The Reasonableness of Christianity

John Locke

From: http://www3.baylor.edu/~Scott_Moore/essays/reasonableness.html (http://www3.baylor.edu/%7EScott_Moore/essays/reasonableness.html)

238. Though the works of nature, in every part of them, sufficiently evidence a Deity; yet the world made so little use of their reason, that they saw him not, where, even by the impressions of himself, he was easy to be found. Sense and lust blinded their minds in some, and a careless inadvertency in others, and fearful apprehensions in most (who either believed there were, or could not but suspect there might be, superior unknown beings) gave them up into the hands of their priests to fill their heads with false notions of the deity, and their worship with foolish rites, as they pleased; and what dread or craft once began, devotion soon made sacred, and religion immutable. In this state of darkness and ignorance of the true God, vice and superstition held the world; nor could any help be had or hoped for from reason, which could not be heard, and was judged to have nothing to do in the case: the priests every where, to secure their empire, having excluded reason from having anything to do in religion. And in the crowd of wrong notions, and invented rites, the world had almost lost the sight of the one only true God. The rational and thinking part of mankind, 'tis true, when they sought after him, found the one, supreme, invisible God: but if they acknowledged and worshipped him, it was only in their own minds. They kept this truth locked up in their own breasts as a secret, nor ever durst venture it amongst the people, much less the priests, those wary guardians of their own creeds and profitable inventions. Hence we see that reason, speaking never so clearly to the wise and virtuous, had ever authority enough to prevail on the multitude, and to persuade the societies of men, that there was but one God, that alone was to be owned and worshipped. The belief and worship of one God, was the national religion of the Israelites alone; and, if we will consider it, it was introduced and supported amongst that people by revelation. They were in Goshen, and had light, whilst the rest of the world were in almost Egyptian darkness, without God in the world. There was no part of mankind, who had quicker parts, or improved them more; that had a greater light of reason, or followed it farther in all sorts of speculations, than the Athenians, and yet we find but one Socrates amongst them, that opposed and laughed at their polytheisms, and wrong opinions of the deity; and we see how they rewarded him for it. Whatsoever Plato, and the soberest of the philosophers thought of the nature and being of the one God, they were fain, in their outward worship, to go with the herd, and keep to the religion established by law; which what it was, and how it had disposed the mind of these knowing and quicksighted Grecians, St. Paul tells us, Acts xvii. 22-29, "Ye men of Athens," says he, "I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands: neither is worshipped with men's hands, as though he needed any thing, seeing he giveth unto all life, and breath, and all things; and hath made of one blood all the nations of men, for to dwell on the face of the earth; and hath determined the times before appointed, and the bounds of their habitations; that they should seek the Lord, if haply they might feel him out, and find him, though he be not far from every one of us." Here he tells the Athenians, that they, and the rest of the world (given up to superstition) whatever light there was in the works of creation and providence, to lead them to the true God, yet they few of them found him. He was every where near them; yet they were but like people groping and feeling for something in the dark, and did not see him with a full and clear day-light; "But thought the Godhead like to gold and silver, and stone, graven by art and man's device."

239. In this state of darkness and error, in reference to the "true God" Our Saviour found the world. But the clear revelation he brought with him, dissipated this darkness; made the one invisible true God known to the world: and that with such evidence and energy, that polytheism and idolatry hath no where been able to withstand it. But wherever the preaching of the truth he delivered, and the light of the gospel hath come, those mists have been dispelled. And, in effect, we, see that since Our Saviour's time, the belief of one God has prevailed and spread itself over the face of the earth. For even to the light that the Messiah brought into the world with him, we must ascribe the owning, and profession of one God, which the Mahometan religion hath derived and borrowed from it. So that, in this sense, it is certainly and manifestly true of Our Saviour, what St. John says of him, I John iii. 8, "For this purpose the Son of God was manifested, that he might destroy the works of the devil." This light the world needed, and this light it received from him: that there is but "one God", and he "eternal, invisible;" nor like to any visible objects, nor to be represented by them....

241. 2. Next to the knowledge of one God; maker of all things, a clear knowledge of their duty was wanting to mankind. This part of knowledge, though cultivated with some care, by some of the heathen philosophers, yet got little footing among the people. All men indeed, under pain of displeasing the gods, were to frequent the temples, every one went to their sacrifices and services; but the priests made it not their business to teach them virtue. If they were diligent in their observations and ceremonies, punctual in their feasts and solemnities, and the tricks of religion, the holy tribe assured them, the gods were pleased; and they looked no farther. Few went to the schools of the philosophers, to be instructed in their duties and to know what was good and evil in their action. The priests sold the better penny-worths, and therefore had all their custom. Lustrations and processions were much easier than a clean conscience, and a steady course of virtue; and an expiatory sacrifice, that atoned for the want of it, was much more convenient, than a strict and holy life. No wonder then, that religion was every where distinguished from, and preferred to virtue, and that it was dangerous heresy and prophaneness to think the contrary. So much virtue as was necessary to hold societies together, and to contribute to the quiet of governments, the civil laws of commonwealths taught, and forced upon men that lived under magistrates. But these laws, being for the most part made by such who had no other aims but their own power, reached no farther than those things, that would serve to tie men together in subjection; or at most, were directly to conduce to the prosperity and temporal happiness of any people. But natural religion, in its full extent, was nowhere, that I know, taken care of by the force of natural reason. It should seem, by the little that has hitherto been done in it, that 'tis too hard a task for unassisted reason, to establish morality, in all its parts, upon its true foundations, with a clear and convincing light. And 'tis at least a surer and shorter way, to the apprehensions of the vulgar, and mass of mankind, that one manifestly sent from God, and coming with visible authority from him, should, as a King and law-maker, tell them their duties, and require their obedience, than leave it to the long, and sometimes intricate deductions of reason, to be made out to them: such strains of reasonings the greatest part of mankind have neither leisure to weigh, nor, for want of education and use, skill to judge of. We see how unsuccessful in this, the attempts of philosophers were, before Our Saviour's time. How short their several systems came of the perfection of a true and complete morality, is very visible. And if, since that, the Christian philosophers have much outdone them, yet we may observe, that the first knowledge of the truths they have added are, owing to revelation; though as soon as they are heard and considered, they are found to be agreeable to reason, and such as can by no means be contradicted. Every one may observe a great many truths which he receives at first from others, and readily assents to, as consonant to reason, which he would have found it hard, and perhaps, beyond his strength to have discovered himself. Native and original truth, is not so easily wrought out of the mine, as we who have it delivered, ready dug and fashioned into our hands, are apt to imagine. And how often at fifty or threescore years old, are thinking men told, what they wonder how they could miss thinking of? Which yet their own contemplations did not, and possibly never would have helped them to. Experience shows that the knowledge of morality, by mere natural light (how agreeable soever it be to it), makes but a slow progress, and little advance in the world. And the reason of it is not hard to be found in men's necessities, passions, vices, and mistaken interests, which turn their thoughts another way. And the designing leaders, as well as the following herd, find it not to their purpose to employ much of their meditations this way. Or whatever else was the cause, 'tis plain in fact, that human reason unassisted, failed men in its great and proper business of morality. It never, from unquestionable principles, by clear deductions, made out an entire body of the law of Nature. And he that shall collect all the moral rules of the philosophers, and compare them with those contained in the new testament, will find them to come short of the morality delivered by Our Saviour, and taught by his apostles; a college made up, for the most part, of ignorant, but inspired fishermen.

242. Though yet, if any one should think, that out of the saying of the wise heathens, before Our Saviour's time, there might be a collection made of all these rules of morality, which are to be found in the Christian religion; yet this would not at all hinder, but that the world, nevertheless, stood as much in need of Our Savior, and the morality delivered by him. Let it be granted (though not true) that all the moral precepts of the gospel were known by some body or other, amongst mankind, before. But where, or how, or of what use, is not considered. Suppose they may be picked up here and there; some from Solon and Bias in Greece; others from Tully in Italy; and, to complete the work, let Confucius, as far as China, be consulted; and Anacharsis the Scythian contribute his share. What will all this do, to give the world a complete morality, that may be to mankind, the unquestionable rule of life and manners? I will not here urge the impossibility of collecting from men, so far distant from one another, in time, and place, and languages. I will suppose there was a Stob¾us in those times, who had gathered the moral sayings from all the sages of the world. What would this amount to, towards being a steady rule, a certain transcript of a law that we are under? Did the saying of Aristippus, or Confucius, give it an authority? Was Zeno a law-giver to mankind? If not, what he or any other philosopher delivered was but a saying of his. Mankind might hearken to it or reject it, as they pleased, or as it suited their interest, passions, principles or humours: they were under no obligation; the opinion of this or that philosopher, was of no authority: and if it were, you must take all he said under the same character. All his dictates must go for law, certain and true, or none of them. And then, if you will take any of the moral sayings of Epicurus (many whereof Seneca quotes, with esteem and approbation) for precepts of the law of nature, you must take all the rest of his doctrine for such too, or else his authority ceases: and so no more is to be received from him, or any of the sages of old, for parts of the law of Nature, as carrying with it an obligation to be obeyed, but what they prove to be so. But such a body of Ethics, proved to be the law of nature, from principles of reason, and reaching all the duties of life, I think nobody will say the world had before Our Saviour's time. 'Tis not enough, that there were up and down scattered sayings of wise men, conformable to right reason. The law of nature, was the law of convenience too; and 'tis no wonder that those men of parts, and studious virtue (who had occasion to think on any particular part of it), should by meditation light on the right, even from the observable convenience and beauty of it, without making out its obligation from the true principles of the law of nature, and foundations of morality. But these incoherent apophthegms of philosophers, and wise men, however excellent in themselves, and well intended by them, could never make a morality, whereof the world could be convinced; could never rise to the force of a law that mankind could with certainty depend on. Whatsoever should thus be universally useful, as a standard to which men should conform their manners, must have its authority either from reason or revelation. 'Tis not every writer of morals, or compiler of it from others, that can thereby be erected into a law-giver to mankind; and a dictator of rules, which are therefore valid, because they are to be found in his books, under the authority of this or that philosopher. He that any one will pretend to set up in this kind, and have his rules pass for authentic directions, must shew, that either he builds his doctrine upon principles of reason, self-evident in themselves, and that he deduces all the parts of it from thence, by clear and evident demonstration; or, must shew his commission from heaven, that he comes with authority from God, to deliver his will and commands to the world. In the former way, nobody that I know, before Our Saviour's time, ever did, or went about to give us a morality. Tis true, there is a law of nature: but who is there that ever did, or undertook to give it us all entire, as a law; no more nor no less, than what was contained in, and had the obligation of that law? Who, ever made out all the parts of it, put them together, and shewed the world their obligation? Where was there any such code, that mankind might have recourse to, as their unerring rule, before Our Saviour's time? If there was not, 'tis plain, there was need of one to give us such a morality; such a law, which might be the sure guide of those who had a desire to go right: and, if they had a mind, need not mistake their duty; but might be certain when they had performed, when failed in it. Such a law of morality, Jesus Christ hath given us in the New Testament; but by the latter of these ways, by revelation. We have from him a full and sufficient rule for our direction, and conformable to that of reason. But the truth and obligation of its precepts, have their force, and are put past doubt to us, by the evidence of his mission. He was sent by God: His miracles shew it; and the authority of God in his precepts cannot be questioned. Here morality has a sure standard, that revelation vouches, and reason cannot gainsay, nor question; but both together witness to come from God the great law-maker. And such an one as this out of the New Testament, I think the world never had, nor can any one say is any where else to be found. Let me ask any one, who is forward to think that the doctrine of morality was full and clear in the world, at Our Saviour's birth; whether would he have directed Brutus and Cassius (both men of parts and virtue, the one whereof believed, and the other disbelieved a future being), to be satisfied in the rules and obligations of all the parts of their duties; if they should have asked him where they might find the law, they were to live by, and by which they should be charged or acquitted, as guilty or innocent? If to the sayings of the wise, and the declarations of philosophers, he sends them into a wild wood of uncertainty, to an endless maze, from which they should never get out: if to the religions of the world, yet worse: and if to their own reason, he refers them to that which had some light and certainty; but yet had hitherto failed all mankind in a perfect rule; and we see, resolved not the doubts that had risen amongst the studious and thinking philosophers; nor had yet been able to convince the civilized parts of the world, that they had not given, nor could, without a crime, take away, the lives of their children, by exposing them....

252. Though all divine revelation requires the obedience of faith yet every truth of inspired scriptures is not one of those, that by the law of faith is required to be explicitly believed to justification. What those are, we have seen by what Our Saviour and his apostles proposed to, and required in those whom they converted to the faith. Those are fundamentals, which 'tis not enough not to disbelieve, every one is required actually to assent to them. But any other proposition contained in the Scripture, which God has not thus made a necessary part of the law of faith (without an actual assent to which he will not allow any one to be a believer) a man may be ignorant of, without hazarding his salvation by a defect in his faith. He believes all that God has made necessary for him to believe and assent to; and as for the rest of divine truths, there is nothing more required of him, but that he receive all the parts of divine revelation, with a docility and disposition prepared to embrace, and assent to all truths coming from God; and submit his mind to whatsoever shall appear to him to bear that character. Where he, upon fair endeavours understands it not, how can he avoid being ignorant? And where he cannot put several texts, and make them consist together, what remedy? He must either interpret one by the other, or suspend his opinion. He thinks that more is, or can be required, of poor frail man in matters of faith, will do well to consider what absurdities he will run into. God, out of the infiniteness of his mercy, has dealt with man as a compassionate and tender Father. He gave him reason, and with it a law, that could not be otherwise than what reason should dictate, unless we should think, that a reasonable creature, should have an unreasonable law. But considering the frailty of man, apt to run into corruption and misery, he promised a deliverer, whom in his good time he sent; and then declared to all mankind, that whoever would believe him to be the Saviour promised, and take him now raised from the dead, and constituted the Lord and Judge of all men, to be their King and Ruler, should be saved. This is a plain intelligible proposition; and the all-merciful God seems herein to have consulted the poor of this world, and the bulk of mankind: these are articles that the labouring and illiterate man may comprehend. This is a religion suited to vulgar capacities, and the state of mankind in this world, destined to labour and travail. The writers and wranglers in religion fill it with niceties, and dress it up with notions, which they make necessary and fundamental parts of it; as if there were no way into the Church, but through the Academy or Lyc¾um. The greatest part of mankind have not leisure for learning and logic, and superfine distinctions of the schools. Where the hand is used to the plough and the spade, the head is seldom elevated to sublime notions, or exercised in mysterious reasonings. 'Tis well if men of that rank (to say nothing of the other sex) can comprehend plain propositions, and a short reasoning about things familiar to their minds, and nearly allied to their daily experience. Go beyond this, and you amaze the greatest part of mankind; and may as well talk Arabic to a poor day labourer, as the notions and language that the books and disputes of religion are filled with, and as soon you will be understood. The dissenting congregations, are supposed by their teachers, to be more accurately instructed in matters of faith, and better to understand the Christian religion, than the vulgar conformists, who are charged with great ignorance; how truly I will not here determine. But I ask them to tell me seriously, whether half their people have leisure to study? Nay, whether one in ten of those who come to their meetings in the country, if they had time to study, do or can understand the controversies at this time so warmly managed amongst them, about justification, the subject of this present treatise? I have talked with some of their teachers, who confess themselves not to understand the difference in debate between them: and yet the points they stand on, are reckoned of so great weight, so material, so fundamental in religion, that they divide communion, and separate upon them. Had God intended that none but the learned scribe, the disputer or wise of this world, should be Christians, or be saved; thus religion should have been prepared for them, filled with speculations and niceties, obscure terms, and abstract notions. But men of that expectation, men furnished with such acquisitions, the apostle tells us, I Cor. i, are rather shut out from the simplicity of the gospel, to make way for those poor, ignorant, illiterate, who heard and believed the promises of a deliverer, and believed Jesus to be him; who could conceive a man dead and made alive again, and, believe that he should, at the end of the world, come again, and pass sentence on all men, according to their deeds. That the poor had the gospel preached to them, Christ makes a mark, as well as business, of his mission, Matt. xi. 5. And if the poor had the gospel preached to them, it was, without doubt, such a gospel as the poor could understand, plain and intelligible: and so it was, as we have seen, in the preaching of Christ and his apostles.