which, it is satisfied, comes from one who cannot err, and will not deceive.  But yet, it still belongs to reason to judge of the truth of its being a revelation, and of the signification of the words wherein it is delivered.  Indeed, if anything shall be thought revelation which is contrary to the plain principles of reason, and the evident knowledge the mind has of its own clear and distinct ideas; there reason must be hearkened to, as to a matter within its province.  Since a man can never have so certain a knowledge, that a proposition which contradicts the clear principles and evidence of his own knowledge was divinely revealed, or that he understands the words rightly wherein it is delivered, as he has that the contrary is true, and so is bound to consider and judge of it as a matter of reason, and not swallow it, without examination, as a matter of faith.

9.  Revelation in Matters where Reason cannot judge, or but probably, ought to be hearkened to.

First, Whatever proposition is revealed, of whose truth our mind, by its natural faculties and notions, cannot judge, that is purely matter of faith, and above reason.

Secondly, All propositions whereof the mind, by the use of its natural faculties, can come to determine and judge, from naturally acquired ideas, are matter of reason; with this difference still, that, in those concerning which it has but an uncertain evidence, and so is persuaded of their truth only upon probable grounds, which still admit a possibility of the contrary to be true, without doing violence to the certain evidence of its own knowledge, and overturning the principles of all reason; in such probable propositions, I say, an evident revelation ought to determine our assent, even against probability.  For where the principles of reason have not evidenced a proposition to be certainly true or false, there clear revelation, as another principle of truth and ground of assent, may determine; and so it may be matter of faith, and be also above reason.  Because reason, in that particular matter, being able to reach no higher than probability, faith gave the determination where reason came short; and revelation discovered on which side the truth lay.

10.  In Matters where Reason can afford certain Knowledge, that is to be hearkened to.

Thus far the dominion of faith reaches, and that without any violence or hindrance to reason; which is not injured or disturbed, but assisted and improved by new discoveries of truth, coming from the eternal fountain of all knowledge.  Whatever God hath revealed is certainly true:  no doubt can be made of it.  This is the proper object of faith:  but whether it be a divine revelation or no, reason must judge; which can never permit the mind to reject a greater evidence to embrace what is less evident, nor allow it to entertain probability in opposition to knowledge and certainty.  There can be no evidence that any traditional revelation is of divine original,