Page:An Essay Concerning Humane Understanding - Locke (1690).djvu/42

RV 26 (Chap III.) with the reproach, which is every where prepared for those, who dare venture to dissent from the received Opinions of their Country or Party? And where is the man to be found, that can patiently prepare himself to bear the name of Whimsical, Sceptical, or Atheist, which he is sure to meet with, who does in the least scruple any of the common Opinions? And he will be much more afraid to question those Principles, when he shall think them, as most men do, the Standards set up by God in his Mind, to be the Rule and Touchstone of all other Opinions. And what can hinder him from thinking them sacred, when he finds them the earliest of all his own Thoughts, and the most reverenced by others?

§. 26. It is easie to imagine, how by these means it comes to pass, that Men worship the Idols have been set up in their Minds; grow fond of the Notions they have been long acquainted with there; and stamp the Characters of Divinity, upon Absurdities and Errors, become zealous Votaries to Bulls and Munkies; and contented too, fight, and die in defence of their Opinions. Dum solos credit habendos esse Deos, quos ipse colit. For since the reasoning Faculties of the Soul, which are almost constantly, though not always warily nor wisely employ'd, would not know how to move for want of a foundation, and footing, in most Men, who through laziness or avocation, do not; or for want of time, or true helps, or other causes, cannot penetrate into the Principles of Knowledge, and trace Truth, to its fountain and original, 'tis natural for them, and almost unavoidable, to take up with some borrowed Principles; which being reputed and presumed to be the evident proofs of other things, are thought not to need any other proof themselves. Whoever shall receive any of these into their thoughts, without due examination, but believe them, because they are to be believed, may take up from his Education, and the fashions of his Country, any absurdity for innate Principles; and by long poring on the same Objects, so dim his sight, as to take Monsters lodged in his own brain, for the Images of the Deity, and the Workmanship of his Hands.

§. 27. By this progress, how many there are, who arrive at Principles, which they believe innate, may be easily observed, in the variety of opposite Principles, held, and contended for, by all sorts and degrees of Men. And he that shall deny this to be the method, wherein most Men proceed, to the assurance they have of the unalterable truth and evidence of their Principles, will, perhaps, find it a hard matter, any other way to account for the contrary Tenets, which are firmly believed, confidently asserted, and which great numbers are ready at any time to seal with their Blood. And, indeed, if it be the privilege of innate Principles, to be received upon their own Authority, without examination, I know not what may not be believed, or how any ones Principles can be questioned. If they may, and ought to be examined, and tried, I desire to know how first and innate Principles can be tried; or at least it is reasonable to demand the marks and characters, whereby the genuine, innate Principles, may be distinguished from others; that so, amidst the great variety of Pretenders, I may be kept from mistakes, in so material a point as this. When this is done, I shall be ready to embrace such welcome, and useful, Propositions; and till then I may with modesty doubt, since I fear universal Consent, which is the only one produced, will scare prove a sufficient mark to direct my Choice, and assure me of any innate Principles. From what has been said, I think it is past doubt, that there are no practical Principles wherein all Men agree; and therefore none innate.