thing
           or
           Being
           what
           corresponds
           to
           the
           Notion
           of
           Trinity
           and
           the
           Notion
           of
           Existent
           ;
           which
           put
           ,
           and
           that
           they
           thus
           judg
           it
           to
           pass
           in
           the
           Thing
           ,
           I
           affirm
           that
           ,
           out
           of
           the
           formal
           Opposition
           between
           Existent
           and
           not-Existent
           ,
           and
           their
           Incompossibility
           in
           the
           same
           subject
           ,
           which
           they
           cannot
           but
           know
           ,
           it
           follows
           necessarily
           that
           they
           must
           judg
           it
           Impossible
           it
           should
           be
           not-Existent
           ,
           or
           that
           that
           Proposition
           should
           be
           false
           at
           the
           same
           time
           they
           judg
           it
           true
           and
           the
           thing
           existent
           ;
           nor
           ever
           afterwards
           ,
           unless
           the
           thing
           
           whence
           it
           's
           Truth
           is
           taken
           be
           Alterable
           .
           I
           will
           endeavour
           to
           explain
           my self
           a
           little
           clearer
           if
           I
           can
           .
           As
           
             real
             existence
          
           so
           ultimately
           determines
           and
           actuates
           the
           Thing
           in
           which
           it
           is
           ,
           that
           it
           excludes
           ,
           while
           there
           ,
           all
           possibility
           of
           
             real
             non-Existence
          
           :
           so
           Intellectual
           or
           
             Iudg'd
             Existence
          
           exprest
           by
           the
           word
           
             [
             is
          
           ]
           so
           ultimately
           determines
           and
           actuates
           the
           Soul
           as
           to
           its
           Judging
           Power
           ,
           that
           it
           excludes
           ,
           whiles
           there
           ,
           all
           Possibility
           of
           
             judg'd
             non-Existence
          
           ;
           in
           such
           sort
           ,
           that
           (
           the
           Soul
           being
           by
           Nature
           fram'd
           a
           Capacity
           of
           Truth
           )
           't
           is
           no
           less
           Impossible
           it
           can
           judg
           a
           thing
           may
           be
           and
           may
           not
           be
           at
           once
           ,
           than
           't
           is
           that
           a
           thing
           should
           at
           once
           be
           and
           not
           be
           
             in
             reality
          
           .
           Again
           ,
           I
           affirm
           that
           ,
           't
           is
           equally
           impossible
           the
           Motive
           ,
           which
           (
           in
           case
           she
           acts
           rationally
           )
           convinces
           the
           Soul
           the
           Thing
           is
           ,
           should
           consist
           with
           a
           Possibility
           of
           it
           's
           
             not
             Being
          
           ,
           as
           't
           is
           that
           the
           Soul
           can
           at
           once
           judg
           it
           
             to
             be
          
           and
           
             not
             to
             be
          
           ,
           or
           that
           the
           thing
           can
           
             both
             be
          
           and
           
             not
             be
             really
          
           ;
           since
           this
           Motive
           was
           the
           Cause
           of
           the
           other
           Iudgment
           ,
           and
           an
           Effect
           of
           the
           Thing
           's
           
             Being
             so
             in
             reality
          
           ;
           and
           depends
           on
           the
           same
           Incompossibility
           of
           Being
           and
           not-Being
           ,
           or
           on
           the
           simplicity
           of
           the
           Notion
           
           is
           ;
           and
           ,
           lastly
           ,
           on
           a
           Maxim
           as
           evident
           as
           what
           is
           most
           ;
           namely
           ,
           that
           
             the
             same
             is
             the
             same
             with
             it self
             .
          
           Whence
           I
           make
           account
           whoever
           has
           sufficient
           Grounds
           to
           affirm
           a
           Point
           of
           Faith
           is
           ,
           or
           
             is
             true
          
           ,
           that
           is
           ,
           is
           more
           than
           
             Likely
             to
             be
             True
          
           ,
           has
           withall
           true
           Grounds
           to
           affirm
           it
           
             Impossible
             to
             be
             False
          
           ;
           and
           that
           ,
           who
           confesses
           it
           
             Possible
             to
             be
             False
          
           ,
           disclaims
           any
           true
           Grounds
           of
           judging
           or
           professing
           it
           is
           ,
           or
           
             is
             True
          
           ;
           and
           so
           judges
           it
           in
           his
           heart
           to
           be
           but
           a
           high
           Probability
           or
           a
           good
           Likelihood
           at
           most
           ,
           which
           is
           enough
           for
           plausible
           Talkers
           ,
           but
           falls
           far
           short
           of
           making
           a
           man
           a
           true
           Christian.
           
        
         
           §
           3.
           
           And
           ,
           hence
           ,
           we
           may
           with
           horrour
           and
           pitty
           reflect
           upon
           the
           perniciousness
           of
           Heresy
           ,
           in
           corrupting
           the
           Understanding
           ,
           that
           eye
           whose
           defect
           fills
           (
           as
           our
           Saviour
           discourses
           it
           )
           
             the
             whole
             Body
             with
             darkness
          
           ;
           by
           subverting
           fundamentally
           all
           those
           Principles
           in
           which
           the
           Common
           Light
           of
           all
           Knowledg
           consists
           ;
           and
           perverting
           (
           as
           much
           as
           the
           Goodness
           of
           Nature
           establish't
           by
           our
           Creator
           will
           suffer
           it
           )
           that
           very
           Faculty
           which
           makes
           us
           Men
           in
           what
           is
           most
           Intrinsecal
           and
           Essential
           to
           it
           ,
           the
           knowledg
           of
           the
           first
           Principles
           ,
           
           that
           is
           ,
           despoiling
           it
           quite
           of
           all
           Intellectual
           Perfection
           due
           to
           it's
           nature
           :
           But
           to
           return
           to
           our
           Arguments
           .
        
         
           §
           4.
           
           Can
           any
           discourse
           be
           taken
           higher
           than
           from
           first
           Principles
           ?
           Yes
           ,
           in
           some
           sort
           there
           can
           ;
           that
           is
           ,
           from
           the
           
             First
             Cause
          
           or
           Being
           ,
           or
           ,
           
             à
             Patre
             Luminum
             ,
             the
             Father
             of
             lights
             ,
          
           from
           whom
           all
           created
           Natures
           ,
           whence
           those
           Principles
           are
           borrowed
           ,
           and
           the
           very
           nature
           of
           our
           Understanding
           it self
           ,
           where
           they
           are
           found
           ,
           derive
           their
           Origin
           .
           This
           
             First
             Being
          
           Metaphysicks
           demonstrate
           to
           be
           
             Self
             Existent
          
           ,
           that
           is
           ,
           Infinit
           and
           Unlimited
           in
           Existence
           ,
           and
           consequently
           in
           all
           perfections
           ;
           amongst
           which
           ,
           since
           to
           be
           a
           Self-determination
           to
           act
           according
           to
           right
           Reason
           is
           one
           ,
           God
           has
           or
           rather
           is
           that
           too
           .
           It
           being
           then
           according
           to
           right
           Reason
           to
           do
           what
           is
           seen
           clearly
           to
           be
           best
           ,
           all
           things
           consider'd
           ;
           God
           ,
           seeing
           what
           is
           absolutely
           Best
           ,
           must
           therefore
           be
           Self-determin'd
           to
           do
           still
           what
           is
           Best
           .
           This
           put
           ,
           looking
           into
           the
           notions
           of
           Good
           and
           Best
           ,
           we
           find
           them
           to
           be
           both
           relative
           ,
           and
           that
           what
           is
           
             good
             to
             none
          
           is
           
             is
             not
             good
             at
             all
          
           :
           Applying
           which
           to
           God's
           Perfection
           every
           way
           Infinit
           
           and
           no
           way
           farther
           perfectible
           ,
           't
           is
           seen
           manifestly
           that
           when
           he
           is
           said
           to
           operate
           exteriourly
           in
           this
           world
           what
           is
           Best
           ,
           it
           cannot
           mean
           what
           is
           Good
           or
           Best
           to
           Himself
           ,
           or
           any
           thing
           which
           is
           His
           
             own
             Good
          
           ,
           or
           Perfection
           ,
           but
           ,
           what
           is
           good
           or
           best
           to
           
             his
             Creatures
          
           .
           And
           hence
           we
           settle
           this
           most
           comfortable
           ,
           most
           evident
           and
           most
           enlightning
           Conclusion
           ,
           that
           
             God
             does
             what
             's
             best
             for
             his
             Creatures
             .
          
           And
           ,
           it
           being
           evidently
           Best
           for
           them
           to
           be
           guided
           or
           govern'd
           according
           to
           the
           true
           natures
           which
           he
           has
           given
           them
           ,
           it
           follows
           also
           that
           God
           governs
           his
           Creatures
           connaturally
           ,
           or
           sutably
           to
           their
           right
           natures
           .
        
         
           §
           5
           Hence
           it
           follows
           that
           ,
           if
           we
           can
           once
           demonstrate
           that
           to
           Act
           thus
           or
           thus
           is
           most
           Connatural
           to
           such
           a
           Species
           or
           Nature
           ,
           we
           can
           demonstrate
           from
           the
           Highest
           ,
           First
           ,
           Best
           and
           most
           Immutable
           Cause
           ,
           that
           ,
           however
           Contingency
           finds
           place
           in
           divers
           particulars
           ,
           yet
           that
           kind
           ,
           as
           't
           is
           subjected
           to
           Gods
           guidance
           ,
           is
           govern'd
           most
           agreeably
           to
           its
           true
           and
           right
           nature
           ,
           which
           his
           Creative
           Wisdom
           and
           Goodness
           had
           at
           first
           given
           it
           .
        
         
           §
           6
           Particularly
           ,
           't
           is
           consequent
           that
           
           it
           cannot
           be
           God
           should
           command
           or
           expect
           from
           his
           Creatures
           what
           is
           opposit
           to
           the
           true
           Nature
           he
           had
           given
           them
           .
           For
           ,
           since
           their
           being
           what
           they
           are
           ,
           or
           their
           Metaphysical
           Verity
           is
           fixt
           by
           the
           Idea's
           in
           his
           own
           divine
           Understanding
           ,
           from
           which
           in
           their
           Creation
           they
           unerringly
           flow'd
           ,
           hence
           ,
           as
           to
           put
           them
           at
           first
           was
           to
           act
           conformably
           to
           himself
           or
           his
           own
           Wisdom
           ,
           so
           ,
           to
           violate
           them
           ,
           is
           to
           work
           Disconformably
           and
           unlike
           to
           himself
           ;
           which
           it
           cannot
           be
           thought
           God
           should
           do
           through
           Inclination
           or
           Choice
           ,
           and
           as
           little
           be
           made
           to
           do
           it
           through
           force
           .
        
         
           §
           7.
           
           Again
           ,
           since
           we
           can
           no
           otherwise
           discourse
           of
           God
           but
           by
           such
           Notions
           as
           we
           gather
           here
           from
           Creatures
           ;
           which
           ,
           however
           improper
           ,
           yet
           all
           grant
           to
           be
           truly
           pronounc't
           of
           him
           if
           they
           signify
           Perfection
           ;
           Hence
           ,
           if
           we
           can
           demonstratively
           evince
           that
           such
           an
           Action
           is
           truly
           agreeable
           to
           Wisdom
           ,
           Goodness
           ,
           Mercy
           ,
           &c.
           and
           such
           others
           disagreeable
           ,
           we
           can
           know
           Demonstratively
           that
           those
           are
           worthy
           to
           proceed
           from
           him
           ,
           These
           Impossible
           to
           have
           so
           infinitely
           perfect
           an
           Author
           .
        
         
         
           §
           8.
           
           What
           use
           may
           be
           made
           of
           this
           
           Principle
           of
           Supream
           Wisdom
           
             [
             God
             does
             what
             is
             best
             for
             his
             Creatures
             ]
          
           will
           be
           seen
           hereafter
           .
           The
           use
           we
           make
           of
           it
           at
           present
           ,
           is
           to
           adde
           a
           new
           degree
           of
           establishment
           to
           our
           former
           Discourses
           by
           applying
           it
           to
           them
           .
           I
           argue
           then
           thus
           :
           Since
           't
           is
           agreeable
           to
           
             rational
             Nature
          
           ,
           or
           rather
           since
           't
           is
           the
           very
           Nature
           it self
           ,
           not
           to
           hold
           any
           thing
           but
           upon
           the
           tenure
           of
           Immediate
           Connexion
           ,
           or
           seeing
           that
           the
           first
           Principle
           of
           all
           rational
           discourse
           ,
           
             [
             The
             same
             is
             the
             same
             with
             it self
             ]
          
           is
           engag'd
           for
           the
           Truth
           both
           of
           the
           Premisses
           and
           Consequence
           ;
           since
           Assents
           not
           thus
           abetted
           are
           but
           Opinions
           ,
           and
           ,
           as
           such
           ,
           deprave
           Humane
           Nature
           ;
           since
           nothing
           but
           
             true
             Certainty
          
           can
           fix
           the
           Understanding
           in
           a
           steadness
           of
           Judgment
           ;
           since
           't
           is
           connatural
           to
           Rational
           Nature
           to
           proceed
           upon
           Principles
           ,
           which
           is
           not
           to
           be
           had
           where
           there
           is
           Possibility
           of
           Falshood
           ;
           since
           this
           Possibility
           renders
           Faith
           unmaintainable
           ;
           and
           so
           ,
           contrary
           to
           rational
           nature
           ,
           makes
           Christians
           hold
           and
           profess
           what
           they
           cannot
           make
           good
           ;
           since
           the
           putting
           Points
           of
           Faith
           to
           be
           Truths
           ,
           yet
           possible
           to
           be
           False
           ,
           puts
           the
           Soul
           in
           violent
           and
           Incompossible
           States
           ,
           as
           of
           
           Indetermination
           and
           Determination
           ,
           Conformity
           and
           Disconformity
           to
           the
           Object
           ;
           nay
           subjects
           her
           to
           the
           judging
           Contradictions
           True
           ,
           which
           is
           most
           repugnant
           to
           her
           Nature
           ;
           since
           it
           subverts
           all
           the
           Principles
           of
           our
           Understanding
           ,
           both
           Logically
           and
           Metaphysically
           consider'd
           ,
           that
           is
           radically
           and
           fundamentally
           destroys
           all
           possible
           Rationality
           ;
           since
           it
           destroys
           the
           Nature
           of
           Faith
           it self
           ,
           and
           by
           consequence
           the
           stability
           of
           all
           the
           Natures
           in
           the
           world
           ;
           since
           ,
           I
           say
           ,
           these
           things
           are
           so
           ,
           as
           hath
           been
           particularly
           prov'd
           in
           my
           precedent
           Discourses
           ,
           it
           follows
           that
           't
           is
           the
           greatest
           Impossibility
           that
           God
           ,
           who
           does
           the
           best
           for
           his
           Creatures
           ,
           can
           govern
           or
           manage
           his
           Darling-Creature
           ,
           Mankind
           ,
           on
           this
           preternatural
           fashion
           :
           But
           ,
           't
           is
           Certain
           that
           the
           way
           to
           arrive
           at
           Faith
           is
           particularly
           laid
           by
           Gods
           Providence
           ,
           and
           so
           is
           an
           especial
           part
           of
           his
           Government
           of
           Mankind
           ;
           't
           is
           known
           also
           and
           acknowledg'd
           that
           he
           has
           commanded
           us
           to
           profess
           the
           Truth
           of
           our
           Faith
           in
           due
           occasions
           ;
           Therefore
           ,
           't
           is
           Impossible
           the
           Means
           ,
           Grounds
           or
           Rule
           of
           Faith
           ,
           and
           ,
           consequently
           ,
           Faith
           it self
           ,
           should
           be
           capable
           to
           be
           False
           ;
           Seeing
           this
           last
           Position
           ,
           joyn'd
           to
           the
           
           other
           immediately
           foregoing
           ,
           induces
           all
           the
           Absurdities
           mentioned
           in
           my
           former
           Discourse
           ,
           and
           pins
           them
           upon
           the
           Deity
           as
           on
           their
           first
           Cause
           .
           So
           horrible
           and
           Diabolical
           a
           Tenet
           is
           this
           of
           the
           
             Possible
             Falshood
             of
             Faith
          
           ,
           that
           it
           calumniates
           Heaven
           it self
           ;
           nor
           can
           any
           thing
           but
           an
           Invincible
           Ignorance
           in
           the
           Maintainers
           of
           it
           ,
           excuse
           them
           from
           highest
           Blasphemy
           ,
           &
           from
           making
           the
           unenvious
           Fountain
           of
           all
           Goodness
           like
           our
           own
           narrow
           and
           crooked
           Selves
           .
        
      
       
         
           Fifth
           Eviction
           .
        
         
           §
           1.
           
           LEt
           us
           hear
           next
           what
           the
           Science
           of
           Divinity
           both
           Speculative
           and
           Moral
           will
           award
           concerning
           the
           Point
           in
           Question
           .
        
         
           §
           2.
           
           The
           Wisdom
           of
           the
           Eternal
           Father
           
           having
           been
           pleas'd
           to
           take
           our
           Nature
           upon
           him
           ,
           and
           ,
           amongst
           his
           other
           Offices
           he
           perform'd
           towards
           Mankind
           ,
           that
           of
           a
           Master
           being
           manifestly
           one
           ;
           we
           cannot
           doubt
           but
           that
           he
           both
           would
           and
           could
           ,
           that
           is
           ,
           did
           accomplish
           what
           belong'd
           to
           that
           Office.
           Again
           ,
           true
           D●vinity
           assigning
           one
           main
           ,
           if
           not
           the
           chiefest
           ,
           Reason
           why
           the
           
             Second
             Person
          
           
           was
           made
           Man
           ,
           to
           be
           this
           ,
           that
           ,
           it
           being
           requisite
           God
           should
           come
           and
           converse
           with
           us
           visibly
           ,
           to
           cause
           in
           us
           Knowledg
           of
           his
           heavenly
           Doctrine
           ,
           or
           be
           our
           Master
           ,
           and
           Knowledg
           or
           Wisdom
           being
           appropriated
           to
           the
           Second
           Person
           ,
           it
           was
           therefore
           most
           fit
           that
           Person
           should
           be
           Incarnate
           ;
           it
           follows
           that
           the
           Office
           of
           a
           Master
           in
           our
           Saviour
           Christ
           springs
           peculiarly
           out
           of
           the
           nature
           of
           his
           
             Divine
             Personality
          
           ,
           and
           not
           of
           his
           Humanity
           precisely
           ,
           as
           does
           his
           Suffering
           and
           Dying
           for
           us
           ,
           &c.
           
           Wherefore
           the
           
             Proper
             Agent
          
           of
           Instructing
           and
           Teaching
           Mankind
           being
           ,
           as
           such
           ,
           
             Infinitely
             Perfect
          
           ,
           't
           is
           evidently
           consequent
           Christ
           perform'd
           the
           Office
           of
           a
           Master
           ,
           or
           wrought
           the
           effects
           proper
           to
           a
           Teacher
           as
           such
           ,
           with
           all
           imaginable
           Perfection
           .
        
         
           §
           3.
           
           It
           being
           then
           the
           proper
           Office
           or
           Effect
           of
           a
           Master
           or
           Teacher
           to
           make
           his
           Schollers
           know
           his
           Doctrin
           is
           True
           ,
           we
           cannot
           think
           but
           that
           this
           Divine
           or
           Infinitely-perfect
           Master
           made
           them
           absolutely
           or
           perfectly
           know
           the
           Truth
           of
           his
           Doctrine
           .
        
         
           §
           4.
           
           And
           ,
           because
           the
           end
           of
           this
           Teaching
           was
           not
           terminated
           in
           those
           few
           himself
           convers'd
           with
           ,
           nor
           in
           the
           Christians
           of
           the
           First
           Age
           ,
           but
           was
           
           principally
           intended
           for
           the
           
             Body
             of
             Mankind
          
           ,
           which
           was
           future
           in
           respect
           of
           them
           ;
           it
           follows
           that
           this
           Enlightning
           and
           Instructing
           now
           spoken
           of
           ,
           was
           to
           be
           equally
           extended
           to
           the
           following
           World
           of
           Christians
           :
           they
           being
           all
           Sectators
           or
           Followers
           of
           his
           Doctrin
           ;
           that
           is
           ,
           his
           Scholars
           ,
           and
           He
           their
           Master
           .
           Unless
           then
           he
           had
           taken
           order
           that
           succeeding
           Ages
           also
           should
           have
           perfect
           Assurance
           or
           know
           his
           Doctrine
           was
           absolutely
           True
           ,
           he
           would
           have
           set
           up
           a
           School
           and
           laid
           no
           means
           to
           preserve
           the
           far
           greater
           part
           ,
           and
           in
           a
           manner
           the
           
             whole
             Body
          
           of
           his
           Scholars
           (
           or
           Christians
           )
           from
           Ignorance
           and
           Errour
           .
        
         
           §
           5.
           
           All
           Christians
           then
           both
           the
           Primitive
           and
           their
           Successors
           had
           and
           will
           have
           means
           to
           Know
           absolutely
           Christian
           Doctrine
           is
           True.
           This
           means
           we
           call
           the
           
             Rule
             of
             Faith
          
           :
           Both
           the
           Rule
           of
           Faith
           then
           must
           be
           known
           to
           be
           veracious
           ,
           and
           Faith
           which
           is
           built
           on
           it
           to
           be
           
             absolutely
             T●ue
          
           ,
           and
           by
           consequence
           to
           be
           absolutely
           
             Impossible
             to
             be
             False
          
           .
        
         
           §
           6.
           
           Besides
           Man
           being
           an
           Intellectual
           
           Creature
           ,
           't
           is
           evident
           the
           true
           Perfection
           of
           his
           Nature
           consists
           in
           Knowing
           ;
           and
           this
           ,
           whether
           we
           consider
           him
           as
           a
           Speculater
           ,
           or
           as
           an
           Acter
           .
           For
           if
           
           the
           thing
           may
           Possibly
           be
           False
           for
           any
           thing
           he
           knows
           ,
           then
           he
           is
           most
           evidently
           Ignorant
           whether
           it
           be
           False
           or
           no
           ;
           that
           is
           ,
           whether
           it
           be
           True
           or
           no
           ;
           which
           speaks
           Imperfection
           in
           his
           Nature
           as
           't
           is
           a
           
             Capacity
             of
             Knowledg
          
           ;
           And
           ,
           if
           he
           be
           to
           Act
           about
           it
           ,
           't
           is
           evidently
           a
           less
           Perfection
           and
           worse
           for
           mankind
           to
           go
           to
           work
           unassuredly
           than
           assuredly
           ;
           Faith
           then
           being
           Gods
           Ordinance
           ,
           and
           God
           doing
           what
           is
           
             best
             for
             Mankind
          
           ,
           it
           follows
           Faith
           is
           
             perfectly
             secure
          
           to
           him
           ;
           that
           is
           ,
           he
           must
           know
           it
           to
           be
           such
           ;
           and
           ,
           consequently
           ,
           't
           is
           not
           subject
           to
           the
           Contingency
           of
           being
           False
           .
        
         
           §
           7.
           
           But
           ,
           leaving
           Man
           ,
           the
           Subject
           of
           
           Faith
           ,
           and
           reflecting
           upon
           Faith
           it self
           in
           us
           ,
           the
           first
           thing
           that
           offers
           it self
           to
           our
           Consideration
           is
           ,
           that
           it's
           Habit
           is
           a
           Virtue
           ,
           and
           consequently
           Rational
           .
           Also
           that
           it's
           Act
           is
           an
           Assent
           upon
           Authority
           ;
           since
           then
           't
           is
           demonstrated
           formerly
           that
           there
           can
           be
           in
           reason
           no
           Assent
           without
           Certain
           Grounds
           ,
           and
           that
           what
           is
           Certain
           is
           Impossible
           to
           be
           False
           ,
           it
           follows
           that
           the
           Grounds
           of
           Faith
           ,
           and
           ,
           consequently
           Faith
           it self
           is
           not
           possible
           to
           be
           False
           .
        
         
           §
           8.
           
           Next
           ,
           Faith
           is
           an
           Intellectual
           
           Virtue
           ,
           that
           is
           ,
           apt
           to
           perfect
           mans
           
           understanding
           as
           such
           ;
           that
           is
           ,
           't
           is
           to
           him
           a
           Knowledg
           ,
           and
           so
           informs
           his
           mind
           with
           Truths
           .
           The
           Nature
           of
           Faith
           then
           forces
           that
           Points
           of
           Faith
           must
           be
           Truths
           ,
           and
           ,
           so
           ,
           as
           is
           manifoldly
           demonstrated
           ,
           Faith
           it self
           is
           not
           possible
           to
           be
           False
           .
        
         
           §
           9.
           
           Again
           ,
           this
           Intellectual
           Virtue
           
           call'd
           Faith
           is
           also
           a
           Supernatural
           one
           ;
           and
           ,
           therefore
           ,
           as
           such
           ,
           proceeds
           from
           an
           Agent
           infinitely
           more
           perfect
           than
           any
           can
           be
           found
           in
           Nature
           ;
           therefore
           the
           immediate
           effect
           aim'd
           at
           by
           Faith
           ,
           that
           is
           ,
           the
           informing
           the
           Understanding
           ,
           would
           be
           perform'd
           with
           infinite
           advantage
           as
           far
           as
           concerns
           that
           Supernatural
           Agent
           's
           or
           God's
           part
           ;
           and
           ,
           if
           it
           be
           not
           so
           exquisitely
           perform'd
           ,
           it
           must
           spring
           from
           some
           Incapacity
           in
           the
           Subject
           .
           There
           being
           then
           in
           this
           Effect
           of
           
             informing
             the
             Understanding
          
           two
           Considerations
           ,
           
             viz.
             Evidence
          
           ,
           which
           is
           had
           either
           by
           Experience
           of
           our
           Senses
           ,
           (
           of
           which
           Spiritual
           Natures
           ,
           the
           chief
           Objects
           of
           Faith
           are
           incapable
           )
           or
           by
           
             intrinsecal
             Mediums
          
           ,
           that
           is
           Demonstration
           of
           those
           Spiritual
           things
           ;
           of
           which
           ,
           taking
           the
           Generality
           of
           mankind
           ,
           the
           Subject
           of
           Faith
           ,
           very
           few
           are
           capable
           ;
           
           And
           that
           other
           of
           Certainty
           ,
           attainable
           both
           by
           those
           Intrinsecal
           and
           also
           Extrinsecal
           Mediums
           ,
           or
           Authority
           ;
           which
           Authority
           ,
           by
           means
           of
           the
           Practicableness
           of
           it's
           Nature
           ,
           all
           are
           to
           a
           great
           degree
           able
           to
           understand
           ;
           it
           follows
           that
           ,
           here
           being
           no
           violence
           or
           unsuitableness
           to
           Humane
           Nature
           consider'd
           in
           it's
           Generality
           ,
           the
           ●upernatural
           Agent
           or
           Cause
           of
           Faith
           will
           effect
           here
           a
           
             greater
             Certainty
          
           than
           meer
           natural
           Impressions
           could
           produce
           ;
           that
           is
           ,
           (
           all
           Extrinsecal
           Arguments
           being
           finally
           resolv'd
           into
           Intrinsecal
           ones
           )
           the
           Best
           and
           Chief
           Nature
           in
           the
           world
           will
           be
           made
           use
           of
           ,
           and
           most
           strongly
           supported
           to
           make
           up
           the
           greatest
           Authority
           that
           is
           possible
           ,
           and
           so
           to
           establish
           this
           Certainty
           of
           Faith
           and
           it's
           Principles
           beyond
           that
           of
           any
           Humane
           Sciences
           .
           But
           divers
           pieces
           of
           Humane
           Science
           ,
           nay
           the
           least
           particle
           of
           true
           Science
           is
           acknowledg'd
           
             impossible
             to
             be
             False
          
           ;
           Faith
           therefore
           
             à
             fortiori
          
           must
           be
           such
           also
           .
        
         
           §
           10.
           
           This
           Supernaturality
           of
           Faith
           ,
           (
           by
           
           which
           word
           we
           mean
           
             Divine
             Faith
          
           )
           convinces
           that
           it
           ought
           to
           exceed
           all
           other
           Faith
           's
           according
           to
           the
           Notion
           of
           
             Faith
             in
             common
          
           ;
           that
           is
           ,
           it
           ought
           to
           partake
           
           whatever
           Perfection
           truly
           belongs
           to
           Faith
           or
           Belief
           ,
           as
           such
           ,
           in
           an
           especial
           manner
           ;
           and
           far
           above
           what
           is
           found
           in
           
             Humane
             Faiths
          
           ;
           in
           a
           word
           ,
           it
           ought
           to
           have
           as
           much
           in
           it
           as
           can
           elevate
           it
           under
           the
           Notion
           of
           Faith
           ,
           without
           wronging
           that
           Notion
           or
           Nature
           :
           Faith
           then
           in
           common
           ,
           as
           distinguisht
           from
           Science
           and
           Opinion
           ,
           being
           an
           
             Assent
             upon
             Authority
          
           ,
           and
           Firmness
           being
           evidently
           a
           Perfection
           in
           an
           Assent
           ,
           
             Divine
             Faith
          
           ought
           to
           have
           a
           far
           greater
           degree
           of
           firmness
           in
           it
           than
           any
           
             Humane
             Faith
          
           whatsoever
           ;
           Wherefore
           ,
           since
           Humane
           Faith
           can
           rise
           to
           that
           Degree
           of
           Stability
           ,
           that
           Mankind
           would
           think
           him
           mad
           ,
           that
           is
           ,
           a
           Renouncer
           of
           evident
           Reason
           ,
           who
           can
           think
           seriously
           it
           can
           be
           an
           Errour
           or
           possible
           to
           be
           False
           ,
           (
           for
           example
           ,
           the
           Belief
           of
           this
           present
           Age
           concerning
           the
           Existence
           of
           France
           or
           K.
           Iames
           )
           Divine
           Faith
           being
           Supernatural
           ,
           ought
           to
           be
           
             more
             firmly
          
           grounded
           ;
           and
           consequently
           more
           highly
           Impossible
           to
           be
           False
           .
        
         
           §
           11.
           
           Again
           ,
           we
           find
           that
           the
           more
           
           we
           are
           
             ascertain
             '
          
           that
           a
           Convictive
           Authority
           is
           engag'd
           for
           the
           Truth
           of
           any
           thing
           ,
           the
           more
           strongly
           that
           Authority
           
           is
           apply'd
           to
           our
           Understanding
           ;
           and
           consequently
           ,
           more
           forcibly
           works
           its
           effects
           there
           ,
           or
           subducs
           it
           to
           Assent
           ;
           whence
           this
           Certitude
           is
           so
           far
           from
           being
           against
           the
           nature
           of
           Belief
           ,
           that
           't
           is
           most
           manifest
           it
           strengthens
           and
           perfects
           it
           under
           that
           Notion
           .
           
             Divine
             Faith
          
           then
           being
           Supernatural
           ,
           has
           a
           peculiar
           right
           to
           have
           such
           an
           Application
           of
           the
           Divine
           Authority
           to
           the
           understanding
           ,
           as
           may
           be
           truly
           Certain
           or
           Impossible
           to
           be
           False
           ;
           since
           by
           such
           an
           Application
           't
           is
           most
           evident
           that
           not
           less
           but
           
             more
             Belief
          
           is
           given
           to
           the
           said
           Authority
           ,
           and
           the
           understanding
           becomes
           more
           humbled
           and
           subjected
           to
           it
           ;
           that
           is
           ,
           by
           such
           an
           Application
           ,
           how
           scientifically
           evident
           soever
           it
           be
           ,
           the
           Act
           of
           Faith
           is
           never
           the
           nearer
           being
           an
           Act
           of
           Science
           ,
           but
           is
           perfecter
           under
           the
           very
           Notion
           of
           an
           
             Act
             of
             Faith
          
           ;
           being
           still
           a
           steadier
           ,
           heartier
           ,
           and
           firmer
           
             Assent
             for
             the
             Authority's
          
           sake
           ,
           which
           is
           thus
           strongly
           and
           closely
           apply'd
           ,
           and
           a
           greater
           Reliance
           on
           it
           .
        
         
           §
           12.
           
           Moreover
           ,
           Faith
           being
           to
           work
           through
           Charity
           ,
           and
           to
           guide
           our
           actions
           
           as
           we
           are
           Christians
           ;
           and
           rational
           actions
           being
           so
           much
           more
           perfect
           by
           
           how
           much
           more
           knowingly
           they
           proceed
           from
           the
           Agent
           ;
           unless
           Faith
           were
           truly
           Certain
           ,
           that
           is
           ,
           
             Impossible
             to
             be
             false
          
           ,
           Christian
           action
           would
           fall
           short
           of
           the
           Perfection
           found
           in
           most
           ordinary
           Humane
           Actions
           of
           an
           inferiour
           and
           (
           in
           comparison
           )
           trifling
           concern
           ;
           and
           a
           Christian
           would
           go
           to
           work
           with
           less
           assuredness
           and
           steadiness
           than
           a
           Carpenter
           and
           Cobler
           ;
           and
           this
           ,
           not
           out
           of
           the
           Impediments
           of
           Original
           Sin
           ,
           (
           which
           is
           Contingent
           and
           Extrinsecal
           to
           Faith
           or
           Religion
           )
           but
           meerly
           out
           of
           a
           defect
           of
           Certainty
           in
           the
           Intrinsecals
           of
           Faith
           it self
           and
           it's
           Grounds
           ;
           which
           beyond
           all
           evasion
           ,
           affixes
           the
           Imperfection
           upon
           Christianity
           it self
           .
        
         
           §
           13.
           
           I
           may
           add
           ,
           that
           Arts
           and
           Sciences
           ,
           
           ev'n
           the
           most
           slight
           and
           inconsiderable
           ones
           ,
           and
           which
           are
           most
           lyable
           to
           Contingency
           in
           their
           Effects
           or
           the
           Actions
           springing
           from
           them
           ,
           have
           yet
           all
           of
           them
           Certainty
           in
           their
           
             Principles
             .
             Religion
          
           then
           being
           the
           Art
           of
           carrying
           or
           guiding
           Souls
           to
           Bliss
           ,
           and
           the
           Points
           of
           Faith
           its
           Principles
           ,
           in
           virtue
           of
           which
           't
           is
           to
           perform
           this
           Effect
           ;
           and
           the
           Ground
           of
           Faith
           the
           main
           and
           supream
           Principle
           ,
           whose
           Firmness
           is
           to
           establish
           
           the
           rest
           ,
           and
           ,
           so
           ,
           render
           them
           efficacious
           :
           unless
           Faith
           it self
           and
           its
           Grounds
           were
           truly
           Certain
           ,
           the
           Principles
           of
           all
           Religion
           would
           be
           exceedingly
           more
           defective
           and
           inefficacious
           than
           those
           of
           any
           petty
           Mechanical
           Trade
           ,
           and
           indeed
           
             no
             Principles
          
           .
        
      
       
         
           Sixth
           Eviction
           .
        
         
           §
           1.
           
           THe
           foregoing
           Considerations
           are
           more
           enforc'd
           by
           this
           ,
           that
           
           Faith
           is
           the
           Light
           which
           discovers
           to
           us
           our
           
             Last
             End
          
           and
           the
           
             Way
             to
             it
          
           ;
           that
           is
           ,
           which
           is
           to
           guide
           us
           in
           that
           to
           which
           all
           our
           other
           Concerns
           are
           subservient
           ,
           and
           all
           our
           Actions
           directed
           .
           Unless
           therefore
           this
           Knowledg
           or
           Light
           of
           Faith
           be
           steady
           and
           firm
           ,
           all
           our
           whole
           Life
           ,
           as
           Christians
           ,
           would
           be
           feeble
           ,
           tott'ring
           and
           uneven
           :
           as
           wanting
           Certainty
           of
           the
           First
           Practical
           Principles
           which
           are
           to
           ground
           our
           Christian
           Behaviour
           ;
           nay
           ,
           Certainty
           of
           the
           End
           we
           should
           aim
           at
           ,
           without
           which
           the
           whole
           Course
           of
           our
           Life
           must
           needs
           be
           staggering
           and
           inconstant
           ,
           and
           it self
           but
           a
           blind
           groping
           in
           the
           dark
           .
        
         
         
           §
           2.
           
           Moreover
           ,
           since
           all
           Mankind
           ,
           
           even
           the
           Heathens
           themselves
           ,
           had
           perfect
           Evidence
           and
           Certainty
           of
           the
           Practical
           Principles
           of
           Natural
           Morality
           ,
           which
           grounded
           their
           Moral
           (
           seeming
           )
           Virtues
           ,
           as
           is
           confest
           ;
           which
           Virtues
           yet
           ,
           for
           want
           of
           the
           Light
           of
           Faith
           teaching
           them
           to
           know
           their
           true
           last
           End
           ,
           and
           so
           perform
           the
           Acts
           of
           those
           Virtues
           for
           it's
           sake
           ,
           or
           order
           them
           to
           Heaven
           ,
           fell
           short
           of
           elevating
           them
           towards
           it
           and
           bringing
           them
           thither
           :
           It
           follows
           that
           ,
           had
           there
           not
           been
           provision
           made
           that
           Points
           of
           Faith
           ,
           the
           Principles
           of
           Christian
           Morality
           ,
           should
           be
           as
           Certain
           as
           were
           the
           other
           ,
           things
           would
           have
           been
           perversly
           order'd
           ;
           that
           is
           ,
           greater
           care
           would
           have
           been
           taken
           to
           create
           those
           imperfect
           Dispositions
           of
           the
           Soul
           ,
           which
           alone
           were
           not
           able
           to
           secure
           one
           man
           from
           the
           State
           of
           Eternal
           Misery
           ,
           than
           for
           those
           Sublime
           Perfections
           ,
           call'd
           
             Christian
             Virtues
          
           ,
           which
           are
           the
           direct
           steps
           for
           man
           to
           arrive
           at
           Eternal
           Bliss
           ,
           and
           the
           Immediate
           means
           to
           attain
           the
           End
           he
           was
           created
           for
           ,
           the
           Sight
           of
           God.
           
        
         
           §
           3.
           
           Especially
           ,
           since
           this
           Last
           End
           
           and
           Chief
           Good
           of
           Mankind
           is
           not
           attainable
           
           by
           External
           Actions
           or
           
             Local
             Motions
          
           ;
           but
           Intellectually
           ,
           or
           by
           Interiour
           Acts
           of
           the
           Soul
           ;
           by
           which
           he
           is
           promoted
           forwards
           even
           to
           the
           very
           assecution
           of
           it
           ;
           that
           is
           ,
           by
           force
           of
           Knowledg
           or
           Truth
           exciting
           him
           to
           act
           ,
           and
           guiding
           him
           in
           those
           actions
           :
           'T
           is
           manifest
           ,
           the
           Points
           of
           Faith
           must
           be
           Truths
           ,
           and
           so
           ,
           as
           has
           been
           manifoldly
           prov'd
           above
           ,
           
             Impissible
             to
             be
             false
          
           .
        
         
           §
           4.
           
           Again
           ,
           Virtues
           spring
           connaturally
           
           from
           Truths
           ,
           and
           Vice
           from
           Falsehoods
           :
           If
           Faith
           then
           be
           
             Possibly
             False
          
           ,
           the
           Practises
           springing
           thence
           are
           
             Possibly
             no
             Virtues
          
           but
           Vices
           ;
           and
           ,
           so
           ,
           they
           ,
           and
           consequently
           ,
           Faith
           ,
           whence
           they
           proceed
           ,
           possibly
           would
           not
           dispose
           ,
           but
           indispose
           us
           towards
           our
           last
           End
           ;
           which
           destroyes
           perfectly
           the
           Notion
           of
           Faith
           and
           Virtues
           too
           .
           Faith
           ,
           therefore
           ,
           would
           be
           no
           Faith
           ,
           were
           it
           possible
           to
           be
           False
           .
        
         
           §
           5.
           
           You
           'l
           object
           ,
           a
           Reason
           merely
           Probable
           or
           Morally-Certain
           is
           sufficient
           to
           make
           Us
           act
           for
           a
           Temporal
           Good
           ;
           much
           more
           ,
           then
           ,
           for
           an
           Eternal
           and
           Infinite
           one
           ;
           since
           the
           greater
           Goodness
           is
           in
           the
           Object
           ,
           the
           less
           is
           the
           hazard
           ;
           and
           consequently
           the
           more
           
           the
           Reasonableness
           to
           act
           for
           it
           .
           I
           answer
           ,
           though
           ,
           if
           all
           other
           things
           corresponded
           ,
           the
           Objection
           would
           be
           Valid
           ,
           and
           the
           reason
           given
           for
           it
           ,
           speaking
           abstractedly
           ,
           be
           really
           Conclusive
           :
           Yet
           ,
           in
           our
           present
           case
           ,
           there
           are
           so
           many
           things
           which
           make
           it
           Unparallel
           that
           no
           Shadow
           of
           Consequence
           can
           be
           made
           from
           the
           one
           to
           the
           other
           .
           First
           ,
           for
           the
           reason
           lately
           given
           ;
           Viz.
           because
           our
           Last
           End
           being
           in
           it self
           Spiritual
           and
           most
           Perfect
           ,
           is
           not
           attainable
           but
           by
           Means
           of
           
             Best
             Spiritual
          
           Perfections
           or
           Virtues
           ;
           and
           the
           more
           knowingly
           these
           proceed
           from
           Us
           the
           better
           they
           are
           ;
           according
           to
           that
           saying
           ,
           
             None
             is
             cordially
             and
             solidly
             good
             ,
             who
             knows
             not
             why
             he
             ought
             to
             be
             good
             :
          
           whence
           they
           cannot
           be
           Best
           in
           their
           kinde
           ,
           nor
           ,
           consequently
           ,
           Means
           fit
           to
           attain
           that
           End
           ,
           Unless
           they
           proceed
           at
           least
           ,
           from
           
             True
             Knowledg
          
           ;
           which
           cannot
           be
           had
           by
           a
           mere
           Probability
           ,
           how
           high
           soever
           it
           be
           .
           Whereas
           ,
           Material
           and
           Temporary
           Goods
           depend
           not
           on
           a
           constant
           course
           of
           Causes
           or
           Dispositions
           towards
           them
           knowable
           by
           us
           :
           but
           very
           frequently
           ,
           if
           not
           equally
           on
           a
           
           Chanceable
           or
           Contingent
           cast
           of
           Things
           ;
           whence
           we
           use
           to
           say
           ,
           
             Fools
             have
             the
             best
             Fortune
          
           .
           Hence
           ,
           the
           intending
           and
           directing
           part
           in
           such
           Actions
           depends
           on
           the
           Knowledg
           of
           some
           particulars
           ;
           but
           the
           Attainment
           is
           carry'd
           on
           by
           Material
           Means
           :
           nay
           ,
           very
           frequently
           ,
           there
           is
           no
           knowledg
           at
           all
           requisit
           in
           any
           respect
           .
           For
           Example
           ,
           He
           that
           ,
           by
           the
           death
           of
           a
           hundred
           Relations
           in
           a
           Plague-time
           should
           alone
           survive
           and
           so
           inherit
           their
           Estates
           ,
           would
           be
           really
           rich
           ,
           whither
           any
           interiour
           Act
           of
           his
           minde
           in
           the
           least
           contributed
           to
           it
           or
           not
           ;
           that
           is
           ,
           though
           he
           never
           desir'd
           ,
           aim'd
           at
           ,
           or
           even
           thought
           of
           it
           .
           But
           ,
           if
           a
           Man
           in
           time
           of
           persecution
           and
           Martyrdom
           should
           say
           within
           himself
           ,
           
             I
             cannot
             believe
             there
             is
             a
             God
             or
             a
             Next
             World
             ;
             Yet
             I
             le
             venture
             to
             dye
             rather
             then
             deny
             them
             ;
             in
             hopes
             that
             ,
             if
             perhaps
             there
             be
             such
             a
             thing
             or
             state
             ,
             he
             will
             give
             me
             a
             far
             greater
             reward
             :
          
           such
           a
           Man
           I
           dare
           affirm
           to
           be
           no
           nearer
           gaining
           Heaven
           by
           this
           Act
           no
           better
           principled
           ,
           than
           if
           he
           had
           never
           had
           any
           such
           Act
           at
           all
           ;
           in
           regard
           he
           wanted
           that
           First
           necessary
           disposition
           which
           
           
             St.
             Paul
          
           and
           Connaturality
           require
           ;
           
             Accedentem
             ad
             Deum
             oportet
             credere
             quia
             Deus
             est
             .
          
           Heb.
           11.
           v.
           6.
           
        
         
           6.
           
           Again
           ,
           Faith
           is
           intended
           for
           a
           
           Spiritual
           Armour
           to
           rebeat
           all
           the
           assaults
           and
           temptations
           of
           our
           three
           Ghostly
           Enemies
           ,
           Original
           Corruption
           
             in
             us
          
           ,
           the
           Vanity
           of
           the
           World
           
             about
             us
          
           ,
           and
           the
           Cruelty
           of
           the
           Devil
           and
           Wicked
           men
           
             over
             us
          
           .
           Hence
           the
           Advice
           of
           the
           Apostle
           ,
           
             cui
             resistite
             fortes
             in
             Fide
          
           ;
           hence
           his
           recommending
           to
           us
           above
           all
           things
           to
           take
           
             Scutum
             Fidei
          
           ;
           hence
           the
           Contempt
           of
           all
           Worldly
           Honours
           ,
           Pleasures
           ,
           and
           Riches
           in
           Gods
           choice
           Saints
           ,
           and
           their
           suff'ring
           Persecution
           gladly
           for
           Conscience
           sake
           ;
           hence
           ,
           lastly
           ,
           their
           embracing
           and
           ev'n
           courting
           Torments
           and
           Death
           it self
           with
           such
           Alacrity
           and
           Constancy
           .
           But
           ,
           alas
           ,
           how
           unactive
           had
           their
           Charity
           and
           Zeal
           been
           :
           how
           dull
           their
           desire
           to
           forego
           all
           present
           Goods
           ,
           ev'n
           life
           too
           among
           the
           rest
           ;
           if
           this
           wicked
           Doctrine
           had
           been
           in
           their
           hearts
           ,
           that
           perhaps
           all
           was
           a
           lye
           ,
           which
           they
           profest
           ,
           suff'red
           ,
           and
           dy'd
           for
           !
           And
           ,
           how
           coldly
           and
           timorously
           would
           they
           have
           look'd
           Death
           in
           the
           face
           ,
           
           having
           perfect
           Certainty
           on
           one
           side
           that
           they
           were
           about
           to
           lose
           all
           the
           known
           Goods
           they
           possest
           ,
           for
           others
           unknown
           and
           uncertain
           ?
           Well
           may
           a
           Natural
           sincerity
           preserve
           diverse
           persons
           who
           are
           out
           of
           the
           Church
           morally
           honest
           and
           innocent
           :
           but
           we
           must
           not
           hope
           for
           any
           eminent
           Sanctity
           or
           Heroick
           Act
           of
           Virtue
           from
           any
           Professors
           of
           such
           a
           Faith
           ,
           if
           they
           follow
           their
           Teachers
           ,
           maintaining
           there
           are
           no
           stronger
           Motives
           for
           the
           Truth
           of
           Christianity
           ,
           to
           comfort
           and
           establish
           the
           Souls
           of
           the
           Faithful
           .
           And
           't
           is
           to
           be
           feared
           that
           ,
           though
           their
           highly-conceited
           Probability
           or
           Moral
           Certainty
           (
           as
           they
           call
           it
           )
           be
           enough
           to
           
             Exclude
             Actual
             Doubt
          
           ,
           while
           Men
           are
           in
           a
           state
           of
           Security
           and
           all
           things
           go
           well
           with
           them
           ;
           Yet
           it
           will
           scarce
           be
           able
           to
           preserve
           them
           from
           
             doubting
             Actually
          
           ,
           when
           they
           are
           upon
           the
           point
           of
           foregoing
           all
           the
           Goods
           they
           at
           present
           enjoy
           ,
           and
           are
           so
           highly
           concern'd
           to
           be
           Certain
           of
           the
           Existence
           of
           those
           Future
           ones
           they
           hope
           for
           in
           lieu
           of
           them
           .
        
         
           §
           7.
           
           Moreover
           ,
           we
           are
           perfectly
           Certain
           
           by
           manifest
           Experience
           ,
           of
           the
           Existence
           
           of
           Temporal
           Goods
           ,
           viz.
           Honours
           ,
           
           Pleasures
           ,
           Riches
           ,
           &c.
           or
           ,
           that
           such
           things
           are
           in
           the
           world
           ;
           whereas
           ,
           unless
           Faith
           be
           truly
           Certain
           ,
           that
           is
           ,
           
             Impossible
             to
             be
             false
          
           ,
           the
           Generality
           of
           Mankind
           cannot
           be
           perfectly
           assur'd
           ev'n
           of
           the
           Existence
           of
           Heaven
           ,
           or
           those
           Future
           Goods
           for
           which
           they
           are
           to
           relinquish
           all
           present
           ones
           .
           Wherefore
           ,
           the
           Existence
           of
           the
           thing
           being
           the
           first
           and
           main
           Basis
           of
           all
           Humane
           Action
           ,
           and
           the
           Ground
           of
           all
           the
           other
           Motives
           :
           't
           is
           clear
           there
           's
           a
           manifest
           difference
           between
           acting
           for
           Heaven
           and
           for
           Temporal
           Goods
           ,
           ev'n
           in
           this
           respect
           ,
           whatever
           Parallel
           may
           be
           pretended
           in
           some
           other
           Considerations
           .
           Besides
           ,
           all
           acting
           ev'n
           for
           Temporal
           Goods
           were
           unjustifyable
           ,
           unless
           those
           Goods
           be
           held
           Attainable
           ;
           and
           
             de
             facto
          
           we
           are
           perfectly
           certain
           that
           Honours
           ,
           Pleasures
           ,
           Riches
           ,
           &c.
           not
           only
           exist
           ,
           but
           are
           of
           such
           a
           nature
           also
           as
           they
           may
           be
           attained
           to
           ,
           due
           means
           us'd
           ;
           since
           we
           experience
           multitudes
           of
           men
           have
           and
           do
           daily
           arrive
           at
           them
           .
           But
           ,
           ev'n
           ,
           though
           Heav'n
           be
           held
           to
           be
           ,
           yet
           it
           cannot
           be
           held
           to
           be
           attainable
           ,
           unless
           the
           Proposals
           of
           Faith
           be
           Certain
           ;
           since
           neither
           have
           those
           
           who
           are
           to
           come
           to
           Faith
           seen
           nor
           experienc'd
           any
           man
           get
           Heav'n
           ,
           nor
           discours'd
           with
           any
           whom
           they
           know
           to
           have
           come
           thence
           and
           seen
           it
           .
           So
           that
           I
           fear
           ,
           were
           the
           Objection
           ,
           concerning
           the
           Sufficiency
           of
           Probable
           Motives
           to
           make
           us
           act
           for
           Inferiour
           or
           Humane
           Goods
           ,
           distinctly
           clear'd
           ,
           it
           would
           be
           found
           not
           to
           mean
           that
           Probability
           of
           those
           Humane
           Good
           's
           Existence
           or
           Attainableness
           suffices
           ;
           for
           example
           ,
           that
           there
           are
           Riches
           in
           common
           ,
           or
           that
           they
           may
           be
           gotten
           one
           way
           or
           other
           ,
           both
           which
           are
           presupposed
           to
           the
           Action
           as
           certainly
           known
           :
           but
           it
           seems
           to
           mean
           only
           this
           ,
           that
           men
           ought
           to
           proceed
           to
           Action
           though
           there
           be
           but
           Moral
           Certainty
           or
           great
           Likelihood
           that
           those
           Goods
           are
           actually
           to
           be
           attain'd
           in
           this
           or
           that
           circumstance
           of
           Time
           or
           Place
           ,
           or
           by
           such
           or
           such
           means
           ,
           as
           ,
           by
           sending
           Ships
           to
           the
           Indies
           ,
           inventing
           Water-works
           ,
           Husbandry
           ,
           Souldiery
           ,
           and
           the
           like
           :
           which
           assertion
           held
           within
           its
           bounds
           will
           break
           no
           squares
           ;
           seeing
           ev'n
           in
           the
           actual
           attainment
           of
           Heav'n
           
             by
             me
          
           or
           
             by
             this
             particular
             way
             or
             means
             ,
          
           when
           those
           means
           depend
           on
           material
           Circumstances
           ,
           there
           is
           found
           the
           same
           room
           for
           
           failure
           and
           contingency
           ,
           notwithstanding
           the
           Certainty
           of
           Heav'ns
           Existence
           and
           Attainableness
           in
           common
           ,
           secur'd
           to
           us
           perfectly
           by
           Faith.
           For
           ,
           though
           
             Virtue
             practic'd
          
           is
           an
           Infallible
           Way
           to
           bring
           Souls
           to
           Bliss
           ;
           yet
           no
           man
           has
           Certainty
           that
           any
           Extrinsecal
           State
           he
           puts
           himself
           into
           ,
           or
           material
           means
           he
           uses
           ,
           will
           make
           him
           truly
           vertuous
           ,
           or
           finally
           get
           him
           the
           end
           he
           aims
           at
           :
           but
           must
           content
           himself
           with
           Likelihoods
           ,
           or
           the
           seeming-betterness
           of
           his
           putting
           himself
           in
           that
           State
           or
           Circumstance
           ,
           or
           his
           using
           this
           or
           that
           means
           ;
           in
           the
           same
           manner
           as
           it
           happens
           when
           he
           acts
           for
           Temporary
           Goods
           ;
           and
           ,
           for
           the
           success
           ,
           leave
           it
           humbly
           in
           the
           hands
           of
           Divine
           Providence
           ,
           or
           
             miserentis
             Dei
          
           ,
           acknowledging
           with
           David
           ,
           that
           
             in
             manibus
             tuis
             Domine
             sortes
             meae
             ,
          
           and
           working
           out
           his
           Salvation
           with
           fear
           and
           trembling
           .
        
         
           §
           8.
           
           Besides
           ,
           to
           act
           Externally
           is
           in
           
           the
           power
           of
           the
           Will
           ;
           but
           ,
           to
           act
           Internally
           ,
           at
           least
           as
           is
           requisite
           for
           each
           Effect
           ,
           is
           not
           so
           .
           For
           ,
           however
           the
           Will
           may
           set
           the
           Understanding
           to
           consider
           the
           Motive
           ;
           yet
           it
           must
           be
           the
           Truth
           of
           the
           Object
           's
           Goodness
           ,
           or
           the
           
           clearness
           of
           the
           Proposal
           of
           it
           ,
           which
           only
           can
           oblige
           connaturally
           the
           Understanding
           to
           conceit
           it
           as
           it
           ought
           ,
           and
           consequently
           the
           Will
           to
           love
           it
           accordingly
           :
           in
           which
           conceiting
           and
           heartily
           loving
           not
           onely
           the
           Intending
           and
           Commanding
           part
           of
           the
           Action
           is
           plac'd
           in
           our
           case
           ,
           as
           it
           happens
           in
           our
           acting
           for
           material
           Goods
           ;
           but
           also
           the
           Executive
           and
           Assecutive
           Parts
           of
           it
           .
           Not
           the
           same
           sleightness
           of
           Motive
           ;
           therefore
           ,
           or
           Moral
           Certainty
           ,
           will
           here
           serve
           the
           turn
           ;
           but
           true
           Certainty
           or
           Impossibility
           of
           Falshood
           is
           requir'd
           :
           this
           being
           the
           best
           and
           properest
           to
           beget
           a
           hearty
           ,
           lively
           ,
           steady
           ,
           and
           all-over-powering
           Affection
           for
           Heav'n
           ;
           and
           such
           as
           may
           (
           as
           it
           ought
           )
           make
           Christians
           practically
           repute
           all
           other
           things
           as
           Dung
           in
           comparison
           of
           That
           .
        
         
           §
           9.
           
           But
           ,
           the
           main
           consideration
           
           which
           forces
           the
           Certainty
           of
           Faith
           and
           the
           Motives
           which
           are
           to
           beget
           it
           ,
           (
           that
           is
           ,
           of
           the
           
             Rule
             of
             Faith
          
           )
           above
           those
           which
           ground
           our
           Action
           of
           pursuing
           Temporary
           Goods
           ,
           is
           the
           unconceivable
           Mysteriousness
           of
           the
           Points
           of
           Faith
           :
           Truths
           exalted
           above
           the
           ordinary
           Course
           of
           Nature
           as
           far
           as
           Heav'n
           is
           
           above
           the
           Earth
           :
           Many
           of
           them
           looking
           so
           odd
           and
           uncouth
           to
           our
           course
           Humane
           Reason
           unrefin'd
           by
           Faith
           ,
           that
           ,
           as
           they
           seem'd
           of
           old
           
             to
             the
             Greeks
             Foolishness
          
           ,
           so
           still
           they
           are
           acknowledgedly
           most
           unsuitable
           to
           the
           grossness
           of
           Fancy
           ,
           by
           which
           the
           Generality
           of
           the
           world
           ,
           especially
           those
           who
           are
           yet
           unelevated
           by
           Christian
           Principles
           ,
           are
           led
           ;
           and
           confessedly
           
             above
             Reason
          
           ;
           insomuch
           as
           it
           costs
           the
           best
           Wits
           of
           Christianity
           no
           small
           pains
           to
           maintain
           them
           not
           to
           be
           Contradictory
           or
           
             Impossible
             to
             be
             True.
          
           Putting
           ,
           then
           ,
           the
           Motives
           of
           Faith
           ,
           and
           consequently
           Faith
           it self
           ,
           
             Possible
             to
             be
             False
          
           ;
           the
           only
           seeming
           Certainty
           (
           I
           might
           say
           ,
           the
           confest
           want
           of
           Certainty
           )
           of
           the
           Motives
           to
           believe
           would
           be
           so
           counterballanc'd
           by
           the
           Incredibleness
           and
           seeming
           Contradict●riness
           of
           the
           Thing
           or
           Object
           ,
           or
           rather
           indeed
           overballanc'd
           in
           the
           Conceit
           of
           all
           those
           who
           are
           yet
           to
           embrace
           Faith
           ;
           that
           there
           would
           be
           no
           over-plus
           of
           weight
           left
           to
           incline
           them
           to
           hold
           those
           Points
           True
           rather
           than
           False
           :
           much
           less
           to
           make
           them
           absolutely
           hold
           they
           are
           Certain
           Truths
           .
           And
           ,
           he
           that
           sh●uld
           assert
           the
           contrary
           ,
           I
           wonder
           how
           he
           
           would
           go
           about
           to
           prove
           it
           ,
           or
           by
           what
           Standard
           he
           would
           measure
           whether
           is
           the
           greater
           of
           the
           two
           counterpos'd
           Unlikelihoods
           ,
           viz.
           that
           the
           
             possibly
             false
          
           Motive
           of
           Faith
           should
           hap
           to
           be
           actually
           such
           ,
           or
           that
           the
           seeming-Impossibility
           in
           the
           Objects
           should
           chance
           to
           be
           a
           
             real
             one
          
           .
           For
           ,
           't
           is
           not
           enough
           to
           say
           here
           that
           we
           are
           in
           reason
           to
           expect
           the
           Divine
           Nature
           should
           be
           exceedingly
           exalted
           above
           its
           Creatures
           ,
           and
           incomprehensible
           ;
           and
           therefore
           we
           are
           not
           to
           measure
           his
           Perfections
           by
           the
           ordinary
           Rules
           found
           in
           Creatures
           ,
           but
           think
           it
           reasonable
           he
           should
           infinitely
           exceed
           them
           :
           For
           ,
           however
           this
           has
           weight
           in
           Points
           of
           Faith
           which
           concern
           the
           Divine
           Nature
           and
           its
           Perfections
           as
           in
           it self
           ,
           yet
           here
           it
           will
           not
           serve
           the
           turn
           ,
           in
           regard
           Faith
           teaches
           us
           many
           other
           Points
           seemingly
           repugnant
           to
           the
           Divine
           Nature
           it self
           ,
           and
           most
           strangely
           debasing
           and
           vilifying
           it
           ;
           as
           ,
           that
           God
           ,
           infinitely
           happy
           in
           himself
           ,
           should
           be
           expos'd
           to
           injurious
           Bufferings
           ,
           Scourgings
           ,
           and
           an
           ignominious
           Death
           ,
           for
           a
           Creatures
           sake
           that
           ,
           in
           comparison
           of
           him
           ,
           is
           a
           meer
           Nothing
           ;
           and
           that
           Omniscience
           and
           Omnipotence
           could
           not
           invent
           and
           
           practice
           some
           easier
           and
           more
           honorable
           way
           to
           work
           the
           End
           they
           intended
           ;
           and
           ,
           lastly
           ,
           that
           it
           should
           beseem
           Infinite
           Goodness
           that
           a
           Person
           superlatively
           innocent
           should
           be
           so
           severely
           punisht
           ,
           to
           do
           an
           undue
           favour
           to
           those
           who
           were
           enormously
           wicked
           ,
           This
           consideration
           ,
           then
           ,
           necessitates
           plainly
           the
           
             Impossibility
             of
             Faith's
             being
             false
          
           ;
           for
           else
           't
           would
           be
           irrational
           to
           believe
           it
           .
           And
           lastly
           ,
           it
           shews
           the
           case
           of
           Christian
           Interiour
           Acts
           utterly
           unparallel
           to
           that
           of
           Acting
           Exteriourly
           for
           sensible
           and
           material
           Goods
           ;
           which
           one
           may
           apprehend
           to
           
             be
             attainable
          
           ;
           and
           also
           comprehend
           the
           Way
           to
           attain
           them
           ,
           without
           puzz'ling
           his
           Understanding
           with
           any
           unconceivable
           mysteriousness
           in
           the
           business
           to
           check
           his
           Assent
           .
        
         
           E're
           I
           leave
           this
           Point
           ,
           I
           must
           desire
           the
           Reader
           to
           reflect
           well
           on
           the
           condition
           those
           persons
           are
           in
           who
           are
           yet
           to
           embrace
           Faith.
           They
           have
           no
           Light
           but
           their
           pure
           Natural
           Reason
           ,
           and
           to
           this
           are
           propos'd
           for
           Objects
           to
           the
           one
           side
           the
           Motives
           to
           Faith
           ,
           or
           the
           Authority
           (
           in
           our
           case
           )
           that
           God
           has
           spoke
           it
           ;
           on
           the
           other
           the
           strangeness
           of
           the
           Mysteries
           .
           Let
           then
           those
           persons
           understandings
           
           no
           better
           elevated
           ,
           go
           about
           to
           scan
           the
           profound
           Mysteries
           of
           Faith
           ,
           't
           is
           clear
           ,
           and
           I
           think
           confest
           by
           all
           ,
           they
           must
           needs
           seem
           to
           them
           
             Impossible
             to
             be
             True
          
           ;
           which
           therefore
           nothing
           but
           a
           Motive
           of
           its
           own
           nature
           seemingly
           
             Impossible
             to
             be
             false
          
           ,
           can
           conquer
           so
           as
           to
           make
           them
           conceit
           them
           really
           True.
           But
           this
           Motive
           or
           this
           Rule
           of
           Faith
           is
           confest
           by
           our
           Adversaries
           
             Possible
             to
             be
             false
          
           ;
           nor
           (
           it
           being
           a
           fit
           and
           proportion'd
           Object
           for
           Humane
           Reason
           )
           is
           there
           any
           thing
           to
           make
           it
           seem
           better
           than
           it
           is
           ,
           or
           
             Impossible
             to
             be
             false
          
           ;
           't
           is
           then
           against
           all
           reason
           to
           believe
           ,
           were
           Faith
           and
           its
           Grounds
           
             Possible
             to
             be
             false
          
           ;
           the
           Motives
           of
           Dissent
           being
           in
           that
           case
           evidently
           greater
           than
           are
           the
           Motives
           of
           Assent
           .
        
         
           §
           10.
           
           Again
           ,
           since
           't
           is
           incomparably
           
           more
           easie
           to
           throw
           down
           than
           to
           build
           ,
           or
           less
           difficult
           for
           the
           Understanding
           to
           comprehend
           an
           Objection
           ,
           than
           't
           is
           to
           lay
           orderly
           in
           the
           Soul
           a
           severely-connected
           frame
           of
           Discourse
           forcing
           the
           Truth
           of
           a
           Point
           ;
           particularly
           ,
           when
           those
           Points
           are
           utterly
           unsuitable
           to
           Fancy
           ,
           and
           even
           exalted
           above
           Reason
           ;
           and
           so
           lie
           open
           to
           very
           plausible
           and
           easily
           penetrable
           Objections
           ,
           on
           which
           disadvantage
           
           or
           disproportion
           to
           weak
           Judgments
           ,
           (
           that
           is
           ,
           indeed
           ,
           a
           high
           excellency
           on
           the
           Object
           's
           side
           )
           Atheists
           ground
           their
           drollery
           against
           the
           Mysteries
           of
           our
           Faith
           :
           It
           follows
           ,
           that
           were
           not
           the
           chief
           motives
           to
           Faith
           ,
           or
           Rule
           of
           Faith
           
             practically
             self-evident
          
           ,
           and
           ,
           so
           ,
           
             Impossible
             to
             be
             False
          
           ;
           there
           would
           be
           ,
           considering
           the
           rudeness
           and
           unelevatedness
           of
           the
           Generality
           of
           those
           who
           are
           to
           come
           to
           Christian
           Faith
           ,
           and
           the
           unsuitableness
           of
           the
           Mysteries
           to
           their
           fancyled
           Understandings
           ,
           greater
           Temptations
           and
           more
           plausible
           ,
           (
           that
           is
           ,
           to
           them
           stronger
           )
           motives
           laid
           to
           make
           them
           dissent
           to
           those
           Mysteries
           ,
           than
           to
           make
           them
           assent
           .
           The
           motives
           to
           Faith
           ,
           then
           ,
           must
           be
           
             Practically
             self-evident
          
           ,
           and
           ,
           so
           ,
           Faith
           it self
           must
           be
           
             Impossible
             to
             be
             False
          
           .
        
      
       
         
           Seventh
           Eviction
           .
        
         
           §
           1.
           
           PErhaps
           the
           Language
           and
           Practise
           of
           Christianity
           ,
           expressing
           most
           manifestly
           their
           sentiments
           ,
           may
           give
           to
           some
           a
           more
           natural
           and
           penetrable
           satisfaction
           ,
           that
           't
           is
           
             Impossible
             
             Faith
             should
             be
             false
          
           ;
           than
           all
           the
           Speculative
           and
           Scientifical
           Proofs
           hitherto
           deduc'd
           .
        
         
           §
           2.
           
           For
           their
           Language
           ,
           then
           ,
           I
           onely
           
           hint
           to
           the
           memory
           of
           my
           prudential
           Readers
           ,
           (
           for
           ,
           to
           transcribe
           them
           were
           endless
           )
           all
           those
           Expressions
           so
           frequent
           in
           Scriptures
           ,
           Fathers
           ,
           Councils
           ,
           and
           the
           mouths
           of
           the
           Faithful
           to
           these
           very
           days
           ,
           viz.
           That
           Faith
           is
           the
           Knowledg
           of
           God
           ,
           his
           Will
           ,
           and
           of
           revealed
           Truths
           .
           Nor
           will
           I
           streighten
           the
           signification
           of
           the
           word
           Knowledg
           ,
           to
           mean
           Scientifical
           Knowledg
           ,
           (
           't
           is
           neither
           my
           Tenet
           nor
           Interest
           ;
           )
           but
           will
           leave
           it
           at
           large
           for
           any
           that
           are
           concern'd
           ,
           to
           explicate
           how
           this
           Knowledg
           is
           bred
           :
           provided
           they
           leave
           the
           true
           Nature
           of
           Knowledg
           ,
           and
           do
           not
           abusively
           call
           that
           Knowledg
           ,
           which
           in
           reality
           is
           (
           when
           look'd
           into
           )
           
             no
             Knowledg
          
           .
           Hence
           I
           argue
           ;
           Since
           't
           is
           impossible
           any
           one
           should
           know
           what
           is
           
             not
             to
             be
             known
          
           ;
           and
           what
           
             is
             not
          
           ,
           is
           
             not
             to
             be
             known
          
           ;
           it
           follows
           ,
           that
           the
           Object
           of
           Faith
           is
           ,
           and
           so
           ,
           (
           here
           being
           no
           contingency
           in
           the
           Matter
           )
           
             Impossible
             not
             to
             be
          
           ;
           and
           consequently
           Faith
           ,
           or
           the
           
             Belief
             of
             it
             ,
             impossible
             to
             be
             False
             .
          
        
         
           §
           3.
           
           Nor
           am
           I
           affraid
           of
           those
           canting
           
           Distinctions
           without
           sense
           ,
           that
           't
           is
           
             Morally
             a
             Knowledg
          
           ,
           or
           that
           they
           know
           it
           to
           be
           
             True
             ,
             morally
             speaking
          
           .
           For
           ,
           if
           it
           be
           expended
           what
           is
           meant
           by
           these
           words
           
             [
             Morally
             a
             Knowledg
             ;
          
           ]
           it
           will
           quickly
           appear
           ,
           that
           ,
           as
           
             True
             Knowledg
          
           can
           onely
           be
           an
           Effect
           of
           the
           Thing
           's
           Being
           :
           so
           this
           Counterfeit
           Knowledg
           ,
           call'd
           Moral
           ,
           falling
           short
           of
           the
           other
           ,
           can
           onely
           be
           the
           Product
           of
           the
           Thing
           's
           
             Likelihood
             to
             be
          
           ,
           and
           so
           can
           onely
           have
           for
           its
           Object
           the
           Thing
           's
           Likelihood
           :
           which
           ,
           whether
           it
           be
           enough
           to
           specifie
           and
           terminate
           an
           Act
           of
           Christian
           Faith
           ,
           I
           appeal
           to
           the
           constant
           Expressions
           of
           all
           who
           are
           generally
           call'd
           and
           reputed
           Christians
           ;
           and
           challenge
           my
           Adversaries
           to
           produce
           one
           Expression
           of
           theirs
           ,
           which
           sounds
           thus
           dwindlingly
           and
           feebly
           ,
           as
           if
           it
           meant
           onely
           some
           
             high
             likelihood
          
           ,
           or
           their
           apprehension
           of
           it
           as
           no
           more
           but
           such
           .
           Observe
           but
           the
           Life
           and
           Energie
           of
           their
           words
           in
           such
           occasions
           :
           as
           that
           of
           
             Iob
             :
             Scio
             quod
             Redemptor
             meus
             vivit
          
           ;
           and
           that
           of
           S.
           
             Paul
             :
             Scio
             cui
             credidi
             ,
             &
             certus
             sum
          
           &c.
           and
           we
           shall
           find
           their
           Understandings
           so
           perfectly
           possest
           of
           the
           Object
           's
           Existence
           ,
           &
           not
           deeming
           onely
           its
           Likelihood
           ;
           that
           they
           seem
           rather
           to
           want
           
           words
           to
           express
           their
           Absolute
           Certainty
           of
           it
           .
           Oftentimes
           indeed
           they
           deny
           Faith
           to
           be
           Evidence
           or
           Science
           ,
           and
           affirm
           it
           to
           be
           Obscure
           :
           but
           what
           's
           this
           to
           the
           purpose
           ?
           while
           all
           Relyance
           on
           Authority
           is
           obscure
           ;
           and
           Certain
           Knowledg
           can
           be
           had
           by
           means
           of
           Authority
           ,
           as
           appears
           in
           diverse
           Instances
           of
           
             Humane
             Faith.
          
           
        
         
           §
           4.
           
           Particularly
           ,
           waving
           the
           former
           ,
           we
           will
           reflect
           on
           some
           places
           more
           expresly
           assertive
           of
           our
           Position
           ;
           as
           ,
           that
           of
           the
           Prince
           of
           the
           Apostles
           ,
           
             Acts
             2.
             36.
             
             Certissimè
             sciat
             ergo
             omnis
             Domus
             Israel
             ,
          
           &c.
           Where
           ,
           about
           to
           bring
           them
           to
           Faith
           ,
           he
           exprest
           it
           to
           be
           
             A
             most
             certain
             Knowledg
          
           ,
           and
           this
           Attainable
           by
           the
           
             whole
             House
             of
             Israel
          
           ,
           which
           must
           mean
           the
           Generality
           at
           least
           .
        
         
           §
           5.
           
           I
           add
           ,
           (
           omitting
           many
           others
           )
           two
           of
           his
           Fellow-Apostle
           Paul.
           The
           first
           ,
           
             Col.
             1.
             23.
             
             Si
             tamen
             permanetis
             in
             Fide
             fundati
             ,
             &
             stabiles
             et
             immobiles
             à
             spe
             Evangelii
             :
          
           Now
           ,
           how
           any
           one
           can
           be
           founded
           or
           grounded
           in
           Faith
           ,
           if
           Faith
           be
           
             Possible
             to
             be
             False
          
           ,
           that
           is
           
             (
             Eviction
          
           .
           2.
           
           §
           14.
           )
           have
           no
           Foundation
           ,
           Principles
           or
           Grounds
           it self
           ;
           how
           any
           one
           can
           be
           Stable
           and
           Immoveable
           in
           a
           Persuasion
           ,
           
           which
           very
           Persuasion
           and
           its
           Grounds
           may
           not
           only
           be
           moved
           but
           overthrown
           &
           subverted
           (
           as
           must
           inevitably
           follow
           ,
           if
           it
           be
           
             possible
             to
             be
             False
             .
          
           )
           I
           expect
           to
           be
           inform'd
           by
           Mr.
           Tilletson
           and
           Mr.
           Stillingfleet
           .
           Do
           these
           words
           sound
           onely
           an
           Exclusion
           of
           
             Actual
             Doubt
          
           ,
           or
           Suspicion
           of
           it
           at
           present
           ,
           which
           Protestant
           Writers
           make
           sufficient
           to
           an
           Act
           of
           Faith
           ?
           or
           rather
           does
           it
           not
           mean
           that
           which
           of
           its
           own
           nature
           is
           such
           as
           can
           admit
           
             no
             Possible
          
           Cause
           of
           Doubt
           at
           any
           time
           for
           the
           future
           ?
           Let
           them
           dispense
           a
           while
           with
           pursuing
           their
           affected
           Gaynesses
           in
           the
           Out-sides
           of
           words
           ,
           and
           take
           the
           pains
           to
           look
           into
           their
           Meanings
           ;
           and
           then
           ,
           if
           they
           can
           make
           out
           that
           
             Groundedness
             ,
             Stability
          
           and
           Immobility
           can
           consist
           with
           
             Possibility
             of
             falshood
          
           ,
           I
           shall
           promise
           them
           my
           utmost
           endeavour
           to
           hold
           Contradictions
           with
           them
           ;
           for
           ,
           in
           that
           case
           ,
           those
           would
           be
           the
           onely
           Truths
           .
        
         
           §
           6.
           
           The
           second
           shall
           be
           that
           most
           emphatical
           one
           of
           the
           same
           Apostle
           .
           
             Licèt
             nos
             aut
             Angelus
             de
             coelo
             annuntiaverit
             vobis
             praeter
             id
             quod
             accepistis
             ,
             Anathema
             sit
             .
             Though
             we
             or
             an
             Angel
             from
             heaven
             should
             preach
             to
             you
             otherwise
             than
             you
             have
             receiv'd
             ,
          
           
           
             let
             him
             be
             Accursed
          
           .
           Which
           were
           a
           very
           rude
           and
           unreasonable
           carriage
           (
           especially
           for
           us
           Christians
           now
           adays
           )
           were
           Faith
           
             Possible
             to
             be
             False
          
           ,
           and
           so
           ,
           short
           of
           the
           credit
           due
           to
           so
           Incomparable
           Authorities
           :
           For
           since
           't
           is
           known
           that
           many
           things
           which
           have
           seem'd
           ,
           (
           that
           I
           may
           use
           Mr.
           T
           's
           words
           )
           
             morally
             impossible
             to
             be
             False
          
           ,
           have
           prov'd
           to
           be
           actually
           and
           
             indeed
             False
          
           ,
           and
           't
           is
           granted
           that
           't
           is
           always
           
             possible
             to
             be
             so
          
           :
           but
           it
           was
           never
           heard
           that
           an
           Apostle
           of
           
             Iesus
             Christ
          
           ,
           or
           an
           
             Angel
             from
             heaven
             could
          
           ,
           or
           at
           least
           did
           
             at
             any
             time
          
           preach
           False
           :
           't
           is
           most
           manifest
           that
           nothing
           which
           was
           
             Possible
             to
             be
             false
          
           ,
           can
           with
           any
           reason
           sustain
           it self
           against
           the
           force
           of
           their
           Authority
           ;
           and
           that
           Faith
           ,
           which
           ought
           to
           do
           so
           ,
           must
           be
           
             Impossible
             to
             be
             False
          
           .
        
         
           §
           7.
           
           From
           the
           Language
           and
           Sense
           of
           the
           Saints
           and
           Christians
           of
           former
           
           times
           ,
           let
           us
           come
           nearer
           home
           ,
           and
           see
           how
           unsuitable
           't
           is
           to
           the
           Notions
           and
           Expressions
           of
           present
           Christianity
           ,
           to
           say
           ,
           
             Faith
             is
             possible
             to
             be
             False
             .
          
           Now
           ,
           the
           Possibility
           of
           Faith's
           Falshood
           ,
           is
           built
           on
           the
           Contingency
           of
           the
           Motives
           which
           are
           to
           ground
           it
           :
           for
           ,
           were
           there
           no
           Contingency
           in
           them
           ,
           but
           that
           their
           
           Causes
           were
           so
           laid
           ,
           that
           't
           were
           impossible
           they
           should
           not
           be
           Conclusive
           ,
           they
           could
           not
           possibly
           fail
           of
           being
           able
           to
           conclude
           ;
           and
           so
           Faith
           would
           of
           its
           own
           nature
           be
           
             Impossible
             to
             be
             False
          
           .
           Considering
           ,
           then
           ,
           the
           Nature
           of
           Contingency
           ,
           whether
           Speculatively
           in
           it self
           ,
           or
           Practically
           in
           Instances
           wherein
           't
           is
           found
           ,
           we
           may
           observe
           that
           it
           implies
           a
           certain
           kind
           of
           Proportion
           between
           the
           frequency
           of
           Effects
           on
           the
           one
           side
           ,
           and
           the
           Seldomness
           on
           the
           other
           :
           which
           we
           usually
           express
           by
           
             Ten
             to
             one
             ,
             a
             Thousand
             to
             one
          
           &c.
           
           If
           then
           Faith
           be
           
             Possible
             to
             be
             False
          
           ,
           its
           Nature
           will
           bear
           ,
           nay
           oblige
           us
           to
           express
           the
           probable
           degree
           of
           its
           Likelihood
           in
           such
           kind
           of
           Language
           ;
           and
           that
           we
           assert
           it
           to
           be
           likely
           in
           such
           a
           proportion
           ,
           but
           not-likely
           in
           a
           higher
           :
           for
           example
           ,
           it
           would
           be
           perhaps
           wise
           and
           agreeable
           to
           the
           Nature
           of
           the
           Thing
           ,
           as
           thus
           propos'd
           ,
           to
           say
           ,
           
             v.
             g.
             'T
             is
             a
             hundred
             to
             one
          
           there
           is
           a
           Trinity
           ,
           a
           Heaven
           or
           a
           Hell
           ;
           but
           't
           is
           
             not
             a
             Thousand
             to
             one
          
           that
           there
           are
           any
           such
           things
           .
           Or
           ,
           if
           any
           contend
           I
           have
           assign'd
           too-small
           an
           over-proportion
           to
           Faiths
           Likelihood
           ;
           yet
           at
           least
           he
           must
           grant
           that
           ,
           in
           a
           greater
           ,
           it
           would
           inevitably
           follow
           ,
           that
           such
           language
           
           ought
           ,
           in
           True
           speaking
           ,
           be
           used
           ,
           when
           we
           are
           to
           express
           the
           degree
           of
           Faith's
           Firmness
           .
           Wherefore
           ,
           it
           being
           experientially
           manifest
           ,
           that
           nothing
           sounds
           more
           ugly
           to
           a
           Christian
           ear
           ,
           than
           to
           say
           ,
           that
           't
           is
           
             so
             many
             to
             one
          
           Faith
           is
           True
           ,
           but
           
             not
             so
             many
             more
          
           :
           't
           is
           evident
           that
           the
           Nature
           of
           Faith
           is
           plac'd
           beyond
           all
           Proportions
           of
           its
           failing
           to
           its
           standing
           ,
           and
           all
           degrees
           of
           Contingency
           ;
           that
           is
           ,
           't
           is
           
             Impossible
             to
             be
             False
          
           .
        
         
           §
           6.
           
           Moreover
           ,
           to
           say
           ,
           
             'T
             is
             a
             thousand
          
           
           
             to
             one
             Faith
             is
             True
          
           ,
           or
           
             there
             is
             a
             Trinity
          
           ,
           is
           not
           to
           say
           ,
           
             'T
             is
             True
          
           ,
           or
           
             There
             is
             a
             Trinity
          
           ;
           Christians
           ,
           therefore
           ,
           ought
           in
           due
           candor
           ,
           then
           when
           they
           are
           to
           profess
           their
           Faith
           ,
           express
           onely
           how
           much
           over-proportion
           ,
           in
           a
           Moral
           Estimation
           ,
           its
           Likelihood
           bears
           to
           its
           Unlikelihood
           ;
           and
           not
           to
           stand
           
             telling
             a
             Lie
          
           ,
           when
           they
           are
           to
           make
           
             Profession
             of
             their
             Faith
          
           ;
           saying
           ,
           
             'T
             is
             True
          
           ,
           when
           't
           is
           onely
           to
           such
           a
           degree
           
             Likely
             to
             be
             True
          
           ;
           that
           is
           ,
           Lying
           ,
           when
           they
           should
           be
           doing
           a
           chief
           duty
           of
           Religion
           .
           And
           ,
           which
           is
           worst
           of
           all
           ,
           as
           being
           not
           onely
           most
           unwise
           and
           imprudent
           ,
           but
           most
           diabolically
           wicked
           and
           impudent
           ,
           
             to
             stand
             stiff
          
           in
           the
           Profession
           of
           that
           Ly
           ,
           though
           they
           hazard
           the
           loss
           of
           their
           Estates
           ,
           and
           even
           Lives
           too
           ,
           
           by
           the
           bargain
           .
           Yet
           ,
           this
           imputation
           of
           such
           a
           most
           foolish
           and
           most
           damnably-dishonest
           Obstinacy
           is
           Unavoidably
           to
           be
           affixt
           upon
           Christians
           ,
           if
           they
           thus
           profess
           their
           Faith
           True
           ,
           in
           case
           it
           be
           
             Possible
             to
             be
             false
          
           ;
           that
           is
           ,
           in
           case
           it
           be
           
             onely
             a
             thousand
             to
             one
          
           (
           for
           example
           )
           
             that
             't
             is
             True.
          
           If
           it
           be
           said
           ,
           they
           saw
           not
           perhaps
           this
           possibility
           of
           Falshood
           ,
           and
           so
           acted
           virtuously
           in
           that
           Absolute
           Profession
           of
           its
           Truth
           ,
           because
           of
           their
           good
           meaning
           ;
           the
           Answer
           is
           ready
           :
           First
           ,
           that
           Mr.
           Tillotson
           ,
           Mr.
           Stillingfleet
           ,
           and
           such
           who
           maintain
           ,
           and
           ,
           so
           ,
           if
           they
           write
           what
           they
           think
           ,
           see
           Faith
           
             Possible
             to
             be
             False
          
           ,
           are
           bound
           not
           to
           profess
           Faith
           to
           be
           True
           ,
           and
           to
           forewarn
           others
           not
           to
           make
           such
           a
           Lying
           Profession
           :
           Next
           ,
           that
           if
           God
           have
           commanded
           us
           to
           make
           such
           a
           Profession
           ,
           as
           all
           Christians
           grant
           he
           has
           ;
           then
           ,
           not
           onely
           their
           Meaning
           ,
           but
           the
           Act
           it self
           is
           good
           and
           laudable
           .
           Which
           ,
           joyn'd
           to
           these
           mens
           Principles
           ,
           and
           their
           Natural
           Consequences
           laid
           open
           in
           our
           former
           Discourse
           ,
           signifies
           that
           Dishonesty
           is
           Honesty
           ,
           and
           a
           most
           foolish
           and
           wicked
           Obstinacy
           a
           high
           Virtue
           ,
           as
           being
           commanded
           by
           God
           :
           Nay
           ,
           that
           God
           is
           the
           Author
           of
           Sin
           ,
           
           commanding
           them
           to
           tell
           a
           Ly
           in
           Professing
           their
           Faith
           True.
           Positions
           most
           abominable
           ,
           as
           well
           as
           contradictory
           ;
           but
           't
           is
           most
           fit
           the
           Nature
           of
           all
           Goodness
           should
           go
           to
           wrack
           ,
           when
           the
           Nature
           of
           Truth
           is
           once
           violated
           .
        
         
           §
           7.
           
           Again
           ,
           if
           Contingency
           have
           place
           in
           Faiths
           Basis
           ,
           there
           must
           be
           some
           stint
           of
           
           this
           Contingency
           ,
           according
           to
           the
           moral
           estimation
           of
           things
           :
           be
           it
           then
           ,
           for
           Example
           ,
           a
           thousand
           to
           one
           ,
           or
           what
           other
           proportion
           you
           please
           ,
           for
           it
           alters
           not
           the
           present
           case
           :
           If
           then
           it
           be
           but
           a
           thousand
           to
           one
           Faith
           is
           True
           ,
           then
           't
           is
           
             One
             to
             a
             thousand
          
           't
           is
           not-true
           ,
           that
           is
           ,
           it
           will
           bear
           a
           Wager
           that
           Faith
           is
           a
           Ly
           ;
           and
           a
           Christian
           ,
           according
           to
           these
           Principles
           may
           ,
           without
           injury
           to
           his
           Faith
           or
           its
           Grounds
           ,
           and
           with
           a
           great
           deal
           of
           Honesty
           ,
           
             lay
             a
             wager
          
           that
           his
           Faith
           is
           actually
           False
           .
           Nay
           ,
           if
           he
           get
           any
           one
           to
           cope
           with
           him
           at
           excessive
           odds
           ;
           he
           is
           bound
           in
           Reason
           and
           Prudence
           to
           undertake
           him
           ,
           and
           lay
           a
           wager
           all
           Christian
           Faith
           is
           a
           Ly.
           Which
           sounding
           highest
           Impiety
           in
           the
           ears
           of
           all
           reputed
           Christians
           ,
           of
           what
           Sect
           soever
           ,
           that
           govern
           themselves
           by
           the
           Natural
           conceit
           they
           have
           of
           Faith
           ;
           't
           is
           plain
           that
           the
           Nature
           
           of
           Faith
           is
           plac'd
           beyond
           all
           Contingency
           of
           failing
           ,
           that
           is
           ,
           all
           
             Possibility
             of
             Falshood
          
           .
           If
           it
           be
           objected
           ,
           such
           a
           Wager
           could
           never
           be
           try'd
           ,
           and
           so
           ,
           it
           could
           never
           in
           Prudence
           come
           to
           be
           layd
           :
           I
           reply
           ,
           my
           Discourse
           is
           unconcern'd
           how
           able
           or
           unable
           mans
           Understanding
           is
           to
           decide
           it
           ,
           and
           onely
           contends
           that
           the
           Nature
           of
           the
           thing
           ,
           that
           is
           ,
           of
           Faith
           no
           better
           settled
           ,
           would
           bear
           or
           justify
           it
           ;
           which
           is
           unavoidably
           consequent
           .
        
         
           §
           8.
           
           Particularly
           ,
           't
           is
           strange
           that
           
           none
           of
           the
           Christian
           Martyrs
           ,
           who
           from
           time
           to
           time
           have
           dy'd
           for
           their
           Faith
           ,
           should
           when
           their
           life
           lay
           at
           stake
           ,
           endeavour
           to
           mitigate
           the
           fury
           of
           their
           Persecutors
           with
           such
           like
           language
           .
           
             I
             beseech
             you
             ,
             (
             Great
          
           Nero
           ;
           or
           Dioclesian
           !
           )
           
             understand
             us
             Christians
             right
             :
             we
             deny
             not
             absolutely
             the
             possibility
             of
             your
             opposit
             Tenets
             being
             true
             ,
             nor
             assert
             our
             own
             Faith
             so
             far
             as
             to
             say
             it
             may
             not
             possibly
             be
             False
             .
             What
             we
             profess
             is
             onely
             this
             ,
             that
             it
             seems
             to
             us
             so
             highly
             probable
             ,
             or
             Morally-Certain
             ,
             that
             we
             have
             no
             Actual
             Doubt
             of
             it
             at
             present
             ;
             though
             we
             cannot
             absolut●ly
             say
             but
             we
             may
             come
             to
             discover
             it
             to
             be
             false
             hereafter
             ,
             and
             your
             opposit
             Tenets
             true
             ,
             and
             so
             renounce
             Christianity
             and
             joyn
             with
             you
             :
             Indeed
             
             we
             dare
             venture
             a
             thousand
             to
             one
             (
             or
             perhaps
             something
             more
             )
             that
             our
             Faith
             is
             true
             ;
             yet
             for
             all
             that
             we
             shall
             not
             stick
             to
             lay
             one
             to
             a
             thousand
             't
             is
             false
             .
          
           These
           had
           been
           moderate
           and
           mollifying
           Expressions
           ,
           and
           questionless
           might
           have
           sav'd
           the
           lives
           of
           very
           many
           :
           which
           why
           they
           should
           not
           have
           used
           ,
           they
           being
           (
           according
           to
           our
           Adversaries
           Principles
           )
           true
           ,
           and
           
             honest
             to
             profess
             them
          
           ,
           and
           highly
           prudent
           to
           do
           it
           ,
           their
           lives
           being
           concern'd
           ;
           nay
           ,
           Consciencious
           too
           ,
           (
           for
           there
           is
           none
           but
           holds
           it
           highly
           sinful
           to
           conceal
           any
           Truth
           which
           may
           save
           another
           mans
           life
           )
           no
           other
           reason
           can
           be
           given
           but
           this
           ,
           that
           the
           
             Possibility
             of
             Faiths
             falshood
          
           had
           never
           enter'd
           into
           their
           hearts
           ;
           but
           they
           held
           Gods
           promises
           of
           a
           better
           life
           full
           as
           Certain
           ,
           as
           was
           their
           present
           possession
           of
           this
           ,
           or
           present
           determination
           of
           losing
           it
           for
           Christ's
           Name
           .
           All
           their
           Expressions
           sounded
           the
           Certainty
           of
           the
           Truth
           they
           profest
           ,
           and
           their
           most
           comfortable
           Hopes
           grounded
           upon
           that
           Certainty
           .
           Nor
           did
           any
           of
           the
           circumstant
           Faithfull
           ever
           judg
           them
           too
           lavish
           of
           their
           bloud
           ,
           for
           standing
           so
           stiff
           upon
           their
           avowing
           the
           
             rigorous
             Truth
          
           of
           their
           Faith
           ,
           and
           the
           Falshood
           of
           its
           Contradictory
           ;
           
           but
           always
           esteem'd
           their
           Action
           no
           less
           Wise
           and
           Honest
           ,
           than
           it
           was
           Undaunted
           .
           What
           kind
           of
           Profession
           of
           his
           Faith
           a
           Protestant
           ,
           thus
           principled
           ,
           would
           make
           ,
           in
           case
           of
           imminent
           Martyrdom
           ,
           I
           know
           not
           ;
           but
           I
           should
           esteem
           my self
           the
           foolishest
           Knave
           living
           to
           tell
           aly
           to
           hang
           my self
           ,
           by
           professing
           my
           Faith
           true
           ,
           which
           I
           could
           never
           heartily
           judg
           it
           to
           be
           ,
           whilst
           I
           held
           it
           
             Possible
             to
             be
             False
          
           ;
           and
           so
           ,
           at
           best
           ,
           onely
           
             Likely
             to
             be
             True.
          
           
        
         
           §
           9
           Note
           here
           ,
           that
           I
           have
           conceded
           very
           much
           in
           yeilding
           a
           thousand
           to
           one
           of
           the
           Likelyhood
           of
           Christian
           Faith
           in
           the
           Protestant
           Grounds
           without
           Traditions
           Certainty
           ,
           which
           they
           deny
           :
           rather
           ,
           taking
           in
           the
           Incredibleness
           of
           the
           Mysteries
           ,
           it
           would
           be
           (
           in
           that
           Hypothesis
           )
           above
           five
           to
           one
           ,
           speaking
           modestly
           ,
           that
           all
           Faith
           is
           False
           .
           For
           ,
           since
           't
           is
           Evident
           the
           Certainty
           of
           Books
           cannot
           be
           had
           at
           all
           without
           the
           Certainty
           of
           Tradition
           ;
           and
           Protestants
           deny
           the
           Certainty
           of
           Tradition
           ,
           and
           bring
           multitudes
           of
           exceptions
           against
           it
           (
           as
           may
           be
           seen
           in
           Mr.
           Tillotson's
           Answer
           ,
           or
           rather
           Abuse
           of
           
             Sure
             Footing
          
           )
           there
           is
           some
           degree
           of
           Incredibleness
           
           in
           the
           right
           Conveyance
           of
           Christ's
           Doctrine
           hitherto
           :
           to
           which
           difficulty
           add
           the
           Incredibleness
           of
           the
           Mysteryes
           themselves
           ,
           exceedingly
           enhauncing
           the
           other
           ;
           't
           is
           manifest
           there
           would
           be
           a
           high
           disadvantage
           on
           Faith's
           side
           .
           Nay
           ,
           granting
           a
           pretty
           high
           Probability
           (
           which
           is
           perhaps
           as
           much
           ,
           as
           they
           care
           for
           )
           yet
           ,
           the
           not-onely
           Improbability
           ,
           but
           seeming-Impossibility
           of
           the
           Mysteries
           of
           Faith
           ,
           if
           taken
           ,
           not
           as
           standing
           under
           Authority
           ,
           but
           as
           Objects
           of
           our
           Humane
           Reason
           (
           as
           in
           this
           counter-ballancing
           case
           they
           ought
           to
           be
           )
           would
           quite
           overpoise
           the
           Probable
           motive
           ,
           and
           incline
           the
           Soul
           strongly
           towards
           Dissent
           ,
           unless
           Interest
           ,
           Custom
           ,
           or
           some
           other
           Affection
           come
           in
           to
           the
           Assistance
           of
           the
           weaker
           Motive
           ,
           Printing
           it
           in
           a
           bigger
           Letter
           ,
           and
           diminishing
           the
           difficulty
           in
           the
           Object
           by
           not
           letting
           it
           be
           considered
           or
           penetrated
           ,
           that
           is
           ,
           by
           hindring
           the
           working
           of
           
             Right
             Reason
          
           .
           Now
           ,
           in
           this
           case
           ,
           if
           this
           Discourse
           holds
           ,
           a
           Protestant
           may
           with
           a
           safe
           Conscience
           lay
           odds
           ,
           and
           wager
           two
           to
           one
           at
           least
           ,
           his
           Faith
           is
           all
           a
           F●lshood
           :
           A
           strange
           Impiety
           ,
           but
           yet
           the
           natural
           Consequence
           of
           that
           impious
           
           
             Tenet
             [
             Faith
             is
             possible
             to
             be
             False
             ]
          
           as
           this
           is
           the
           genuine
           Sequel
           of
           denying
           the
           right
           
             Rule
             of
             Faith.
          
           
        
         
           §
           10.
           
           The
           same
           is
           deduc'd
           from
           the
           very
           notion
           of
           a
           Martyr
           and
           the
           proper
           signification
           of
           that
           word
           ,
           which
           is
           to
           be
           a
           witness
           ;
           and
           this
           ,
           as
           appears
           by
           his
           Circumstances
           ,
           of
           all
           witnesses
           the
           most
           Solemn
           and
           serious
           ,
           and
           the
           perfectest
           under
           that
           Notion
           that
           can
           be
           imagin'd
           ;
           as
           engaging
           not
           onely
           his
           word
           ,
           but
           his
           Life
           and
           dearest
           Bloud
           for
           what
           he
           testifies
           .
           Now
           all
           witnessing
           or
           Attestation
           being
           most
           evidently
           of
           what
           the
           Witnesser
           
             knows
             to
             be
             True
          
           ,
           and
           nothing
           sounding
           more
           unnaturally
           ,
           or
           being
           more
           disagreeable
           to
           the
           nature
           of
           that
           kinde
           of
           Action
           than
           to
           have
           a
           Likelyhood
           for
           its
           object
           ,
           or
           to
           witness
           what
           he
           
             knows
             not
          
           ,
           (
           as
           will
           appear
           by
           the
           constant
           practice
           of
           it
           in
           all
           other
           occasions
           )
           it
           follows
           that
           a
           Martyr
           or
           Witness
           of
           
             the
             Truth
             of
             Christs
             Faith
          
           ,
           must
           know
           it
           to
           be
           True
           ,
           that
           is
           ,
           he
           must
           know
           it
           to
           be
           
             more
             than
             likely
             to
             be
             True
          
           ;
           and
           ,
           consequently
           ,
           (
           nothing
           being
           more
           Impossible
           than
           that
           one
           can
           know
           what
           
             is
             not
             )
             Impossible
             not
             to
             be
             True
             ,
          
           or
           to
           be
           False
           .
        
         
         
           §
           11.
           
           No
           less
           unnaturally
           would
           it
           
           sound
           should
           we
           gather
           together
           ,
           and
           make
           use
           of
           all
           the
           Equivalent
           Speeches
           to
           this
           Proposition
           ,
           
             [
             Faith
             is
             Possible
             to
             be
             False
             ]
          
           such
           as
           are
           ,
           
             There
             is
             no
             Certain
             way
             to
             Heaven
             .
             No
             man
             knows
             there
             is
             a
             Heaven
             ,
             a
             Hell
             ,
             a
             Iesus
             Christ
             ,
             a
             Trinity
             ,
          
           &c.
           
           
             No
             man
             sees
             any
             reason
             securing
             Faith
             from
             being
             a
             lye
             .
             The
             Ground
             of
             all
             our
             Hope
             is
             unstable
             and
             may
             be
             overthrown
             .
             Absolutely
             speaking
             it
             may
             be
             there
             is
             no
             such
             thing
             as
             that
             which
             Christians
             are
             to
             profess
             ,
             and
             ought
             to
             dye
             for
             .
             It
             may
             be
             Points
             of
             Faith
             are
             so
             many
             lyes
             ,
             and
             false
             as
             so
             many
             old-Wives
             Tales
             .
             The
             Light
             of
             Faith
             may
             be
             Spiritual
             Darkness
             and
             Errour
             .
             What
             we
             hold
             to
             come
             from
             God
             ,
             the
             Author
             of
             all
             Truth
             ,
             may
             perhaps
             come
             from
             the
             Devil
             ,
             the
             Author
             of
             all
             Lyes
             .
             All
             our
             Supernatural
             Truths
             may
             be
             Diabolical
             Falshoods
             .
             Faith
             has
             no
             Principles
             .
             The
             Points
             of
             Faith
             are
             not
             Truths
             ,
             but
             Likelihoods
             onely
             .
          
           These
           and
           innumerable
           such
           others
           ,
           are
           all
           Equivalent
           Periphrases
           to
           this
           Proposition
           
             [
             Faith
             is
             Possible
             to
             be
             False
             ]
          
           as
           in
           this
           Treatise
           has
           been
           manifested
           ;
           but
           ,
           how
           horrid
           and
           blasphemous
           ,
           needs
           no
           proof
           but
           
           thebare
           rehearsing
           of
           them
           .
        
         
           §
           .
           12.
           
           From
           the
           Language
           and
           Practise
           
           of
           the
           Generality
           of
           the
           Faithful
           professing
           Faith
           ,
           we
           come
           next
           to
           the
           Practise
           of
           the
           Wits
           of
           Christianity
           ;
           not
           proceeding
           as
           Speculaters
           and
           Scholars
           (
           a
           most
           trifling
           impertinent
           Topick
           when
           we
           are
           speaking
           of
           Faith
           ,
           yet
           most
           frequently
           us'd
           by
           our
           Adversaries
           ,
           especially
           Mr.
           Stillingfleet
           ,
           and
           Mr.
           Pool
           ,
           who
           are
           obstinately
           bent
           to
           practise
           that
           wilful
           mistake
           )
           but
           as
           Christians
           or
           Faithful
           :
           and
           this
           ,
           not
           only
           acting
           or
           speaking
           
             in
             Abstraction
          
           from
           Humane
           Knowledg
           ,
           but
           as
           in
           
             direct
             Opposition
          
           to
           it
           ,
           and
           (
           as
           it
           were
           )
           in
           defiance
           and
           despight
           of
           it
           .
           Now
           ,
           with
           these
           intelligent
           Persons
           't
           is
           very
           solemn
           ,
           after
           ,
           by
           penetrating
           the
           Grounds
           of
           Faith
           ,
           they
           have
           come
           to
           embrace
           Faith
           itself
           ,
           immediately
           to
           discard
           &
           renounce
           all
           Tenets
           opposit
           to
           the
           said
           Faith
           ,
           how
           Certain
           soever
           they
           held
           them
           formerly
           :
           Nay
           ,
           to
           stand
           with
           a
           mind
           prepared
           to
           disassent
           to
           anypiece
           of
           Humane
           Learning
           ,
           how
           Scientifical
           soever
           it
           look't
           ,
           which
           they
           saw
           evidently
           to
           thwart
           any
           of
           those
           Believed
           Truths
           .
           Making
           account
           it
           was
           their
           duty
           captivare
           
           
             Intellectum
             in
             obsequium
             Fidei
             ,
             to
             captivate
             their
             Understandings
             to
             the
             Obedience
             of
             Faith
             ,
          
           or
           ,
           to
           yeild
           them
           totally
           up
           ,
           by
           an
           absolute
           and
           perfect
           Assent
           to
           the
           Truth
           of
           those
           Mysteries
           ;
           and
           not
           to
           heed
           or
           credit
           any
           objections
           or
           Proposals
           of
           Humane
           Reason
           to
           the
           contrary
           ,
           when
           once
           the
           stable
           and
           immovable
           Grounds
           or
           Motives
           of
           Divine
           Belief
           ,
           that
           is
           ,
           the
           
             Rule
             of
             Faith
          
           ,
           had
           subdu'd
           their
           Judgments
           to
           that
           invincible
           Assent
           ;
           but
           to
           rest
           well
           assur'd
           that
           all
           reasons
           were
           fallacious
           ,
           and
           all
           Positions
           False
           which
           went
           against
           those
           Sacred
           and
           Establish't
           Truths
           .
           This
           was
           ever
           their
           unanimous
           and
           constant
           Profession
           ;
           particularly
           the
           Fathers
           are
           full
           of
           Expressions
           of
           that
           kind
           :
           An
           Evident
           Argument
           that
           ,
           as
           Christians
           ,
           they
           ever
           held
           Faith
           and
           it's
           Grounds
           
             Impossible
             to
             be
             False
          
           ;
           for
           ,
           otherwise
           ,
           they
           had
           bin
           oblig'd
           ,
           by
           Honesty
           and
           their
           love
           of
           Truth
           ,
           not
           to
           have
           so
           readily
           rejected
           their
           formerly-conceited
           Truths
           ,
           nor
           to
           have
           stop'd
           their
           ears
           so
           obstinately
           to
           new
           Reasons
           against
           Faith
           ;
           but
           ,
           as
           long
           as
           Faith
           was
           
             possible
             to
             be
             False
          
           ,
           they
           ought
           in
           due
           candor
           to
           have
           still
           weigh'd
           the
           
           Opposit
           Thesis
           and
           the
           Objections
           perpetually
           alledg'd
           ,
           against
           the
           strength
           of
           Faith
           and
           it's
           Rule
           ,
           and
           consider'd
           which
           was
           more
           likely
           to
           be
           true
           ;
           and
           not
           have
           still
           concluded
           so
           partially
           on
           Faiths
           side
           ,
           and
           obstinately
           resolv'd
           to
           hear
           nothing
           against
           it
           ;
           bearing
           themselves
           as
           if
           all
           must
           needs
           be
           True
           which
           Faith's
           Rule
           teacheth
           us
           ,
           that
           is
           ,
           indeed
           ,
           as
           if
           
             Faith
             could
             not
             possibly
             be
             false
             .
          
        
         
           §
           .
           13.
           
           Whence
           follows
           ,
           that
           all
           who
           
           hold
           Faith
           is
           
             possible
             to
             be
             false
          
           ought
           ,
           in
           Conscience
           and
           their
           natural
           duty
           or
           love
           to
           Truth
           ,
           remain
           Seekers
           all
           their
           Lives
           :
           For
           ,
           however
           they
           may
           
             hope
             at
             present
          
           that
           what
           they
           adhere
           to
           is
           true
           ,
           yet
           ,
           since
           they
           hold
           't
           is
           
             possible
             to
             be
             false
          
           for
           any
           thing
           they
           know
           ,
           they
           ought
           ,
           the
           affair
           and
           its
           concern
           being
           so
           weighty
           ,
           to
           be
           still
           examining
           it's
           Grounds
           ,
           and
           casting
           about
           to
           see
           whether
           this
           
             Possibility
             of
             Falshood
          
           ,
           which
           they
           already
           see
           ,
           be
           not
           indeed
           Actually
           such
           ,
           though
           as
           yet
           they
           see
           it
           not
           ;
           or
           at
           least
           ,
           whether
           some
           other
           Profession
           may
           not
           ,
           after
           long
           consideration
           ,
           appear
           
             less
             possible
             to
             be
             False
          
           ,
           and
           another
           still
           less
           than
           that
           ;
           that
           so
           they
           may
           go
           
             as
             near
             Truth
          
           as
           
           they
           can
           :
           weighing
           discreetly
           and
           impartially
           what
           Deism
           ,
           Paganism
           ,
           Turcism
           ,
           and
           such
           others
           ,
           wisely
           represented
           without
           their
           Poetical
           Fancyes
           ,
           and
           Fooleries
           ,
           can
           say
           for
           themselves
           .
           Or
           ,
           lastly
           ,
           if
           they
           come
           to
           such
           a
           Scepticism
           in
           Religion
           (
           which
           I
           doubt
           is
           the
           true
           case
           )
           as
           to
           judg
           such
           a
           quest
           lost
           labour
           ;
           because
           ,
           when
           all
           's
           done
           ,
           the
           sullen
           Dame
           
             [
             Truth
          
           ]
           will
           never
           the
           sooner
           discover
           her
           face
           ,
           nothing
           being
           to
           be
           found
           but
           what
           will
           still
           appear
           
             Possible
             to
             be
             False
          
           :
           the
           Practical
           Conclusion
           naturally
           following
           hence
           will
           be
           this
           ,
           to
           fix
           there
           where
           it
           lights
           most
           advantageous
           to
           their
           temporal
           Interest
           ;
           in
           the
           same
           manner
           as
           men
           addict
           themselves
           to
           this
           or
           that
           Trade
           ;
           cry
           it
           up
           and
           maintain
           it
           stoutly
           to
           be
           Truth
           ,
           because
           't
           is
           Creditable
           to
           the
           Profession
           ,
           though
           they
           judg
           all
           the
           while
           
             it
             may
             be
             a
             falshood
          
           ;
           and
           ,
           because
           they
           see
           
             their
             Faith
          
           can
           have
           no
           Certain
           or
           Firm
           Grounds
           ,
           undertake
           to
           make
           it
           good
           that
           Faith
           it self
           needs
           have
           none
           ,
           by
           the
           best
           assistances
           plausible
           Rhetorick
           ,
           seemingly-probable
           reasons
           ,
           weak
           or
           mis-us'd
           Testimonies
           and
           voluntary
           Cavils
           and
           Mistakes
           can
           lend
           them
           .
           And
           ,
           in
           a
           
           word
           ,
           since
           they
           are
           not
           in
           circumstances
           to
           settle
           any
           thing
           ,
           to
           laugh
           heartily
           at
           those
           who
           go
           about
           it
           ,
           and
           to
           endeavour
           very
           politickly
           to
           pull
           down
           every
           thing
           ;
           which
           any
           Intelligent
           Reader
           will
           manifestly
           see
           by
           this
           establishing
           Treatise
           ,
           compar'd
           to
           their
           performances
           ,
           to
           have
           been
           the
           Effects
           of
           my
           Adversaries
           labours
           .
        
         
           §
           14.
           
           The
           Unnaturalness
           of
           this
           Tenet
           
           will
           perhaps
           be
           brought
           nearer
           home
           ,
           and
           so
           be
           better
           penetrated
           even
           by
           our
           Opposers
           themselves
           ,
           if
           we
           reflect
           how
           wickedly
           it
           would
           sound
           from
           the
           mouth
           of
           Preachers
           ;
           if
           ,
           after
           a
           Sermon
           ,
           exhorting
           and
           pressing
           the
           Faithful
           to
           the
           
             Love
             of
             Heaven
          
           ,
           or
           particularly
           ,
           
             to
             stand
             stedfast
             in
             their
             Faith
             ,
          
           they
           should
           in
           the
           close
           ,
           to
           prevent
           in
           their
           Auditors
           the
           misunderstanding
           some
           overstraining
           Expressions
           ,
           add
           an
           ingenuous
           caution
           ,
           That
           they
           should
           not
           ,
           for
           all
           that
           ,
           adhere
           to
           Faith
           as
           if
           it
           
             could
             not
             be
             False
          
           ,
           nor
           work
           for
           Heaven
           as
           if
           there
           were
           any
           
             absolute
             Certainty
          
           of
           the
           being
           of
           any
           such
           a
           Thing
           .
           Is
           it
           not
           manifest
           ,
           this
           (
           in
           our
           case
           )
           honest-dealing
           Profession
           would
           enervate
           the
           force
           of
           all
           the
           Motives
           they
           had
           proposed
           and
           prest
           ?
           And
           ,
           if
           so
           ,
           is
           it
           not
           as
           evident
           ,
           
           that
           all
           the
           efficacy
           of
           Christian
           Preaching
           springs
           naturally
           from
           the
           
             Impossibility
             that
             Faith
             should
             be
             False
             ?
          
           For
           ,
           't
           is
           not
           only
           the
           Unseasonableness
           of
           this
           Profession
           ,
           but
           the
           Impiousness
           of
           it
           ,
           which
           would
           so
           scandalize
           the
           Hearers
           ;
           and
           either
           avert
           them
           from
           the
           Preacher
           ,
           or
           make
           them
           cold
           in
           Virtue
           .
           'T
           is
           clear
           ,
           then
           ,
           that
           all
           the
           forceable
           Application
           of
           Christian
           Motives
           to
           the
           hearts
           of
           the
           Generality
           of
           the
           Faithful
           ,
           is
           grounded
           on
           the
           Impossibility
           of
           Faith's
           Falshood
           :
           and
           that
           ,
           therefore
           ,
           he
           who
           holds
           the
           opposite
           Tenet
           ,
           and
           would
           be
           honest
           ,
           should
           either
           leave
           off
           Preaching
           ,
           for
           which
           this
           Tenet
           makes
           him
           unfit
           ;
           or
           else
           use
           much
           caution
           while
           he
           preaches
           ,
           least
           ,
           by
           implying
           the
           perfect
           Certainty
           of
           Faith
           ,
           while
           he
           practises
           Assentation
           to
           That
           ,
           he
           becomes
           Injurious
           to
           Truth
           ,
           and
           consequently
           to
           It
           too
           ,
           if
           it
           be
           True.
           
        
         
           §
           .
           15.
           
           But
           ,
           to
           conclude
           ;
           it
           has
           bin
           
           no
           less
           the
           Practice
           of
           the
           Governours
           of
           the
           Church
           ,
           or
           
             Ecclesia
             docens
          
           ,
           to
           oblige
           the
           Faithfull
           to
           beleeve
           what
           they
           recommended
           to
           them
           as
           the
           Doctrine
           of
           Christ
           and
           his
           Apostles
           ,
           
             (
             Nay
          
           Mr.
           whitby
           ,
           in
           his
           late
           Treatise
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
           page
           53
           ,
           54.
           asserts
           the
           same
           of
           the
           Church
           of
           England
           ,
           as
           to
           their
           Creed
           or
           Fundamentals
           )
           Which
           ,
           had
           Faith
           been
           held
           by
           the
           Governors
           and
           the
           Governed
           
             Possible
             to
             be
             False
          
           ,
           had
           signify'd
           just
           thus
           much
           ,
           as
           if
           the
           Governours
           should
           say
           ,
           
             You
             shall
             believe
             it
             ,
             though
             we
             know
             it
             may
             be
             false
          
           ;
           or
           ,
           
             You
             shall
             believe
             us
             telling
             you
             the
             Apostles
             taught
             it
             ,
             though
             both
             we
             and
             the
             Authority
             we
             trusted
             for
             it
             may
             be
             deceiv'd
             ,
             for
             any
             thing
             we
             know
             :
          
           And
           as
           if
           the
           persons
           governed
           should
           answer
           ,
           
             We
             will
             believe
             you
             ,
             though
             we
             know
             you
             may
             be
             in
             the
             wrong
             ,
             and
             the
             Point
             it self
             false
          
           ;
           which
           is
           in
           effect
           the
           same
           as
           if
           they
           should
           profess
           they
           are
           resolv'd
           to
           believe
           them
           ,
           let
           it
           prove
           what
           it
           will
           ,
           right
           or
           wrong
           ,
           True
           or
           False
           .
           So
           strange
           a
           Tyranny
           in
           the
           Imposers
           or
           Commanders
           ,
           and
           Slavery
           in
           the
           Believers
           or
           Obeyers
           ,
           as
           is
           impossible
           in
           either
           to
           consist
           with
           Humane
           Nature
           ,
           had
           not
           both
           of
           them
           (
           the
           Obeyers
           at
           least
           )
           been
           verily
           perswaded
           those
           Commanders
           had
           such
           Motives
           to
           propose
           as
           should
           have
           been
           able
           to
           oblige
           Assent
           ;
           without
           which
           all
           Command
           of
           an
           Interiour
           Act
           of
           the
           Soul
           is
           Nonsence
           and
           Folly.
           Oh
           ,
           but
           (
           will
           a
           witty
           Atheist
           
           say
           )
           Humane
           Policy
           might
           have
           made
           the
           Governours
           conceal
           the
           Cheat
           ,
           by
           which
           means
           the
           ignorant
           govern'd
           were
           frighted
           into
           a
           belief
           of
           any
           thing
           !
           Very
           likely
           ,
           indeed
           ,
           that
           amongst
           so
           many
           millions
           ,
           and
           of
           those
           ,
           many
           Saints
           by
           our
           Adversaries
           own
           Confession
           ,
           all
           should
           persist
           and
           be
           true
           Conspirators
           in
           so
           unnatural
           a
           Confederacy
           :
           or
           that
           ,
           in
           so
           free
           an
           admission
           of
           all
           sorts
           of
           prudent
           people
           to
           any
           kind
           of
           knowledg
           ,
           as
           is
           practic'd
           in
           Christendom
           ,
           insomuch
           that
           there
           are
           found
           many
           thousands
           of
           the
           Governed
           equal
           in
           Parts
           and
           Learning
           to
           divers
           of
           the
           chief
           Governours
           ,
           and
           superiour
           to
           very
           many
           of
           them
           ,
           all
           should
           so
           camely
           permit
           themselves
           and
           the
           world
           to
           be
           abus'd
           in
           a
           Point
           no
           less
           important
           than
           their
           very
           Manhood
           .
           'T
           is
           then
           above
           Policy
           and
           Force
           ,
           and
           only
           atchievable
           by
           the
           Natural
           strength
           of
           the
           Motives
           ,
           to
           oblige
           such
           Multitudes
           ,
           and
           so
           qualify'd
           ,
           to
           Christian
           Faith
           :
           and
           these
           Motives
           must
           have
           been
           
             Impossible
             to
             be
             False
          
           ;
           none
           else
           being
           able
           to
           subdue
           the
           Understandings
           of
           such
           a
           great
           portion
           of
           Mankind
           to
           hold
           their
           Proposals
           true
           ,
           or
           justifie
           all
           the
           Church-Governours
           in
           all
           
           Ages
           from
           a
           most
           unjust
           and
           most
           unnatural
           Tyranny
           .
        
      
       
         
           Divers
           Principal
           Objections
           Answer'd
           .
        
         
           TO
           mistake
           every
           passage
           voluntarily
           is
           so
           in
           fashion
           ,
           and
           so
           continually
           pursu'd
           ,
           as
           the
           best
           method
           to
           answer
           Discourses
           which
           proceed
           by
           the
           way
           of
           Principles
           ,
           that
           ,
           perhaps
           ,
           it
           were
           not
           imprudent
           to
           forestall
           such
           Blinds
           ,
           and
           prevent
           such
           mis-representers
           from
           raising
           their
           light
           and
           aiery
           dust
           ,
           by
           acting
           our selves
           ,
           if
           we
           can
           ,
           the
           part
           of
           an
           Opponent
           after
           a
           solider
           manner
           than
           we
           are
           to
           expect
           from
           those
           prevaricating
           Discoursers
           :
           besides
           ,
           nothing
           more
           clears
           a
           Point
           than
           to
           manifest
           that
           such
           Objections
           which
           aim
           at
           the
           Root
           of
           it
           ,
           quite
           lose
           their
           force
           while
           levell'd
           against
           it
           .
           I
           recommended
           this
           foregoing
           Discourse
           ,
           when
           I
           had
           finisht
           it
           ,
           to
           the
           perusal
           of
           divers
           of
           the
           most
           judicious
           and
           impartial
           Friends
           I
           could
           pick
           out
           ;
           courting
           their
           severest
           candour
           to
           
           acquaint
           me
           with
           its
           defects
           .
           Their
           most
           pertinent
           and
           most
           fundamental
           Exceptions
           ,
           I
           present
           the
           Reader
           with
           ;
           which
           I
           have
           strengthen'd
           as
           well
           as
           I
           could
           ,
           and
           added
           divers
           of
           mine
           own
           ;
           protesting
           ,
           that
           ,
           did
           I
           know
           my self
           ,
           or
           knew
           where
           to
           learn
           of
           others
           ,
           more
           forcible
           and
           efficacious
           ones
           ,
           I
           should
           not
           have
           declin'd
           the
           proposing
           them
           ;
           nor
           have
           fear'd
           to
           oppose
           the
           Invincibleness
           of
           the
           Truth
           I
           here
           defend
           against
           the
           strongest
           Assaults
           of
           the
           most
           Ingenious
           ,
           most
           rational
           ,
           and
           most
           acute
           Discoursers
           .
        
         
           
             Objection
             I.
             
          
           
             The
             word
             Truth
             is
             both
             in
             the
             Postulata
             ,
             and
             all
             over
             this
             Treatise
             taken
             in
             too
             Metaphysical
             a
             Rigour
             :
             in
             which
             sense
             it
             may
             ,
             perhaps
             ,
             be
             deny'd
             that
             
               Faith
               is
               True
            
             ,
             or
             that
             the
             Generality
             of
             Christians
             do
             so
             esteem
             it
             .
          
           
             Answer
             .
             I
             take
             that
             word
             in
             the
             plain
             natural
             ,
             and
             proper
             sense
             ,
             in
             which
             all
             mankind
             takes
             it
             ,
             for
             what
             
               in
               reality
            
             and
             
               indeed
               is
               so
            
             ;
             which
             I
             affirm
             to
             be
             sufficient
             for
             my
             purpose
             ,
             or
             to
             ground
             all
             those
             Arguments
             which
             I
             bring
             thence
             
             to
             evince
             the
             Impossibility
             of
             Faith's
             Falshood
             .
             But
             ,
             I
             fear
             the
             Objecter
             confounds
             the
             First
             operation
             of
             our
             understanding
             with
             the
             Second
             ,
             that
             is
             ,
             our
             simple
             Apprehension
             or
             Meaning
             of
             the
             word
             Truth
             or
             True
             with
             the
             Propositions
             or
             Judgments
             made
             concerning
             it
             .
             For
             ,
             not
             only
             weak
             people
             judg
             many
             things
             True
             which
             stand
             under
             no
             Certain
             Grounds
             ;
             but
             even
             solid
             men
             ,
             when
             the
             Concern
             of
             the
             Point
             is
             sleight
             ,
             and
             no
             circumstance
             awakes
             them
             into
             a
             heedfulness
             ,
             and
             ,
             as
             it
             were
             ,
             engages
             their
             Honesty
             to
             speak
             rigorous
             Truth
             ;
             oftentimes
             carelesly
             and
             unconcernedly
             admit
             Things
             for
             Truths
             which
             are
             far
             short
             of
             having
             Grounds
             elevating
             them
             to
             an
             Impossibility
             of
             Falshood
             ;
             and
             ,
             indeed
             ,
             are
             far
             from
             being
             judg'd
             Truths
             even
             by
             themselves
             while
             they
             seem
             to
             admit
             them
             for
             such
             ;
             nay
             more
             ,
             though
             they
             sometimes
             use
             them
             as
             Truths
             ,
             when
             the
             weight
             is
             not
             much
             whether
             they
             be
             so
             or
             no
             ;
             as
             when
             in
             a
             Rhetorical
             Discourse
             ,
             (
             or
             even
             in
             a
             solid
             one
             for
             Illustration
             sake
             )
             we
             make
             use
             of
             the
             Story
             of
             the
             Phoenix
             ,
             or
             such
             like
             ;
             or
             when
             in
             ordinary
             conversation
             we
             relate
             many
             passages
             abetted
             by
             no
             certain
             
             Authority
             ,
             but
             taken
             upon
             the
             account
             of
             rumour
             ,
             perhaps
             invented
             by
             witty
             humour
             ;
             the
             Truth
             of
             which
             it
             were
             in
             those
             circumstances
             Imprudent
             and
             Impertinent
             to
             discountenance
             ,
             but
             to
             let
             them
             go
             with
             a
             kind
             of
             Transeat
             ,
             or
             a
             
               valeant
               quantum
               valere
               possunt
            
             ;
             Yet
             ,
             in
             both
             cases
             ,
             what
             the
             solid
             man
             out
             of
             unconcernedness
             passes
             ,
             and
             what
             the
             vulgar
             man
             out
             of
             weakness
             judges
             as
             a
             Truth
             ,
             both
             the
             one
             passes
             the
             other
             judges
             to
             be
             in
             reality
             and
             
               indeed
               so
            
             :
             whence
             both
             of
             them
             have
             the
             genuine
             simple
             Apprehension
             or
             meaning
             of
             the
             word
             
               [
               Truth
            
             ]
             and
             the
             same
             all
             other
             men
             have
             ,
             however
             the
             one
             misapplies
             it
             ,
             the
             other
             permits
             it
             to
             be
             misapply'd
             in
             Propositions
             .
          
           
             Nor
             will
             any
             distinction
             of
             
               Truths
               morally
               speaking
               ,
               probably
               Truths
               ,
            
             &c.
             serve
             the
             turn
             ;
             for
             Truth
             (
             as
             was
             said
             )
             speaks
             the
             Conformity
             of
             the
             Judging
             Power
             to
             the
             Thing
             ;
             that
             is
             ,
             a
             Real
             disposition
             of
             the
             mind
             :
             which
             therefore
             either
             is
             or
             
               is
               not
            
             ,
             in
             the
             same
             manner
             as
             the
             Wall
             is
             either
             white
             or
             
               not
               white
            
             ;
             not
             admitting
             for
             it's
             difference
             probably
             or
             not-probably
             ,
             any
             more
             than
             Being
             does
             :
             But
             ,
             as
             it
             is
             impossible
             but
             the
             
             Wall
             if
             it
             be
             not
             white
             ,
             must
             necessarily
             be
             not-white
             ,
             or
             have
             some
             other
             disposition
             in
             it
             which
             is
             not-whiteness
             ;
             so
             't
             is
             impossible
             but
             the
             minde
             ,
             if
             not
             Conformable
             to
             the
             Thing
             or
             True
             ,
             must
             be
             Un-conformable
             or
             not-True
             ;
             (
             meaning
             not-True
             negatively
             ,
             not
             privatively
             so
             as
             to
             signify
             False
             )
             and
             ,
             consequently
             in
             stead
             of
             that
             Conformity
             ,
             it
             must
             have
             some
             other
             Disposition
             in
             it
             ;
             whatever
             that
             Disposition
             be
             .
          
        
         
           
             Objection
             II.
             
          
           
             In
             some
             places
             of
             this
             foregoing
             Treatise
             
               Objective
               Truth
            
             is
             confounded
             with
             that
             disposition
             of
             the
             understanding
             or
             Conformity
             of
             it
             to
             the
             Thing
             call'd
             
               Formal
               Truth
            
             or
             ,
             Truth
             
               in
               us
            
             .
          
           
             Answer
             .
             The
             clearing
             this
             requires
             the
             making
             an
             exacter
             discovery
             into
             the
             nature
             of
             Truth
             .
             To
             do
             which
             we
             will
             begin
             our
             explication
             with
             noting
             that
             our
             understanding
             hath
             two
             Operations
             (
             omitting
             the
             third
             ,
             Discourse
             as
             not
             pertinent
             to
             our
             present
             purpose
             )
             viz.
             
               Simple
               Apprehension
            
             and
             Iudgment
             .
             The
             result
             or
             Effect
             of
             the
             first
             is
             call'd
             a
             Notion
             ;
             Concerning
             which
             Philosophers
             
             discourse
             thus
             :
             that
             ,
             when
             I
             apprehend
             what
             is
             meant
             by
             the
             word
             Man
             ,
             or
             have
             that
             Notion
             in
             
               me
               ,
               Mans
               nature
            
             is
             both
             in
             the
             Thing
             ,
             and
             in
             my
             Conception
             ;
             for
             't
             is
             impossiole
             (
             my
             Conception
             being
             an
             imminent
             Act
             )
             I
             should
             conceive
             what
             is
             not
             in
             my
             Conception
             ,
             or
             that
             my
             Act
             of
             conceiving
             should
             be
             intrinsecally
             determin'd
             to
             be
             this
             ,
             but
             by
             what
             is
             
               intrinsecal
               or
               in
               it
            
             .
             What
             is
             meant
             then
             by
             the
             word
             
               [
               Man
            
             ]
             has
             two
             states
             :
             one
             in
             the
             thing
             as
             existent
             
               out
               of
               me
            
             ;
             the
             other
             in
             the
             thing
             as
             existent
             
               in
               me
            
             :
             as
             the
             self-same
             figure
             is
             in
             the
             Seal
             and
             the
             Wax
             .
             Yet
             ,
             neither
             of
             these
             different
             States
             enters
             into
             the
             Notion
             I
             have
             of
             Man
             ,
             but
             meerly
             what
             is
             common
             to
             the
             Thing
             ,
             under
             either
             State
             ,
             which
             is
             what
             answers
             to
             the
             definition
             ;
             for
             ,
             both
             Man
             ,
             taken
             as
             in
             himself
             ,
             is
             a
             
               rational
               Creature
            
             ;
             and
             also
             what
             I
             conceive
             ,
             or
             mean
             by
             the
             word
             
               [
               Man
            
             ]
             is
             
               rational
               Creature
            
             ;
             though
             the
             words
             
               [
               rational
               Creature
            
             ]
             express
             neither
             the
             being
             in
             my
             Minde
             nor
             out
             of
             it
             ,
             but
             abstract
             from
             either
             .
             By
             this
             means
             my
             Mind
             concieving
             Man
             gains
             an
             
               Unity
               of
               form
            
             with
             the
             Thing
             out
             of
             it
             ,
             or
             a
             Conformity
             to
             it
             :
             which
             Disposition
             
             wants
             nothing
             to
             be
             call'd
             Truth
             ,
             but
             that
             't
             is
             incapable
             of
             grounding
             Affirmation
             or
             Negation
             ;
             the
             bare
             meaning
             of
             the
             word
             
               [
               Man
            
             ]
             neither
             implying
             
               [
               is
            
             ]
             nor
             
               [
               is
               not
            
             ]
             Whence
             Truth
             and
             Falshood
             are
             usuall
             said
             to
             be
             incompetent
             to
             the
             first
             Operation
             of
             our
             Understanding
             ,
          
           
             We
             will
             make
             way
             to
             the
             Second
             Operation
             of
             our
             Understanding
             by
             another
             Instance
             of
             the
             first
             .
             Imagin
             then
             there
             is
             propos'd
             to
             my
             Eye
             a
             
               Round
               Pillar
            
             ;
             which
             it
             affects
             ,
             and
             by
             it
             my
             Brain
             ,
             and
             ,
             so
             ,
             my
             Understanding
             ;
             it
             cannot
             fail
             to
             beget
             there
             a
             simple
             Apprehension
             ,
             and
             consequently
             a
             Notion
             of
             what
             is
             directly
             imprinted
             ;
             which
             is
             ,
             that
             Thing
             with
             as
             many
             of
             its
             qualifications
             as
             were
             apt
             to
             be
             convey'd
             in
             by
             means
             of
             that
             sense
             ,
             confusedly
             blended
             together
             ;
             as
             also
             (
             by
             my
             Experience
             that
             it
             affects
             or
             is
             affecting
             me
             )
             of
             it's
             Existence
             .
             Moreover
             ,
             as
             Occasion
             ,
             or
             indeed
             Nature
             guides
             me
             ,
             I
             may
             have
             distinct
             or
             abstracted
             notions
             of
             Pillar
             ,
             Roundness
             and
             Existence
             ,
             nay
             more
             of
             Pillar
             and
             Roundness
             as
             exercising
             or
             actually
             having
             the
             same
             existence
             ;
             or
             ,
             which
             is
             all
             one
             ,
             of
             what
             is
             meant
             by
             this
             
             Proposition
             ,
             
               [
               the
               Pillar
               is
               round
            
             ]
             that
             is
             ,
             of
             what
             corresponds
             to
             those
             three
             distinct
             notions
             ,
             put
             now
             in
             a
             frame
             of
             a
             Proposition
             ,
             and
             ,
             so
             immediately
             apt
             to
             express
             Truth
             or
             Falshood
             ;
             and
             yet
             not
             proceed
             to
             behave
             my self
             affirmingly
             or
             denyingly
             ,
             or
             judg
             any
             thing
             concerning
             them
             ,
             but
             meerly
             to
             conceive
             what
             is
             meant
             by
             those
             words
             .
          
           
             Way
             being
             thus
             orderly
             made
             towards
             the
             Second
             Operation
             of
             the
             Understanding
             by
             disposing
             the
             separate
             notions
             in
             a
             fitting
             posture
             by
             the
             First
             ;
             nature
             seems
             to
             require
             It
             should
             supervene
             ;
             and
             ,
             so
             ,
             the
             Understanding
             sets
             it self
             to
             judg
             whether
             those
             Extream
             or
             distant
             notions
             ,
             exhibited
             by
             the
             First
             in
             the
             posture
             of
             Connexion
             ,
             be
             indeed
             connected
             or
             no
             ;
             the
             standard
             or
             measure
             of
             which
             is
             to
             be
             taken
             from
             the
             Thing
             .
             Now
             in
             self-evident
             Propositions
             and
             First
             Principles
             the
             Understanding
             guides
             it self
             by
             that
             imbred
             or
             nature-taught
             
               Principium
               Intellectûs
               ;
               [
               The
               same
               is
               the
               same
               with
               it's
               self
               ]
            
             In
             deduc't
             Propositions
             ;
             by
             the
             same
             Principle
             fundamentally
             ,
             or
             originally
             ,
             and
             immediately
             by
             this
             ,
             
               [
               Those
               notions
               which
               are
               the
               same
               with
               a
               Third
               ,
               are
               the
               
               same
               with
               one
               another
               ,
               ]
            
             But
             ,
             in
             our
             present
             Instance
             ,
             Experience
             alone
             suffices
             to
             inform
             the
             understanding
             ,
             supposing
             the
             obvious
             knowledg
             of
             what
             Pillar
             and
             Roundness
             are
             ,
             and
             that
             a
             Pillar
             is
             a
             Thing
             ,
             whereas
             Roundness
             without
             Pillar
             is
             none
             ,
             but
             onely
             an
             Affection
             or
             determination
             of
             a
             Thing
             ;
             both
             known
             by
             plain
             Nature
             ,
             whatever
             som
             Schoolmen
             speculate
             .
             For
             ,
             these
             put
             ,
             meer
             Experience
             teaches
             us
             that
             that
             thing
             which
             is
             call'd
             Pillar
             ,
             is
             the
             same
             thing
             which
             is
             call'd
             Round
             ,
             or
             ,
             which
             is
             all
             one
             ,
             that
             in
             this
             Proposition
             ,
             
               [
               The
               Pillar
               is
               round
            
             ]
             the
             two
             extream
             notions
             are
             indeed
             ,
             (
             that
             is
             ,
             with
             a
             Conformity
             to
             the
             Thing
             )
             identifi'd
             ,
             or
             that
             that
             Proposition
             is
             True.
             
          
           
             But
             to
             return
             home
             to
             our
             purpose
             :
             'T
             is
             clear
             that
             Pillar
             and
             
               Roundness
               Existing
               by
               the
               same
               existence
            
             or
             in
             the
             same
             Thing
             ,
             are
             found
             in
             the
             thing
             after
             it's
             manner
             ,
             and
             in
             my
             Judgment
             (
             or
             Soul
             as
             apt
             to
             judg
             )
             after
             it
             's
             ,
             that
             is
             judgingly
             :
             But
             Truth
             hath
             nothing
             to
             do
             with
             either
             of
             these
             manners
             of
             Being
             (
             as
             was
             discourst
             formerly
             in
             the
             parallel
             case
             of
             Notions
             )
             but
             purely
             and
             adequately
             consists
             in
             the
             Unity
             or
             
               Community
               of
               Form
            
             which
             my
             
             Judgment
             has
             with
             the
             Thing
             ;
             by
             having
             which
             in
             her
             ,
             the
             Soul
             gains
             a
             Conformity
             to
             it
             .
             In
             this
             Common
             Form
             consider'd
             
               as
               in
               the
               Thing
            
             ,
             consists
             it's
             
               Metaphysical
               Verity
            
             ,
             or
             it
             's
             
               Being
               what
               it
               is
            
             ;
             and
             this
             Verity
             ,
             consider'd
             as
             
               apt
               to
            
             stamp
             or
             
               imprint
               it self
               on
               my
               Iudging
            
             Power
             ,
             is
             call'd
             
               Objective
               Truth
               ;
               as
               receiv'd
               in
               me
               ,
            
             and
             fashioning
             or
             conforming
             my
             said
             Power
             to
             the
             Thing
             as
             in
             it self
             ,
             and
             so
             making
             my
             Judgment
             True
             ;
             't
             is
             call'd
             
               Formal
               Truth
            
             .
          
           
             This
             declar'd
             ,
             I
             deny
             that
             I
             any
             where
             confound
             
               Objective
               Truth
            
             with
             Formal
             ,
             or
             what
             's
             
               in
               the
               Thing
            
             ,
             with
             what
             's
             in
             me
             
               as
               in
               me
            
             ;
             for
             ,
             that
             were
             to
             identifie
             those
             two
             most
             vastly
             and
             most
             evidently
             different
             States
             :
             A
             Supineness
             too
             gross
             for
             any
             attentive
             Discourser
             to
             fall
             into
             I
             conceive
             then
             what
             the
             Objecter
             would
             alledge
             is
             ,
             that
             I
             confound
             those
             Truths
             spoken
             of
             with
             Truth
             
               to
               us
            
             ,
             or
             
               quoad
               nos
            
             ,
             as
             the
             Schools
             speak
             .
             For
             ,
             though
             what
             's
             
               Truth
               to
               us
            
             must
             needs
             be
             Truth
             
               in
               it self
            
             ,
             and
             
               in
               us
            
             ,
             in
             regard
             we
             cannot
             know
             that
             to
             be
             which
             
               is
               not
            
             ;
             yet
             what
             's
             Truth
             
               in
               it self
            
             ,
             or
             Truth
             
               in
               us
            
             ,
             is
             not
             therefore
             Truth
             
               to
               us
            
             ,
             in
             regard
             one
             may
             upon
             probable
             ,
             nay
             improbable
             ,
             or
             even
             False
             Grounds
             ,
             light
             upon
             a
             right
             judgment
             ;
             
             in
             which
             case
             his
             mind
             as
             judging
             ,
             is
             conformable
             to
             the
             thing
             or
             True
             :
             yet
             ,
             still
             ,
             that
             thing
             is
             not
             true
             
               to
               him
            
             ,
             in
             regard
             he
             hath
             no
             reason
             able
             to
             conclude
             it
             such
             ,
             or
             to
             make
             him
             see
             it
             to
             be
             true
             .
             Truth
             then
             
               to
               us
            
             ,
             is
             the
             same
             with
             our
             Sight
             of
             it
             ;
             that
             is
             ,
             with
             Certainty
             or
             Determination
             of
             our
             Understanding
             by
             force
             of
             Intellectual
             Motives
             ;
             and
             ,
             this
             indeed
             I
             often
             seem
             to
             confound
             with
             Truth
             in
             the
             two
             former
             Acceptions
             ;
             but
             I
             therefore
             seem
             to
             do
             it
             because
             I
             am
             loath
             to
             transcribe
             and
             apply
             so
             often
             my
             Postulata
             ,
             and
             suppose
             my
             Judicious
             Reader
             bears
             them
             in
             mind
             .
             Which
             if
             he
             pleases
             to
             understand
             as
             subjoyn'd
             to
             those
             Discourses
             ,
             it
             will
             follow
             that
             what
             
               is
               so
            
             in
             the
             thing
             it self
             ,
             or
             perhaps
             
               in
               us
            
             ,
             if
             it
             be
             so
             severely
             obligatory
             to
             be
             thus
             constantly
             profest
             and
             held
             so
             ,
             and
             consequently
             (
             by
             my
             later
             Postulatum
             )
             necessary
             to
             be
             known
             to
             be
             so
             ,
             all
             my
             mistaken
             proofs
             will
             be
             brought
             to
             conclude
             it
             
               True
               to
               us
            
             ,
             that
             is
             ,
             Certain
             .
          
           
             You
             will
             say
             ,
             why
             is
             it
             not
             enough
             for
             God
             to
             provide
             that
             our
             Acts
             of
             Faith
             be
             indeed
             
               True
               in
               us
            
             ,
             since
             ,
             so
             ,
             they
             would
             perfect
             our
             Understandings
             by
             
             conforming
             them
             to
             the
             thing
             ;
             and
             guide
             us
             right
             ;
             but
             they
             must
             also
             be
             
               True
               to
               us
            
             ,
             or
             be
             known
             to
             be
             True.
             I
             answer
             ,
             for
             two
             Reasons
             .
             One
             ,
             because
             God's
             Government
             of
             Mankind
             would
             by
             this
             means
             be
             preternatural
             ,
             obliging
             him
             to
             hold
             ,
             profess
             ,
             and
             dye
             for
             professing
             the
             Truth
             of
             those
             Points
             which
             he
             
               knows
               not
            
             to
             be
             such
             .
             The
             other
             Reason
             is
             ,
             because
             every
             Act
             of
             Faith
             as
             exercis'd
             would
             perpetually
             involve
             an
             Errour
             ,
             in
             case
             the
             Motives
             to
             those
             Assents
             were
             not
             conclusive
             of
             the
             Truth
             of
             those
             Points
             :
             For
             ,
             however
             one
             may
             light
             by
             hap-hazard
             ,
             or
             through
             weakness
             on
             a
             Truth
             from
             an
             Inclusive
             Motive
             ,
             yet
             ,
             since
             't
             is
             impossible
             a
             rational
             Creature
             should
             assent
             but
             upon
             
               some
               Motive
            
             ,
             good
             or
             bad
             ;
             hence
             ,
             every
             Assent
             practically
             implies
             
               [
               'T
               is
               true
               for
               this
               reason
               ]
            
             Wherefore
             ,
             if
             the
             Reason
             grounding
             such
             Assents
             be
             unapt
             to
             conclude
             the
             Truth
             of
             the
             thing
             ,
             that
             Judgment
             necessarily
             involves
             a
             Falshood
             or
             Errour
             ;
             however
             it
             be
             ,
             otherwise
             ,
             conformable
             to
             the
             thing
             abstractedly
             consider'd
             .
             Truths
             then
             being
             bastard
             ,
             illegitimate
             and
             monstrous
             ,
             both
             the
             Intellectualness
             and
             Supernaturalness
             of
             that
             Virtue
             call'd
             
             Faith
             ,
             make
             it
             scorn
             to
             own
             such
             defective
             Pr●ductions
             .
          
        
         
           
             Objection
             III.
             
          
           
             The
             
               Meanings
               of
               Words
            
             are
             indeed
             to
             be
             taken
             from
             the
             Vulgar
             ,
             but
             the
             
               Truth
               of
               Propositions
            
             is
             to
             be
             taken
             onely
             from
             the
             Judgments
             of
             
               Learned
               Men
            
             :
             though
             then
             that
             be
             indeed
             the
             meaning
             of
             the
             word
             
               [
               Faith
            
             ]
             which
             the
             Generality
             of
             Christians
             mean
             by
             it
             ,
             yet
             the
             Truth
             of
             this
             
               Proposition
               [
               Faith
               is
               possible
               to
               be
               False
               ]
            
             must
             be
             judg'd
             of
             by
             the
             Sentiments
             of
             the
             most
             Learned
             Divines
             ;
             the
             Generality
             (
             at
             least
             the
             Best
             )
             of
             which
             ,
             and
             Catholicks
             amongst
             the
             rest
             ,
             grant
             the
             Grounds
             of
             Faith
             as
             to
             our
             Knowledg
             ,
             and
             consequently
             Faith
             it self
             ,
             to
             be
             
               Possible
               to
               be
               False
            
             .
          
           
             Answer
             .
             That
             Maxim
             is
             to
             be
             understood
             of
             those
             Propositions
             which
             require
             some
             Speculation
             to
             infer
             them
             ;
             in
             which
             case
             also
             even
             the
             Unlearned
             are
             not
             bound
             to
             Assent
             upon
             the
             Authority
             of
             Learned
             men
             ,
             taken
             precisely
             as
             men
             of
             Skill
             ,
             because
             generally
             't
             is
             Practically-self-evident
             to
             them
             ,
             that
             such
             Speculative
             men
             differ
             oft
             times
             in
             their
             Sentiments
             ,
             
             and
             they
             are
             unfurnisht
             of
             due
             means
             to
             discern
             which
             is
             in
             the
             right
             :
             yet
             ,
             if
             they
             are
             to
             act
             in
             such
             affairs
             ,
             they
             are
             bound
             in
             Prudence
             to
             proceed
             upon
             the
             Judgments
             of
             that
             part
             which
             is
             generally
             reputed
             most
             and
             ablest
             ;
             and
             then
             their
             proceedure
             is
             laudable
             ,
             because
             they
             do
             the
             best
             
               secundum
               ultimum
               potentiae
            
             ,
             or
             that
             lies
             in
             the
             power
             .
             Whence
             Learned
             men
             who
             have
             ability
             to
             judg
             of
             the
             Reasons
             those
             Speculaters
             give
             ,
             behave
             themselves
             imprudently
             and
             blameably
             if
             they
             even
             proceed
             to
             outward
             action
             ,
             meerly
             upon
             their
             Judgments
             without
             examining
             the
             Reasons
             they
             alleadge
             ,
             in
             case
             they
             have
             leasure
             and
             opportunity
             to
             do
             so
             .
             But
             now
             the
             Maxim
             holds
             not
             all
             for
             those
             Propositions
             in
             which
             't
             is
             either
             self-evident
             ,
             or
             evident
             to
             common
             and
             uncultivated
             Reason
             that
             the
             Predicate
             is
             to
             be
             connected
             with
             the
             Subject
             :
             as
             't
             is
             ,
             for
             example
             ,
             in
             this
             ,
             
               [
               Man
               is
               a
               rational
               Creature
               ]
            
             or
             this
             ,
             which
             is
             palpably
             consequent
             from
             the
             former
             ,
             
               [
               Man
               is
               capable
               of
               gaining
               Knowledg
               ]
            
             for
             in
             such
             as
             these
             the
             natural
             Sentiments
             of
             the
             Vulgar
             are
             full
             as
             Certain
             as
             those
             of
             Speculaters
             ;
             perhaps
             Certainer
             .
             And
             with
             the
             same
             
             Evidence
             the
             Predicate
             
               [
               Possible
               to
               be
               False
            
             ]
             must
             necessarily
             be
             seen
             to
             be
             connected
             with
             
               [
               Faith
            
             ]
             by
             all
             those
             who
             esteem
             themselves
             oblig'd
             by
             Gods
             Command
             to
             profess
             and
             dye
             for
             the
             Truth
             of
             those
             Points
             they
             believe
             .
             Besides
             ,
             they
             hold
             that
             Faith
             makes
             them
             know
             God
             and
             his
             Will
             ,
             that
             their
             Assent
             of
             Faith
             is
             to
             be
             Immoveable
             ,
             or
             adher'd
             to
             all
             their
             lives
             ;
             that
             is
             ,
             such
             as
             cannot
             be
             overthrown
             or
             shown
             False
             by
             any
             Reasons
             brought
             against
             it
             ;
             both
             which
             equivalently
             imply
             
               Impossibility
               of
               Falshood
            
             .
          
           
             Again
             ,
             't
             is
             deny'd
             that
             Catholick
             Divines
             ,
             
               even
               as
               Speculaters
            
             ,
             hold
             Faith
             
               Possible
               to
               be
               False
            
             ;
             since
             they
             all
             ,
             to
             a
             man
             ,
             (
             whatever
             they
             hold
             besides
             )
             hold
             the
             Catholick
             Church
             Infallible
             ;
             and
             that
             we
             ought
             to
             receive
             our
             Faith
             from
             her
             Living
             Voice
             and
             Practice
             :
             Now
             the
             Tenet
             of
             Infallibility
             in
             the
             Proposer
             necessarily
             draws
             after
             it
             the
             Tenet
             of
             
               Impossibility
               of
               Falshood
            
             in
             what
             is
             propos'd
             ,
             that
             is
             ,
             in
             Faith
             ,
             But
             ,
             because
             it
             may
             be
             said
             this
             is
             their
             Sentiment
             as
             Catholicks
             ,
             not
             as
             Schoolmen
             ,
             let
             the
             Angel
             of
             the
             Schools
             speak
             for
             the
             Schools
             themselves
             ;
             his
             Expressions
             are
             common
             ,
             and
             so
             reach
             all
             .
             Scientia
             (
             saith
             he
             ,
             
               Sum.
               
               Theol.
               2â
               2e
               q.
               1â
               a.
               50
               ad
               4m
               .
               )
               cum
               opinione
               simul
               esse
               non
               potest
               simpliciter
               de
               eodem
               ;
               quia
               de
               ratione
               scientiae
               est
               ,
               quòd
               id
               quod
               scitur
               ex
               ●stimetur
               Impossibile
               esse
               aliter
               se
               habere
               ;
               de
               ratione
               autem
               opinionis
               est
               quod
               id
               quod
               est
               opinatum
               existimetur
               possibile
               aliter
               se
               habere
               :
               sed
               id
               quod
               fide
               ten●tur
               ,
               propter
               fidei
               certitudinem
               ,
               existimatur
               etiam
               Impossibile
               aliter
               se
               habere
               .
            
             And
             again
             in
             the
             same
             Question
             ,
             ao
             .
             4o.
             ad
             2o.
             
               Ea
               quae
               subsunt
               Fidei
               dupliciter
               considerari
               possunt
               :
               uno
               modo
               in
               speciali
               ,
               &
               sic
               non
               possunt
               esse
               simul
               visa
               &
               credita
               ;
               alio
               modo
               in
               generali
               ,
               scilicet
               sub
               communi
               ratione
               credibilis
               ;
               et
               sic
               sunt
               VISA
               ab
               eo
               qui
               credit
               ;
               non
               enim
               crederet
               nisi
               VIDERET
               ea
               esse
               credenda
               ,
               vel
               propter
               EVIDENTIAM
               ▪
               signorum
               ,
               vel
               propter
               aliquid
               hujusmodi
               .
            
             It
             were
             easie
             for
             me
             to
             avail
             my self
             by
             these
             Testimonies
             to
             confirm
             the
             main
             of
             my
             Doctrine
             ;
             but
             ,
             what
             method
             will
             permit
             me
             ,
             and
             leads
             me
             to
             at
             present
             ,
             is
             only
             this
             ,
             to
             show
             that
             this
             Great
             Father
             of
             the
             Church
             ,
             and
             Doctour
             of
             all
             Schools
             ,
             declares
             the
             common
             Sentiment
             ,
             drawn
             out
             of
             the
             conceit
             of
             Faith's
             Certainty
             ,
             to
             be
             this
             ,
             that
             't
             is
             
               Impossible
               that
               Points
               of
               Faith
               should
               be
               otherwise
               ,
            
             or
             false
             ;
             and
             that
             we
             
             must
             ,
             e're
             we
             believe
             ,
             have
             Evidence
             of
             the
             Grounds
             of
             our
             Belief
             ,
             which
             amounts
             to
             the
             same
             .
             All
             then
             that
             can
             be
             objected
             from
             some
             of
             our
             Divines
             is
             this
             ,
             that
             they
             explicate
             their
             Tenet
             so
             ,
             as
             
               by
               consequence
            
             Faith
             is
             left
             possible
             to
             be
             false
             ;
             but
             ,
             what
             is
             this
             to
             the
             purpose
             ;
             since
             't
             is
             one
             thing
             to
             hold
             a
             Tenet
             ,
             and
             another
             thing
             to
             
               make
               it
               out
            
             .
             In
             the
             former
             they
             all
             agree
             ,
             in
             the
             later
             (
             as
             is
             the
             Genius
             of
             Humane
             Understandings
             where
             our
             heavenly
             Teacher
             has
             not
             settled
             them
             )
             they
             disagree
             with
             one
             another
             ,
             sometimes
             with
             themselves
             .
             Nor
             ,
             can
             it
             bear
             any
             Objection
             ,
             nor
             breed
             scandal
             ,
             that
             the
             Ground
             of
             Faith
             should
             be
             more
             particularly
             and
             distinctly
             explicated
             now
             than
             formerly
             ;
             for
             ,
             since
             Controversie
             is
             a
             Skill
             ,
             why
             should
             it
             be
             admir'd
             ,
             nay
             ,
             why
             should
             it
             not
             be
             expected
             that
             it
             should
             receive
             Improvement
             ,
             that
             is
             ,
             
               better
               explain
            
             its
             proper
             object
             
               the
               Rule
               of
               Faith
            
             ,
             than
             formerly
             ▪
             since
             we
             experience
             a
             progress
             in
             all
             other
             Arts
             and
             Sciences
             which
             are
             frequent
             in
             use
             ,
             as
             this
             has
             been
             of
             late
             dayes
             :
          
        
         
           
           
             Objection
             IV.
             
          
           
             A
             great
             part
             of
             the
             First
             Eviction
             ,
             in
             case
             it
             proceed
             concerning
             
               Truth
               in
               us
            
             ,
             as
             it
             ought
             ,
             supposes
             the
             vulgar
             Skilful
             in
             Logick
             ,
             and
             to
             frame
             their
             Thoughts
             and
             Assents
             in
             the
             same
             manner
             as
             Artificial
             Discoursers
             do
             .
          
           
             Answer
             .
             It
             supposes
             no
             Skill
             or
             Art
             in
             the
             vulgar
             or
             Generality
             of
             Christians
             ,
             but
             onely
             declares
             artificially
             what
             naturally
             passes
             in
             rational
             Souls
             when
             they
             Assent
             upon
             Evidence
             .
             And
             this
             it
             ought
             to
             do
             ;
             For
             the
             Art
             of
             Logick
             frames
             not
             it's
             Rules
             or
             Observations
             at
             randome
             ,
             but
             takes
             them
             from
             the
             Thing
             or
             it's
             Object
             (
             as
             all
             other
             Skills
             do
             )
             that
             is
             ,
             from
             what
             is
             found
             in
             rational
             Souls
             
               as
               rational
            
             ,
             or
             apt
             to
             discourse
             :
             by
             observing
             the
             motions
             of
             which
             when
             it
             behaves
             it self
             rationally
             ,
             the
             Logicians
             set
             down
             Rules
             how
             to
             demean
             our
             Thoughts
             steadily
             and
             constantly
             according
             to
             right
             Reason
             :
             So
             that
             the
             manner
             of
             working
             in
             Artificial
             discoursers
             in
             this
             onely
             differs
             from
             that
             of
             Natural
             ones
             ,
             that
             the
             one
             acts
             directly
             the
             other
             reflectingly
             .
             
             For
             example
             ,
             a
             vulgar
             Soul
             when
             it
             assents
             interiourly
             
               a
               thing
               is
            
             ,
             or
             affirms
             ,
             has
             truly
             in
             it
             what
             a
             Logician
             call's
             a
             Proposition
             ;
             and
             that
             Proposition
             has
             truly
             in
             it
             what
             corresponds
             to
             the
             notions
             of
             
               Subject
               ,
               Copula
            
             ,
             and
             Predicate
             ;
             though
             he
             reflects
             not
             on
             it
             ,
             as
             does
             a
             Logician
             .
             In
             the
             same
             manner
             when
             he
             gathers
             the
             Knowledg
             of
             some
             new
             Thing
             ,
             he
             has
             truly
             in
             that
             discourse
             of
             his
             what
             corresponds
             to
             
               Major
               ,
               Minor
            
             and
             Conclusion
             ,
             nay
             he
             has
             practically
             in
             him
             what
             necessitates
             the
             Consequence
             or
             that
             Maxim
             
               [
               The
               same
               is
               the
               same
               with
               it self
               ]
            
             of
             whose
             Truth
             ,
             it
             being
             a
             Principle
             of
             our
             Understanding
             ,
             he
             cannot
             possibly
             be
             ignorant
             .
             Though
             all
             this
             while
             he
             reflects
             not
             how
             or
             by
             virtue
             of
             what
             he
             acquires
             this
             Knowledg
             .
          
           
             And
             hence
             Light
             is
             afforded
             us
             to
             understand
             in
             common
             how
             the
             vulgar
             come
             to
             have
             
               Practical
               Self-Evidence
            
             of
             divers
             Truths
             :
             For
             ,
             the
             Maxims
             which
             even
             scientifical
             men
             have
             of
             the
             Objects
             of
             several
             Sciences
             ,
             being
             taken
             from
             the
             Things
             or
             the
             Objects
             of
             those
             Sciences
             ;
             and
             (
             those
             Maxims
             being
             Common
             or
             General
             ones
             )
             from
             the
             obvious
             or
             common
             Knowledg
             of
             those
             
             things
             ,
             which
             the
             vulgar
             who
             convers
             with
             them
             cannot
             chuse
             but
             have
             ;
             Again
             ,
             nature
             imbuing
             them
             with
             the
             Knowledg
             of
             that
             Principle
             on
             which
             the
             force
             of
             all
             Consequences
             is
             Grounded
             ,
             as
             also
             with
             the
             knowledg
             of
             all
             those
             we
             call
             
               Principia
               Intellectûs
            
             ,
             or
             
               Principles
               of
               our
               Understanding
            
             ,
             hence
             their
             rational
             nature
             is
             led
             directly
             by
             a
             natural
             course
             to
             
               see
               evidently
            
             and
             assent
             to
             divers
             Conclusions
             ,
             without
             any
             Reflexion
             or
             Speculation
             ;
             which
             rude
             but
             unerring
             draught
             of
             Knowledg
             is
             call'd
             by
             me
             in
             
               Sure
               Footing
            
             and
             elswhere
             
               Practical
               Self-evidence
            
             ,
             because
             't
             is
             a
             natural
             Result
             of
             Practice
             or
             ordinary
             converse
             with
             those
             things
             ;
             An
             Instance
             would
             at
             once
             clear
             this
             ,
             and
             ,
             if
             rightly
             chosen
             ,
             be
             serviceable
             to
             the
             Readers
             of
             
               Sure
               Footing
            
             .
             An
             unlearned
             person
             that
             cannot
             read
             a
             word
             believes
             fully
             there
             was
             such
             a
             man
             as
             K.
             Iames
             ;
             and
             that
             we
             may
             not
             mistake
             the
             Question
             ,
             we
             will
             put
             him
             to
             be
             one
             that
             has
             a
             handsom
             degree
             of
             conversation
             in
             the
             world
             .
             We
             finde
             him
             assent
             to
             the
             Affirmative
             heartily
             ;
             But
             the
             point
             is
             how
             he
             is
             led
             into
             that
             Assent
             ,
             and
             whether
             rationally
             ?
             To
             ask
             him
             a
             reason
             why
             ,
             is
             bootless
             ;
             
             for
             this
             puts
             him
             to
             behave
             himself
             like
             a
             Reflecter
             on
             his
             own
             Thoughts
             ,
             which
             he
             is
             not
             :
             whence
             we
             shall
             find
             him
             ,
             upon
             such
             a
             question
             ,
             at
             a
             puzzle
             to
             give
             the
             particular
             reason
             ;
             though
             ,
             as
             taught
             by
             Experience
             ,
             he
             will
             stand
             stiffly
             to
             it
             in
             common
             that
             he
             has
             a
             reason
             for
             it
             ,
             and
             a
             good
             one
             too
             .
             To
             help
             him
             out
             then
             ,
             the
             way
             is
             to
             suggest
             the
             true
             reason
             to
             him
             ,
             for
             then
             he
             will
             easily
             acknowledg
             it
             ,
             finding
             it
             experimentally
             in
             himself
             ;
             which
             done
             ,
             deny
             the
             Goodness
             of
             it
             ,
             and
             you
             shall
             find
             ,
             he
             will
             ,
             as
             taught
             by
             nature
             stand
             to
             it
             ,
             and
             deliver
             himself
             in
             some
             rude
             saying
             or
             other
             in
             behalf
             of
             it
             .
             For
             example
             ,
             tell
             him
             he
             believes
             there
             was
             a
             K.
             Iames
             because
             those
             who
             pretended
             to
             live
             then
             have
             told
             us
             so
             ;
             but
             what
             if
             they
             were
             mistaken
             ?
             His
             answer
             would
             in
             likelihood
             be
             to
             this
             purpose
             ;
             
               what
               a
               God's
               name
               were
               they
               blind
               in
               those
               dayes
               ,
               that
               they
               could
               not
               see
               who
               was
               King
               then
               ?
            
             Which
             expresses
             naturally
             his
             conceit
             of
             their
             Inerrableness
             in
             such
             a
             point
             ,
             in
             case
             they
             had
             eyes
             ,
             which
             nature
             taught
             him
             men
             generally
             have
             .
             Insist
             farther
             ;
             Perhaps
             they
             were
             not
             mistaken
             ,
             but
             had
             a
             mind
             
             to
             cozen
             all
             England
             that
             came
             after
             them
             .
             Nature
             will
             lead
             him
             to
             this
             or
             some
             such
             kind
             of
             Reply
             ;
             
               To
               what
               purpose
               should
               they
               all
               make
               fools
               of
               every
               body
               ?
            
             Which
             words
             ,
             though
             rudely
             exprest
             ,
             yet
             couch
             in
             themselves
             the
             full
             reason
             given
             in
             
               Sure
               Footing
            
             ,
             as
             far
             as
             't
             is
             built
             on
             Nature
             .
             For
             ,
             first
             ,
             it
             implies
             that
             man's
             nature
             with
             which
             he
             hath
             a
             fair
             acquaintance
             in
             common
             is
             to
             do
             a
             thing
             for
             a
             
               purpose
               ,
               end
            
             or
             reason
             .
             Next
             ,
             his
             Interrogatory
             way
             is
             in
             his
             rude
             style
             ,
             equivalent
             to
             a
             Negative
             ,
             and
             so
             it
             signifies
             
               there
               could
               be
               no
               reason
            
             for
             it
             ;
             and
             ,
             lastly
             ,
             his
             standing
             to
             his
             former
             Tenet
             implies
             virtually
             a
             Conclusion
             from
             the
             reason
             given
             ,
             that
             the
             thing
             could
             not
             be
             done
             ;
             which
             involves
             necessarily
             a
             knowledg
             of
             that
             First
             Principle
             on
             which
             all
             force
             of
             consequence
             is
             grounded
             ;
             and
             also
             of
             that
             Principle
             ,
             
               no
               Effect
               can
               be
               without
               a
               due
               Cause
            
             ;
             both
             perfectly
             suppos'd
             and
             held
             by
             him
             ,
             though
             not
             exprest
             in
             his
             rude
             Enthymeme
             .
          
           
             From
             this
             discourse
             is
             collected
             what
             this
             
               Practical
               Self-evidence
            
             is
             ;
             and
             ,
             that
             't
             is
             distinguish'd
             from
             Experience
             in
             this
             ,
             that
             Experience
             is
             onely
             found
             of
             
             what
             uses
             to
             make
             the
             Minor
             in
             this
             virtual
             discourse
             ,
             but
             Practical
             Self-evidence
             is
             of
             Conclusions
             deduc't
             (
             as
             it
             were
             )
             from
             a
             common
             maxim
             naturally
             known
             ,
             as
             the
             Major
             ;
             and
             a
             Minor
             (
             for
             the
             most
             part
             )
             experientially
             ,
             or
             else
             Practically
             known
             ;
             which
             ,
             joyn'd
             with
             the
             Self-evident
             Principle
             in
             which
             the
             force
             of
             Consequence
             consists
             ,
             make
             up
             that
             virtual
             discourse
             .
             Again
             ,
             it
             differs
             from
             Science
             ,
             in
             that
             a
             man
             of
             Science
             reflectingly
             sees
             a
             Medium
             identifying
             the
             two
             Extreames
             ,
             and
             is
             aware
             of
             the
             virtue
             of
             those
             Causes
             which
             beget
             Evidence
             ;
             whereas
             the
             other
             is
             rather
             Passive
             from
             Natural
             Impressions
             than
             Active
             by
             any
             Self-industry
             in
             these
             Knowledges
             ,
             and
             rather
             feels
             the
             force
             of
             those
             Causes
             in
             his
             own
             Adhesion
             ,
             than
             sees
             it
             .
             Secondly
             ,
             'T
             is
             collected
             that
             this
             
               Practical
               Self-evidence
            
             is
             notwithstanding
             ,
             
               True
               Knowledge
            
             ;
             though
             ,
             perhaps
             ,
             it
             be
             the
             sleightest
             kind
             of
             it
             ;
             in
             which
             't
             is
             differenc't
             from
             Opinion
             built
             on
             probabilities
             .
             For
             ,
             seeing
             such
             Assenters
             have
             both
             by
             Experience
             or
             by
             Common
             Conversation
             true
             Knowledg
             of
             the
             natures
             of
             diverse
             things
             in
             common
             ,
             which
             make
             the
             Minor
             ,
             as
             also
             by
             
             Nature
             of
             all
             the
             Principles
             of
             our
             Understanding
             ,
             which
             countervail
             the
             major
             ,
             and
             force
             the
             Consequence
             ;
             it
             comes
             to
             pass
             that
             this
             Practical
             Self-evidence
             is
             intirely
             and
             adequately
             grounded
             on
             
               true
               Knowledges
            
             both
             as
             to
             Premises
             and
             Consequence
             ;
             and
             cossequently
             't
             is
             it self
             a
             
               True
               Knowledg
            
             likewise
             .
             Which
             consideration
             will
             help
             to
             explain
             my
             later
             Postulatum
             ,
             and
             shew
             by
             what
             means
             't
             is
             possible
             all
             Christians
             may
             know
             their
             Faith
             to
             be
             True
             ,
             or
             the
             same
             the
             Apostles
             taught
             ,
             by
             the
             Churches
             Testimonie
             ,
             because
             they
             know
             the
             Inerrableness
             and
             Veracity
             of
             vast
             and
             grave
             multitudes
             in
             open
             matters
             of
             Fact
             which
             are
             practiceable
             daily
             .
             And
             lastly
             ,
             't
             is
             collected
             that
             what
             is
             
               Practically
               Self-evident
            
             to
             the
             Unlearned
             ,
             is
             Demonstrable
             to
             the
             Learned
             :
             in
             regard
             These
             are
             capable
             of
             seeing
             by
             what
             virtue
             the
             causes
             of
             this
             Self-evidence
             bred
             that
             Knowledg
             ,
             which
             the
             other
             's
             incultivated
             Reason
             would
             give
             no
             account
             of
             .
          
        
         
           
             Objection
             V.
             
          
           
             That
             first
             Principle
             
               [
               Every
               thing
               while
               it
               is
               ,
               is
               necessarily
               what
               it
               is
               ]
            
             seems
             to
             be
             
             often
             times
             misapply'd
             ,
             particularly
             Evict
             .
             2.
             
             §
             11.
             
             &
             13.
             to
             
               Truth
               at
               present
            
             ;
             whence
             the
             Arguer
             would
             conclude
             that
             't
             is
             Impossible
             that
             a
             thing
             should
             be
             also
             at
             present
             False
             .
             Which
             is
             true
             ,
             if
             it
             be
             meant
             of
             Objective
             Truth
             ;
             but
             then
             it
             seems
             to
             miss
             the
             Question
             .
             But
             ,
             the
             consequence
             holds
             not
             ,
             in
             case
             the
             Discourse
             be
             of
             Formal
             Truth
             ;
             that
             is
             ,
             of
             Truth
             
               in
               us
            
             ,
             or
             of
             Truth
             
               to
               us
            
             ,
             that
             is
             ,
             of
             Certainty
             ;
             for
             none
             pretends
             that
             his
             Judgment
             can
             at
             the
             same
             time
             be
             Conformable
             and
             Disconformable
             to
             the
             thing
             ,
             which
             speaks
             those
             inrintsecall
             Dispositions
             ,
             call'd
             Truth
             and
             Falshood
             
               in
               us
            
             ;
             or
             that
             himself
             can
             be
             Cetrain
             or
             Uncertain
             of
             it
             at
             once
             ,
             which
             expresses
             Truth
             and
             Falshood
             
               to
               us
            
             ;
             this
             being
             put
             those
             Motives
             which
             only
             he
             had
             at
             present
             in
             his
             Understanding
             ,
             able
             to
             prove
             the
             Point
             true
             and
             false
             both
             or
             at
             once
             :
             whereas
             ,
             what
             is
             pretended
             by
             the
             Objecter
             is
             only
             this
             ,
             that
             ,
             though
             upon
             present
             Motives
             he
             now
             judges
             it
             True
             and
             Certain
             ,
             yet
             ,
             afterwards
             ,
             upon
             other
             Motives
             he
             may
             come
             to
             see
             it
             False
             .
          
           
             Answer
             .
             I
             mean
             in
             those
             places
             Truth
             
               to
               us
            
             ,
             or
             Certainty
             :
             But
             ,
             the
             Objection
             proceeds
             as
             if
             there
             were
             but
             one
             man
             in
             
             the
             world
             ,
             or
             as
             if
             
               True
               ,
               False
               ,
               Certain
            
             and
             Uncertain
             could
             be
             relative
             to
             
               one
               person
            
             only
             .
             First
             ,
             then
             ,
             my
             Position
             is
             that
             ,
             whoever
             puts
             a
             thing
             
               True
               to
               himself
            
             ,
             yet
             possible
             to
             be
             
               False
               to
               another
            
             ,
             puts
             no
             less
             a
             capacity
             of
             the
             thing
             's
             being
             at
             once
             thus
             True
             and
             False
             though
             in
             several
             Subjects
             ,
             than
             as
             if
             it
             were
             in
             one
             Subject
             onely
             .
             Next
             ,
             he
             supposes
             each
             of
             those
             different
             Judgers
             to
             have
             possibly
             just
             Grounds
             for
             so
             judging
             ,
             since
             he
             puts
             in
             one
             Motives
             sufficient
             to
             evince
             the
             Truth
             of
             the
             thing
             ,
             in
             the
             other
             ,
             possible
             ones
             to
             conclude
             it's
             Falsehood
             .
             For
             our
             Question
             is
             not
             ,
             to
             what
             degree
             weak
             Souls
             can
             miscarry
             in
             assenting
             ,
             but
             what
             degree
             of
             strength
             is
             found
             in
             the
             Motives
             to
             Faith
             ;
             which
             ,
             the
             Objecter
             ,
             
               as
               a
               Christian
            
             ,
             that
             is
             ,
             as
             a
             Holder
             that
             Points
             of
             Faith
             are
             Truths
             ,
             must
             affirm
             to
             be
             sufficient
             to
             conclude
             it
             True
             ;
             and
             yet
             ,
             as
             himself
             contends
             ,
             leaves
             it
             still
             
               Possible
               to
               be
               False
            
             ;
             that
             is
             ,
             proveable
             by
             other
             Grounds
             to
             
               be
               so
            
             ;
             for
             ,
             else
             ,
             the
             word
             False
             ,
             cannot
             mean
             False
             
               to
               us
            
             ,
             or
             
               in
               the
               Subject
            
             ,
             as
             is
             pretended
             ;
             that
             is
             ,
             he
             must
             make
             it
             possible
             to
             be
             justly
             or
             
               in
               right
               reason
               ,
               held
            
             by
             one
             True
             ,
             by
             the
             other
             False
             .
             Now
             't
             is
             the
             Impossibility
             
             of
             such
             opposite
             Grounds
             I
             constantly
             maintain
             ;
             or
             that
             the
             Grounds
             of
             Faith
             are
             
               Impossible
               to
               be
               False
            
             .
             Thirdly
             ,
             hence
             I
             go
             farther
             and
             urge
             ,
             that
             ,
             if
             those
             different
             Motives
             can
             oblige
             justly
             one
             man
             to
             hold
             Faith
             True
             ,
             the
             other
             to
             hold
             it
             False
             ,
             then
             ,
             putting
             them
             in
             the
             same
             man
             ,
             it
             ought
             to
             oblige
             him
             to
             hold
             both
             sides
             of
             the
             Contradiction
             :
             and
             this
             enforces
             my
             proofs
             of
             this
             nature
             in
             my
             Third
             Eviction
             .
             I
             know
             it
             will
             be
             readily
             answe'rd
             ,
             that
             this
             will
             not
             follow
             ;
             because
             ,
             the
             Motives
             being
             disparate
             ,
             the
             more
             probable
             one
             would
             ,
             when
             in
             the
             same
             subject
             ,
             over-power
             the
             other
             ,
             and
             so
             hinder
             the
             opposite
             Assent
             .
             But
             I
             desire
             it
             may
             be
             consider'd
             that
             Intellectual
             Motives
             or
             Reasons
             have
             their
             power
             to
             bind
             the
             Understanding
             to
             Assent
             ,
             not
             from
             their
             relation
             to
             other
             extrinsecall
             Proofs
             corresponding
             or
             discorresponding
             with
             them
             ,
             but
             from
             the
             Truth
             of
             the
             Premisses
             on
             which
             they
             intrinsecally
             depend
             ,
             and
             the
             Goodness
             of
             the
             Consequence
             ;
             and
             ,
             finally
             ,
             by
             virtue
             of
             their
             being
             built
             on
             first
             or
             self-evident
             Principles
             .
             If
             then
             the
             Motives
             one
             man
             has
             at
             present
             be
             sufficient
             of
             their
             own
             nature
             to
             oblige
             him
             ,
             acting
             according
             
             to
             right
             reason
             ,
             to
             judg
             Faith
             True
             ;
             who
             ever
             has
             humane
             Reason
             ought
             to
             assent
             upon
             them
             :
             and
             ,
             if
             Faith
             be
             still
             possible
             to
             be
             False
             ,
             that
             is
             ,
             
               False
               to
               us
            
             ;
             that
             is
             ,
             be
             
               possible
               to
               be
               shown
               False
            
             ,
             or
             possible
             that
             others
             may
             have
             just
             ground
             to
             hold
             it
             so
             ,
             put
             those
             Grounds
             also
             in
             the
             same
             man
             ,
             and
             ,
             since
             they
             must
             be
             convictive
             of
             humane
             understanding
             ,
             they
             ought
             to
             have
             their
             formal
             Effect
             where
             they
             are
             ;
             that
             is
             ,
             convince
             it
             of
             Faith's
             Falshood
             too
             ;
             which
             however
             absurd
             ,
             yet
             't
             is
             the
             genuine
             and
             necessary
             sequel
             of
             this
             Source
             of
             Absurdities
             ,
             viz.
             
               That
               Faith
               and
               its
               Rule
               may
               possibly
               be
               False
               .
            
             How
             the
             force
             of
             this
             Discourse
             is
             avoidable
             but
             by
             alledging
             that
             no
             man
             acting
             according
             to
             right
             reason
             has
             just
             grounds
             to
             hold
             his
             Faith
             
               True
               to
               us
            
             ,
             or
             can
             ever
             have
             just
             Grounds
             to
             hold
             it
             
               False
               to
               us
            
             ,
             (
             which
             is
             to
             deny
             the
             Possibility
             of
             Faith's
             Falshood
             to
             us
             ,
             the
             Opposers
             own
             position
             )
             I
             profess
             my self
             utterly
             unable
             to
             discern
             .
             Now
             ,
             he
             that
             holds
             these
             Positions
             is
             a
             perfect
             Sceptick
             or
             a
             Pyrrhonian
             as
             to
             matters
             of
             Religion
             ;
             since
             he
             puts
             an
             absolute
             desperateness
             of
             knowing
             the
             Truth
             on
             either
             side
             ,
             in
             that
             matter
             or
             subject
             .
          
        
         
           
           
             Objection
             VI.
             
          
           
             When
             't
             is
             said
             that
             
               Faith
               and
               its
               Rule
               may
               be
               False
               ,
            
             the
             Arguer
             misunderstands
             it
             to
             mean
             that
             we
             assert
             it
             may
             actually
             and
             indeed
             be
             shown
             so
             ,
             whereas
             't
             is
             only
             meant
             by
             those
             words
             ,
             that
             't
             is
             
               Possible
               to
               be
               False
               for
               any
               thing
               we
               know
            
             ;
             or
             ,
             
               for
               any
               thing
               the
               Grounds
               of
               Faith
               as
               to
               our
               knowledg
               ,
               evince
            
             or
             force
             to
             the
             contrary
             .
          
           
             Answer
             .
             I
             know
             not
             what
             Possibility
             to
             any
             thing
             means
             ,
             if
             it
             be
             not
             a
             relation
             to
             its
             
               being
               actually
               and
               indeed
            
             :
             nor
             a
             Possibility
             of
             being
             
               False
               to
               us
            
             ,
             but
             a
             Possibility
             of
             being
             actually
             and
             indeed
             such
             ;
             that
             is
             ,
             of
             being
             actually
             
               shown
               so
               to
               us
            
             .
             And
             all
             this
             must
             be
             forcibly
             admitted
             by
             him
             who
             puts
             
               no
               proper
               or
               necessary
               Causes
            
             in
             the
             Thing
             ,
             nor
             consequently
             Conclusive
             Motives
             in
             mens
             Understandings
             why
             this
             Faith
             now
             profest
             should
             necessarily
             be
             the
             same
             Christ
             and
             his
             Apostles
             taught
             .
             'T
             is
             indeed
             a
             different
             thing
             to
             say
             ,
             it
             
               may
               be
               so
            
             ,
             and
             to
             say
             ,
             
               I
               do
               not
               know
               but
               it
               may
               be
               so
               .
            
             But
             ,
             he
             who
             maintains
             that
             
               Faith
               may
               possibly
               be
               False
            
             ,
             if
             he
             be
             honest
             ,
             knows
             what
             he
             maintains
             to
             be
             True
             ;
             otherwise
             ,
             certainly
             
             he
             were
             very
             wicked
             who
             would
             thus
             disgrace
             or
             diminish
             Faith
             ,
             if
             he
             did
             not
             know
             his
             Position
             to
             be
             a
             Truth
             ;
             whence
             follows
             that
             such
             a
             man
             must
             not
             onely
             say
             ,
             
               I
               know
               not
               but
               it
               may
               be
               False
            
             ;
             but
             he
             must
             ,
             if
             he
             will
             speak
             out
             what
             he
             thinks
             ,
             be
             oblig'd
             to
             say
             ,
             
               I
               know
               it
               may
               be
               False
            
             ;
             however
             he
             be
             loath
             to
             declare
             Categorically
             and
             sincerely
             his
             Tenet
             in
             so
             odious
             a
             Point
             ,
             or
             hazard
             his
             credit
             with
             the
             Generality
             of
             Christians
             ,
             whose
             Sentiment
             he
             contradicts
             so
             expresly
             .
          
        
         
           
             Objection
             VII
             .
          
           
             'T
             is
             enough
             that
             Faith
             be
             as
             Certain
             as
             that
             the
             Sun
             will
             rise
             to
             morrow
             ,
             that
             America
             will
             not
             be
             drown'd
             ,
             as
             that
             there
             was
             a
             Henry
             the
             Eighth
             ,
             &c.
             which
             are
             onely
             
               Morally
               Certain
            
             ,
             and
             enough
             for
             humane
             action
             ,
             since
             they
             exclude
             
               Actual
               Doubt
            
             ,
             or
             
               leave
               no
               suspicion
               of
               doubt
               behind
               them
            
             ;
             which
             as
             Mr.
             
               Stilling
               fleet
            
             tells
             us
             ,
             App.
             p.
             76.
             
               is
               the
               highest
               actual
               Certainty
               which
               the
               mind
               of
               any
               reasonable
               man
               can
               desire
               .
            
             In
             the
             same
             manner
             as
             it
             is
             Certainty
             enough
             for
             me
             to
             use
             my
             house
             that
             I
             am
             morally
             certain
             it
             will
             
             not
             fall
             on
             my
             head
             ,
             though
             I
             have
             no
             Absolute
             Security
             but
             it
             may
             .
             And
             this
             kind
             of
             Certainty
             seems
             more
             suitable
             to
             Mankind
             ,
             being
             more
             easily
             penetrable
             by
             the
             Generality
             than
             the
             other
             rigorous
             and
             over-straining
             Certainty
             ;
             which
             seems
             more
             fit
             and
             proper
             for
             the
             higher
             sort
             of
             Speculaters
             ,
             than
             for
             a
             world
             of
             men
             ,
             which
             comprehends
             capacities
             of
             all
             degrees
             and
             sorts
             ,
             and
             the
             greatest
             part
             of
             them
             ,
             perhaps
             ,
             of
             little
             Learning
             .
          
           
             Answer
             .
             The
             Objecter
             must
             prove
             that
             all
             those
             Instances
             are
             only-Morally-Certain
             or
             
               Possible
               to
               be
               False
            
             ,
             e're
             he
             alleadge
             them
             for
             such
             :
             That
             of
             Henry
             the
             Eighth
             ,
             which
             does
             indeed
             oblige
             the
             understanding
             to
             belief
             ,
             I
             affirm
             to
             be
             
               Practically
               Self
               evident
            
             and
             demonstrable
             ,
             and
             so
             
               Impossible
               to
               be
               False
            
             .
             As
             for
             the
             rest
             ,
             they
             are
             utterly
             unfit
             to
             parallel
             
               Faith's
               Certitude
            
             ,
             being
             all
             of
             material
             things
             ,
             whose
             very
             Essence
             is
             to
             be
             mutable
             ;
             whereas
             Points
             of
             Faith
             ,
             being
             Truths
             ,
             and
             in
             matters
             not
             subject
             to
             Contingency
             ,
             are
             essentially
             incapable
             of
             being
             otherwise
             than
             they
             are
             ,
             that
             is
             ,
             
               still
               Truths
            
             :
             So
             that
             far
             easier
             is
             it
             that
             all
             material
             nature
             should
             undergo
             all
             the
             Changes
             
             imaginable
             ,
             than
             that
             any
             such
             Truth
             can
             
               not
               be
               it self
            
             ,
             or
             the
             Principles
             on
             which
             'c
             is
             built
             in
             us
             desist
             to
             be
             True
             or
             Conclusive
             .
             In
             particular
             ,
             I
             would
             ask●
             whether
             it
             be
             enough
             for
             Faith
             to
             be
             as
             Certain
             to
             us
             Christians
             ,
             as
             it
             was
             to
             those
             immediately
             before
             the
             Flood
             ,
             that
             the
             whole
             world
             should
             not
             be
             drown'd
             ,
             which
             exceeds
             the
             case
             of
             America's
             possible
             destruction
             ;
             or
             ,
             as
             it
             was
             to
             those
             after
             the
             Flood
             ,
             that
             the
             Sun
             should
             never
             stand
             still
             or
             go
             back
             ;
             or
             ,
             lastly
             ,
             as
             it
             is
             that
             a
             house
             ,
             of
             whose
             Firmness
             none
             had
             actual
             doubt
             ,
             should
             fall
             ?
             If
             so
             ,
             then
             the
             Standing
             of
             the
             Sun
             in
             Ioshuah's
             time
             ,
             and
             it's
             Retrogradation
             in
             Ezekiah's
             ,
             show
             the
             unparallelness
             of
             these
             Instances
             .
             You
             'l
             say
             these
             were
             both
             miraculous
             .
             But
             ,
             this
             alters
             not
             the
             case
             ;
             first
             ,
             because
             it
             was
             never
             heard
             ,
             nor
             can
             it
             be
             held
             by
             any
             sober
             man
             ,
             that
             even
             Miracle
             can
             make
             such
             
               Truths
               ,
               Falshoods
            
             ;
             or
             those
             Motives
             ,
             which
             are
             of
             their
             own
             nature
             able
             to
             conclude
             the
             Truth
             of
             any
             such
             Points
             ,
             Inconclusive
             or
             Invalid
             .
             Next
             ,
             because
             ,
             if
             the
             Motives
             to
             Faith
             ,
             and
             so
             Faith
             it self
             are
             
               Possible
               to
               be
               false
            
             for
             any
             thing
             we
             know
             ,
             't
             is
             Impossible
             to
             give
             a
             satisfactory
             Answer
             to
             a
             Deist
             ,
             demanding
             
             how
             ,
             in
             case
             they
             should
             prove
             indeed
             False
             ,
             we
             can
             be
             assur'd
             Gods
             Goodness
             to
             Mankind
             will
             not
             step
             in
             even
             miraculously
             to
             discover
             the
             vanity
             of
             so
             universal
             an
             Illusion
             ,
             and
             the
             Abuse
             of
             Falshoods
             so
             absurdly
             imposing
             upon
             the
             world
             ,
             as
             to
             obtain
             the
             highest
             repute
             of
             Sacred
             and
             Divine
             Truths
             .
          
           
             Concerning
             the
             last
             Instance
             of
             the
             Moral
             Certainty
             of
             a
             houses
             standing
             ,
             which
             hath
             been
             objected
             to
             me
             by
             learned
             Protestants
             ,
             as
             sufficient
             to
             make
             me
             act
             as
             steadily
             and
             heartily
             as
             if
             I
             had
             a
             Demonstration
             that
             it
             would
             not
             possibly
             fall
             ,
             besides
             the
             General
             Answer
             that
             Points
             of
             Faith
             are
             Truths
             ,
             which
             renders
             the
             case
             unparallel
             ;
             I
             reply
             ,
             that
             the
             two
             houses
             ,
             
               the
               one
               in
               Holborn
            
             ,
             the
             other
             in
             
               Kings
               Street
            
             ,
             which
             of
             late
             years
             ,
             &
             a
             third
             in
             
               Cock
               Lane
            
             ,
             which
             of
             late
             days
             fell
             ,
             when
             none
             had
             the
             least
             
               actual
               doubt
            
             or
             
               suspicion
               of
               doubt
            
             of
             it
             ,
             else
             surely
             they
             would
             never
             have
             staid
             in
             them
             ,
             inform
             us
             sufficiently
             to
             what
             a
             changeable
             ,
             tottering
             and
             ruinous
             condition
             Christian
             Faith
             would
             be
             reduc'd
             by
             these
             Principles
             and
             Parallels
             :
             No
             fewer
             than
             three
             Houses
             fell
             in
             the
             compass
             of
             a
             short
             time
             ,
             and
             none
             had
             the
             least
             
               suspicion
               of
               
               doubt
            
             beforehand
             of
             such
             an
             Event
             ;
             therefore
             ,
             may
             an
             Atheist
             say
             ,
             
               Down
               falls
               Christian
               Faith
               too
            
             ,
             whose
             Foundation
             was
             (
             by
             this
             Doctrin
             )
             but
             Parallel
             for
             strength
             to
             the
             other
             ;
             or
             ,
             if
             it
             fall
             not
             in
             so
             long
             time
             ,
             it
             has
             only
             something
             
               better
               luck
            
             ,
             not
             
               better
               grounds
            
             than
             had
             the
             three
             Houses
             .
          
           
             As
             for
             the
             objected
             Unsuitableness
             of
             such
             a
             Certainty
             as
             I
             require
             ,
             't
             is
             reply'd
             ,
             that
             nothing
             is
             more
             natural
             for
             the
             Generality
             of
             Mankind
             ,
             than
             to
             be
             led
             by
             Authority
             ;
             nothing
             more
             penetrable
             by
             those
             of
             all
             sorts
             than
             the
             Infallibleness
             and
             Veracity
             of
             exceedingly
             vast
             and
             grave
             Authorities
             relating
             matter
             of
             Fact
             ,
             as
             we
             experience
             in
             their
             beleef
             that
             there
             was
             a
             Q.
             Elizabeth
             and
             such
             like
             ;
             to
             comprehend
             and
             
               assent
               immovably
            
             to
             which
             costs
             them
             not
             the
             least
             over
             straining
             ,
             as
             the
             Obiecter
             imagins
             .
             Which
             being
             so
             ,
             I
             make
             account
             that
             God
             both
             in
             his
             power
             and
             wisdom
             could
             ,
             &
             in
             his
             Goodness
             would
             render
             the
             Authority
             of
             his
             Church
             ,
             
               the
               Ground
               and
               Pillar
               of
               Truth
               ,
            
             as
             evident
             to
             all
             her
             Children
             ,
             both
             as
             to
             its
             Inerrableness
             and
             Veracity
             as
             the
             other
             ;
             nay
             incomparably
             more
             ,
             it
             being
             in
             every
             regard
             so
             requisit
             .
          
        
         
           
           
             Objection
             VI.
             
          
           
             If
             the
             Motives
             to
             Faith
             must
             be
             
               Impossible
               to
               be
               False
               to
               us
               ,
            
             they
             would
             necessarily
             conclude
             the
             Truth
             of
             Faith
             ;
             wherefore
             they
             would
             ,
             of
             themselves
             ,
             oblige
             the
             Understanding
             to
             assent
             ,
             and
             so
             there
             would
             need
             no
             precedent
             
               pious
               affection
            
             of
             the
             Will
             ;
             which
             yet
             both
             Councils
             ,
             Fathers
             ,
             and
             Catholick
             Divines
             with
             one
             consent
             require
             .
             Nay
             ,
             more
             ,
             were
             not
             such
             a
             pious
             affection
             put
             ,
             Acts
             of
             Faith
             would
             not
             be
             Free.
             
          
           
             Answer
             .
             If
             Experience
             teaches
             us
             that
             even
             assent
             to
             Humane
             Sciences
             ,
             though
             Evident
             from
             Intrinsecal
             reasons
             ,
             Comprehensible
             by
             our
             Understanding
             ,
             and
             purely
             Speculative
             ,
             is
             not
             to
             be
             acquir'd
             without
             an
             affection
             to
             see
             Truth
             ;
             as
             is
             evident
             from
             the
             carriage
             of
             meer
             Scepticks
             ,
             who
             having
             entertain'd
             a
             conceit
             of
             it's
             hopelesness
             ,
             come
             thence
             to
             want
             Love
             or
             Affection
             for
             it
             ,
             and
             so
             never
             come
             to
             see
             it
             ,
             how
             Conclusive
             soever
             the
             reasons
             be
             .
             Much
             more
             by
             far
             must
             some
             good
             affection
             be
             pre-requisit
             to
             assent
             to
             Divine
             and
             Supernatural
             
             Truths
             ,
             which
             are
             Obscure
             in
             themselves
             ,
             as
             depending
             upon
             Authority
             ;
             Incomprehensible
             to
             our
             natural
             reason
             ;
             and
             Practical
             ,
             that
             is
             obligingly-Efficacious
             to
             break
             out
             into
             Christian
             Action
             or
             Love
             of
             Heaven
             above
             all
             sublunary
             things
             ,
             as
             
               True
               Faith
            
             must
             be
             .
             The
             First
             obstacle
             of
             the
             three
             mention'd
             has
             this
             difficulty
             ,
             that
             the
             beams
             of
             Truth
             ,
             which
             come
             directly
             from
             the
             things
             themselves
             are
             generally
             apt
             to
             strike
             our
             Understanding
             more
             naturally
             ,
             penetrate
             it
             more
             deeply
             ,
             and
             to
             stick
             in
             it
             more
             immovably
             ,
             than
             those
             which
             are
             reflected
             to
             us
             from
             the
             Knowledg
             of
             another
             ,
             such
             as
             are
             Points
             of
             Faith
             ;
             besides
             the
             new
             difficulty
             of
             seeing
             the
             Veracity
             of
             the
             Attester
             ,
             which
             ,
             how
             evident
             soever
             it
             be
             ,
             yet
             it
             puts
             the
             Understanding
             to
             double
             pains
             ;
             whereas
             ,
             Evidence
             had
             from
             the
             Thing
             is
             but
             a
             single
             labour
             ,
             and
             so
             less
             confounding
             and
             distracting
             the
             thought
             .
          
           
             The
             Second
             Obstacle
             ,
             Incomprehensibleness
             is
             apt
             to
             stupify
             the
             Understanding
             and
             retard
             Assent
             ;
             nay
             even
             to
             deter
             it
             from
             considering
             them
             as
             Truths
             ;
             The
             Atheistical
             temper
             of
             the
             world
             (
             which
             could
             not
             subsist
             were
             Metaphysicks
             
             duly
             advanc'd
             )
             sufficiently
             informs
             us
             how
             difficult
             it
             is
             for
             men
             to
             apply
             and
             fix
             their
             thoughts
             upon
             those
             considerabilities
             in
             things
             and
             those
             natures
             which
             are
             
               abstracted
               from
               matter
            
             ;
             the
             reason
             whereof
             is
             ,
             because
             it
             being
             natural
             that
             our
             Fancy
             be
             in
             act
             while
             our
             Understanding
             is
             so
             ,
             and
             there
             being
             not
             Proper
             Phantasms
             ,
             (
             the
             onely
             agreeable
             ones
             to
             material
             men
             ,
             who
             are
             not
             strong
             enough
             to
             guide
             their
             Judgments
             purely
             by
             Principles
             and
             Connexions
             of
             Terms
             )
             which
             sute
             to
             such
             abstracted
             Conceptions
             ,
             but
             Metaphorical
             ones
             onely
             ,
             which
             the
             Understanding
             must
             in
             rigour
             deny
             to
             be
             right
             ones
             ,
             even
             while
             by
             necessity
             't
             is
             forc't
             to
             make
             use
             of
             them
             ;
             Hence
             the
             life
             of
             a
             Christian
             ,
             as
             such
             ,
             being
             
               to
               serve
               God
               in
               Spirit
               and
               Truth
               ,
            
             and
             ,
             so
             ,
             the
             Objects
             and
             Principles
             of
             his
             new
             Life
             for
             the
             most
             part
             and
             principally
             Spiritual
             ones
             ,
             it
             comes
             to
             pass
             that
             for
             this
             very
             regard
             alone
             ,
             there
             will
             need
             a
             great
             love
             of
             Truth
             and
             Spiritual
             Goods
             to
             make
             the
             Understanding
             appliable
             to
             them
             ,
             or
             even
             admit
             a
             consideration
             of
             them
             .
             I
             was
             told
             by
             a
             worthy
             Friend
             of
             mine
             that
             discoursing
             with
             an
             acute
             
             man
             ,
             but
             a
             great
             hater
             of
             Metaphysicks
             ,
             and
             mentioning
             
               a
               Spirit
            
             ,
             he
             in
             a
             disgust
             broke
             out
             into
             these
             words
             
               [
               Let
               us
               talk
               of
               what
               we
               know
               .
               ]
            
             By
             which
             expression
             't
             is
             manifest
             that
             he
             mistook
             the
             Question
             
               An
               est
            
             ,
             for
             
               Quid
               est
            
             ;
             But
             what
             makes
             for
             my
             purpose
             is
             ,
             that
             the
             unknowableness
             of
             the
             Essence
             or
             nature
             of
             a
             Spirit
             to
             us
             in
             this
             State
             ,
             obstructed
             even
             his
             desire
             to
             consider
             whether
             there
             were
             any
             such
             thing
             or
             no
             ;
             &
             consequently
             that
             there
             needs
             a
             contrary
             desire
             or
             affection
             to
             know
             Spiritual
             things
             ,
             to
             make
             us
             willing
             even
             to
             entertain
             a
             thought
             of
             their
             being
             ,
             much
             more
             to
             conceit
             it
             .
             But
             incomparably
             more
             needful
             is
             such
             an
             Affection
             ,
             when
             to
             the
             Spirituality
             of
             those
             points
             there
             shall
             be
             added
             an
             Incomprehensibleness
             ,
             nay
             ,
             if
             onely
             those
             points
             be
             consider'd
             ,
             an
             Incredibleness
             ;
             when
             no
             Parallel
             can
             be
             found
             in
             Nature
             ,
             nor
             scarce
             any
             similitude
             weakly
             to
             shadow
             out
             the
             thing
             and
             it's
             possibility
             ;
             nay
             ,
             when
             some
             of
             those
             points
             directly
             thwart
             the
             course
             of
             natural
             Causes
             ,
             whence
             all
             our
             other
             Knowledges
             have
             their
             Stability
             .
             Then
             ,
             I
             say
             ,
             if
             ever
             there
             is
             requisit
             an
             Affection
             for
             the
             
             Nobleness
             and
             Excellency
             of
             those
             high
             Spiritual
             Objects
             ,
             to
             make
             us
             willing
             to
             hearken
             to
             any
             Authority
             proposing
             them
             ,
             how
             evident
             soever
             the
             Motives
             be
             for
             the
             Credibleness
             of
             that
             Authority
             .
          
           
             The
             third
             Obstacle
             follows
             ,
             taken
             from
             the
             End
             for
             which
             Faith
             is
             essentially
             ordain'd
             ,
             that
             is
             ,
             from
             what
             it
             essentially
             
               is
               ,
               viz.
            
             a
             mover
             of
             the
             Will
             to
             Virtue
             and
             Goodness
             ,
             or
             a
             Practical
             Principle
             .
             Now
             ,
             nothing
             is
             more
             evident
             than
             this
             Truth
             ,
             that
             by-affections
             and
             contrary
             inclinations
             are
             apt
             to
             hinder
             the
             understanding
             from
             assenting
             ,
             or
             even
             attending
             candidly
             and
             calmly
             to
             these
             Reasons
             ,
             (
             how
             clear
             soever
             they
             be
             )
             which
             make
             against
             any
             beloved
             Interest
             ;
             whence
             ,
             there
             needs
             a
             
               contrary
               affection
            
             to
             these
             other
             ,
             to
             remove
             the
             mists
             those
             passions
             had
             rais'd
             ,
             and
             purge
             the
             Eye
             of
             the
             Mind
             ,
             that
             so
             it
             may
             become
             capable
             of
             discerning
             what
             it
             could
             not
             before
             ,
             though
             in
             it self
             most
             visible
             .
             How
             much
             more
             ,
             (
             not
             only
             requisite
             but
             even
             )
             necessary
             must
             some
             
               pious
               affection
            
             be
             to
             permit
             the
             mind
             freely
             to
             embrace
             the
             doctrin
             of
             Christian
             Faith
             ,
             containing
             Principles
             which
             enjoyn
             a
             disregard
             
             and
             posthabition
             of
             all
             that
             is
             sweet
             to
             Flesh
             and
             Blood
             ,
             nay
             even
             of
             Livelihood
             and
             Life
             it self
             .
          
           
             'T
             is
             most
             manifest
             then
             that
             a
             
               Plous
               Affection
            
             pre-requisit
             to
             Faith
             ,
             derogates
             nothing
             from
             it's
             Certainty
             ,
             but
             is
             perfectly
             consistent
             with
             the
             Evidence
             of
             those
             Motives
             which
             are
             to
             generate
             it
             ;
             and
             that
             the
             Governours
             and
             Officers
             of
             the
             Church
             ,
             though
             proposing
             the
             most
             convincing
             reasons
             in
             the
             world
             for
             the
             Authority
             conveying
             down
             Faith
             to
             us
             ,
             can
             prevail
             nothing
             ,
             unless
             the
             Great
             Governour
             of
             the
             world
             and
             Giver
             of
             every
             good
             gift
             ,
             by
             his
             peculiar
             Power
             ,
             plant
             antecedently
             in
             their
             hearts
             this
             good
             disposition
             ,
             and
             prepare
             
               terram
               bonam
            
             ,
             that
             their
             endeavours
             may
             take
             effect
             ,
             and
             the
             Sowers
             Seed
             take
             root
             ;
             no
             more
             than
             Paul
             ,
             though
             miraculous
             ,
             could
             convert
             all
             that
             saw
             his
             Miracles
             or
             heard
             his
             Preaching
             ,
             but
             only
             such
             whose
             hearts
             God
             open'd
             as
             he
             did
             Lydia's
             .
             It
             appears
             also
             by
             the
             same
             discourse
             how
             the
             Acts
             of
             Faith
             are
             free
             ,
             that
             is
             ,
             as
             depending
             on
             this
             pious
             disposition
             of
             the
             Will
             ,
             which
             sets
             the
             Understanding
             on
             work
             to
             consider
             the
             Motives
             ,
             and
             so
             produce
             them
             .
             The
             whole
             Humane
             
             Action
             is
             free
             ,
             because
             the
             Will
             
               orders
               it
            
             ;
             though
             she
             do
             not
             produce
             it
             all
             ,
             or
             though
             freedom
             be
             not
             formally
             in
             the
             Body
             :
             so
             the
             Act
             of
             Faith
             is
             free
             ,
             because
             it
             is
             order'd
             by
             the
             Will
             which
             is
             free
             ;
             though
             no
             freedom
             be
             found
             in
             the
             Understanding
             ,
             which
             is
             incapable
             of
             such
             a
             qualification
             ,
             but
             pure
             
               necessity
               of
               assenting
            
             when
             the
             Motives
             are
             seen
             to
             be
             Conclusive
             .
          
           
             No
             need
             then
             is
             there
             upon
             any
             account
             of
             a
             
               pious
               disposition
            
             of
             the
             Will
             to
             peece
             out
             the
             defect
             of
             the
             Reasons
             why
             we
             believe
             ,
             and
             to
             oblige
             the
             Understanding
             to
             assent
             beyond
             the
             Motive
             ;
             that
             is
             ,
             assent
             ,
             
               to
               a
               degree
            
             ,
             beyond
             what
             it
             had
             reason
             to
             do
             .
             An
             Impossibility
             in
             Humane
             Nature
             rightly
             and
             connaturally
             govern'd
             ,
             and
             (
             I
             much
             fear
             )
             no
             small
             disgrace
             to
             Christian
             Faith
             ;
             considering
             the
             obstinate
             bent
             of
             the
             Church's
             Adversaries
             to
             confound
             the
             Speculative
             Thoughts
             of
             Divines
             ,
             explaining
             Faith
             and
             its
             Grounds
             less
             carefully
             ,
             with
             their
             Sentiments
             issuing
             naturally
             from
             them
             as
             Christians
             ,
             nay
             with
             the
             Doctrin
             of
             the
             Catholick
             Church
             it self
             .
             What
             can
             revincingly
             be
             reply'd
             to
             an
             Atheist
             ,
             objecting
             on
             this
             occasion
             that
             Christians
             
             make
             the
             Evidence
             of
             Faith's
             grounds
             stand
             need
             to
             be
             pecc'd
             out
             by
             Obscurity
             ;
             our
             Knowledg
             of
             them
             by
             Ignorance
             ,
             and
             the
             Rationality
             of
             them
             by
             
               Will
               without
               Reason
            
             ,
             that
             is
             ,
             Willfulness
             .
             Wherefore
             I
             carnestly
             obtest
             and
             beseech
             ,
             even
             
               per
               viscera
               Christi
            
             ,
             all
             who
             shall
             read
             this
             Treatise
             ,
             and
             yet
             have
             Speculatively
             held
             and
             maintain'd
             this
             Opinion
             I
             here
             impugn
             ,
             (
             for
             practically
             ,
             and
             as
             Christians
             ,
             they
             hold
             the
             contrary
             Conclusion
             )
             seriously
             to
             weigh
             the
             Point
             once
             more
             ,
             and
             not
             to
             obstruct
             the
             Resolving
             Christian
             Faith
             into
             immoveable
             Principles
             ,
             or
             absolutely
             Certain
             Grounds
             ,
             by
             an
             Opinion
             onely
             sprung
             from
             the
             conceited
             difficulty
             in
             making
             out
             those
             Grounds
             to
             be
             
               Impossible
               to
               be
               False
            
             ;
             which
             yet
             themselves
             to
             a
             man
             profess
             and
             hold
             ,
             as
             they
             are
             Christians
             .
             I
             humbly
             beg
             leave
             to
             propose
             to
             them
             these
             few
             Considerations
             :
             First
             ,
             'T
             is
             Certain
             Faith
             is
             no
             less
             Faith
             ,
             or
             an
             Assent
             upon
             Authority
             ,
             though
             that
             Authority
             be
             demonstrated
             to
             be
             Infallible
             :
             but
             on
             the
             contrary
             ,
             that
             't
             is
             both
             firmer
             and
             
               more
               rational
            
             even
             for
             that
             very
             regard
             .
             Secondly
             ,
             'T
             is
             Certain
             that
             the
             Generality
             of
             Christians
             hold
             their
             Faith
             to
             be
             
             True
             ,
             or
             Impossible
             to
             be
             False
             ,
             (
             that
             is
             ,
             't
             is
             
               True
               to
               us
            
             )
             and
             withall
             perfectly
             Rational
             ,
             and
             consequently
             that
             its
             Grounds
             or
             Principles
             are
             so
             able
             to
             ascertain
             it
             that
             they
             place
             it
             beyond
             Possibility
             of
             Falshood
             .
             Thirdly
             ,
             'T
             is
             no
             less
             evident
             that
             ,
             an
             inclination
             or
             motion
             of
             the
             Will
             ,
             being
             of
             such
             a
             nature
             that
             it
             can
             have
             neither
             Truth
             nor
             Falshood
             in
             it
             ,
             can
             be
             no
             Rational
             Principle
             or
             Ground
             of
             our
             Assents
             or
             Acts
             of
             Faith
             ;
             that
             is
             ,
             apt
             to
             ascertain
             them
             ,
             or
             indeed
             apt
             to
             establish
             the
             Truth
             of
             any
             Tenet
             .
             Fourthly
             ,
             That
             't
             is
             most
             evident
             from
             my
             foregoing
             Discourse
             ,
             that
             an
             antecedent
             pious
             disposition
             of
             the
             Will
             is
             still
             requisite
             to
             Faith
             ,
             notwithstanding
             the
             perfect
             Conclusiveness
             of
             the
             Grounds
             on
             which
             't
             is
             built
             ;
             and
             ,
             that
             all
             Acts
             of
             Faith
             depend
             on
             this
             
               quoad
               exercitium
            
             at
             least
             ,
             (
             as
             the
             Schools
             speak
             )
             which
             in
             the
             Judgment
             of
             many
             Divines
             is
             sufficient
             .
             Fifthly
             ,
             That
             't
             is
             the
             common
             Opinion
             of
             the
             solidest
             Divines
             ,
             that
             
               Faith
               consists
               with
               Evidence
               in
               the
               Attester
               .
            
             Sixthly
             ,
             That
             Faith
             or
             a
             firm
             and
             immoveable
             Assent
             upon
             Authority
             ,
             is
             not
             
               thoroughly
               rational
            
             ,
             and
             by
             consequence
             
               partly
               faulty
            
             ,
             if
             the
             Motives
             be
             not
             alone
             
             able
             to
             convince
             an
             Understanding
             rightly
             dispos'd
             ,
             without
             the
             Will
             's
             Assistance
             ;
             for
             ,
             what
             can
             be
             said
             for
             that
             degree
             of
             Assent
             which
             is
             beyond
             the
             Motive
             or
             Reason
             ?
             Is
             it
             not
             evident
             from
             the
             very
             Terms
             that
             't
             is
             Irrational
             or
             
               without
               any
               Reason
            
             ?
             But
             ,
             the
             worst
             is
             ,
             that
             ,
             whereas
             all
             good
             Christians
             hold
             their
             Faith
             
               Impossible
               to
               be
               False
            
             ,
             or
             judge
             their
             Acts
             of
             Faith
             Immoveable
             Assents
             ,
             these
             Authors
             as
             Speculaters
             put
             all
             the
             Reasons
             for
             Faith
             to
             leave
             it
             still
             
               Possible
               to
               be
               False
            
             ,
             and
             make
             this
             
               pious
               Affection
            
             the
             onely
             thing
             which
             elevates
             it
             to
             
               Impossibility
               of
               Falshood
            
             ,
             which
             is
             
               vastly
               higher
            
             in
             point
             of
             Certainty
             ;
             as
             if
             a
             rational
             Creature
             ,
             not
             deviating
             totally
             from
             its
             nature
             ,
             but
             acting
             according
             to
             right
             Reason
             ,
             ought
             therefore
             to
             hold
             a
             Point
             
               Impossible
               to
               be
               False
            
             ,
             because
             it self
             has
             an
             Affection
             ,
             or
             (
             as
             we
             say
             )
             a
             
               great
               mind
            
             it
             should
             be
             so
             .
             Seventhly
             ,
             This
             Assertion
             renders
             the
             Impossibility
             of
             Faith's
             Falshood
             ,
             not
             only
             unmaintainable
             ,
             (
             as
             hath
             been
             now
             shown
             )
             but
             also
             unperswadable
             to
             others
             ;
             for
             ,
             how
             shall
             I
             be
             able
             to
             give
             account
             to
             others
             that
             my
             Affection
             which
             works
             this
             Perswasion
             in
             me
             is
             rational
             ,
             and
             not
             apt
             to
             mislead
             me
             ,
             
             when
             as
             the
             very
             Position
             obliges
             me
             to
             profess
             the
             contrary
             ,
             and
             to
             grant
             that
             this
             Affection
             pushes
             forward
             my
             Understanding
             to
             assent
             
               beyond
               the
               reason
               it
               has
            
             ,
             that
             is
             ,
             
               as
               to
               this
               degree
               in
               my
               Assent
               ,
            
             (
             which
             is
             no
             small
             one
             since
             it
             raises
             it
             from
             judging
             Faith
             possible
             to
             be
             false
             ,
             to
             judge
             it
             Impossible
             to
             be
             such
             )
             
               without
               reason
            
             ?
             Or
             ,
             will
             not
             this
             Speculative
             Tenet
             seem
             to
             force
             this
             Inference
             ,
             that
             the
             Grounds
             of
             Faith
             ,
             as
             to
             its
             most
             intrinsecal
             consideration
             ,
             viz.
             the
             Impossibility
             of
             its
             Falshood
             ,
             is
             made
             by
             this
             Doctrin
             full
             as
             dark
             a
             hole
             as
             't
             is
             to
             alledge
             
               the
               private
               Spirit
            
             ?
             Nor
             can
             the
             Reverence
             due
             to
             the
             Divine
             Authority
             suffice
             for
             such
             an
             Effect
             ;
             both
             ,
             because
             't
             is
             Impossible
             God
             should
             will
             that
             Mankind
             for
             his
             sake
             should
             act
             irrationally
             ;
             as
             also
             ,
             because
             there
             is
             no
             poison
             in
             the
             world
             so
             pestilent
             as
             an
             Errour
             abetted
             by
             the
             most
             Sacred
             Patronage
             of
             God's
             Authority
             ,
             as
             the
             Histories
             of
             the
             Fanaticks
             in
             all
             ages
             ,
             and
             our
             home-bred
             experience
             testifies
             .
             Whence
             ,
             that
             very
             Reverence
             to
             the
             Divine
             Authority
             obliges
             us
             to
             be
             so
             sure
             't
             is
             engag'd
             for
             a
             Truth
             e're
             we
             admit
             it
             for
             such
             ,
             that
             we
             may
             securely
             though
             with
             an
             humble
             
             truth
             say
             with
             
               Richardus
               de
               Sancto
               Victore
               ,
               Domine
               ,
               si
               error
               est
               quod
               credimus
               ,
               à
               te
               decepti
               sumus
            
             ;
             so
             that
             there
             is
             indeed
             no
             greater
             injury
             and
             abuse
             to
             the
             Divine
             Name
             imaginable
             ,
             than
             to
             hazard
             the
             making
             it
             patronize
             Falshoods
             :
             against
             this
             deceit
             our
             Saviour
             hath
             fore-arm'd
             us
             ,
             by
             his
             fore-warning
             us
             with
             a
             
               Nolite
               credere
            
             ,
             when
             any
             one
             pretends
             ,
             
               Loe
               here
               is
               Christ
            
             ,
             or
             
               there
               is
               Christ.
            
             
          
           
             Lastly
             ,
             't
             is
             visible
             to
             any
             indifferent
             understanding
             ,
             that
             those
             Divines
             who
             defend
             this
             influence
             of
             the
             
               pious
               Affection
            
             upon
             the
             settling
             of
             Faith's
             Certainty
             ,
             though
             in
             other
             Points
             very
             rational
             and
             acute
             ,
             yet
             when
             they
             come
             to
             this
             ,
             they
             are
             at
             an
             utter
             loss
             ,
             and
             can
             make
             nothing
             cohere
             .
             
               Philippus
               de
               Sancta
               Trinitate
            
             contradicts
             himself
             twice
             or
             thrice
             in
             one
             leaf
             while
             he
             attempts
             to
             defend
             it
             .
             But
             ,
             I
             instance
             in
             one
             for
             all
             ,
             that
             is
             ,
             Father
             
               Vincentius
               Baronius
            
             ,
             a
             Doctour
             of
             Tholouse
             ,
             and
             of
             the
             Holy
             Order
             of
             S.
             Dominick
             ;
             a
             Person
             of
             as
             much
             Eminency
             ,
             Gravity
             and
             Learning
             as
             any
             of
             late
             dayes
             .
             This
             Great
             Writer
             in
             his
             
               Manuductio
               ad
               Moralem
               Theologiam
            
             ,
             p.
             130
             ,
             131.
             falls
             upon
             Caramuel
             in
             these
             words
             ,
             
               Distinguit
               Caramuel
               duplicem
               honestatis
               
               Certitudinem
               seu
               veritatem
               ;
               formalem
               unam
               vocat
               ,
               alteram
               objectivam
               ;
               istam
               negat
               cuilibet
               opinioni
               probabili
               ,
               ill
               am
               concedit
               ,
            
             &c.
             —
             
               Sed
               hoc
               nobis
               ignorantiae
               prodiglum
               est
               aut
               temeritatis
               ,
               dari
               veritatem
               aut
               falsitatem
               ,
               certitudinemque
               cui
               nulla
               Objectiva
               correspondeat
               ;
               Hoc
               ne
               deo
               quidem
               concessum
               est
               ,
               ut
               Scientiam
               habeat
               rei
               non
               scibilis
               ,
            
             i.
             e.
             
               veritatem
               formalem
               rei
               quae
               objectivâ
               careat
               .
            
             Yet
             the
             same
             Authour
             ,
             p.
             271
             is
             forc't
             ,
             by
             the
             defence
             of
             this
             ill
             grounded
             Tenet
             which
             he
             had
             espous'd
             ,
             into
             the
             same
             paralogysm
             which
             he
             had
             so
             gravely
             ,
             severely
             and
             learnedly
             reprehended
             in
             another
             .
             Where
             putting
             the
             Objection
             very
             home
             ,
             he
             asks
             ,
             
               Si
               praevium
               illud
               ad
               Fidem
               Iudicium
               sit
               intra
               probabilitatis
               fines
               ,
               quâ
               ratione
               poterit
               mens
               assurgere
               in
               assensum
               illo
               seu
               opinione
               firmiorem
               ?
               ergo
               fidei
               Certitudo
               nutlat
               si
               ab
               illo
               Iudicio
               ,
               quod
               prudenter
               probabile
               dixi
               ,
               pendeat
               ,
               nec
               aliunde
               repetatur
               :
            
             This
             done
             acknowledging
             that
             
               tota
               Controversia
               &
               fidei
               summa
            
             is
             contain'd
             (
             as
             indeed
             it
             is
             )
             in
             this
             argument
             ,
             he
             addresses
             himself
             to
             answer
             it
             .
             First
             sleightly
             by
             an
             example
             ,
             that
             this
             precedent
             Judgment
             is
             to
             Faith
             as
             Accidental
             Alteration
             to
             the
             Substantial
             
             Form
             ,
             and
             so
             being
             onely
             a
             disposition
             to
             it
             may
             be
             less
             noble
             or
             Certain
             than
             Faith
             is
             it self
             ;
             whereas
             ,
             if
             our
             Assent
             of
             faith
             ought
             to
             be
             thoroughly
             rational
             ,
             this
             previous
             Judgment
             being
             that
             on
             which
             this
             Assent
             is
             built
             ,
             
               as
               to
               us
            
             or
             
               as
               to
               our
               knowledg
            
             ,
             must
             at
             least
             be
             Firm
             and
             Immovable
             it self
             ,
             since
             the
             Assent
             of
             Faith
             built
             on
             it
             ought
             to
             be
             such
             ,
             and
             consequently
             beyond
             Probability
             ;
             whence
             the
             example
             is
             most
             unsuitable
             ;
             signifying
             that
             as
             Nature
             disposes
             matter
             by
             imperfect
             degrees
             towards
             a
             perfect
             and
             ultimate
             Effect
             ,
             so
             
               infirm
               Principles
            
             may
             rationally
             beget
             a
             
               firm
               Assent
            
             .
             After
             this
             ,
             he
             alledges
             that
             
               the
               Certainty
               of
               Faith
               is
               to
               be
               fetch
               't
               from
               God
               the
               Authour
               of
               it
               ,
               who
               infuses
               Light
               and
               gives
               most
               efficacious
               strength
               to
               beleeve
               .
            
             But
             the
             question
             is
             whether
             God
             ordinarily
             and
             abstracting
             from
             Miracle
             infuses
             Light
             into
             rational
             Creatures
             ,
             but
             by
             means
             of
             motives
             or
             reasons
             ;
             and
             whether
             it
             requires
             such
             strength
             ,
             or
             rather
             be
             not
             an
             unwise
             Credulousness
             ,
             that
             is
             a
             great
             weakness
             ,
             to
             beleeve
             beyond
             what
             we
             have
             reason
             to
             do
             ,
             and
             so
             unworthy
             God
             the
             giver
             of
             every
             good
             and
             perfect
             gift
             .
             Lastly
             ,
             he
             affirms
             
             that
             the
             Certainty
             of
             Faith
             is
             to
             be
             fetch
             't
             from
             the
             pious
             Affection
             of
             the
             will
             ,
             
               qui
               mentem
               rebus
               credendis
               indubitato
               &
               immoto
               assensu
               alligat
               quasi
               nodo
               indissolubili
               ;
               Which
               ,
               as
               it
               were
               by
               an
               indissoluble
               Knot
               ,
               ties
               the
               mind
               to
               the
               things
               to
               be
               believ'd
               with
               an
               undoubted
               and
               unmov'd
               Assent
               .
            
             But
             ,
             the
             question
             is
             how
             this
             knot
             is
             indissoluble
             ,
             in
             case
             the
             probable
             reason
             prove
             false
             ,
             unless
             the
             Soul
             be
             
               wilfully
               blind
            
             ;
             or
             why
             a
             resolvedness
             in
             the
             will
             can
             rationally
             establish
             a
             true
             
               Intellectual
               Certainty
            
             .
             What
             I
             chiefly
             conclude
             from
             these
             answers
             of
             his
             is
             ,
             that
             he
             perpetually
             waves
             Certainty
             had
             from
             the
             Object
             ,
             and
             so
             unavoidably
             is
             forc't
             to
             put
             a
             
               formal
               Certainty
               in
               as
            
             ,
             to
             which
             
               no
               Objective
               Certainty
            
             corresponds
             ;
             which
             his
             excellent
             wit
             in
             another
             circumstance
             saw
             to
             be
             prodigiously
             faulty
             ,
             and
             a
             Certainty
             (
             that
             is
             a
             perfection
             )
             not
             competent
             even
             to
             God
             himself
             .
             So
             Impossible
             't
             is
             that
             Errours
             prejudicing
             the
             Rule
             of
             Faith
             should
             not
             either
             by
             Opposition
             to
             First
             Principles
             be
             discover'd
             to
             be
             Falshoods
             ,
             or
             ,
             by
             self-contradictions
             in
             their
             maintainers
             ,
             confess
             it
             themselves
             .
          
        
         
           
           
             Objection
             VII
             .
          
           
             'T
             is
             manifest
             that
             diverse
             weak
             people
             assent
             upon
             very
             Inconclusive
             ,
             nay
             silly
             ,
             or
             less
             than
             probable
             Motives
             ;
             whom
             yet
             no
             sober
             man
             will
             deny
             have
             
               saving
               Faith
            
             ;
             the
             
               true
               nature
            
             of
             Faith
             then
             requires
             not
             necessarily
             motives
             
               Impossible
               to
               be
               False
            
             ,
             or
             that
             Faith
             be
             True
             to
             us
             ,
             but
             may
             be
             without
             any
             such
             qualification
             .
          
           
             Answer
             .
             When
             we
             say
             
               Faith
               is
               Impossible
               to
               be
               False
               ,
            
             we
             take
             the
             word
             
               [
               Faith
            
             ]
             in
             its
             proper
             and
             primary
             signification
             ;
             now
             ,
             that
             being
             the
             proper
             signification
             of
             a
             word
             that
             is
             
               most
               usual
            
             ,
             and
             that
             most
             usual
             which
             is
             found
             in
             the
             Generality
             of
             the
             users
             of
             it
             ,
             the
             proper
             signification
             (
             that
             is
             the
             true
             nature
             )
             of
             Faith
             is
             that
             which
             is
             found
             in
             the
             generality
             of
             Christians
             ;
             which
             being
             evidently
             an
             Assent
             to
             be
             adher'd
             to
             all
             one's
             life
             ,
             to
             be
             dy'd
             in
             ,
             and
             dy'd
             for
             ,
             and
             the
             Object
             ,
             or
             Form
             of
             that
             Assent
             being
             Truths
             ;
             and
             ,
             so
             ,
             it self
             True
             ;
             't
             is
             most
             manifestly
             ,
             in
             each
             of
             those
             regards
             ,
             imply'd
             that
             it
             must
             be
             
               Impossible
               to
               be
               False
               to
               us
               ,
            
             or
             to
             the
             Generality
             
             of
             Christians
             ;
             that
             is
             ,
             it
             must
             have
             Grounds
             able
             to
             show
             it
             ,
             nay
             actually
             showing
             it
             so
             to
             them
             ,
             whatever
             Contingency
             may
             happen
             in
             a
             few
             particulars
             for
             want
             of
             applying
             to
             them
             the
             right
             Rule
             of
             Faith.
             Besides
             ,
             Faith
             must
             be
             a
             Knowledg
             of
             Divine
             things
             ,
             a
             virtuous
             Act
             ,
             and
             ,
             so
             ,
             rat●onal
             ;
             and
             a
             most
             efficacious
             Cause
             of
             working
             for
             Heaven
             :
             Also
             ,
             its
             Grounds
             must
             be
             apt
             to
             establish
             the
             most
             Speculative
             Faithful
             ,
             to
             convert
             or
             confound
             the
             most
             acute
             Witts
             denying
             or
             opposing
             it
             ,
             &c.
             all
             which
             and
             much
             more
             is
             prov'd
             in
             the
             First
             discourse
             of
             
               Sure
               Footing
            
             by
             arguments
             as
             yet
             not
             attempted
             to
             be
             invalidated
             by
             any
             ;
             however
             something
             hath
             been
             offer'd
             against
             those
             Conclusions
             :
             Which
             Attributes
             it
             cannot
             possibly
             justify
             ,
             nor
             yet
             perform
             those
             Offices
             ,
             without
             being
             
               True
               to
               us
            
             ,
             or
             having
             Grounds
             
               Impossible
               to
               be
               False
            
             .
             The
             word
             [
             Faith
             ]
             then
             ,
             apply'd
             to
             those
             weak
             persons
             now
             spoken
             of
             ,
             signifies
             not
             the
             same
             as
             when
             't
             is
             found
             in
             the
             Generality
             of
             Assenters
             ;
             but
             ,
             meerly
             ,
             a
             simple
             credulity
             of
             any
             thing
             told
             them
             by
             a
             person
             that
             looks
             seriously
             when
             he
             speaks
             it
             ,
             and
             is
             conceited
             by
             
             the
             Beleever
             to
             be
             wiser
             ,
             or
             to
             have
             heard
             more
             than
             himself
             .
             Which
             kind
             of
             Assent
             ,
             if
             it
             be
             seconded
             by
             favourable
             circumstances
             laid
             by
             God's
             Providence
             ,
             especially
             by
             such
             means
             as
             are
             found
             in
             the
             Discipline
             of
             the
             Church
             ,
             so
             as
             it
             begets
             a
             love
             of
             Heaven
             above
             all
             things
             ,
             may
             suffice
             to
             save
             those
             weak
             and
             well
             meaning
             Catholicks
             .
             But
             ,
             how
             incompetent
             an
             Assent
             no
             better
             grounded
             were
             for
             the
             establishment
             or
             propagation
             of
             Christianity
             ;
             that
             is
             ,
             how
             insufficient
             for
             the
             Body
             of
             the
             Faithful
             or
             the
             Church
             ;
             how
             unfit
             for
             the
             Ends
             ,
             and
             unable
             to
             produce
             the
             Effects
             
               true
               Faith
            
             (
             or
             the
             Faith
             found
             in
             the
             Generality
             of
             the
             Faithful
             )
             ought
             to
             do
             ,
             needs
             no
             declaration
             to
             manifest
             it
             ;
             since
             no
             person
             of
             ordinary
             capacity
             can
             without
             difficulty
             refrain
             from
             smiling
             at
             the
             ridiculous
             levity
             of
             such
             kind
             of
             Assenters
             .
          
        
         
           
           
             INFERENCES
             From
             the
             foregoing
             Discourses
             concluding
             all
             Controversy
             .
          
           
             1.
             
             IT
             rests
             ,
             then
             ,
             evinc'd
             and
             demonstratively
             concluded
             ,
             with
             as
             great
             Firmness
             ,
             as
             First
             Principles
             made
             use
             of
             for
             Premisses
             ,
             and
             Immediate
             Consequences
             from
             those
             Principles
             can
             establish
             it
             ,
             that
             ,
             that
             most
             firm
             or
             Unchangeable
             Assent
             call'd
             
               Christian
               Faith
            
             ,
             laying
             an
             obligation
             on
             its
             Prof●ssors
             to
             assert
             it
             with
             the
             greatest
             Seriousness
             ,
             Constancy
             and
             Pledges
             imaginable
             ,
             to
             be
             TRUE
             ,
             and
             its
             Object
             ,
             
               Points
               of
               Faith
            
             ,
             to
             be
             TRUTHS
             ,
             is
             
               not
               ▪
               possible
               to
               be
               False
               to
               us
               ,
            
             that
             is
             ,
             to
             be
             an
             
               Erroneous
               Iudgment
            
             ,
             or
             a
             Mistake
             of
             our
             Understanding
             ,
          
           
             2.
             
             'T
             is
             with
             the
             same
             Certainty
             concluded
             ,
             that
             the
             
               Ground
               of
               Faith
            
             as
             to
             our
             Knowledge
             ,
             and
             ,
             so
             ,
             the
             
               Rule
               of
               Faith
            
             ,
             must
             be
             likewise
             
               Impossible
               to
               be
               False
            
             .
             For
             ,
             since
             nothing
             can
             or
             ought
             in
             true
             Reason
             be
             stronger
             than
             the
             Ground
             it
             
             stands
             on
             ,
             if
             This
             be
             not
             
               Impossible
               to
               be
               False
            
             ,
             it
             can
             be
             
               no
               Rule
               of
               Faith
            
             ;
             because
             it
             would
             weaken
             Faith
             it self
             ,
             which
             is
             built
             on
             it
             ,
             into
             a
             
               Possibility
               of
               Falshood
            
             ,
             inconsistent
             with
             its
             nature
             .
          
           
             3.
             
             It
             follows
             with
             the
             same
             Clearness
             ,
             that
             ,
             if
             the
             Rule
             of
             Faith
             ,
             or
             the
             Immediate
             Means
             to
             convey
             the
             Knowledg
             of
             Christ's
             Doctrin
             to
             us
             ,
             be
             any
             
               Living
               Authority
            
             ,
             that
             Authority
             must
             be
             
               Infallible
               ,
               as
               to
               that
               Effect
               .
            
             For
             ,
             if
             Fallible
             ,
             Faith
             which
             is
             built
             on
             it
             would
             still
             be
             
               Possible
               to
               be
               False
            
             .
             As
             ,
             Likewise
             ,
             that
             ,
             if
             it
             be
             any
             Book
             ,
             both
             the
             Letter
             of
             that
             Book
             must
             be
             known
             to
             be
             
               Imposs●ble
               to
               have
               been
               corrupted
            
             ,
             as
             to
             what
             concerns
             Faith
             built
             on
             it
             ;
             and
             withall
             ,
             the
             Sense
             known
             to
             be
             
               Impossible
               to
               be
               ●istaken
            
             .
             For
             ,
             in
             case
             either
             of
             these
             (
             all
             the
             Causes
             being
             put
             to
             preserve
             them
             such
             as
             we
             have
             said
             )
             be
             truly
             judg'd
             or
             found
             to
             be
             Possible
             ,
             Faith
             ,
             which
             is
             to
             depend
             on
             them
             ,
             will
             still
             be
             left
             
               possible
               to
               be
               False
            
             .
          
           
             4.
             
             It
             follows
             immediately
             ,
             that
             those
             pretended
             Faithfull
             ,
             who
             have
             not
             Grounds
             of
             Faith
             thus
             qualify'd
             ,
             have
             no
             true
             Faith
             ;
             that
             is
             ,
             no
             Act
             of
             Belief
             ,
             but
             what
             ,
             notwithstanding
             all
             that
             they
             know
             ,
             or
             can
             know
             of
             it
             ,
             
               may
               possibly
               be
               
               False
            
             :
             nor
             ,
             consequently
             ,
             are
             they
             to
             be
             accounted
             
               truly
               Faithfull
            
             ,
             as
             not
             having
             
               true
               Faith
            
             (
             that
             is
             ,
             in
             our
             case
             ,
             an
             Assent
             built
             either
             on
             
               Infallible
               Living
               Authority
            
             ,
             or
             on
             unmistakeable
             Letter
             and
             Sense
             of
             a
             Book
             ,
             §
             3.
             )
             but
             Opinion
             onely
             .
          
           
             5.
             
             It
             follows
             with
             like
             Evidence
             ,
             that
             ,
             a
             Controvertist
             being
             one
             who
             is
             to
             assert
             Faith
             ,
             not
             by
             looking
             into
             the
             Mysteries
             of
             Faith
             and
             explaining
             them
             ,
             (
             this
             being
             the
             Office
             of
             a
             School-Divine
             )
             but
             into
             the
             Motives
             to
             it
             or
             
               Rule
               of
               Faith
            
             ,
             if
             he
             goes
             not
             about
             to
             bring
             Proofs
             which
             he
             judges
             and
             is
             ready
             to
             maintain
             ,
             nay
             ,
             which
             are
             of
             their
             own
             nature
             apt
             to
             shew
             Faith
             and
             its
             Rule
             
               Impossible
               to
               be
               False
            
             ,
             he
             does
             not
             the
             duty
             he
             ows
             to
             Faith
             ,
             nor
             behaves
             himself
             like
             a
             Controvertist
             ;
             but
             he
             betrays
             Faith
             by
             his
             Ineffectual
             and
             Probable
             managery
             of
             it
             ,
             making
             it
             seem
             a
             sleight
             Opinion
             or
             lightly
             grounded
             Credulity
             .
             Especially
             ,
             if
             he
             professes
             that
             all
             Proofs
             which
             can
             be
             produc'd
             in
             this
             matter
             ,
             are
             
               Possible
               to
               be
               False
            
             :
             For
             ,
             then
             ,
             't
             is
             a
             plain
             and
             open
             Confession
             all
             his
             Endeavours
             are
             to
             no
             purpose
             ;
             because
             he
             is
             to
             shew
             Faith
             ,
             the
             Subject
             of
             his
             Discourse
             ,
             to
             be
             what
             in
             reality
             it
             is
             ;
             that
             is
             ,
             
               Impossible
               to
               be
               false
            
             .
             Nay
             ,
             since
             
             
             
             
             
             
             
             
             
             Faith
             must
             be
             
               thus
               Certain
            
             ,
             he
             manifestly
             destroys
             Faith
             ,
             when
             he
             should
             defend
             and
             establish
             it
             ,
             by
             professing
             all
             its
             Proofs
             or
             Grounds
             
               possible
               to
               be
               false
            
             .
          
           
             6.
             
             It
             follows
             immediately
             ,
             that
             unless
             some
             other
             Medium
             can
             be
             found
             ,
             or
             way
             taken
             ,
             in
             that
             Skill
             or
             Science
             call'd
             Controversie
             ,
             which
             is
             able
             to
             show
             Faith
             
               Impossible
               to
               be
               false
            
             ,
             than
             what
             is
             laid
             down
             in
             Sure-footing
             ,
             which
             partly
             by
             our
             Adversaries
             confession
             of
             the
             Inability
             of
             theirs
             to
             reach
             Infallible
             Certainty
             ,
             partly
             out
             of
             the
             nature
             of
             the
             Thing
             (
             as
             is
             seen
             Sure-footing
             ,
             Corol.
             16
             and
             40.
             )
             is
             evidently
             impossible
             ;
             nor
             was
             it
             ever
             yet
             attempted
             by
             any
             other
             Means
             ,
             except
             by
             looking
             into
             the
             nature
             of
             Tradition
             :
             It
             follows
             ,
             I
             say
             ,
             that
             as
             it
             is
             Certain
             that
             Faith
             and
             its
             Grounds
             are
             
               Impossible
               to
               be
               false
            
             ,
             that
             is
             ,
             
               false
               to
               us
            
             ,
             or
             
               may
               be
               shown
            
             thus
             Impossible
             to
             be
             False
             :
             So
             't
             is
             by
             consequence
             Certain
             ,
             likewise
             ,
             that
             the
             main
             Doctrin
             there
             deliver'd
             will
             stand
             ,
             whatever
             particular
             miscarriages
             may
             have
             happen'd
             in
             the
             managing
             it
             ;
             which
             are
             to
             be
             judg'd
             of
             by
             the
             strength
             of
             my
             Reasons
             there
             given
             ,
             and
             the
             force
             of
             my
             Adversaries
             Objections
             .
          
           
             7.
             
             'T
             is
             necessarily
             consequent
             from
             
             the
             foregoing
             Paragraphs
             ,
             that
             ,
             if
             I
             have
             discours'd
             right
             in
             this
             small
             Treatise
             of
             mine
             ,
             and
             have
             prov'd
             that
             Faith
             ,
             and
             ,
             consequently
             its
             Grounds
             ,
             must
             be
             Impossible
             to
             be
             False
             ;
             then
             Mr.
             Tillotson's
             Confession
             p.
             118.
             (
             to
             which
             M.
             Stillingfleet's
             Doctrin
             is
             consonant
             )
             that
             
               [
               It
               is
               Possible
               to
               be
               otherwise
            
             (
             that
             is
             ,
             to
             be
             
               False
               )
               that
               any
               Book
               is
               so
               antient
               as
               it
               pretends
               to
               be
               ,
               or
               that
               it
               was
               written
               by
               him
               whose
               name
               it
               bears
               ,
               or
               that
               this
               is
               the
               sense
               of
               such
               and
               such
               passages
               in
               it
               ]
            
             is
             a
             clear
             Conviction
             that
             neither
             is
             the
             Book-Rule
             he
             maintains
             the
             True
             Rule
             of
             Faith
             ,
             (
             §
             3.
             )
             nor
             have
             he
             and
             his
             Friends
             
               True
               Faith
            
             ,
             (
             §
             4.
             )
             and
             ,
             consequently
             ,
             there
             being
             no
             other
             Rule
             owned
             (
             taking
             away
             
               Private
               Spirit
            
             )
             but
             Tradition
             ,
             that
             Tradition
             is
             the
             
               onely-true-Rule
               of
               Faith
            
             ,
             (
             §
             6.
             )
             and
             ,
             so
             ,
             the
             main
             of
             Sure-Footing
             stands
             yet
             firm
             ;
             and
             ,
             lastly
             ,
             't
             is
             evinc'd
             ,
             that
             his
             own
             Book
             which
             opposes
             it
             ,
             opposes
             the
             onety-true
             ,
             (
             because
             the
             onely-impossible-to-be-False
             )
             Ground
             of
             Faith
             :
             that
             is
             ,
             he
             is
             convinc't
             in
             that
             Supposition
             ,
             to
             go
             about
             to
             undermine
             all
             Christian
             Faith
             :
             Whence
             the
             Title
             of
             his
             Probable-natur'd
             Book
             is
             manifested
             to
             be
             an
             improper
             *
             Nick-name
             ,
             and
             the
             Book
             it self
             
               to
               merit
               no
               Reply
            
             .
          
           
           
             8.
             
             This
             last
             point
             is
             hence
             farther
             confirm'd
             because
             Mr
             T.
             (
             and
             Mr.
             St.
             )
             can
             claim
             no
             admittance
             into
             a
             dispute
             whether
             this
             or
             the
             other
             be
             the
             True
             Rule
             of
             Faith
             ,
             till
             they
             approve
             themselves
             to
             be
             Christians
             and
             show
             they
             hold
             there
             is
             such
             a
             thing
             as
             Faith
             ,
             or
             that
             it
             can
             bear
             
               the
               having
               any
               Rule
            
             at
             all
             ;
             since
             an
             Assent
             to
             a
             point
             seen
             and
             acknowledg'd
             
               Possible
               to
               to
               be
               False
            
             ,
             can
             never
             rise
             to
             be
             more
             than
             an
             Opinion
             ;
             nor
             can
             the
             Motive
             of
             assenting
             to
             what
             may
             possibly
             be
             False
             ,
             in
             true
             speech
             be
             call'd
             
               The
               Rule
               of
               Faith
            
             ;
             both
             ,
             because
             there
             is
             in
             that
             case
             
               no
               Faith
            
             ,
             (
             Infer
             .
             1.
             )
             and
             ,
             so
             ,
             it
             cannot
             be
             a
             Rule
             to
             what
             
               is
               not
            
             ;
             as
             also
             ,
             because
             what
             we
             see
             
               Possible
               to
               be
               False
            
             ,
             cannot
             with
             any
             propriety
             be
             cal'd
             a
             Rule
             to
             the
             Understanding
             directing
             it
             to
             Truth
             ,
             in
             regard
             ,
             for
             any
             thing
             it
             sees
             ,
             't
             is
             a
             
               crooked
               path
            
             and
             a
             
               False
               Light
            
             leading
             it
             into
             Errour
             .
             What
             therefore
             they
             are
             to
             do
             ,
             in
             the
             circumstances
             they
             have
             brought
             themselves
             into
             ,
             is
             ,
             to
             show
             that
             they
             destroy
             not
             the
             Truth
             of
             Faith
             ,
             that
             is
             ,
             the
             Nature
             of
             Faith
             it self
             ,
             and
             the
             Nature
             of
             the
             Way
             to
             that
             Truth
             or
             the
             Rule
             of
             Faith
             ,
             by
             putting
             them
             both
             
             
               possible
               to
               be
               False
            
             .
             I
             saw
             they
             did
             ;
             and
             therefore
             was
             oblig'd
             to
             begin
             my
             discourse
             higher
             ,
             and
             to
             Settle
             the
             Existence
             of
             Faith
             by
             removing
             the
             
               possib●l●ty
               of
               it's
               Falshood
            
             ;
             that
             ,
             so
             ,
             it
             might
             be
             shown
             able
             to
             bear
             the
             having
             a
             Rule
             ;
             which
             ,
             while
             it
             was
             in
             the
             tottering
             and
             uncertain
             condition
             to
             which
             Mr.
             T.
             and
             Mr.
             St.
             had
             reduc't
             it
             ,
             that
             is
             ,
             in
             a
             Possibility
             of
             being
             all
             a
             Ly
             ,
             and
             indeed
             is
             an
             Actuality
             of
             being
             as
             to
             us
             not-Truth
             ,
             but
             at
             most
             a
             great
             Likelihood
             ,
             it
             was
             utterly
             incapable
             of
             .
             Since
             therefore
             in
             the
             right
             method
             of
             discoursing
             
               An
               est
            
             ought
             to
             antecede
             
               Quid
               ests
            
             they
             have
             lost
             their
             right
             to
             be
             discours't
             with
             about
             the
             
               Quid
               est
            
             of
             the
             Rule
             of
             Faith
             ,
             or
             
               what
               is
               that
               Rule
            
             ,
             till
             they
             can
             justify
             themselves
             not
             to
             have
             destroy'd
             the
             very
             
               An
               est
            
             or
             Existence
             of
             Rule
             and
             Faith
             both
             ,
             with
             which
             Mr.
             T.
             is
             now
             challeng'd
             from
             his
             own
             words
             ,
             and
             Mr.
             St.
             from
             his
             abetting
             him
             and
             espousing
             his
             Patronage
             .
             Both
             Nature
             ,
             therefore
             ,
             and
             Art
             excuse
             me
             from
             replying
             to
             Mr
             T.
             and
             Mr.
             St.
             where
             the
             just
             Laws
             of
             severe
             and
             rigorous
             Reason
             exactly
             obseru'd
             ;
             and
             ,
             so
             ,
             't
             is
             onely
             a
             voluntary
             
             Courtesy
             not
             an
             obligatory
             duty
             to
             afford
             them
             or
             any
             other
             Writers
             thus
             Principled
             any
             Answer
             at
             all
             ,
             or
             to
             admit
             them
             to
             a
             dispute
             about
             this
             Point
             ,
             
               What
               is
               the
               Rule
               of
               Faith.
               
            
          
           
             Lastly
             ,
             hence
             is
             inferr'd
             that
             a
             Conclusive
             Method
             or
             short
             way
             of
             ending
             all
             Controversies
             between
             the
             Catho
             lik
             Church
             and
             all
             her
             relinquishers
             ,
             is
             settled
             by
             this
             Doctrin
             .
             For
             ,
             if
             right
             Faith
             must
             be
             
               Impossible
               to
               be
               False
               to
               us
               ,
            
             or
             to
             the
             Generality
             of
             Christians
             ,
             that
             is
             ,
             if
             the
             Motives
             to
             embrace
             Christianity
             ,
             must
             be
             
               thus
               firm
            
             ;
             then
             't
             is
             Evident
             that
             that
             Party
             whose
             Writers
             renounce
             the
             having
             any
             such
             Motives
             ,
             in
             case
             those
             writers
             speak
             the
             sense
             of
             that
             Party
             ,
             is
             not
             rightly
             Christian
             or
             truly
             Faithfull
             ,
             *
             but
             a
             
               distinct
               Sect
            
             from
             the
             body
             of
             right
             Christians
             :
             or
             ,
             it
             being
             most
             unjust
             that
             the
             discourses
             of
             private
             Speculaters
             should
             be
             pinn'd
             upon
             the
             whole
             party
             ,
             if
             they
             write
             things
             deniable
             by
             that
             party
             ;
             in
             case
             any
             such
             Party
             should
             think
             fit
             to
             disclaim
             such
             Writers
             as
             private
             discoursers
             and
             their
             Tenet
             of
             Christian
             Faith's
             not
             being
             
               Absolutely
               Certain
            
             ,
             which
             they
             are
             at
             liberty
             to
             do
             ,
             and
             set
             some
             
             other
             writers
             to
             maintain
             the
             opposit
             Thesis
             ,
             it
             will
             quickly
             be
             seen
             whether
             they
             are
             able
             to
             bring
             Infallible
             Grounds
             of
             Faith
             ,
             I
             mean
             any
             Authority
             conveying
             Christ's
             Faith
             down
             to
             us
             infallibly
             (
             which
             they
             must
             bring
             *
             if
             they
             will
             prove
             Faith
             Impossible
             to
             be
             False
             )
             distinct
             from
             what
             the
             Catholik
             Church
             holds
             to
             ,
             and
             which
             themselves
             renounc't
             when
             they
             forsook
             her
             Communion
             .
             But
             that
             there
             are
             ,
             any
             such
             Grounds
             as
             these
             ,
             that
             is
             Grounds
             Inerrably
             bringing
             down
             the
             Knowledg
             of
             Christs
             Faith
             to
             us
             ,
             that
             is
             a
             ,
             Rule
             of
             Faith
             
               Impossible
               to
               be
               False
               to
               us
               ,
            
             I
             could
             never
             yet
             discern
             by
             the
             carriage
             ,
             writings
             or
             Discourse
             of
             any
             Party
             that
             dissented
             from
             the
             Catholick
             Church
             ,
             to
             be
             their
             Tenet
             :
             If
             ,
             then
             ,
             it
             be
             a
             most
             Certain
             Truth
             ,
             that
             Faith
             must
             be
             
               Impossible
               to
               be
               false
            
             ,
             as
             ,
             I
             hope
             ,
             I
             have
             abundantly
             concluded
             ;
             't
             is
             ,
             also
             ,
             most
             Certain
             ,
             that
             those
             who
             deny
             they
             have
             
               such
               a
               Faith
            
             ,
             do
             ,
             by
             that
             very
             denyal
             ,
             confess
             they
             have
             no
             
               True
               Faith
            
             ,
             nor
             are
             
               truly
               Faithfull
            
             ,
             nor
             of
             the
             
               True
               Catholick
               Church
            
             .
          
        
      
       
         
         
           Postscript
           .
        
         
           THus
           ,
           Reader
           ,
           thou
           seest
           I
           still
           endeavour
           candidly
           to
           put
           Controversy
           home
           as
           far
           as
           my
           discourse
           can
           carry
           it
           ;
           and
           that
           I
           have
           resum'd
           here
           all
           the
           scatter'd
           ends
           of
           voluminous
           disputes
           into
           
             one
             point
          
           .
           By
           which
           means
           the
           sincere
           Protestant
           ,
           and
           all
           others
           out
           of
           the
           Church
           ,
           may
           see
           at
           a
           short
           view
           what
           they
           are
           to
           do
           .
           If
           they
           look
           into
           their
           own
           breasts
           ,
           as
           they
           are
           Professors
           of
           Christianity
           ,
           they
           will
           find
           it
           writ
           there
           in
           Capitals
           ,
           That
           CHRISTIAN
           FAITH
           CANNOT
           BE
           AN
           ILLUSION
           '
           OR
           FALSHOOD
           ;
           Also
           ,
           that
           Faith
           is
           to
           be
           held
           by
           them
           True
           ,
           and
           that
           they
           ought
           to
           suffer
           all
           Persecutions
           and
           Death
           it self
           for
           the
           
           professing
           it
           to
           be
           such
           :
           This
           found
           ,
           and
           duly
           reflected
           on
           ,
           the
           next
           thing
           to
           be
           done
           is
           ,
           that
           they
           press
           their
           Learned
           men
           ,
           by
           whom
           they
           are
           led
           ,
           to
           shew
           them
           by
           such
           Grounds
           as
           their
           separation
           from
           the
           Catholick
           Church
           permits
           them
           to
           hold
           ,
           that
           is
           ,
           by
           their
           Grounds
           ,
           that
           Christian
           Faith
           is
           
             Impossible
             to
             be
             False
          
           ;
           If
           they
           can
           ;
           (
           as
           hitherto
           they
           have
           told
           us
           
             they
             cannot
          
           )
           then
           their
           Adherents
           may
           in
           reason
           hope
           well
           of
           their
           own
           condition
           till
           they
           see
           those
           attempts
           evidently
           shown
           invalid
           .
           But
           ,
           if
           they
           profess
           still
           they
           cannot
           ;
           and
           that
           Faith
           needs
           no
           such
           Certainty
           ;
           then
           ,
           not
           onely
           the
           natural
           dictamen
           of
           Christianity
           in
           their
           own
           breasts
           ought
           to
           make
           them
           distrust
           the
           Principles
           of
           their
           Party
           ,
           found
           to
           be
           so
           destructive
           to
           Christian
           
           Faith
           ,
           but
           also
           I
           shall
           hope
           there
           
             are
             some
          
           Proofs
           in
           this
           foregoing
           Treatise
           which
           they
           will
           judg
           require
           an
           Answer
           .
        
         
           I
           expect
           my
           Answerer
           will
           sow
           together
           many
           thin
           Rhetorical
           fig-leaves
           to
           cover
           the
           Deformity
           of
           that
           abominable
           Thesis
           ,
           that
           
             Faith
             may
             be
             False
          
           ;
           which
           to
           propose
           undisguiz'd
           were
           too
           openly
           shameful
           :
           But
           ,
           I
           hope
           thou
           wilt
           be
           able
           to
           discern
           their
           sense
           through
           their
           Rhetorick
           ,
           and
           heedfully
           to
           mark
           with
           a
           stedfast
           Eye
           ,
           that
           ,
           in
           how
           quaint
           and
           elegant
           phrases
           soever
           they
           cloak
           their
           Tenet
           ,
           yet
           the
           genuin
           ,
           downright
           and
           natural
           sense
           of
           the
           position
           they
           go
           about
           to
           defend
           ,
           will
           still
           be
           this
           ,
           
             [
             The
             mysteries
             of
             Christian
             Faith
             may
             all
             be
             so
             many
             Lies
             ,
             for
             any
             thing
             any
             man
             living
             absolutely
             knows
             ,
             and
             the
             
             whole
             Body
             of
             Christian
             Doctrine
             a
             Bundle
             of
             Falshoods
             .
          
        
         
           I
           expect
           also
           many
           plausible
           Instances
           and
           pretended
           Parallels
           of
           the
           sufficiencie
           of
           inferiour
           degrees
           of
           Certitude
           for
           such
           and
           such
           particular
           ends
           .
           But
           ,
           what
           thou
           art
           to
           consider
           ,
           is
           ,
           whether
           those
           Ends
           be
           Parallel
           or
           equal
           to
           that
           
             highest
             End
          
           and
           Concern
           of
           
             Christian
             Faith.
          
           
        
         
           These
           things
           I
           expect
           ;
           but
           I
           expect
           not
           that
           so
           much
           as
           one
           Principle
           ,
           that
           will
           be
           found
           to
           deserve
           that
           name
           ,
           will
           ever
           be
           thought
           prudent
           to
           be
           produc't
           to
           justify
           a
           Tenet
           every
           way
           so
           Irrational
           ,
           and
           unprincipled
           ;
           or
           rather
           destroying
           the
           Certainty
           ,
           and
           consequently
           the
           Essence
           and
           Nature
           ,
           of
           the
           Best
           Body
           of
           Principles
           that
           either
           Nature
           ,
           or
           the
           Author
           of
           Nature
           and
           
           Grace
           himself
           ever
           instill'd
           into
           Mankind
           .
        
         
           Lastly
           ,
           I
           beseech
           thee
           to
           obtain
           for
           me
           if
           thou
           canst
           ,
           that
           ,
           if
           any
           think
           fit
           to
           reply
           to
           this
           Treatise
           ,
           they
           would
           be
           perswaded
           to
           set
           aside
           all
           WITTY
           PREVARICATION
           and
           ELEGANT
           DROLLERY
           ,
           (
           the
           two
           chief
           ,
           and
           in
           a
           manner
           onely
           ,
           Sticklers
           in
           the
           pretended
           Answer
           to
           Sure-Footing
           )
           and
           ,
           beginning
           with
           
             First
             Principles
          
           ,
           to
           draw
           thence
           
             Immediate
             Consequences
          
           ,
           as
           I
           have
           constantly
           endeavour'd
           in
           this
           Discourse
           .
           By
           their
           attempting
           or
           neglecting
           to
           do
           this
           ,
           and
           onely
           by
           that
           Test
           ,
           it
           will
           be
           seen
           whether
           my
           Evictions
           stand
           or
           fall
           ;
           whereas
           from
           flashy
           wit
           so
           little
           is
           gain'd
           ,
           that
           even
           what
           's
           solid
           suffers
           disgrace
           by
           such
           a
           managery
           .
           And
           ,
           I
           here
           very
           penitently
           
           beg
           pardon
           of
           my
           Readers
           that
           I
           have
           sometimes
           heretofore
           spent
           my
           precious
           time
           and
           less-fruitful
           labour
           which
           might
           have
           been
           better
           employd
           ,
           in
           pursuing
           that
           way
           of
           Folly.
           For
           such
           my
           more
           deliberate
           Thoughts
           now
           discover
           it
           ,
           however
           the
           reputed
           profoundness
           ,
           but
           ,
           indeed
           ,
           real
           shallowness
           of
           my
           Adversaries
           ,
           made
           it
           at
           that
           season
           seem
           most
           convenient
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Corrections
           of
           the
           Press
           .
        
         
           PAge
           6.
           line
           5.
           built
           upon
           .
           p.
           14.
           l.
           13.
           the
           Ten
           et
           .
           p.
           25.
           l.
           10.
           
           Acts.
           as
           p.
           33.
           l
           5.
           
             not
             be
          
           ,
           is
           .
           p.
           43.
           l.
           9
           is
           deniable
           p.
           89.
           l
           25.
           
           Objects
           on
           :
           p.
           112.
           l.
           ult
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           121.
           l.
           2.
           't
           is
           neither
           Affirmation
           nor
           .
           l.
           9
           usually
           .
           p.
           126.
           l.
           26.
           
           Such
           Truths
           .
           p.
           128.
           l.
           9.
           their
           power
           .
           l.
           18.
           at
           all
           .
           p.
           130.
           l.
           25.
           of
           the
           Schools
           .
           p.
           134.
           l.
           26.
           find
           .
           p.
           139.
           l.
           18.
           being
           to
           .
           l.
           21.
           both
           at
           .
           p.
           149.
           
           Objection
           VIII
           .
           p.
           161.
           l.
           13.
           parologysm
           .
           l
           :
           21
           :
           
             nut
             at
          
           .
           p.
           164
           l.
           1.
           
           Objection
           IX
           .
           l.
           5.
           to
           have
           .
           p.
           171.
           l.
           22.
           onely-true
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A59221-e3650
           
             Postulata
             .
          
           
             The
             Thesis
             demonstrated
             from
             the
             nature
             of
             Evidence
             .
          
           
             From
             the
             nature
             of
             the
             Subject
             in
             Faith-Propositions
             .
          
           
             From
             the
             nature
             of
             the
             Copula
          
           
             From
             the
             nature
             of
             the
             Predicat●
             in
             most
             of
             those
             Propositions
             ,
          
           
             From
             the
             nature
             of
             Distinction
             ,
             as
             apply'd
             to
             the
             Predicate
             .
          
           
             From
             the
             impossibility
             of
             distinguishing
             the
             subjects
             of
             Faith-propositions
             .
          
           
             From
             the
             nature
             of
             Truth
             ,
             consisting
             in
             an
             Indivisible
             .
          
           
             From
             the
             nature
             of
             Connexion
          
           
             From
             the
             nature
             of
             Opinion
             .
          
        
         
           Notes for div A59221-e5900
           
             The
             Origin
             and
             Natures
             of
             Suspence
             and
             Assent
             .
          
           
             The
             Point
             evinc't
             from
             the
             natures
             of
             Suspence
             and
             Assent
          
           
             From
             the
             nature
             of
             Holding
             .
          
           
             From
             the
             nature
             of
             Knowing
             .
          
           
             From
             the
             nature
             of
             Certainty
             ,
             in
             many
             regards
             .
          
           
             From
             the
             Impossibility
             that
             what
             may
             be
             false
             can
             have
             any
             Principles
             .
          
           
             From
             the
             Identity
             of
             Certainty
             with
             Infallibility
             .
          
           
             From
             the
             contrary
             opinion's
             unavoidably
             subjecting
             Faith
             to
             Chance
             and
             Contingency
             .
          
           
             From
             the
             Incompossibility
             of
             Truth
             with
             Falsehood
             .
          
           
             From
             the
             nature
             of
             Disputation
             ,
             and
             the
             Impossibility
             otherwise
             to
             evince
             the
             Truth
             of
             faith
             .
          
        
         
           Notes for div A59221-e9540
           
             The
             main
             Thesis
             demonstrated
             from
             the
             want
             of
             Potentiality
             in
             the
             Subject
             .
          
           
             From
             the
             ,
             otherwise
             ,
             necessity
             of
             putting
             a
             consistency
             of
             Truth
             with
             Falshood
             .
          
           
             From
             the
             ,
             otherwise
             ,
             necessity
             of
             putting
             Contradictories
             to
             be
             true
             .
          
           
             From
             the
             ,
             otherwise
             ,
             necessity
             of
             putting
             it
             possible
             the
             minde
             should
             be
             at
             once
             conformable
             and
             disconformable
             to
             the
             thing
             .
          
           
             From
             the
             Impossibility
             of
             different
             Respects
             here
             so
             to
             avoid
             a
             Contradiction
             .
          
           
             From
             the
             nature
             of
             the
             Soul.
             
          
           
             From
             the
             necessity
             of
             putting
             the
             Soul
             at
             once
             determin'd
             and
             indetermin'd
             in
             order
             to
             the
             same
             Point
             .
          
           
             From
             the
             Formal
             Natures
             of
             T●uth
             and
             Falshood
             .
          
           
             From
             the
             notion
             of
             
               Metaphysical
               Unity
            
          
           
             From
             the
             notion
             of
             Metaphysical
             Verity
             .
          
           
             From
             the
             notion
             of
             Metaphysical
             Bonity
             or
             Goodness
             .
          
        
         
           Notes for div A59221-e11270
           
             From
             the
             contrary
             Thesis
             being
             destructive
             to
             the
             Fi●st
             Principle
             in
             all
             Metaphysicks
             .
          
           
             From
             the
             Impossibility
             of
             a
             sufficient
             Motive
             to
             judg
             a
             thing
             True
             ,
             with
             a
             Motive
             to
             judg
             it
             
               possible
               to
               be
               False
            
             .
          
           
             From
             the
             nature
             of
             the
             
               First
               Cause
            
             ,
             or
             the
             Deity
             .
          
        
         
           Notes for div A59221-e12530
           
             From
             the
             nature
             of
             the
             proper
             Agent
             in
             instructing
             Mankind
             .
          
           
             From
             the
             nature
             of
             the
             Persons
             instructed
             .
          
           
             From
             Faith's
             being
             a
             Virtue
             .
          
           
             From
             Faith's
             being
             an
             
               Intellectu
               .
               al
               Virtue
            
             .
          
           
             From
             Faith's
             being
             a
             
               Supernatural
               Virtue
            
             .
          
           
             From
             the
             firmness
             Supernatural
             Faith
             ought
             to
             h●v●●bove
             Natural
             .
          
           
             Another
             Proof
             from
             the
             same
             head
             .
          
           
             From
             the
             requisiteness
             ▪
             that
             Christian
             Action
             should
             proceed
             from
             the
             Acters
             in
             the
             perfectest
             manner
             .
          
           
             That
             otherwise
             Christian
             Religion
             would
             be
             more
             defective
             in
             point
             of
             Principles
             than
             any
             other
             Art
             or
             Science
             .
          
        
         
           Notes for div A59221-e13940
           
             From
             Faith's
             being
             the
             Knowledg
             of
             our
             last
             End
             ,
             and
             of
             the
             way
             to
             it
             .
          
           
             From
             the
             Certainty
             the
             Heathens
             had
             of
             the
             Principles
             of
             their
             imperfect
             Morality
             .
          
           
             From
             mans
             last
             End
             being
             only
             attainable
             by
             Intellectual
             means
             .
          
           
             From
             Virtue
             's
             being
             the
             connatural
             Effect
             of
             Truth
             ,
             and
             Vice
             of
             Falsehood
             .
          
           
             From
             the
             otherwise
             Inability
             of
             Fai●h
             ,
             to
             resist
             &
             overcome
             Temptations
             .
          
           
             From
             the
             ,
             otherwise
             ,
          
           
             Uncertainty
             of
             the
             Existence
             of
             Spiritual
             Goods
             ,
             or
             the
             Attainableness
             of
             them
             in
             the
             next
             life
             .
          
           
             From
             the
             ,
             otherwise
             ,
             preternaturali●y
             in
             producing
             a
             due
             love
             of
             Heaven
             
          
           
             From
             the
             Incredibleness
             of
             the
             Mysteries
             nor
             superable
             by
             any
             Motive
             
               possible
               to
               be
               False
            
             .
          
           
             From
             the
             otherwise
             greater
             plausibility
             of
             Objections
             against
             Faith.
             
          
        
         
           Notes for div A59221-e15330
           
             From
             Faith's
             being
             a
             Knowledg
             of
             God
             ,
             &
             of
             his
             Will
             
          
           
             From
             Faith's
             being
             plac'd
             beyond
             Contingencie
             .
          
           
             From
             the
             manner
             in
             which
             Christians
             express
             themselves
             when
             they
             profess
             their
             Faith
             
          
           
             From
             this
             ,
             that
             otherwise
             it
             were
             lawful
             to
             lay
             a
             wager
             Christian
             Faith
             is
             a
             Ly.
             
          
           
             
               From
               the
            
             Carriage
             of
             the
             Martyrs
             ,
             
               if
               suppos'd
            
             Honest
             &
             Prudent
             .
          
           
             From
             the
             Blasphemousnes
             of
             the
             Equivalencies
             to
             this
             Proposition
             
               Faith
               is
               Possible
               to
               be
               False
               .
            
          
           
             From
             the
             Practice
             of
             Learnedst
             Christians
             in
             
               captivating
               their
               understandings
               to
               Faith.
            
             
          
           
             From
             the
             Duty
             incumbent
             on
             the
             maintainers
             of
             the
             impugn'd
             Tenet
             to
             remain
             Seekers
             all
             their
             lives
             .
          
           
             From
             the
             inefficaciousness
             it
             brings
             to
             Christian
             Preaching
             and
             Exhortation
             .
          
           
             From
             the
             Churches
             constant
             Practice
             of
             
               Obliging
               to
               Belief
            
             .
          
        
         
           Notes for div A59221-e18110
           
             *
             Rule
             of
             Faith.
             
          
           
             *
             Infer
             .
             4
             
          
           
             *
             Infer
             .
             2.