r of relations
among ideas, which the individual understanding cannot refuse to recognize,
and the typical character assigned to mathematics, associate him with
Malebranche and Spinoza. In view of these points of contact with the
rationalistic school and his manifold dependence on its founder, we may
venture the paradox, that Locke may not only be termed a Baconian with
Cartesian leanings, but (almost) a Cartesian influenced by Bacon. The
possibility must not be forgotten, however, that rationalistic suggestions
came to him also from Galileo, Hobbes, and Newton.[1]

[Footnote 1: Cf. the article by Benno Erdmann cited p. 156, note.]

Intermediate between knowledge and opinion stands faith as a form of assent
which is based on testimony rather than on deductions of the reason,
but whose certitude is not inferior to that of knowledge, since it is a
communication from God, who can neither deceive nor be deceived. Faith
and the certainty thereof depend on reason, in so far as reason alone can
determine whether a divine revelation has really been made and the meaning
of the words in which the revelation has come down to us. In determining
the boundaries of faith and reason Locke makes use of the
distinction--which has become famous--between things above reason,
according to reason, and contrary to reason. Our conviction that God exists
is according to reason; the belief that there are more gods than one, or
that a body can be in two different places at the same time, contrary
to reason; the former is a truth which can be demonstrated on rational
grounds, the latter an assumption incompatible with our clear and distinct
ideas. In the one case revelation confirms a proposition of which we
were already certain; in the other an alleged revelation is incapable
of depriving our certain knowledge of its force. Above reason are those
principles whose probability and truth cannot be shown by the natural use
of our faculties, as that the dead shall rise again and the account of the
fall of part of the angels. Among the things which are not contrary to
reason belong miracles, for they contradict opinion based on the usual
course of nature, it is true, but not our certain knowledge; in spite of
their supernatural character they deserve willing acceptance, and receive
it, when they are well attested, whereas principles contrary to reason must
be unconditionally rejected as a revelation from God. Locke's demand for
the subjection of faith