nothing else, faith, as we use the word, (called commonly divine faith), has to do with no propositions, but those which are supposed to be divinely revealed.  So that I do not see how those who make revelation alone the sole object of faith can say, That it is a matter of faith, and not of reason, to believe that such or such a proposition, to be found in such or such a book, is of divine inspiration; unless it be revealed that that proposition, or all in that book, was communicated by divine inspiration.  Without such a revelation, the believing, or not believing, that proposition, or book, to be of divine authority, can never be matter of faith, but matter of reason; and such as I must come to an assent to only by the use of my reason, which can never require or enable me to believe that which is contrary to itself:  it being impossible for reason ever to procure any assent to that which to itself appears unreasonable.

In all things, therefore, where we have clear evidence from our ideas, and those principles of knowledge I have above mentioned, reason is the proper judge; and revelation, though it may, in consenting with it, confirm its dictates, yet cannot in such cases invalidate its decrees:  nor can we be obliged, where we have the clear and evident sentence of reason, to quit it for the contrary opinion, under a pretence that it is matter of faith:  which can have no authority against the plain and clear dictates of reason.

7.  Thirdly, things above Reason are, when revealed, the proper matter of faith.

But, thirdly, There being many things wherein we have very imperfect notions, or none at all; and other things, of whose past, present, or future existence, by the natural use of our faculties, we can have no knowledge at all; these, as being beyond the discovery of our natural faculties, and above reason, are, when revealed, the proper matter of faith.  Thus, that part of the angels rebelled against God, and thereby lost their first happy state:  and that the dead shall rise, and live again:  these and the like, being beyond the discovery of reason, are purely matters of faith, with which reason has directly nothing to do.

8.  Or not contrary to Reason, if revealed, are Matter of Faith; and must carry it against probable conjectures of Reason.

But since God, in giving us the light of reason, has not thereby tied up his own hands from affording us, when he thinks fit, the light of revelation in any of those matters wherein our natural faculties are able to give a probable determination; revelation, where God has been pleased to give it, must carry it against the probable conjectures of reason.  Because the mind not being certain of the truth of that it does not evidently know, but only yielding to the probability that appears in it, is bound to give up its assent to such a testimony