An Essay Concerning Humane Understanding, Volume II. - John Locke (people reading books .TXT) 📗

the credit of the proposer, as coming from God, in some extraordinary way of communication. This way of discovering truths to men, we call REVELATION.

3. First, No new simple Idea can be conveyed by traditional Revelation.

FIRST, Then I say, that NO MAN INSPIRED BY GOD CAN BY ANY REVELATION COMMUNICATE TO OTHERS ANY NEW SIMPLE IDEAS WHICH THEY HAD NOT BEFORE FROM SENSATION OR REFLECTION. For, whatsoever impressions he himself may have from the immediate hand of God, this revelation, if it be of new simple ideas, cannot be conveyed to another, either by words or any other signs. Because words, by their immediate operation on us, cause no other ideas but of their natural sounds: and it is by the custom of using them for signs, that they excite and revive in our minds latent ideas; but yet only such ideas as were there before. For words, seen or heard, recal to our thoughts those ideas only which to us they have been wont to be signs of, but cannot introduce any perfectly new, and formerly unknown simple ideas. The same holds in all other signs; which cannot signify to us things of which we have before never had any idea at all.

Thus whatever things were discovered to St. Paul, when he was rapt up into the third heaven; whatever new ideas his mind there received, all the description he can make to others of that place, is only this, That there are such things, 'as eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive.' And supposing God should discover to any one, supernaturally, a species of creatures inhabiting, for example, Jupiter or Saturn, (for that it is possible there may be such, nobody can deny,) which had six senses; and imprint on his mind the ideas conveyed to theirs by that sixth sense: he could no more, by words, produce in the minds of other men those ideas imprinted by that sixth sense, than one of us could convey the idea of any colour, by the sound of words, into a man who, having the other four senses perfect, had always totally wanted the fifth, of seeing. For our simple ideas, then, which are the foundation, and sole matter of all our notions and knowledge, we must depend wholly on our reason, I mean our natural faculties; and can by no means receive them, or any of them, from traditional revelation. I say, TRADITIONAL REVELATION, in distinction to ORIGINAL REVELATION. By the one, I mean that first impression which is made immediately by God on the mind of any man, to which we cannot set any bounds; and by the other, those impressions delivered over to others in words, and the ordinary ways of conveying our conceptions one to another.

4. Secondly, Traditional Revelation may make us know Propositions knowable also by Reason, but not with the same Certainty that Reason doth.

SECONDLY, I say that THE SAME TRUTHS MAY BE DISCOVERED, AND CONVEYED DOWN FROM REVELATION, WHICH ARE DISCERNABLE TO US BY REASON, AND BY THOSE IDEAS WE NATURALLY MAY HAVE. So God might, by revelation, discover the truth of any proposition in Euclid; as well as men, by the natural use of their faculties, come to make the discovery themselves. In all things of this kind there is little need or use of revelation, God having furnished us with natural and surer means to arrive at the knowledge of them. For whatsoever truth we come to the clear discovery of, from the knowledge and contemplation of our own ideas, will always be certainer to us than those which are conveyed to us by TRADITIONAL REVELATION. For the knowledge we have that this revelation came at first from God, can never be so sure as the knowledge we have from the clear and distinct perception of the agreement or disagreement of our own ideas: v.g. if it were revealed some ages since, that the three angles of a triangle were equal to two right ones, I might assent to the truth of that proposition, upon the credit of the tradition, that it was revealed: but that would never amount to so great a certainty as the knowledge of it, upon the comparing and measuring my own ideas of two right angles, and the three angles of a triangle. The like holds in matter of fact knowable by our senses; v.g. the history of the deluge is conveyed to us by writings which had their original from revelation: and yet nobody, I think, will say he has as certain and clear a knowledge of the flood as Noah, that saw it; or that he himself would have had, had he then been alive and seen it. For he has no greater an assurance than that of his senses, that it is writ in the book supposed writ by Moses inspired: but he has not so great an assurance that Moses wrote that book as if he had seen Moses write it. So that the assurance of its being a revelation is less still than the assurance of his senses.

5. Even Original Revelation cannot be admitted against the clear Evidence of Reason.

In propositions, then, whose certainty is built upon the clear perception of the agreement or disagreement of our ideas, attained either by immediate intuition, as in self-evident propositions, or by evident deductions of reason in demonstrations we need not the assistance of revelation, as necessary to gain our assent, and introduce them into our minds. Because the natural ways of knowledge could settle them there, or had done it already; which is the greatest assurance we can possibly have of anything, unless where God immediately reveals it to us: and there too our assurance can be no greater than our knowledge is, that it IS a revelation from God. But yet nothing, I think, can, under that title, shake or overrule plain knowledge; or rationally prevail with any man to admit it for true, in a direct contradiction to the clear evidence of his own understanding. For, since no evidence of our faculties, by which we receive such revelations, can exceed, if equal, the certainty of our intuitive knowledge, we can never receive for a truth anything that is directly contrary to our clear and distinct knowledge; v.g. the ideas of one body and one place do so clearly agree, and the mind has so evident a perception of their agreement, that we can never assent to a proposition that affirms the same body to be in two distant places at once, however it should pretend to the authority of a divine revelation: since the evidence, first, that we deceive not ourselves, in ascribing it to God; secondly, that we understand it right; can never be so great as the evidence of our own intuitive knowledge, whereby we discern it impossible for the same body to be in two places at once. And therefore NO PROPOSITION CAN BE RECEIVED FOR DIVINE REVELATION, OR OBTAIN THE ASSENT DUE TO ALL SUCH, IF IT BE CONTRADICTORY TO OUR CLEAR INTUITIVE KNOWLEDGE. Because this would be to subvert the principles and foundations of all knowledge, evidence, and assent whatsoever: and there would be left no difference between truth and falsehood, no measures of credible and incredible in the world, if doubtful propositions shall take place before self-evident; and what we certainly know give way to what we may possibly be mistaken in. In propositions therefore contrary to the clear perception of the agreement or disagreement of any of our ideas, it will be in vain to urge them as matters of faith. They cannot move our assent under that or any other title whatsoever. For faith can never convince us of anything that contradicts our knowledge. Because, though faith be founded on the testimony of God (who cannot lie) revealing any proposition to us: yet we cannot have an assurance of the truth of its being a divine revelation greater than our own knowledge. Since the whole strength of the certainty depends upon our knowledge that God revealed it; which, in this case, where the proposition supposed revealed contradicts our knowledge or reason, will always have this objection hanging to it, viz. that we cannot tell how to conceive that to come from God, the bountiful Author of our being, which, if received for true, must overturn all the principles and foundations of knowledge he has given us; render all our faculties useless; wholly destroy the most excellent part of his workmanship, our understandings; and put a man in a condition wherein he will have less light, less conduct than the beast that perisheth. For if the mind of man can never have a clearer (and perhaps not so clear) evidence of anything to be a divine revelation, as it has of the principles of its own reason, it can never have a ground to quit the clear evidence of its reason, to give a place to a proposition, whose revelation has not a greater evidence than those principles have.

6. Traditional Revelation much less.

Thus far a man has use of reason, and ought to hearken to it, even in immediate and original revelation, where it is supposed to be made to himself. But to all those who pretend not to immediate revelation, but are required to pay obedience, and to receive the truths revealed to others, which, by the tradition of writings, or word of mouth, are conveyed down to them, reason has a great deal more to do, and is that only which can induce us to receive them. For matter of faith being only divine revelation, and 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 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