1. Love of truth necessary. He that would seriously set upon the search of truth ought in the first
place to prepare his mind with a love of it. For he that loves it not will not take much pains to get it;
nor be much concerned when he misses it. There is nobody in the commonwealth of learning who
does not profess himself a lover of truth: and there is not a rational creature that would not take it
amiss to be thought otherwise of. And yet, for all this, one may truly say, that there are very few
lovers of truth, for truth's sake, even amongst those who persuade themselves that they are so. How
a man may know whether he be so in earnest, is worth inquiry: and I think there is one unerring
mark of it, viz., The not entertaining any proposition with greater assurance than the proofs it is built
upon will warrant. Whoever goes beyond this measure of assent, it is plain, receives not the truth in
the love of it; loves not truth for truth's sake, but for some other bye-end. For the evidence that any
proposition is true (except such as are self-evident) lying only in the proofs a man has of it,
whatsoever degrees of assent he affords it beyond the degrees of that evidence, it is plain that all
the surplusage of assurance is owing to some other affection, and not to the love of truth: it being as
impossible that the love of truth should carry my assent above the evidence there is to me that it is
true, as that the love of truth should make me assent to any proposition for the sake of that evidence
which it has not, that it is true: which is in effect to love it as a truth, because it is possible or
probable that it may not be true. In any truth that gets not possession of our minds by the irresistible
light of self-evidence, or by the force of demonstration, the arguments that gain it assent are the
vouchers and gage of its probability to us; and we can receive it for no other than such as they
deliver it to our understandings. Whatsoever credit or authority we give to any proposition more than
it receives from the principles and proofs it supports itself upon, is owing to our inclinations that way,
and is so far a derogation from the love of truth as such: which, as it can receive no evidence from
our passions or interests, so it should receive no tincture from them.
2. A forwardness to dictate another's beliefs, from whence. The assuming an authority of dictating to
others, and a forwardness to prescribe to their opinions, is a constant concomitant of this bias and
corruption of our judgments. For how almost can it be otherwise, but that he should be ready to
impose on another's belief, who has already imposed on his own? Who can reasonably expect
arguments and conviction from him in dealing with others, whose understanding is not accustomed
to them in his dealing with himself? Who does violence to his own faculties, tyrannizes over his own
mind, and usurps the prerogative that belongs to truth alone, which is to command assent by only its
own authority, i.e., by and in proportion to that evidence which it carries with it.
3. Force of enthusiasm, in which reason is taken away. Upon this occasion I shall take the liberty to
consider a third ground of assent, which with some men has the same authority, and is as
confidently relied on as either faith or reason; I mean enthusiasm: which, laying by reason, would
set up revelation without it. Whereby in effect it takes away both reason and revelation, and
substitutes in the room of them the ungrounded fancies of a man's own brain, and assumes them
for a foundation both of opinion and conduct.
4. Reason and revelation. Reason is natural revelation, whereby the eternal Father of light and
fountain of all knowledge, communicates to mankind that portion of truth which he has laid within
the reach of their natural faculties: revelation is natural reason enlarged by a new set of discoveries
communicated by God immediately; which reason vouches the truth of, by the testimony and proofs
it gives that they come from God. So that he that takes away reason to make way for revelation,
puts out the light of both, and does much what the same as if he would persuade a man to put out
his eyes, the better to receive the remote light of an invisible star by a telescope.
5. Rise of enthusiasm. Immediate revelation being a much easier way for men to establish their
opinions and regulate their conduct than the tedious and not always successful labour of strict
reasoning, it is no wonder that some have been very apt to pretend to revelation, and to persuade
themselves that they are under the peculiar guidance of heaven in their actions and opinions,
especially in those of them which they cannot account for by the ordinary methods of knowledge
and principles of reason. Hence we see that, in all ages, men in whom melancholy has mixed with
devotion, or whose conceit of themselves has raised them into an opinion of a greater familiarity
with God, and a nearer admittance to his favour than is afforded to others, have often flattered
themselves with a persuasion of an immediate intercourse with the Deity, and frequent
communications from the Divine Spirit. God, I own, cannot be denied to be able to enlighten the
understanding by a ray darted into the mind immediately from the fountain of light: this they
understand he has promised to do, and who then has so good a title to expect it as those who are
his peculiar people, chosen by him, and depending on him?
6. Enthusiastic impulse. Their minds being thus prepared, whatever groundless opinion comes to
settle itself strongly upon their fancies is an illumination from the Spirit of God, and presently of
divine authority: and whatsoever odd action they find in themselves a strong inclination to do, that
impulse is concluded to be a call or direction from heaven, and must be obeyed: it is a commission
from above, and they cannot err in executing it.
7. What is meant by enthusiasm. This I take to be properly enthusiasm, which, though founded
neither on reason nor divine revelation, but rising from the conceits of a warmed or overweening
brain, works yet, where it once gets footing, more powerfully on the persuasions and actions of men
than either of those two, or both together: men being most forwardly obedient to the impulses they
receive from themselves; and the whole man is sure to act more vigorously where the whole man is
carried by a natural motion. For strong conceit, like a new principle, carries all easily with it, when
got above common sense, and freed from all restraint of reason and check of reflection, it is
heightened into a divine authority, in concurrence with our own temper and inclination.
8. Enthusiasm accepts its supposed illumination without search and proof. Though the odd opinions
and extravagant actions enthusiasm has run men into were enough to warn them against this wrong
principle, so apt to misguide them both in their belief and conduct: yet the love of something
extraordinary, the ease and glory it is to be inspired, and be above the common and natural ways of
knowledge, so flatters many men's laziness, ignorance, and vanity, that, when once they are got into
this way of immediate revelation, of illumination without search, and of certainty without proof and
without examination, it is a hard matter to get them out of it. Reason is lost upon them, they are
above it: they see the light infused into their understandings, and cannot be mistaken; it is clear and
visible there, like the light of bright sunshine; shows itself, and needs no other proof but its own
evidence: they feel the hand of God moving them within, and the impulses of the Spirit, and cannot
be mistaken in what they feel. Thus they support themselves, and are sure reasoning hath nothing
to do with what they see and feel in themselves: what they have a sensible experience of admits no
doubt, needs no probation. Would he not be ridiculous, who should require to have it proved to him
that the light shines, and that he sees it? It is its own proof, and can have no other. When the Spirit
brings light into our minds, it dispels darkness. We see it as we do that of the sun at noon, and need
not the twilight of reason to show it us. This light from heaven is strong, clear, and pure; carries its
own demonstration with it: and we may as naturally take a glow-worm to assist us to discover the
sun, as to examine the celestial ray by our dim candle, reason.
9. Enthusiasm how to be discovered. This is the way of talking of these men: they are sure, because
they are sure: and their persuasions are right, because they are strong in them. For, when what they
say is stripped of the metaphor of seeing and feeling, this is all it amounts to: and yet these similes
so impose on them, that they serve them for certainty in themselves, and demonstration to others.
10. The supposed internal light examined. But to examine a little soberly this internal light, and this
feeling on which they build so much. These men have, they say, clear light, and they see; they have
awakened sense, and they feel: this cannot, they are sure, be disputed them. For when a man says
he sees or feels, nobody can deny him that he does so. But here let me ask: This seeing, is it the
perception of the truth of the proposition, or of this, that it is a revelation from God? This feeling, is it
a perception of an inclination or fancy to do something, or of the Spirit of God moving that
inclination? These are two very different perceptions, and must be carefully distinguished, if we
would not impose upon ourselves. I may perceive the truth of a proposition, and yet not perceive
that it is an immediate revelation from God. I may perceive the truth of a proposition in Euclid,
without its being, or my perceiving it to be, a revelation: nay, I may perceive I came not by this
knowledge in a natural way, and so may conclude it revealed, without perceiving that it is a
revelation of God. Because there be spirits which, without being divinely commissioned, may excite
those ideas in me, and lay them in such order before my mind, that I may perceive their connexion.
So that the knowledge of any proposition coming into my mind, I know not how, is not a perception
that it is from God. Much less is a strong persuasion that it is true, a perception that it is from God, or
so much as true. But however it be called light and seeing, I suppose it is at most but belief and
assurance: and the proposition taken for a revelation is not such as they know to be true, but take to
be true. For where a proposition is known to be true, revelation is needless: and it is hard to
conceive how there can be a revelation to any one of what he knows already. If therefore it be a
proposition which they are persuaded, but do not know, to be true, whatever they may call it, it is not
seeing, but believing. For these are two ways whereby truth comes into the mind, wholly distinct, so
that one is not the other. What I see, I know to be so, by the evidence of the thing itself: what I
believe, I take to be so upon the testimony of another. But this testimony I must know to be given, or
else what ground have I of believing? I must see that it is God that reveals this to me, or else I see
nothing. The question then here is: How do I know that God is the revealer of this to me; that this
impression is made upon my mind by his Holy Spirit; and that therefore I ought to obey it? If I know
not this, how great soever the assurance is that I am possessed with, it is groundless; whatever light
I pretend to, it is but enthusiasm. For, whether the proposition supposed to be revealed be in itself
evidently true, or visibly probable, or, by the natural ways of knowledge, uncertain, the proposition
that must be well grounded and manifested to be true, is this, That God is the revealer of it, and that
what I take to be a revelation is certainly put into my mind by Him, and is not an illusion dropped in
by some other spirit, or raised by my own fancy. For, if I mistake not, these men receive it for true,
because they presume God revealed it. Does it not, then, stand them upon to examine upon what
grounds they presume it to be a revelation from God? or else all their confidence is mere
presumption: and this light they are so dazzled with is nothing but an ignis fatuus, that leads them
constantly round in this circle; It is a revelation, because they firmly believe it; and they believe it,
because it is a revelation.
11. Enthusiasm fails of evidence, that the proposition is from God. In all that is of divine revelation,
there is need of no other proof but that it is an inspiration from God: for he can neither deceive nor
be deceived. But how shall it be known that any proposition in our minds is a truth infused by God; a
truth that is revealed to us by him, which he declares to us, and therefore we ought to believe? Here
it is that enthusiasm fails of the evidence it pretends to. For men thus possessed, boast of a light
whereby they say they are enlightened, and brought into the knowledge of this or that truth. But if
they know it to be a truth, they must know it to be so, either by its own self-evidence to natural
reason, or by the rational proofs that make it out to be so. If they see and know it to be a truth, either
of these two ways, they in vain suppose it to be a revelation. For they know it to be true the same
way that any other man naturally may know that it is so, without the help of revelation. For thus, all
the truths, of what kind soever, that men uninspired are enlightened with, came into their minds, and
are established there. If they say they know it to be true, because it is a revelation from God, the
reason is good: but then it will be demanded how they know it to be a revelation from God. If they
say, by the light it brings with it, which shines bright in their minds, and they cannot resist: I beseech
them to consider whether this be any more than what we have taken notice of already, viz., that it is
a revelation, because they strongly believe it to be true. For all the light they speak of is but a strong,
though ungrounded persuasion of their own minds, that it is a truth. For rational grounds from proofs
that it is a truth, they must acknowledge to have none; for then it is not received as a revelation, but
upon the ordinary grounds that other truths are received: and if they believe it to be true because it
is a revelation, and have no other reason for its being a revelation, but because they are fully
persuaded, without any other reason, that it is true, then they believe it to be a revelation only
because they strongly believe it to be a revelation; which is a very unsafe ground to proceed on,
either in our tenets or actions. And what readier way can there be to run ourselves into the most
extravagant errors and miscarriages, than thus to set up fancy for our supreme and sole guide, and
to believe any proposition to be true, any action to be right, only because we believe it to be so? The
strength of our persuasions is no evidence at all of their own rectitude: crooked things may be as
stiff and inflexible as straight: and men may be as positive and peremptory in error as in truth. How
come else the untractable zealots in different and opposite parties? For if the light, which every one
thinks he has in his mind, which in this case is nothing but the strength of his own persuasion, be an
evidence that it is from God, contrary opinions have the same title to be inspirations; and God will be
not only the Father of lights, but of opposite and contradictory lights, leading men contrary ways;
and contradictory propositions will be divine truths, if an ungrounded strength of assurance be an
evidence that any proposition is a Divine Revelation.
12. Firmness of persuasion no Proof that any proposition is from God. This cannot be otherwise,
whilst firmness of persuasion is made the cause of believing, and confidence of being in the right is
made an argument of truth. St. Paul himself believed he did well, and that he had a call to it, when
he persecuted the Christians, whom he confidently thought in the wrong: but yet it was he, and not
they, who were mistaken. Good men are men still liable to mistakes, and are sometimes warmly
engaged in errors, which they take for divine truths, shining in their minds with the clearest light.
13. Light in the mind, what. Light, true light, in the mind is, or can be, nothing else but the evidence
of the truth of any proposition; and if it be not a self-evident proposition, all the light it has, or can
have, is from the clearness and validity of those proofs upon which it is received. To talk of any
other light in the understanding is to put ourselves in the dark, or in the power of the Prince of
Darkness, and, by our own consent, to give ourselves up to delusion to believe a lie. For, if strength
of persuasion be the light which must guide us; I ask how shall any one distinguish between the
delusions of Satan, and the inspirations of the Holy Ghost? He can transform himself into an angel
of light. And they who are led by this Son of the Morning are as fully satisfied of the illumination, i.e.,
are as strongly persuaded that they are enlightened by the Spirit of God as any one who is so: they
acquiesce and rejoice in it, are actuated by it: and nobody can be more sure, nor more in the right (if
their own belief may be judge) than they.
14. Revelation must be judged of by reason. He, therefore, that will not give himself up to all the
extravagances of delusion and error must bring this guide of his light within to the trial. God when he
makes the prophet does not unmake the man. He leaves all his faculties in the natural state, to
enable him to judge of his inspirations, whether they be of divine original or no. When he illuminates
the mind with supernatural light, he does not extinguish that which is natural. If he would have us
assent to the truth of any proposition, he either evidences that truth by the usual methods of natural
reason, or else makes it known to be a truth which he would have us assent to by his authority, and
convinces us that it is from him, by some marks which reason cannot be mistaken in. Reason must
be our last judge and guide in everything. I do not mean that we must consult reason, and examine
whether a proposition revealed from God can be made out by natural principles, and if it cannot, that
then we may reject it: but consult it we must, and by it examine whether it be a revelation from God
or no: and if reason finds it to be revealed from God, reason then declares for it as much as for any
other truth, and makes it one of her dictates. Every conceit that thoroughly warms our fancies must
pass for an inspiration, if there be nothing but the strength of our persuasions, whereby to judge of
our persuasions: if reason must not examine their truth by something extrinsical to the persuasions
themselves, inspirations and delusions, truth and falsehood, will have the same measure, and will
not be possible to be distinguished.
15. Belief no proof of revelation. If this internal light, or any proposition which under that title we take
for inspired, be conformable to the principles of reason, or to the word of God, which is attested
revelation, reason warrants it, and we may safely receive it for true, and be guided by it in our belief
and actions: if it receive no testimony nor evidence from either of these rules, we cannot take it for a
revelation, or so much as for true, till we have some other mark that it is a revelation, besides our
believing that it is so. Thus we see the holy men of old, who had revelations from God, had
something else besides that internal light of assurance in their own minds, to testify to them that it
was from God. They were not left to their own persuasions alone, that those persuasions were from
God, but had outward signs to convince them of the Author of those revelations. And when they
were to convince others, they had a power given them to justify the truth of their commission from
heaven, and by visible signs to assert the divine authority of a message they were sent with. Moses
saw the bush burn without being consumed, and heard a voice out of it: this was something besides
finding an impulse upon his mind to go to Pharaoh, that he might bring his brethren out of Egypt:
and yet he thought not this enough to authorize him to go with that message, till God, by another
miracle of his rod turned into a serpent, had assured him of a power to testify his mission, by the
same miracle repeated before them whom he was sent to. Gideon was sent by an angel to deliver
Israel from the Midianites, and yet he desired a sign to convince him that this commission was from
God. These, and several the like instances to be found among the prophets of old, are enough to
show that they thought not an inward seeing or persuasion of their own minds, without any other
proof, a sufficient evidence that it was from God; though the Scripture does not everywhere mention
their demanding or having such proofs.
16. Criteria of a divine revelation. In what I have said I am far from denying, that God can, or doth
sometimes enlighten men's minds in the apprehending of certain truths or excite them to good
actions, by the immediate influence and assistance of the Holy Spirit, without any extraordinary
signs accompanying it. But in such cases too we have reason and Scripture; unerring rules to know
whether it be from God or no. Where the truth embraced is consonant to the revelation in the written
word of God, or the action conformable to the dictates of right reason or holy writ, we may be
assured that we run no risk in entertaining it as such: because, though perhaps it be not an
immediate revelation from God, extraordinarily operating on our minds, yet we are sure it is
warranted by that revelation which he has given us of truth. But it is not the strength of our private
persuasion within ourselves, that can warrant it to be a light or motion from heaven: nothing can do
that but the written Word of God without us, or that standard of reason which is common to us with
all men. Where reason or Scripture is express for any opinion or action, we may receive it as of
divine authority: but it is not the strength of our own persuasions which can by itself give it that
stamp. The bent of our own minds may favour it as much as we please: that may show it to be a
fondling of our own, but will by no means prove it to be an offspring of heaven, and of divine original.