EXTRACTS

FROM

LOCKE'S COMMON-PLACE BOOK.

(On the first page is written, "Nat. 29 August, 1632, Adversaria, 1661.")

ERROR.

THE great division among Christians is about opinions. Every sect has its set of them, and that is called Orthodoxy and he who professes his assent to them, though with an implicit faith, and without examining, he is orthodox and in the way to salvation. But if he examines, and thereupon questions any one of them, he is presently suspected of heresy, and if he oppose them or hold the contrary, he is presently condemned as in a damnable error, and in the sure way to perdition.

Of this, one may say, that there is, nor can be, nothing more wrong. For he that examines, and upon a fair examination embraces an error for a truth, has done his duty, more than he who embraces the profession (for the truths themselves he does not embrace) of the truth without having examined whether it be true or no. And he that has done his duty, according to the best of his ability, is certainly more in the way to Heaven than he who has done nothing of it. For if it be our duty to search after truth, he certainly that has searched after it, though he has not found it, in some points has paid a more acceptable obedience to the will of his Maker, than he that has not searched at all, but professes to have found truth, when he has neither searched nor found it. For he that takes up the opinions of any Church in the lump, without examining them, has truly neither searched after nor found truth, but has only found those that he thinks have

found truth, and so receives what they say with an implicit faith, and so pays them the homage that is due only to God, who cannot be deceived, nor deceive.

In this way the several Churches (in which, as one may observe, opinions are preferred to life, and orthodoxy is that which they are concerned for, and not morals) put the terms of salvation on that which the Author of our salvation does not put them in. The believing of a collection of certain propositions, which are called and esteemed fundamental articles, because it has pleased the compilers to put them into their confession of faith, is made the condition of salvation. But this believing is not, in truth, believing, but a profession to believe; for it is enough to join with those who make the same profession; and ignorance or disbelief of some of those articles is well enough borne, and a man is orthodox enough and without any suspicion, till he begins to examine. As soon as it is perceived that he quits the implicit faith expected though disowned by the Church, his orthodoxy is presently questioned, and he is marked out for a heretic.

In this way of an implicit faith, I do not deny but a man who believes in God the Father Almighty, and that Jesus Christ is his only Son our Lord, may be saved, because many of the articles of every sect are such as a man may be saved without the explicit belief of. But how the several Churches who place salvation in no less than a knowledge and belief of their several confessions, can content themselves with such an implicit faith in any of their members, I must own I do not see.

The truth is, we cannot be saved without performing something which is the explicit believing of what God in the Gospel has made absolutely necessary to salvation to be explicitly believed, and sincerely to obey what he has there commanded. To a man who believes in Jesus Christ, that he is sent from God to be the Saviour of the world, the first step to orthodoxy is a sincere obedience to his law.

Objection-But 'tis an ignorant day-labourer that cannot so much as read, and how can he study the Gospel, and become orthodox that way? Answer-A ploughman that cannot read, is not so ignorant but he has a conscience, and knows in those few cases which concern his own actions, what is right and what is wrong. Let him sincerely obey this

light of nature, it is the transcript of the moral law in the Gospel; and this, even though there be errors in it, will lead him into all the truths in the Gospel that are necessary for him to know. For he that in earnest believes Jesus Christ to be sent from God, to be his Lord and ruler, and does sincerely and unfeignedly set upon a good life as far as he knows his duty; and where he is in doubt in any matter that concerns himself, he cannot fail to inquire of those better skilled in Christ's law, to tell him what his Lord and Master has commanded in the case, and desires to have his law read to him concerning that duty which he finds himself concerned in, for the regulation of his own actions; for as for other men's actions, what is right or wrong as to them, that he is not concerned to know; his business is to live well with himself, and do what is his particular duty. This is knowledge and orthodoxy enough for him, which will be sure to bring him to salvation,-an orthodoxy which nobody can miss, who in earnest resolves to lead a good life; and, therefore, I lay it down as a principle of Christianity, that the right and only way to saving orthodoxy, is the sincere and steady purpose of a good life.

Ignorant of many things contained in the Holy Scriptures we are all. Errors also concerning doctrines delivered in Scripture, we have all of us not a few: these, therefore, cannot be damnable, if any shall be saved. And if they are dangerous, 'tis certain the ignorant and illiterate are safest, for they have the fewest errors that trouble not themselves with speculations above their capacities, or beside their concern. A good life in obedience to the law of Christ their Lord, is their indispensable business, and if they inform themselves concerning that, as far as their particular duties lead them to inquire, and oblige them to know, they have orthodoxy enough, and will not be condemned for ignorance in those speculations which they had neither parts, opportunity, nor leisure to know.

Here we may see the difference between the orthodoxy required by Christianity, and the orthodoxy required by the several sects, or, as they are called, Churches of Christians. The one is explicitly to believe what is indispensably required to be believed as absolutely necessary to salvation, and to know and believe in the other doctrines of faith de

livered in the word of God, as a man has opportunity, helps, and parts; and to inform himself in the rules and measures of his own duty as far as his actions are concerned, and to pay a sincere obedience to them. But the other, viz. the orthodoxy required by the several sects, is a profession of believing the whole bundle of their respective articles set down in each Church's system, without knowing the rules of every one's particular duty, or requiring a sincere or strict obedience to them. For they are speculative opinions, confessions of faith that are insisted on in the several communions; they must be owned and subscribed to, but the precepts and rules of morality and the observance of them, I do not remember there is much notice taken of, or any great stir made about a collection or observance of them, in any of the terms of church communion.

But it is also to be observed, that this is much better fitted to get and retain church members than the other way, and is much more suited to that end, as much as it is easier to make profession of believing a certain collection of opinions that one never perhaps so much as reads, and several whereof one could not perhaps understand if one did read and study (for no more is required than a profession to believe them, expressed in an acquiescence that suffers one not to question or contradict any of them); than it is to practise the duties of a good life in a sincere obedience to those precepts of the Gospel wherein his actions are concerned. Precepts not hard to be known by those who are willing and ready to obey them.

J. L.

RELIGIO. They that change their religion without full conviction, which few men take the way to (and can never be without great piety), are not to be trusted, because they have either no God, or have been false to him; for religion admits of no dissembling.

J. L.

DISPUTATIO. One should not dispute with a man who, either through stupidity or shamelessness, denies plain and visible truths. J. L.

LINGUA.-Tell not your business or design to one that you are not sure will help it forward. All that are not for

you count against you, for so they generally prove, either through folly, envy, malice, or interest.

J. L.

Do not hear yourself say to another what you would not have another hear from him.

J. L.

VOLUNTAS.-Let your will lead whither necessity would drive, and you will always preserve your liberty.

SACERDOS.

J. L.

There were two sorts of teachers amongst the ancients: those who professed to teach them the arts of propitiation and atonement, and these were properly their priests, who for the most part made themselves the mediators betwixt the gods and men, wherein they performed all or the principal part, at least nothing was done without them. The laity had but a small part of the performance, unless it were in the charge of it, and that was wholly theirs. The chief, at least the essential, and sanctifying part of the ceremony, was always the priests', and the people could do nothing without them. The ancients had another sort of teachers, who were called philosophers. These led their schools, and professed to instruct those who would apply to them in the knowledge of things and the rules of virtue. These meddled not with the public religion, worship, or ceremonies, but left them entirely to the priests, as the priests left the instruction of men in natural and moral knowledge wholly to the philosophers. These two parts or provinces of knowledge thus under the government of two distinct sorts of men, seem to be founded upon the supposition of two clearly distinct originals, viz. revelation and reason: for the priests never for any of their ceremonies or forms of worship pleaded reason; but always urged their sacred observances from the pleasure of the gods, antiquity, and tradition, which at last resolves all their established rites into nothing but revelation. "Cum de religione agitur, T. Coruncanum, P. Scipionem, P. Scævolam, pontifices maximos, non Zenonem aut Cleanthem aut Chrysippum sequor A te philosopho rationem accipere debeo religionis, majoribus autem nostris etiam nullâ ratione redditâ credere." Cic. de Nat. Deor. The philosophers, on the other side, pretended to nothing but reason in all that they