By John Locke, Mario Montuori
Limborch's variation and Popple's translation, as on if it is precise that Popple translated the Epistola into English 'a l'insu de Mr Locke', and therefore no matter if Locke used to be wrong or right in asserting that the interpretation used to be made 'without my privity'. lengthy study into files hitherto unpublished, or little identified, or badly used, has persuaded me that Locke not just knew that Popple had undertaken to translate the Gouda Latin textual content, but additionally that Locke Popple's paintings very heavily, or even that the second one English variation of 1690 used to be edited by means of Locke himself. In those conditions it doesn't look attainable to talk of an unique textual content, that during Latin, and an English translation; really they're varied types of Locke's ideas on Toleration. The accusations of unreliability levelled at Popple consequently fall to the floor, and the Latin and English texts collect equivalent rights to our belief, considering they either deserve a similar position between Locke's works. for this reason the expression 'without my privity', which a couple of humans had noticeable as revealing an innate weak point in Locke's ethical personality, reacquires its detailed that means: attesting to Locke's profound modesty and integrity.
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Extra info for A Letter Concerning Toleration: Latin and English Texts Revised and Edited with Variants and an Introduction
B. 1. MSS. Locke, b. 5/14, dated September 15th 1704. The codicil of Mr. Locke's will relating to his works is reproduced by King, n, 51-53. s en Anglois al'insCt de M. ' Christophersen, p. 15. [3J See p. XXI, n. 2. £l] On loth September the translation was finished: 'Epistola de Tolerantia jam in anglicanum sermonem versa est' '£2] Locke therefore knew perfectly well that 'aliquem Anglum' had translated the Epistola into 'anglicanum sermonem'. Moreover it was Locke himself who gave Popple the copy used for the translation.
IIf anyone maintain that men ought to be compelled by fire and sword to profess certain doctrines, and conform to this I or that exterior worship, without any regard had unto their morals; if anyone endeavour to convert those that are erroneous unto the faith, by forcing them to profess things that they do not believe, and allowing them to practise things that the Gospel does not permit, it cannot be doubted indeed but  such a one is desirous to have a numerous assembly joined in the same profession with himself; but that he principally intends by those means to compose a truly Christian church, is altogether incredible.
Quae inter dissidentes I de his rebus sanior sit, quaeve schismatis vel haereseos rea, an dominatrix vel succumbens pars, tum demum constabit, cum de causa separationis judicabitur. Qui enim Christum sequitur LG7 ejusque amplectitur doctrinam, I et jugum suscipit, etiamsi patrem et matrem, patrios ritus, coetum publicum, et quoscumque demum homines relinquat, non est haereticus. Quod si 11] sectarum divortia adeo adversentur saluti animarum, adulterium, scortatio, immunditia, lascivia, simulacrorum cultus, et his similia, non sunt minus opera carnis, de qUibus diserte pronuntiat Apostolus, quod qui talia a8unt re8ni Dei heredes non erunt, Gal.
A Letter Concerning Toleration: Latin and English Texts Revised and Edited with Variants and an Introduction by John Locke, Mario Montuori