first it must contain all the principles of a free Action Secondly The Springs and Principles of Freedom are to move in conjunction with the natural Frame and interests of the things themselves and consequently a Moral Good always presupposes and includes a Natural Good I 'm sensible here are others that are not content with this portion of Moral Good and therefore they add a third Ingredient from whence it chiefly takes its denomination For they define it to be the Conformity of an Action to a Rule or Decree of a Law-giver and consequently it includes first a principle of Freedom secondly a Natural Goodness or an intrinsick Rectitude of the Action in all its relations and thirdly the binding Authority of a Law that engages us to embrace it from the Will and Pleasure of a Law-giver But now if the Authority of a Law-giver be the true measure of Moral Goodness it makes a Moral Law or Duty and a Moral Good to be the same thing whereas a Moral Law or Duty seems to be the Complement of a Moral Good The one is a choice of things from their relation and consent to Moral ends and purposes the other from a binding Authority superadded to them In Moral Duties the Law-giver is to prescribe in Conformity to these ends and the Moral Agent is to choose and determine himself by them in Conformity to the Will and Authority of the Law-giver but a Moral Good seems to be only the choice of a Natural Good without considering it as the Command or Appointment of a Sovereign Authority But the denominations of things are often Arbitrary and may be extended or lessened without any injury to Truth as long as the Latitude of such denominations is fixed and agreed upon and therefore we ought not to be concerned at any Terms of Art or Modes of Expression as long as there 's an Agreement in the nature of things CHAP. XIII Of the true measures of Moral Goodness § 1. IN order to a further display of the nature of Moral Goodness it will not be improper nor useless to consider the true measure of Moral Goodness And first I think Pleasure whether of Body or Mind cannot be any true measure of Moral Goodness Thus much the Observations already made on a Vitiated Mind abundantly evince For certainly a Vitiated Mind and Conscience may conceive an undisturbed Satisfaction and delight in the foulest Enormities and yet it 's absurd to pronounce 'em Moral Goods For notwithstanding any pleasure of Mind that accompanies them they are still to be ranked among Moral Evils Indeed I cannot conceive how Pleasure and Pain can be the measure of Natural Good for the Mind may certainly lie under wrong apprehensions of things and consequently conceive a pleasure and satisfaction in real Evils and therefore it seems to be highly improper to pronounce Pleasure the true and only measure of Natural much more of Moral Good No certainly the true measure of Natural Good is to be taken from the Original Frame and Constitution or ends and interests of things and the exact Agreement or Adapting of them to each other pursuant to it When things are thus adapted no doubt but a true pleasure of Mind results from them for God has so graciously adapted things to our Welfare and Happiness and Established such a strict Harmony and Agreement between us and every Natural Good that concerns us that there 's a powerful Pleasure flows from it at least according to the Original Oeconomy or Frame of things but yet Pleasure seems to be a consequent rather than a measure or constituent Principle of Natural Good especially since there may arise this Pleasure of Mind when the true ends and interests of things are perverted witness the case of an Erroneous Judgment or Conscience and therefore I think a late Author has not well expressed himself when he tells us That things are Good and Evil only in Reference to Pleasure and Pain Essay concerning Human Understanding Cap. 20. Sect. 2. or as he more fully delivers himself in another place Good and Evil are nothing but Pleasure and Pain or that which occasions or produces Pleasure or Pain in us Book 2. Cap. 28. Sect. 5. § 2. Secondly The conformity of our Actions to a Law abstracting from the Intrinsick rectitude of the Subject matter of it cannot be the true measure of Moral Good As the forecited Author too apparently suggests when he tells us Moral Good and Evil is only the conformity or disagreement of our Voluntary Actions to some Law whereby Good and Evil is drawn on us from the Will and Power of the Law-maker Lib. 2. Cap. 28. § 5. If this definition is designed thus far certainly the best Argument against such a position is one by this Author advanced on another Occasion He Labours to prove that the foulest Enormities have obtained in whole Nations and Societies of Men upon a Law of Fashion Opinion or Reputation but certainly the conformity of an Action to such a Law can by no Means give it the Character or Denomination of Moral Good This must indeed destroy all real Distinction between Good and Evil and render the moral endowments of the Mind as Arbitrary and Precarious as the outward Dress of the Body It 's true an Action performed by a voluntary Agent in Confomity to a Rule is undoubtedly a Moral Action But it does not hereby necessarily become a Moral Good unless the Rule be good or the Intrinsick matter of the Action be so For without these Limitations it may be as much a Moral Evil as if it interfered with an Established Rule So that I cannot but dissent from Mr. Lock when he places the Notion of Moral Good and Evil in the conformity or disagreement of a Voluntary Action to a Rule tho' it be no more than a Rule or Law of Fashion I grant it Establisheth the Idea of a Moral Action but a Moral Action is either good or bad and therefore the Idea of Moral Goodness cannot rest upon the conformity of an Action to such a Rule but on the Intrinsick Goodness of the Action or Rectitude of such a Rule § 3. But to proceed There are others who place the foundation of Moral Good in the Conformity of Moral Actions to our Rational Natures as fitted for Society and consequently proportion the degrees of Moral Good as they serve more or less the ends of Society Indeed it cannot be denyed but that the Great and Wise God hath given us a being and Nature not only peculiarly framed for Society but to be supported by it and consequently whatever accords with the Rational Nature of Man born to Society is undoubtly a Moral Good but 't is visible Man in his Original Frame bears a threefold Relation to wit Frame in Relation to God his own Being and that of his Neighbours from whence arises a threefold Moral Good Now the Agreement of Actions to our Rational Natures as created for Society may present us with
an Idea of those Moral Goods that respect our Being in it self or as it stands supported by Society but it cannot give us an Idea of Moral Good with respect to God our Creator and consequently this Notion cannot be an adequate measure of Moral Goodness § 4. Having said thus much Negatively it remains that we endeavour to State it in a positive way or determine what is the true and adequate measure of Moral Goodness And first it 's universally allowed that Moral Good implies a Relation in the Nature of it It 's a good in respect of something else and consequently there must be some fixed Standard to examine and state the Proportions it bears to it and this Standard may not improperly be called a measure of Moral Goodness Again Moral Good which we are now concerned with respects the Actions of Men and since the Actions of Men with respect to a Threefold Relation which we bear towards God our own Beings and our fellow Creatures pass under three several Denominations the measure of Moral Good must extend to each of ' em With Submission then I presume the proper measure of Moral Good must be taken from the Original Frame Ends and Interests of our Beings we are acted by invincible propensions I mean those of self preservation and desire of happiness that will engage us to examine and consider 'em and the experiment will furnish us with a measure to determine the Goodness of all our actions in our several intercourses with God our own Beings or our fellow Creatures It 's certain there can no action be truly Morally Good but what is conformable to our Original Frame and the prime Ends and Interest of our Beings and what is really thus conformable is really and truly Morally Good and consequently the Frame Ends and Interest of our Being must be a proper Standard of Moral Goodness God has been graciously pleased to give us a Being like himself the great exemplar of all Perfection and Goodness and he has annexed such Ends and Interests to it as will lay a Foundation for Actions that result from his blessed Nature so that the whole line of Moral Duty is by the Laws of our Creation made to consist in Actions that are peculiarly consonant to our Natural Frame in all its Capacities and Relations The Features and Complexion of every duty are taken from our selves and by a Physical Efficiency add Glory Strength and Beauty to us and therefore nothing can be so true a measure of Moral Goodness as the pure Frame Ends and Interests of our Beings As for those that place Moral Goodness in the conformity of our Actions to a Law it 's certain that the Truth and Authority of this Law where Revelation is wanting must first be tryed by the Frame Ends and Interests of our Beings Reason can make an estimate no other way and consequently all other measures of Moral Goodness must at last resolve into this CHAP. XIV Of the Eternal and Unalterable distinctions of Moral Goodness FRom what has been laid down and Concluded it 's evident there 's an unalterable distinction between Good and Evil. Now certainly whereinsoever we fix the Notion of Moral Good whether 't is the imbracing of a Natural Good by Rational motives and convictions arising from the Intrinsick Nature of the Thing the proper Springs of a free Agent or whether 't is in pursuance to the Will and Authority of a Lawgiver it 's abundantly concluded the Lines of Moral Good are fixed and unalterable For it 's manifest that Moral Good always includes a Natural Good and Natural Good is evidently Established in the frame of Created Nature and consequently if the frame of Nature is unalterable Moral Good must be so too Nay we may advance further yet the great creator of all things tho' in himself the most absolute and free Agent yet was governed by the dictates of his own Infinite Wisdom and Goodness and consequently the whole frame of created Nature is Established according to the model of the divine perfections If therefore Natural Good necessarily results from the Natural frame of Things and their subserviency and agreements with each other and Moral Good necessarily includes a Natural Good in it Moral as well as Natural Goodness is as unalterable as the divine Perfections and consequently is in the highest sence eternal and unalterable From hence we way observe how monstrously absurd is that position advanced by a set of Men who first outlived all Moral Good before they thought of the Notion that there 's no distinction between Good and Evil that all the Impressions of the Mind are to be resolved into mere Habits Established in Example or Education and consequently the Good and Evil of all Actions besides that which results from the Determination of positive Laws whether Humane or Divine is nothing else but a Law of Fashion or Opinion It 's abundantly concluded God has given us a peculiar Frame and thereby Established certain Ends and Interests suitable to it And consequently what really accords with the true Ends and Interests of our Being is that we call a Natural Good and what directly clashes and interseres with them is a Natural Evil. It 's concluded God has endued us with powers and faculties that if duely exerted will discover to us the true Frame Ends and Interests of our Natures and how all external things affect 'em and are more or less Subservient to 'em and after this he has endued us with a power to chuse and pursue what is truly Subservient to these ends The very frame and condition of our Natures as they are to be supported with outward succours and conveniencies and the sense of pleasure and pain stampt upon our Natures and the desire of the one and satisfaction in enjoying it and the dread of the other and the uneasiness in suffering it are proper and effectual Springs to set all our natural Powers on work and fix 'em on their proper Ends and Objects and all this proves a moral Capacity to pursue and embrace that which we call Moral Good and unless our Natural Powers and Faculties are regulated by the Laws and Principles of natural Good it 's impossible the Action should obtain the Character of moral Good It must be confessed that the biass of Animal sensations or pleasures is so impetuous in corrupted nature that it often hurries us on to the pursuit of every thing that strikes a present Relish without considering whether it accords with the true Ends and Interests of our Beings at least in that measure or manner we seek to enjoy them Again it 's possible the Mind by force of Habit as well as power of Education and the Fashion of a Country may be sunk so deep into Carnality and so tinged with brutal Enjoyments as to be not only disabled from making the least Enquiry into the true Ends and Interests of its Being but to receive an undisturbed Satisfaction in the practice of
8. omit 28 p. 254. In the Preface stand r. stands In the Introduction omit Men p. 2. l. 8. omit his p. 8. l 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. Agreeably r. agreeable p. 14. l. 8. Author's r. Author p. 16. l. 11. Principles r. Principle p. 17. l. 8. omit to after and submitted r. subscribed p. 16. l. 20 21. or r. and l. 5. omit more l. 13. His Obedience r. Disobedience l. 16. p. 19. Omit all after we p. 22. l. 9. Or r. on p. 24. l. 10. They r. Men p. 27. l. 9. Sic r. Cic p. 36. l. 25. Weight r. height p. 38. l. 4. Omit the after of p. 44. l. 20. THE Grounds and Foundation OF Natural Religion ASSERTED CHAP. I. A Law of Nature antecedent to Revelation AND first for the Divine Authority of a Law of Nature antecedent to Revelation I shall appeal to the Voice of Scripture as an Argument to those that own the Truth and Divinity of it For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts their Conscience also bearing Witness and their Thoughts the mean while accusing or else excusing one another Rom. 2.15 16. It 's manifest when our Apostle tells us of a Gentile Law engraven on the Heart here is a Law distinguished from a Law of Revelation For the Gentiles having not the Law no doubt the revealed Law of God and particularly the Jewish Law are a Law unto themselves It was not a Law that rested on Patriarchal Revelations or a Law given by Inspiration but a Law engraven on the Heart peculiar to Heathens or Men in a pure State of Nature and consequently no revealed Law For by virtue of it they did by Nature not Grace the things contained in the Law that is upon the Evidence and Convictions of Natural Reason not on the Authority of any external Revelations For whilst the Gentiles did by Nature the things contained in the Law they shew the Work of the Law written in their Hearts that is they had a Rule of Action implanted in the very Frame and Constitution of their Natures which answered to all the Designs and Intentions of a Law or rather carried in it all the Properties as well as Force and Efficacy of a Law For the Work and Business of a Law is to prescribe between Good and Evil Just and Unjust to direct us in the precise Line of Duty and enforce the Observance of it by suitable Rewards and Punishments and if the Gentiles have this by Nature they are in a strict and proper Sense a Law unto themselves even without the concurrence of Revelation Indeed the Apostle elegantly represents the Force and Authority as well as Sanction of the Law when he tells us that Conscience gives testimony to this Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it were confirms and ratifies it as a Law or Rule of Action which answers to the first Office of Conscience by the Learned called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sanction follows from the second Office of Conscience call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which consists in the Application of our Actions to the Rule and passing Sentence upon ourselves for it and their Thoughts mean while accusing or excusing one another From the words it's manifest there is a Law of Nature or a Rule of Action given by God by which he at least originally design'd to govern Mankind antecedent to all positive Laws whether Divine or Humane Nay it 's not only a Law designed for Man in his original Frame but a Law that maintains its Force and Authority even in the lapsed State of Mankind For it 's manifest the Apostle speaks of the Gentiles as they then lay and all the World too in a depraved corrupted State They were undoubtedly under a Law tho' without any revealed Law and that too under the highest force and efficacy of it For the Apostle expresly determines the case For as many of the Gentile World as have sinned without Law shall also perish without Law v. 12. However thus far it is indisputably evident that the Heathen World was under a Law or an Indispensable Rule of Action or Duty and we are abundantly assur'd that it was distinct from any revealed Law since Scripture in other places expresly fixes the Duties of Natural Religion in an evidence that results from the Works of Providence the Dictates of Natural Reason not in any revealed Traditions Thus St. Paul and his Associate speaking of the Gentile State Nevertheless he left not himself without Witness no doubt sufficient to instruct them in their Duty in that he did good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Acts 14. v. 17. And again The Wrath of Heaven is revealed against all ungodliness because that which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made Rom. 1.18 19 20. I know the learned Dr. Hammond appropriates this latter Passage to the Gnosticks but against the whole current of Commentators And indeed the Context both before and after carries such peculiar Characters in it as renders it absurd to fix it upon any but the Heathen World If so it 's evident they are the things that are made and Rain and fruitful Seasons that are Witnesses and shew forth to us that which may be known of God or the lines of Natural Religion So that the Works of Nature and Providence are our Instructors not the Voice of Revelation Here 's not the least Hint of any Traditional Conveyances the Works of Nature carry an Evidence in them but they are the Reflections of Natural Reason upon them that draw the Conclusion and form a Duty from them so that whatever Difficulties or Impossibilities some Men may suggest from the Imperfections and Weaknesses of Natural Reason in decyphering a Law of Nature it 's evident the Sacred Oracles have given it no other Foundation or Original And this is Conviction sufficient to silence all other Arguments in those that subscribe to the Truth and Divinity of them And for those that reject it I shall pursuant
the Freedom of his own Will and had Ingenuity and Integrity enough to prosecute it then I will grant that he may challenge a Freedom or Liberty of acting according to his own Will without being accountable to any one till his own voluntary Compact had made him so But then such a sufficiency as this must supersede the necessity of all Civil Government or positive Laws Certainly then if Man after the utmost pretences to Reason has not a sufficiency of Reason at all times to instruct himself in the Line of Duty no more than Integrity to adjudge his own Actions conformable to the Line of Duty we may with very good Reason conclude that Maturity of Reason does not cancel the Bonds of Filial Obedience or to have respect to the instance before us admit the Children of Adam to an equal State of Liberty with himself that is in his own Language To challenge an Executive Power in the Exercise of Laws of Nature as much as their Father as well as Prescribe to their own Will and regulate their Actions These are positions that can no way be reconciled with the necessity of civil Government under the most improv'd State of Reason and that Dominion which by the Laws of the Creation God had invested him with for God having made Government necessary for the Support of Grown Men and actually Invested Adam with a Right of Dominion Reason must determine without the breach of Humane Freedom that the Dominion of Adam was Originally designed to extend as far as was necessary to the Regulation and Conduct of Humane Actions as well by Laws as Counsel Indeed the original Mistake is lodged in the Notion of Civil Government compared with Humane Freedom as if Humane Freedom or Natural Liberty were in the very Notion of it inconsistent with Government or as if it were a Breach of Natural Liberty to be placed under the Conduct of that without which Man with all his Reason cannot Subsist much less be Happy Now it is visible tho' Government implies a Power of imposing and enforceing Laws yet the Original Design of it was the Happiness of Mankind in the Regulation of their Lives and Actions according to the Laws of God whether Natural or Revealed It is true the Institution of such a Power may imply an absolute Trust and whether this Trust is forfeited and accountable when the Original Ends of Government are Violated is another Question But it is Indisputable these are the only true ends of Government And I think no one can affirm that the direct Methods to Happiness are Breaches of Humane Freedom yea rather they are the only Expedients to preserve it and therefore I can see no Rights in the Exercise of Humane Reason or Freedom founded on it to Exempt the Children of Adam from that Civil Jurisdiction that Results from his Paternal Power And now I presume there is enough offered to Reject the pretence of an unlimitted Freedom I have enlarged more plentifully upon it because it is the Foundation of that State of Equality upon which Compact is made the first Principle of Civil Government for this reason I shall offer a few Arguments more to represent the Absurdity of it § 5. And first if Children coming to the exercise of Reason are not only discharged from their Paternal Allegiance but acquire a State of Freedom equal to their Father as this Position directs Sect. 66. Then the Children of Adam had an unquestionable Right to erect a Government over his Head or at least upon Non-compliance to Exclude him from the Benefits of it and in a word to drive him forth from his own Territories since Civil Governments always challenge a Power to Banish those that refuse to pay Allegiance to them That the Children and Descendants of Adam could act thus is evident for as they were in a State of Freedom and Equality they could enter into a Compact at Pleasure and consequently Establish a Government upon a Majority against their Fathers It 's highly Probable the Children of our First Parent were acted by so deep a sense of Duty as would prevent them from the Executing their pretended Privilege but I am perswaded were a Set of Men under the Influence of this Author's Principles placed in a State of Nature under their Natural Father the Resentments which the Discipline of their Education might give them would easily engage them to bandy together at such a rate as to Erect a Government upon his Head and if they did not call the Old Gentleman to an account for Male-Administration yet upon Non-compliance they might think themselves obliged to withdraw those small remains of Respect which this Gentleman has assigned him However it is manifest this Position will Vindicate the Lawfulness of the Project and therefore it can be no Crime to apply it to the Father of Mankind and his immediate Descendants But now what can be more Unnatural than this is Can Man pretend the least Reverence or Respect upon such a Horrid Treason as this Men may Harangue on the Formalities of Respect as long as they please but certainly it is some Pretensions to Authority that can preserve a Filial Reverence that is truly valuable that is such a Reverence as expresses it self in a chearful Obedience to all just and reasonable Commands § 6. But to draw towards a Conclusion this Notion of Freedom carries another Absurdity in it as Injurious to the Civil Power as it is to the Patriarchal for in order to assert the Notion this Author is forced to Discard the Notion of Natural Allegiance and place every one in a State of Liberty upon their arrival at Years of Discetion till they shall Recognize the Governing Power by an express or tacit Consent An express Consent he fixes in Promises or Oaths of Allegiance and a tacit Consent in the Possession or Enjoyment of any part of the Dominions of any Government Chap. 8. Sect. 119. Part. 2. And further adds that a Tacit Consent only produces a Temporal Allegiance So that in case he quits his Possession by Donation Sale or otherwise he is at Liberty to go and Incorporate himself in any other Common-Wealth or agree with others to begin a new one in Vacuis locis in any part of the World they can find Free or Unpossessed Sect. 121. Now certainly these are Positions that cannot well be consistent with the safety of any Government for it is manifest they give a Latitude for Rebellion as well as Disertion For first The Descendants of the Liege Subjects of any Government do not yield a Tacit Consent even after they arrive at Years of Discretion by Living and Subsisting upon the Blessings of it unless they possess or enjoy some parts of its Dominions so that not only the Adult Children that Live under their Parents without a Settlement but even the Poor or Labouring part of a Nation or even all that are not the true Proprietors of Estates still remain in a State of
enim virtus est non quae relinqueret naturam sed quae tueretur Ib. Lib. 4. § 15. In homine Summa omnis Animi est in Animo Rationis ex qua virtus est quae Rationis Absolutio definitur Ib. Lib. 5. § 14. Virtus eadem in homine ac Deo est est autem Virtus nihil aliud quam perfecta ad Summum perducta natura est igitur homini cum Deo similitudo Lib. de Leg. § 8. So that Vertue was never esteemed that precarious Thing this Author has Suggested the publick Reputation of any Action was never the measure of Vertue but Right Reason and the Frame Ends and Interests of our Beings else it 's impossible Vertue in Men should be the same with Vertue in God and Men to resemble God in it as this Author excellently expresses himself From all this it 's manifest that Vertue was rather esteemed the Standard or Measure of Praise than Praise of Vertue and that Honour or Praise was never extolled or appealed to but as it is the Product of Vertue and a kind of reward to it Thus much this Author could not be Ignorant of when the Moralist explains the very passage he has cited almost with the same Breath and makes it a description of the chiefest Humane Good that consists in Vertue or is attained by it Quod ipsum sit optandum per se à Virtute profectum vel in ipsâ virtute situm suâ sponte laudabile Tusc Quaest lib. 2. § 20. If this will not content him I shall refer him to another passage that speaks out what I have already asserted and will instruct him that Vertue is the Measure of Praise not Praise of Vertue Omnis honos omnis admiratio omne studium ad virtutem ad eas actiones quae virtuti sunt consentaneae refertur Eaque omnia quae aut ita in animis sunt aut ita geruntur uno nomine honesta dicuntur Lib. 5 de Fin. § 21. This if I mistake not is to define Honour by Vertue not Vertue by Honour or Reputation as Mr. Lock would have it Upon the whole then I presume it appears that this Law of Opinion has no more foundation in the received principles of Morality than there 's necessity for the invention that it practises as much injustice upon the ancient Advocates for Morality as it discovers Impertinence or Evil design in the Author and in a Word it 's so miserably destitute of Solid Argument or Principle to support it that nothing but the fashionable Immoralities of a degenerate Age can assert its truth or Authority CHAP. XVI Of the Nature of Conscience in General I Shall not much enlarge on the Notion of Conscience which imports the knowledge of the Line of Duty and a directing Power or Faculty to consider the Nature of those Actions we are about to execute by applying 'em to the Line of Duty This is a truth so well known that no one can dispute it that allows the use of Reason or make us creatures that can act by a Law or are capable of being Governed by it The principal enquiry then is concerning Conscience with respect to past Actions And first it's a truth I presume universally agreed upon that Man is endued with a Power of Retaining and reflecting on his own actions The retentive Faculty is abundantly maintained upon the Power of Memory and the Power of Reflection is founded in the very Power of Reason For to Reflect and Animadvert upon our thoughts is undoubtedly an Act of Reason and Thought And therefore as Man acts upon Thought Deliberation and Argument he cannot but be conscious that he thinks deliberates and argues and consequently that he acts pursuant to it Indeed I presume to think deliberate and Act and to consider or know that we think deliberate or act thus and thus are two distinct acts of the Mind but whether we think and deliberate and reflect upon our Thoughts in the same or different Moments is no way prejudicial to the Doctrine of Consciousness To proceed then as we can reflect so we can animadvert upon the nature of past Actions for those very faculties that enable us to deliberate and judge of the Nature of an Action before it is executed will enable us to pass as clear if not much better judgment upon it after 't is over For then we view it in all its Aspects Circumstantials and Appendages Now certainly Conscience contains both these Powers in it I mean a Power of Recollecting and a Power of Animadverting on the Nature of our past Actions for without such inspecting Powers it 's impossible there can be any such thing as Conscience But then that which gives us the principal and formal Notion of Conscience is a Power of trying the Nature of our Actions by some Law or Rule of Action Whatever the Nature of Moral Good and Evil may be I mean whether it consists in the conformity of our Actions to a Law or Rule or their disagreement from it certain I am the Acts or Powers of Conscience imply the examination of an Action with reference to a Law or indispensable Rule of Action whereby it carries the appearance of a Duty or not a Duty For Conscience undoubtedly implies a Condemning and absolving Faculty in it and these are exercised with respect to Duty and Duty arises from the Obligation of a Law So that Conscience is undoubtedly the measure of our Actions by a Law Indeed this is so much the formal Notion of Conscience that it runs thro' all the instances and exercitations of Consciences for they are no otherwise distinguished than by the different Laws that Regulate them as from a Law of Nature Law of Revelation or Civil Polity But then in order to the passing an Absolution or Censure on our Actions and our selves for them by a Rule there must be a Power of Acting Conformable to this Law or Rule for without this the Action with its Effects and Consequences cannot be imputed to us This is implyed in the very notion of a Law being a Rule proposed to Rational Creatures that have a Power to Act or not Act on Rational Motives and Convictions so that Conscience contains a great many different movements or workings in it First A Power of Retaining Secondly A Power of Animadverting or Reflecting on past Actions Thirdly A Power of applying and comparing them with a Law or Rule Fourthly A Power of discerning the Truth Goodness or Equity of the Rule Fifthly The Obligation and Authority of it and Lastly A Power of ascribing the Action to our selves by acknowledging a Power of Acting in Conformity to this Rule whereby the Good or Evil Guilt or Merit of the Action may be some way imputed to us So that Conscience may be justly defined to be the Judgment we pass upon our own Actions whether past or present as scanned and measured by a Law But now tho' a Law in general is assigned for
their incompatibility with the Line of Duty nay there will be a discovery of the Reasons and Original of all Miscarriages the Mind will plainly discern the Error and Absurdity of former Convictions she will confess that the violence and importunity of Lust or a habit of Thoughtlesness or Inconsideration was the true and genuine cause of 'em and consequently the frame and Oeconomy of Conscience will not only be altered according to the Intrinsick Nature of things and received as every Man 's own proper Conscience but it will discover Sin and Guilt in the erring Conscience and charge the mischief of it upon its proper owner where-ever the Errors appear to be contracted from the neglect of means of Information For certainly as God has endued us with Faculties to instruct us in the Line of Duty so he has made us capable of attaining it in that Course and Order which he has established and consequently of pursuing and embracing such Means as are truly conducive to the attainment of it and therefore when proper Means are instituted or proposed or as it were lie before us in the common road of Thinking the Mischiefs or iniquity of an Action by the Laws of Conscience will be imputed to us tho' it was committed with a perswasion of its Innocence because the Order of Nature and the Laws of Humane Action are as much perverted by acting without the use of established means as contrary to inward Convictions and tho' the Action in the precise nature of it is not willfully wicked yet the neglect of Means may be justly esteemed willfull and consequently the Effects and mischiefs of the Action justly imputed I will not deny but there are thousands of miserable Wretches in the World under such fatal Circumstances that they seem to be placed out of the reach of due Means of Information but to judge precisely of this seems to be a peculiar of the searcher of Hearts and Reins However I am perswaded the common Exigences and Necessities of Humane Nature will instruct Mankind in the most fundamental Rules of Natural Religion and yet God will charge nothing upon us but where he can convince our Conscience of notorious Neglects and in this case it 's consonant to the Rules of Justice that Sentence should be passed not according to former but present Convictions Indeed it can never be imagin'd that the great Judge of all the Earth in his final Awards to Mankind will erect a Tribunal that had not its Original from him I mean from the Convictions of an erroneous Conscience and therefore since it is demonstrated that new Sentiments and Convictions will break in upon the Mind even to the charging of Guilt upon those Neglects which were the immediate source of false Convictions we may justly conclude that the judicial Proceedings of the Great Day shall be established upon a regulated Conscience I mean according to the Divine Oeconomy of it and consequently it is not the Plea of former Convictions nor want of consciousness when Enormities were committed that will be sufficient to exempt any Man from the jurisdiction of it For these may be resolved into Personal Neglects and Personal Neglects are alone sufficient to derive a Guilt upon us As for the want of consciousness it 's a branch of the Objection not yet replied to and therefore I shall make some few Remarks upon it And first it 's certain as long as Enormities are committed upon personal Neglects as in the case of Drunkenness it is not necessary the Mind should be conscious of the whole process when actually committed It 's abundantly sufficient if upon a representation of Circumstances we shall at last be forced to own them or ascribe the Commission of 'em to our selves for this will bring us under the dominion of Conscience at the last day Certainly we may with as much force of Reason plead an Exemption from the guilt of Enormities which thro' tract of time were wiped off the Table of the Mind as deny to account for Enormities which when committed we were not conscious of when it was some former Enormity had disabled us from being conscious of 'em whereas it can only be required in both cases that proper and competent Methods are contrived to make us conscious at the last day so as to pronounce our selves the Authors of 'em for when this is done Conscience will determine as effectually as if our present and past Convictions were consonant to each other Upon the whole then it 's visible it is not the present state of any Man's Conscience any farther than it accords with the Divine Oeconomy of Conscience no more than any present Act of Consciousness that will be received for a final measure of the Goodness or Evil of our Actions and consequently of a final Condemnation or Deliverance but Conscience founded on the express Laws of God the sole Rule of Duty and the Agreement or Disagreement of our Actions with them I would not be mistaken as if I intended to streighten or fix Limits to the infinite Mercies of God there 's nothing but his own infinite Purity Truth or Justice can at any time divert his Mercies but yet I think it 's evident that we shall be judged for our Actions as they are in their own Nature and that too on the Awards of a rectified Conscience where-ever an erroneous Conscience can be charged with Guilt No one can dispute the Guilt of an Erroneous Conscience where the Error is propagated thro' willfull Enormities or manifest Neglects Thus far the sacred Canon is express and clear when we are told in the case of Error that the Mind and Conscience is defiled Tit. 1.15 And certainly where-ever there is Defilement there must be Guilt and where-ever there is Guilt there is at least Punishment due And I presume it 's sufficiently demonstrated that lost Ideas will be revived that every Action will appear in its proper Dress and consequently the whole Oeconomy of Conscience will be changed If what has already been offered be not conclusive the State of the Wicked after Condemnation will infer it Now certainly whoever allows the divine Oeconomy of Conscience must allow a future Judgment and if there 's a future Judgment and Men to be judged by their Consciences the most Hardened Unrelenting Sinner will be brought to a clear apprehension of the Line of Duty and by this means forced to own the Justice of his Sentence tho' his Conscience was seered and past feeling it shall now recover a double Force and retain the quickest apprehension of Things and Conscience thus enforced and armed with fresh Power and Vigour shall be the eternal Instrument of increasing the Torments of the damned Since then Conscience shall be thus regulated in Order to enhance and perpetuate their Misery we may justly conclude that it's Regulation will commence at the great Tribunal in Order to ratify the sentence of Condemnation and certainly since it must be allowed that Conscience will be
despicable for want of Honesty as Sense This is the Work of Heaven God is able as well as faithful to accomplish it in his own good time If the following Papers fall into the Hands of Men of these Sentiments I can assure them they 'll find nothing of the Imaginary Arts or Mystery of Priestcraft nothing of any designing Leader nothing peculiar to the wary Guardians of Creeds and Profitable Inventions so often hinted by the late Author of the Reasonableness of Christianity But if any thing offers itself that cannot well be digested I shall freely embrace a fair and pertinent Answer and endeavour to make such Returns as I hope may at last beget full Convicton on both sides THE CONTENTS OF The Introduction OF the State of Man before the Fall § 1. Of Original Corruption the Nature Rise and Propagation of it § 2. The Necessity of Revelation asserted with respect to our Attainments in Knowledge § 3 4. From the Defects of Natural Religion § 5. In reference to Practice § 6. From the Necessity of a Mediator § 7. The Deists Objection answered § 8. THE CONTENTS of the BOOK A Law of Nature antecedent to Revelation Chap. 1. Proved from Scripture § 1. That Man naturaly Thinks and Reasons § 2. That Man Thinks and Reasons in a fixed determinate Way § 3. The Subject-matter of Laws of Nature discoverable by Natural Reason § 4. The Divine Authority of Laws of Nature discoverable by Natural Reason § 5. Proved from the Divine Attributes and Perfections § 5. From the Ends and Designs of Created Beings § 6. From those natural Rewards and Punishments that flow from 'em § 7. From Scripture § 8. Objections answered Chap. 2. Of the true Origin of Error § 1 2. Of the Argument of Vniversal Consent the Nature Validity and Extent of it Chap. 3. Reflections on what Mr. Lock has offered against it § 1. Reflections on some Passages in the Conference with a Theist Chap. 4. Of the Distinction of Laws of Nature from Positive or Written Laws Chap. 5. Where the Nature of 'em is more fully represented § 1. Reflections on Mr. Lock 's Arguments against Innate Ideas or Practical Principles and the Controversie determined Chap. 6. Of the different Degrees of the Evidence of Laws of Nature Chap. 7. Of the Foundation of God's Right of Dominion and our Duty of Allegiance as a Law-giver Chap. 8. A Right of Obliging distinguished from a Power of Obliging § 1. A Right of Obliging does not consist in a Power of Contributing to our Happiness or Misery § 2. All Right of Dominion derives from God § 3. God's Right of Dominion primarily founded in his creative and preserving Power § 4. Objections answered § 5. The Certainty of Rewards and Punishments Chap. 9. That God has a Right to Reward and Punish § 1. The Certainty proved from the general End and Intention of all Law-givers § 2. From the Nature of God's Laws and Man to whom they are given § 3. And the Nature of God that gave them § 4. Of the Original of a Parental Duty Love and Affection and Filial Reverence and Duty Chap. 10. The Affection of Brutes towards their own Off-spring not the Work of Reason but of certain Animal Sensations § 1. The Springs of Paternal Affection ib. Filial Reverence and Duty founded in the Act of Generation as well as Preserving Power § 2. Founded in the same Principles with Paternal Affection § 3. A Paternal Power originally includes a Kingly Power § 4. Reflections on some Passages in Mr. Lock 's Essay of Humane Vnderstanding and a Treatise of Government in 2 Parts Chap. 11. The Power of a Mother no Objection against the Civil Jurisdiction of the Paternal Power § 2. The Commanding Power of the Parent not Temporary § 3. Maturity did not place the Sons of Adam in an unlimited State of Freedom § 4. Natural Freedom not inconsistent with Civil Government ib. The Absurdities against this Author's Hypothesis represented § 5 6. Natural Allegiance asserted § 6. No Body of Men since the Creation regularly and de jure in a State of Nature such as this Author supposes Of the Nature of Moral Good and Evil Chap. 12. The Subject-matter and formal Reasons of Moral Good § 1 2. Of the true Measures of Moral Goodness Chap. 13. Pleasure whether of Body or Mind not the Measure of Moral Goodness § 1. The Conformity of Actions to the Ends of Society not the Measure of moral Goodness § 3. Conformity of Actions to a Law abstracting from the Intrinsick Rectitude of it not the Measure of Moral Goodness § 3. The original Frame Ends and Interests of our Beings the true Measure of Moral Goodness § 4. Of the eternal and unalterable Distinctions of Moral Goodness Chap. 14. Reflections on Mr. Lock 's Law of Fashion Chap. 15. His Design not barely to enumerate Moral Ideas § 1. No Necessity for assigning a Law of Fashion § 2. The true Notion of Vertue and Vice by him Mis-represented § 3. Of the Nature of Conscience in general Chap. 16. Reflections on Mr. Lock 's Description of Conscience Chap. 17. Of the Foundation and Authority of Conscience in the Original O Economy of it Chap. 18. The Truth and Certainty of Natural Conscience demonstrated against the Latitudinarian and Vnbeliever Chap. 19. The Vneasiness of Mind under Sickness or the Approaches of Death resolved into the Gripes and Convulsions of Conscience Chap. 20. Of the Evidence of future Rewards and Punishments from the Presages of Natural Conscience Chap. 21. How far Conscience shall be a Measure of the Divine Justice in the Distribution of Future Punishments Chap. 22. Some further Remarks on Mr. Lock 's Notions on this Argument § 2. The Conclusion THE INTRODUCTION Concerning the Necessity of REVELATION IT may perhaps seem a very improper Entertainment to the Christian World to establish a Line of Duty from the Records of the Book of Nature when we enjoy a more sure Word of Prophecy or Form of sound Doctrine which is able to make us wise unto Salvation or to delineate the Features of Moral Good and Evil when Life and Immortality are brought to light through the Gospel or in a word to dwell on the Infant-principles of Religion when we may go on unto Perfection But certainly the Spirit and Temper peculiar to the Age we live in is abundantly sufficient to suggest an Apology Are we not professedly Attack'd as to the Truth and Authority of Revelation and the Whole of Religion resolved into a Set of Moral Rules and Maxims And tho' others as yet cannot Discard all Revealed Truths yet they act as if they were Advocates for the Cause whilst they allow no other Rise or Original to Moral Rules and Maxims than Custom Education and a few unaccountable Traditions These are Mens Proceedings which seem to be embarked in the same Design viz. The Subversion of all Religion Our holy Religion is by this means stript of its most convincing Arguments for
Action Who can therefore dispute the Necessity of a Revealed Dispensation when Mankind is reduced to such forlorn and dismal Circumstances any more than suppress and disown the surprizing Graces and Mercies of it § 5. Bur further we may demonstrate the Necessity of Revelation from certain Defects in Natural Religion that are only to be supplyed by Revelation and by this means we shall confirm and strengthen the preceding Arguments And first the Necessity of Revelation discovers it self in the Notion and Worship of a GOD It 's well known though the Consideration of our own Frame and of those things without us may by the Light of natural Reason induce the Belief of a God and at least give us an imperfect Idea of his excellent Nature yet certainly the latter is not to be attained but by Men of Thought and Observation The unthinking Vulgar are ready to resemble the Godhead by Gold or Silver or Stone graven by Art and Man's Device But after the nicest Discoveries that natural Reason can pretend to we can no where find the Godhead represented in its true Graces and Perfections but in the Book of Revelation Again tho' Natural Reason must dictate that God is to be worshipped yet to calculate the precise Way and Manner of it seems to exceed the Sphere of its Activity To worship God in a spiritual Manner by Prayer and Thanksgiving seems extremely reasonable because highly consonant to his blessed Nature but yet had Revelation been silent Reason that is so much immersed in Sense and sensible Objects would never have carryed us much above the gross and scandalous Ways and Rites of Heathen Worship The whole World in these Cases lay in Ignorance and Superstition and therefore the Purity and Honour of God seems to induce a kind of Necessity or Obligation on him to make a Reform by a revealed Dispensation It 's his Prerogative to determine what Worship his Creatures shall pay him and the actual Determination of it is the Business of Revelation Again The Necessity of Revelation is abundantly expressed in the Enforcements of Divine Laws For tho' natural Reason might inform us that Rewards and Punishments are the inseparable Consequents of the Observance or Violation of Laws yet it can never pretend to state the Nature or Measure of 'em and yet this seems absolutely necessary to a due Enforcement of Laws to secure an Obedience agreeable to the general Intention of ' em It 's the Prerogative of every Law-giver to assign proper Rewards and Punishments and if the Supreme Law-giver of Mankind has not done it in a State of Nature it 's highly necessary he should do it under a State of Revelation Lastly I would fain know whether natural Reason can make a compleat and convincing Discovery of the History of the Creation or that of the Fall and the dismal Consequences of it of the Order of Spirits and particularly of the Malevolence of the wicked One and his Associates of the Nature of the Soul and its Immortality and of the Nature and Certainty of a Future State These are certainly Things of the highest Importance in the Affairs of Religion and tho' natural Reason and a nice Thread of Thought might advance a great many noble Speculations yet we find the Learned discoursing of some of 'em as a kind of happy Presages rather than establish'd Truths Nescio quomodo inhaeret in mentibus quasi Saeculorum quoddam Augurium futurorum Sic. Tusc Quaest Lib. 1. Tit. 4. p. 350. And certainly nothing besides the special Communications of Heaven could settle such weighty Points of Philosophy These alone were only able to silence the Eternal Disputes and Distractions of the Heathen Schools The World view'd 'em but thro' a Glass darkly but Revelation presents 'em Face to Face The World in these Cases was like the Men of Sodom struck with Blindness and groping for the Door the Key of Knowledge They are the Beams of Christianity that are only powerful enough at once to melt off the Scales and convey a full Ray of Light into the Soul It 's a Peculiar of the Christian Institution to display the Nature and Certainty of a future and exceeding Recompence of Reward and bring Life and Immortality to Light through the Gospel It 's another Peculiar to present Mankind with a true Landskip of ' emselves and the Miseries of their former Condition to display the indefatigable Attacks of the Prince of the Power of the Air the Spirit that worketh powerfully in the Children of Disobedience and the true Methods of fencing against him Are not these Discoveries of the highest Importance Are they not indispensably necessary to render us Favourites of Heaven to secure Peace and Safety in this World and to conduct us to the Regions of Happiness in another If these things are so to dispute the Necessity of Revelation is a greater Argument of the Iniquity of our Will than Judgments since it is not want of Evidence or Conviction but the weight of Baseness and Ingratitude that obliges us to reproach and quarrel with our Great Creator for his inestimable Mercies § But further another Argument of the Necessity of Revelation will arise from the Mischiefs which the Fall has brought on Mankind in reference to Practice Indeed here an Original Corruption does sufficiently signalize it self here it discovers its Strength and Authority in a very remarkable manner For it 's the general Complaint of Mankind that the Animal Propensions weigh down the Soul to that degree that she is not able to pursue those Duties which she plainly discovers to be such The most exalted Heathen Moralists the most improved Asceticks always confessed their Impotence in Matters of Practice they freely acknowledged that their Actions fell infinitely short of their Informations or the Line of Duty The Orator has long since observ'd That the wisest Sages among the Greeks as well as Latins could discourse and write upon Virtue after a magnificent Manner tho' they shamefully miscarried where it was to be reduced to Practice Quibus cum facere non-possent loqui tamen scribere honeste magnifice licebat Cic. Orat. pro. Coelio p. 448. Ed. Lond. So that it was not the Knavery of Priests in filling the Heads of their People with false Notions of the Deity and their Worship with foolish Rites or in excluding Reason from having any thing to do with Religion that obstructed the Progress of Virtue as a late Author on every turn has suggested See Reasonableness of Christianity p. 257 264. but the Corruptions of Human Nature that rendred the best Rules and Instructions almost useless But now since Mankind seems to be placed under moral Impossibilities of acting pursuant to the Lines of Duty it 's absolutely necessary such Provisions should be made as might put them into a Condition to bring their Actions in some Measure up to the Line of Duty And certainly nothing less can secure so great a Work than a written Code and those Methods
Immoralities or to speak in other Terms the Seeds of this kind of Corruption are certainly lodged in the Propensions and Habits of the Animal Part. For that which has such an Ascendent over us to command us to Act in favour of it will infallibly influence our Judgments This is so obvious that in wilful Enormities I mean such as were first committed against the Convictions of the Mind the Power of Animal Propensions Assiduity of Practice and a kind of Natural Intimacy or Familiarity resulting from it has at last engaged Reason itself to appear as an Advocate for it and very often it makes such elaborate Researches for Arguments to support the Cause that at last it declares for the Justice and Innocence of it and asserts it upon Principle and inward Conviction I am perswaded and can without breach of Charity or Justice affirm That the Growth of the foulest Heresies in the Christian World is to be placed in this Original Men have so long given the full Reins to Pride Ambition Covetousness or other vitious Lusts and Propensions that they have called in their whole Stock of Parts and Learning and made Converts to their Judgments to support them or revenge their Disappointments And now upon this Bottom we may silence all Objections brought from the absurd and Heterodox Opinions of certain Moralists and Philosophers For it 's highly probable they were at first but exquisite Apologies to Patronize importunate Passions and confirm'd Practices and consequently can be no real Prejudices to a Law of Nature Indeed the impure Doctrine of the Gnosticks may be as well admitted a just Plea against the Truth and Purity of Christianity and the Evidences for both as some few lewd Doctrines of Philosophers against the Certainty of a Law of Nature upon the Evidences of Natural Reason § 2. But to enlarge a little on this part of the Objection it 's well known that the foulest and most absurd Opinions charged on particular Philosophers are by others recorded as an eternal Mark of Infamy and Reproach due to 'em and consequently they are by no means a just Balance to the substantial Reasonings of others in deciphering Laws of Nature We might add to all this how unjust a Measure the Practices of Mankind is of their real Notices of Moral Good an Argument too fatally demonstrated under a Christian Dispensation and consequently tho' the Generality of Philosophers liv'd in Opposition to Laws of Nature and some few taught contrary to 'em yet it 's no just Consequence to place Laws of Nature above the Researches of Natural Reason I am perswaded some of the Instances presented in a late Conference * See Conference with a Theist Part 2. p. 56 to p. 64. do not fall under the Character of prime Laws of Nature and consequently do not reach the Author's Design It 's very well known Plato's Model for Peopling his Common-wealth was not by a Community of Women without Limitations from the Civil Power But for the precise Limitations in this matter as well as the manner of Worshiping God whether by Sacrifices and corporeal Representations I presume it 's the business of Revealed Religion to fix and determine As for his Instance of Masculine Venery Zeno and his Followers pronounced it indifferent I presume it was a previous Practice that had made it appear so And yet St. Paul speaks of some of these unnatural Whoredoms as things scarce named among the Gentiles 1 Cor. 5.1 But it were highly to be wished that some Nations in the Confines of Christendom had wholly escaped the Contagion so that if such vile Practices in a State of Nature may be an Argument against Laws of Nature antecedent to Revelation it will be of Force against written Revelations Since Laws of Nature founded in the Dictates of natural Reason may be as easily violated as any written Law Certainly such avowed Practices may with greater force of Reason be allowed against a Law that pretends to no higher Authority than Revelation or supported by Tradition Lastly As for the Grecian Piece of Cruelty in exposing Children to the Mercy of Beasts and Travellers without remorse I presume the Practice was not frequent because it must be the Concern and Interest of every Government to suppress it But it 's well known the Christian World is not wholly freed from such Monsters who I am afraid are acted by no other Dread but what the Apprehensions of a Discovery and the Penalties of the Law extort from them However this is an Instance so absolutely repugnant to the common Bowels of Humanity that it as effectually disproves those Earnings which natural Instinct discovers in the whole Order of Brutes towards their own Off-spring as that natural Reason discovers the same Earnings to be a point of Duty to Mankind In one word the Cruelties of Heathens is no more an Argument that natural Reason doth not teach the contrary than the Barbarity of some particular Christians an Argument that Christianity does not exhort to Bowels of Compassion and a Parental Care towards their own Off-spring But to return A second Cause of Error is certain Prejudices or Prepossessions imprinted on the Mind by Example and Education The Cause and Origin of Error already given presents us with the Propensions and Bias of Humane Nature and consequently how liable the World is to be overspread with Error At least Matter of Fact informs us how wide the Actions of Men deviate from the Line of Duty so that it may truly be said of the Heathen World That the Imaginations of their Hearts is to do Evil continually Certainly then where a Contagion extends itself not only to the Judgments but Practices of Mankind and not only corrupt Principles but vitious Examples prevail in Parents Guardians and Tutors the Minds of their Descendents will be deeply impregnated with pernicious Prejudices and Prepossessions They are implanted among the first and earliest Impressions even before the Powers of Reason exert themselves This I am confident is the Case of the uncultivated Regions of Mankind And certainly when Reason comes to exert it self under such a fatal Bias no wonder if she often falls into very gross Miscarriages And yet this is the inevitable Portion of Mankind that are brought forth in a State of Impotence as well in Mind as Body and can hardly arrive to any Growth in Reason before they arrive to a Maturity in Body But now these things being laid together and admitted it 's very unjust to reject the Divine Oeconomy of Laws of Nature antecedent to Revelation because the unavoidable Prepossessions of some Men have carried them besides the Mark so as to contradict the general Lines of Duty For it 's apparent were Men to enter the World in the Strength and Power of Reason without the Clog and Encumbrance of antecedent Prepossessions as in the Instance already given See Chap. 1. Sect. 2. It 's impossible but the Fundamental Line of Duty must present it self to the
moves and acts and subsists Nay to advance a little further this Gentleman in another place ingenuously confesses that there are certain natural Propensions or Dispositions in the Soul that close in with particular Actions before Reason can well exert it self p. 122. And certainly the present Notion of a Right of Dominion founded in a creative preserving Power will be immediately embraced by the same original Propensions for I 'm perswaded could the Mind feel the Idea of such a Power upon her in an Instant there would such an inward Impulse like a natural Instinct arise that must discover a tacit tremendous kind of Assent to a Right of Fealty and Allegiance before Reason could draw forth into a shread of Arguments to induce it Indeed the Title to a Right of Dominion is so indisputable that Reason cannot suggest any thing that can pretend to limit the exercise of it besides God's own immense and unchangable Attributes and Perfections And therefore tho' I will not dispute the Power of God whether he could give his Creatures such Laws as must make 'em eternally miserable for did his Power extend thus far his infinite Wisdom Purity and Goodness must suspend the exercise of it otherwise if these could admit of it I can see nothing that we can have recourse to either as our own or from others that could give Right or Foundation to dispute the Authority of ' em The Nature and Tendency of 'em might very well obstruct the Observance of 'em but still there would be no real Foundation exclusive of the Goodness and Purity of God to cancel the Authority of ' em However these may be Niceties and therefore it 's by no means material to adjust or settle ' em It 's abundantly sufficient that a creative preserving Power is an ample Foundation to establish a Right of Dominion and Obligations of Obedience with respect to those Laws which God at any time has enjoyned us or his infinite Purity Goodness or Wisdom shall suffer him to enjoyn us For as long as his blessed Attributes and Perfections regulate the divine Decrees there can be no Laws imposed but what directly tend to the Happiness and welfare of his Creatures § 5. But further we may consider the creative Power of God as in reality it is an incomparable Blessing or Benefit For we cannot imagin but an act of Creation was an effect of infinite Wisdom and Goodness as well as Power I 'm sure the distinguishing Marks of Favour God has placed on Man beyond the other parts of the Creation in stamping him with his own Image and framing him for a Life and Action like himself abundantly demonstrate that infinite Goodness conspired with infinite Power in his first Production It cannot then be denied but a Fund of Benefits was raised in the first Principles of his Being And certainly the first Notices of Reason instruct us that Benefits imply an Obligation to Duty and a Right in the Benefactor to challenge it and therefore unless God after he had given us a Being had done any thing to cancel that Interest which the Blessings of our Creation gave him in us he has a Right to our Obedience without the addition of new Favours or Rewards and consequently a Power of contributing further to our Happiness by dispensing fresh Rewards cannot be required to establish a Right of Obliging But I must freely confess that the receipt of Benefits only induces an Obligation to make suitable Returns for what is received when this is done the Obligation ceases and consequently it cannot infer such general Obligations of Obedience as are implied in a legislative Power or a Power of imposing Laws It 's true where there is a continued Succession of Benefits and where the very Laws ' emselves bring in new Benefits it must needs perpetuate our Obligations and render 'em as universal as those that arise from a legislative Power And this being the true Case between God and us I mean in respect of his Laws a Right of Duty and Obedience may be founded in that Fund of Benefits he has heaped on us But yet this is a further Demonstration that the true and fundamental Right of Dominion and Obedience flows from God's creative Power whereby he hath made us and not we ourselves And that this Argument of Benefits and all others concenter with if not derive from it In a word this establisheth such an unquestionable Right of Dominion and Obedience that were there no other to support it it 's alone sufficient to give the great Creator of the World a Right to Govern Mankind by Laws and enforce the Observance of 'em by suitable Rewards and Punishments § 6. It now remains that I consider what is said by this Author in Opposition to God's Right of Sovereignty from his creative Power His Words are these It is not his great and supereminent Power in creating Men and giving them Being which is solely in itself the Ground and Foundation of his Title to their Obedience His Argument is For was Misery the certain unalterable Condition of their Being without End or Decrease how could the Author of their Being be imagined to oblige 'em to obey his Commands Now before I give a direct Answer I cannot but remark that it seems to be disingenuous or unfair to argue upon important Matters by Suppositions that contradict the thing in Fact that never were in Fact and that involve a Complication of Absurdities that they ever should be so such I take to be the Creation of Man to an unalterable State of Misery without a Possibility of an End or Decrease for this Way of arguing often serves to confound rather than illustrate or discover Truth But 2dly An Instance ought to have been assigned against the binding Authority of a creative Power that implies a Power in God of contributing to our Happiness or Misery otherwise it concludes nothing against a creative Power as 't is now established no more than it advances his own Hypothesis But if Man is created to an infinite and irreversible State of Misery then God has no longer a Power in this Case of contributing to his Happiness or Misery and consequently can be no Argument against a Right of Dominion founded in a creative Power that admits of infinite Rewards as well as Punishments 3dly The Instance given seems to discard Man from being the proper Subject of a Law For 't is in vain to give Laws to a Being that is irreversible and infinitely happy or miserable since Laws in this Case can turn to no manner of End or Improvement we may as well suppose a Man infinitely and irreversibly happy and this implies infinite Perfection I mean as much as a finite Nature is capable of and then God will not only be disabled from adding to his Happiness by new Rewards but new Laws 4thly The Force of this Instance only extends to determine the Motives not the Right of Obedience or in a word what will engage
For first it must be confessed whilst Lust and exorbitant Appetites maintain their Ground a biassed Judgment at least cannot escape being chained to their Interest but these seem to depend upon the Health and Vigour of the Animal part As this is shocked or enervated whether thro' Age or sickness so these must decline and suffer Disgrace And therefore as the hear of Lust expires so the Judgment or Understanding will in proportion be discharged from her Fetters she will view things with a new aspect not thro' the Steams of Lust and as it were thro' a Glass darkly but Face to Face and in their naked Shapes and Features and consequently our Reflections on past Actions will be formed upon new Measures and Principles she 'll be able to discern the true Ends and Interests of Humane Nature and thereupon bring all her Actions to the Test of this Rule and this cannot fail to beget new Perswasions and Convictions according to the primitive Oeconomy of Conscience so that it is not a fit of Melancholy the effect of depauperated Spirits no otherwise than a an expiring Vapour is the cause of Light which before it obstructed but the returns of Natural Conscience acted upon a right Basis and exerting it self according to that frame in which it was created Thus much the Latitudinarian may discern from the Natural efficacy of Things But besides all this he may very well allow this wonderful change to be in some measure compleated by the concurrence of supernatural causes If God upon a long train of unrelenting impiety has at last consigned a Man over to irretrievable destruction I would fain know why he may not suffer the Devil or some of his Spiritual Crew to display before his Mind a Scheme of his past Actions No one can question but that Order of Spirits can converse with Spirits or make their applications to a Spiritual Being and consequently that he can if permitted excite such Motions and suggest such Ideas as will revive the most considerable minutes of our whole Lives and enable us to bring 'em to a new Test and view 'em in their proper Lineaments and proportions and consequently as they appear to clash with the Line of Duty plunge a Soul into the most direful Agonies and Convulsions This is but a kind of Anticipation of that future misery which I 'm confident he will be the Instrument to enhance upon all Reprobate Sinners But on the other hand if the patience and long-suffering of God extends to the leading a Soul to repentance who can dispute the Divine Influences of the Holy Spirit in bringing all past Actions to our remembrance He can discover such minute circumstances as will recover lost Ideas He can excite such Meditations and Thoughts as will suggest the true Rule of Action and Line of Duty and consequently such as will necessitate the Mind to pass Sentence on every Action pursuant to it It 's an Undisputed Truth that the Holy Spirit can move and excite the Powers of the Soul by a spiritual kind of Converse as effectually as the Rhetorick and perswasives of fellow Creatures that must be Transmitted by Sounds thro' material Organs and Vehicles This is an Assertion so clear and indisputable that I can see no reason why those ministring Spirits the blessed Angels by the divine Appointment may not be allowed capable of maintaining Intercourses of this nature even with this lower World since it only places their Power upon a level with accursed Spirits who have on all hands a Power attributed to 'em of influencing the Souls as well as Bodies of Men. And certainly God whose infinite Knowledge and Wisdom enables him to adapt all his divine Succours to sutable Seasons and Opportunities could not exert 'em better than when the Animal Part is disabled by Age Sickness or other humane Calamities And certainly its highly agreeable to the divine Wisdom when a Change of Mind and Conscience is wrought to give 'em a deep sense of their Folly and Error and consequently to throw 'em into the severest Agonies and Convulsions before he raises 'em up by his special Restoratives the refreshings of the Lord. And now certainly we have foundation enough to answer for the Contradictions of Conscience and at the same time assert the Divine Oeconomy of it This is an Hypothesis cannot be disputed in a state of Revelation And tho' in a state of Nature God has not covenanted to govern Mankind by spiritual Succours or the Effusions of his Holy Spirit on the hearts of Men yet I do not find he has any where bound himself to the contrary and it s highly probable his infinite Goodness and Wisdom may sometime incline him to dispense his Favours on this part of his Off-spring and consequently contribute to the Establishment of Conscience upon its true foundation I mean according to the primitive Model and Oeconomy of it CHAP. XXI Of the Evidence of future Rewards and Punishments from the Presages of Natural Conscience THat Mankind was Originally Formed and Created under the Conduct of a Law and that Rewards and Punishments are ascertained to the Observance or Violation of this Law has already been proved beyond any just colour of Dispute That which remains is to fix the Stage where this great Scene shall be displayed and a Formal Distribution Transacted Now I am perswaded it will be easily granted that Rewards and Punishments cannot well be Executed in this State of Life For first the Established Coercive Powers of this World can by no means pretend to it they can determine nothing beyond the Surface or External parts of the Action And these must be handed to them upon the evidence of Senses the Authority of Circumstances and the Veracity of Men and Sinners so that very often the Innocent is Sentenced to Act his Part in Sufferings in the room of the Guilty By this means the substantial parts of the Action lie Dormant and escape the most subtle Remarks and Censures of Mankind so that there may be a Thousand whited Sepulchres which indeed appear beautiful outward but are within full of dead Mens Bones and of all uncleanness But this is not all for must we not admit a vast Scroul of Enormities that the nicest observations can never pretend to reach or fathom some that are sheltered by Studied Retreats and Privacies others by passing no further than Thought or Intention and the inward Workings of the Mind so that it 's impossible that any thing less than an infinite Power or a Searcher of Hearts and Reins can pretend to state the Deservings of Men and adjust an Allotment of Rewards and Punishments in proportion to them Indeed an All-wise Creator that knoweth the very Thoughts long before is abundantly qualified to finish his Dispensations of this kind even in this Life But yet in Crimes that are Publick and Notorious we sometimes see the Authors pass off the Stage of the World without any visible Marks of Divine Vengeance at least
such as we may Read from others It 's true God may Reward or Punish by secret steps or motions and by a train of Causes and Events but yet these are Methods not so agreeable to the Designs of infinite Wisdom in Rewarding or Punishing in this World for when they are dispensed at a distance and after an invisible manner they cannot influence the Offender or the Publick because by this means they cannot well be resolved into the direct and immediate causes of them and consequently the great design of such Dispensations is in a great measure lost or stifled But now since it is concluded that the Violation of Laws does not only infer a Right of Punishment but that Punishment will infallibly follow upon the Violation of Laws we may from hence further conclude that there 's another World assigned by God for a final and strict Distribution of Rewards and Punishments And certainly since God is a God of Justice and has decreed Punishments as well as Rewards we must conclude that his last Distributions will be Acted upon the nicest Rules of Justice and consequently proportioned according to the true Intrinsick Nature of every Action without Prejudice or Partiality or the least Respect of Persons These are truths that follow in direct and easie consequences from the nature of the things themselves But then if we allow the Divine Oeconomy of Conscience it 's impossible we can reject the evidence of them That God should Establish a Register of our Actions in the very Frame of our Natures is an uncontroulable Argument that he has Created us to some solemn Tribunal Nay further that God should not only Create us with retentive Powers and Faculties whereby we keep a kind of Diary of past Actions but implant certain absolving and condemning Powers upon them whereby we are necessarily possessed with Apprehensions of Guilt and Punishment or Favour or Reward It 's a clear Indication there will be a Tribunal erected where these Divine Powers will display and exert themselves to the utmost pitch of Activity The Latitudinarian may if he pleases bring Disgrace upon them by resolving them into Superstitious Fears and the Biass of Education but I 'm perswaded it is unexceptionably proved there 's the Finger of God in ' em And therefore we must conclude that the Powers of Natural Conscience are only a kind of Vicegerent or Substitute that acts for a time by way of Restraint on the one hand and Encouragement on the other but at last she must give up all her Reports and resign to a Supreme Judicature she must as it were deliver up the Kingdom unto God and appear as a Witness rather than a Judge These are the Natural Consequences and Original Designs and Uses of such Divine Powers for unless these be admitted it 's impossible we should account for them as the Ordinances of an infinitely Wise Creator But further that which most powerfully demonstrates a State of Future Rewards and Punishments is the Efforts of Conscience towards the last Periods of Life That the Powers of Conscience should awake and grow Strong and Vigorous when the Animal Powers grow Faint and Languid that her Apprehensions should be clear and Piercing her Resentments Rigid and Severe and her Exultations full of Joy and Consolation when the powers of Animal Nature are sunk and wasted and ready to Expire is an Infallible Demonstration that we are Acted by a Principle highly distinct from Matter from Flesh and Blood or Animal Spirits or in a word a Principle that will Live and Act after this Earthy Tabernacle is dissolved Indeed when we consider that the Reflections of a well spent Life discover themselves at the point of Death when the Passions of the Animal Part are sunk and wasted in the most grateful Applauses and substantial Satisfactions so that the whole World and all its Charms and Beauties appear flat and empty before it what can a reasoning Mind conclude but that 't is a Harbinger to some future Rewards It implies a deep presension of some future Blessings that shall be conferred upon us by a Sovereign Power as a Recompence of that Labour of Love we have entertained for his Name 's sake On the other hand when we consider those insupportable Gripes and Convulsions more bitter than the Pangs of Death that are the fatal conclusion of a dissolute impenitent Life when we consider that the Tempest arises and grows loud and clamorous in proportion to the decays of Nature and tho' that cracks and groans and sinks yet this will not be appeased we must conclude that there are convictions that will be carried into another State and not only torment but impeach every impenitent Criminal before some other Tribunal Indeed were there no certainty of Rewards and Punishments annexed to the violation or observance of Laws or were there an exact distribution made in this World or in a Word were there no real discovery of a divine Oeconomy of Conscience then we must think of some other Method to dispel the Vapour But since these are proved upon the highest evidences and Demonstrations we must conclude that such black presages are the prologue to future Miseries to certain Allotments that will be the Award of some future Reckoning These are Evidences so clear and undenyable that if the Latitudinarian will still persist I 'm confident his only conviction will be an actual perception of the Fruits of his dissolute Life and his Impregnable Infidelity CHAP. XXII How far Conscience shall be a Measure of the Divine Justice in the distribution of future Punishments NOw since it 's abundantly demonstrated that there 's a divine Oeconomy of Conscience and that it rests on the unalterable measures of moral Goodness or the original nature of things themselves we may with force of reason conclude that our past Actions shall be chiefly tried by this Original Standard It may indeed be objected That no other Conscience can be the measure of any Man's Condemnation but his own nor upon any Actions than those he was conscious of when committed The first part of the Objection is certainly an uncontroverted truth for when God puts any man on his Tryal upon the Evidence of Conscience it must certainly be his own and not another's Conscience but yet it 's highly probable our Consciences will not be such as they were when enslaved by vitious Habits and Dispositions but reformed according to the divine Occonomy of Conscience and consequently the Original Standard of Conscience will become our own and appear as Evidence against us It 's highly evident from what has already been suggested that the Consciences of Men in another World will be fixed on a new bottom It 's highly probable that all the Minutes of every Action together with the Natures and Reasons of the Line of Duty will be displayed and presented to the view of the mind so that there will not be only a new discovery of lost Idea's Thoughts and Actions but of
an Instrument of future Condemnation as well as Misery we must conclude that it will be one and the same Conscience acted by the same Measures and Principles and of the same Extent and Latitude and consequently a Conscience cleared from all Error and Mistake Partiality or Connivance and in a Word a Conscience established according to the Divine Oeconomy of it the Law of God and the eternal Measures of Moral Goodness and Duty This is that Candle of the Lord as the Wiseman expresses it that will display its Light into the deepest recesses of the Heart and Search into the inward parts of the Belly Prov. 20.27 In a Word it will be the inward Voice or Word of God quick and powerful and Sharper than any two Edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joynts and Marrow and is a discerner of the Thoughts and intents of the Heart Heb. 4.12 § 2. From what hath been said it may not be improper to make some further Remarks upon Mr. Lock 's Notions of Conscience It 's observable Mr. Lock makes Consciousness and Conscience the same and Conscience to consist in nothing else but our own Opinions of our own Actions and pursuant to this he affirms that in personal Identity which he makes to consist in Consciousness is founded all the Right and Justice of Favour Rewards and Punishment Book 2. c. 27. § 18. But certainly the Conscience that will prevail in the great day will not be any Opinions we have entertained of Actions when Committed tho' taken up at large No we shall then be acted by no other Opinions but those of a regulated Conscience and they shall sit as Judges even over former Opinions that were engendered by Neglect or Carelessness and nothing but invincible Ignorance or sincere Repentance can deliver us from its Dominion This is indisputably evident from the Regulations of Conscience that shall be made according to the divine Oeconomy of it whereby our Opinions of past Actions shall not be measured by former Convictions but by the conformity of our Actions to the true Line of Duty or means of Information Again that consciousness which some Men might be under when Enormities were committed cannot be the foundation of future Punishment but that Consciousness of past Actions which will arise from a regulated Conscience For it is concluded that we may become conscious of Enormities committed of which we were not conscious when committed and conscious of others by wrong Measures and Convictions but it will be that Consciousness and those Convictions we are under at the Great Tribunal and result from a regulated Conscience that will be the measure of a final Absolution or Condemnation And certainly if Mr. Lock will not suffer his Notions to be guarded by these limitations he must pardon me if I cannot comply with 'em or cannot but esteem 'em dangerous and false On this account I cannot suffer an Instance that seems to interfere with what is asserted pass off without a few Remarks Mr. Lock in order to the establishing his Notion of Personal Identity brings in Enormities committed in Dunkenness of which a Man is not conscious and places them upon a level with those committed by a Man in his sleep making him no more answerable for the one than the other He indeed makes the Drunkard in this case obnoxious to the Civil Laws for no other reason but Because in these cases they cannot distinguish what is Real from what is Counterfeit and so the Ignorance in Drunkenness or Sleep is not admitted as a Plea But in the great Day wherein the Secrets of all Hearts shall be laid open it may be reasonable to think no one shall be made to Answer for what he knows nothing of but shall receive his Doom his own Conscience accusing or excusing him See Sect. 22. Book 2. Chap. 27. Here are a great many Passages that look with a very evil Aspect and therefore I shall say something to each in their order And first I think this Author has drawn a very unjust Parallel between Crimes committed in Sleep and Dunkenness It 's well known that Sleep is a thing entailed on us as a Law even a Law established in the frame of our Beings and commences upon the necessities of corruptible Nature and therefore if Mischief accidently follows it cannot well be imputed because it is founded in a Cause or Principle that is inseparable from Humane Nature or rather is an Appendage of the most necessary Powers of it that set us on a level with Brutes and consequently the Actions that flow from it cannot be imputed But I hope this Author cannot plead a necessity of Nature for Drunkenness A quantity of generous Liquor may sometimes be required for the actuating the Spirits but never to intoxicate unman or drown the Reason In a word Drunkenness argues a willful neglect in humane Conduct and as such is an Act of a free Agent and consequently the Actions that flow from it tho' destitute of Choice or Deliberation are justly imputed For in order to the imputing or charging an Action upon us it is not necessary that it should proceed from the free exercise of Reason or previous Deliberation at the very Moment when Committed It is sufficient that it 's owing to a Cause that is to be esteemed truly Deliberate and Wilful If this were not so it 's impossible any Sin of Ignorance can be Culpable a Position so wide from the line of Christian Duty that every Heathen Moralist will teach this Author the Absurdity of it I shall for once Refer him to Aristotle because he has culled out the case of Drunkenness to confirm the Doctrine He assures us Ignorance is Punishable whenever the cause of it can be charged upon us and for this Reason pronounces Crimes committed in Drunkenness liable to double Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. ad Nichom Lib. 3. Chap 7. But to proceed As for the practice of Civil Governments in punishing Crimes committed when Disguised by Drink he has shamefully Misrepresented it when he Suggests that the only Reason is because they cannot distinguish what is Real from what is Counterfeit and so the Ignorance in Drunkenness or Sleep is not admitted as a Plea It 's a known truth that Civil Judicatures take cognizance of nothing but the outward Act and when this appears they constantly ascribe the internal Principles of the Action Knowledge and Freedom where the Criminal is under no Natural Disabilities so that the Reasons that induce them to proceed to Censure in cases of this Nature can be no other but those which this excellent Moralist has assigned for every such Criminal has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho' he was not Master of himself when the Fact was committed yet he is Acted by a Principle that made him Master of the cause of it and consequently the Government may exercise a Right of Punishment Again