20. Secondly, Argumentum ad Ignorantiam.
II. Secondly, Another way that men ordinarily use to drive others, and force them to submit their judgments, and receive the opinion in debate, is to require the adversary to admit what they allege as a proof, or to assign a better. And this I call ARGUMENTUM AD IGNORANTIAM.
21. Thirdly, Argumentum ad hominem.
III. Thirdly, A third way is to press a man with consequences drawn from his own principles or concessions. This is already known under the name of ARGUMENTUM AD HOMINEM.
22. Fourthly, Argumentum ad justicium. The Fourth alone advances us in knowledge and judgment.
IV. The fourth is the using of proofs drawn from any of the foundations of knowledge or probability. This I call ARGUMENTUM AD JUSTICIUM. This alone, of all the four, brings true instruction with it, and advances us in our way to knowledge. For, 1. It argues not another man's opinion to be right, because I, out of respect, or any other consideration but that of conviction, will not contradict him. 2. It proves not another man to be in the right way, nor that I ought to take the same with him, because I know not a better. 3. Nor does it follow that another man is in the right way, because he has shown me that I am in the wrong. I may be modest, and therefore not oppose another man's persuasion: I may be ignorant, and not be able to produce a better: I may be in an error, and another may show me that I am so. This may dispose me, perhaps, for the reception of truth, but helps me not to it: that must come from proofs and arguments, and light arising from the nature of things themselves, and not from my shamefacedness, ignorance, or error.
23. Above, contrary, and according to Reason.
By what has been before said of reason, we may be able to make some guess at the distinction of things, into those that are according to, above, and contrary to reason. 1. ACCORDING TO REASON are such propositions whose truth we can discover by examining and tracing those ideas we have from sensation and reflection; and by natural deduction find to be true or probable. 2. ABOVE REASON are such propositions whose truth or probability we cannot by reason derive from those principles. 3. CONTRARY TO REASON are such propositions as are inconsistent with or irreconcilable to our clear and distinct ideas. Thus the existence of one God is according to reason; the existence of more than one God, contrary to reason; the resurrection of the dead, above reason. ABOVE REASON also may be taken in a double sense, viz. either as signifying above probability, or above certainty: and in that large sense also, CONTRARY TO REASON, is, I suppose, sometimes taken.
24. Reason and Faith not opposite, for Faith must be regulated by Reason.
There is another use of the word REASON, wherein it is OPPOSED TO FAITH: which, though it be in itself a very improper way of speaking, yet common use has so authorized it, that it would be folly either to oppose or hope to remedy it. Only I think it may not be amiss to take notice, that, however faith be opposed to reason, faith is nothing but a firm assent of the mind: which, if it be regulated, as is our duty, cannot be afforded to anything but upon good reason; and so cannot be opposite to it. He that believes without having any reason for believing, may be in love with his own fancies; but neither seeks truth as he ought, nor pays the obedience due to his Maker, who would have him use those discerning faculties he has given him, to keep him out of mistake and error. He that does not this to the best of his power, however he sometimes lights on truth, is in the right but by chance; and I know not whether the luckiness of the accident will excuse the irregularity of his proceeding. This at least is certain, that he must be accountable for whatever mistakes he runs into: whereas he that makes use of the light and faculties God has given him, and seeks sincerely to discover truth by those helps and abilities he has, may have this satisfaction in doing his duty as a rational creature, that, though he should miss truth, he will not miss the reward of it. For he governs his assent right, and places it as he should, who, in any case or matter whatsoever, believes or disbelieves according as reason directs him. He that doth otherwise, transgresses against his own light, and misuses those faculties which were given him to no other end, but to search and follow the clearer evidence and greater probability. But since reason and faith are by some men opposed, we will so consider them in the following chapter.