Man nor Angel But as to the Difference which Mr. Lock assigns it is manifest that it is not in the Duration it self but in the Knowledge and Power which accompany it God sees all things past present and to come they all lie under the same View and he can make any thing exist each moment that he pleases But this cannot be said of any Finite Being whatsoever So that Mr. Lock shews that there is a great Difference between the Knowledge and Power of God and ours but as to the Eternal Duration of God of which he was here speaking that is a distinct Attribute When he saith That when we apply to God our Idea of Infinity in our weak and narrow Thoughts we do it primarily in respect of his Duration and Ubiquity and I think more figuratively to his Power Wisdom and Goodness and other Attributes which are properly inexhaustible and incomprehensible c. It may be enquir'd what he means by more figuratively Is it his Meaning that we apply it to him less figuratively in respect of his Duration and Ubiquity If so we apply it to him figuratively even in respect of them and consequently we do not apply Infinity to God properly in any respect which Conclusion surely Mr. Lock will not own Besides if it be true which Mr. Lock says that the Power Wisdom Goodness and other Attributes of God are properly Inexhaustible and Incomprehensible why is it not as true that they are properly Boundless or Infinite It may be enquir'd also what Mr. Lock means when he speaks of our multiplying the Acts and Objects of God's Power c. in our Thoughts with all the Infinity of endless Number If our Thoughts can multiply them with all the Infinity of endless Number how are they narrow Thoughts as Mr. Lock often saith they are Besides he says they may be surmounted and exceeded which they cannot be after that we have multiply'd them with all Infinity of endless Number for Infinity cannot be exceeded Lastly I am not satisfied that we can have no other Idea of the Infinity of God's Power Wisdom and Goodness but what carries with it some Reflexion on the Number and Extent of the Acts and Objects of those Attributes for those Perfections of Infinite Power Wisdom and Goodness would have been in God though there had been no Acts or Objects of them CHAP. III. Of the Idea of God THAT of a God is such an Idea as is agreeable to the common Light of Reason and naturally deducible from every Part of our Knowledge For the visible Marks of extraordinary Wisdom and Power appear so plainly in all the Works of the Creation that a rational Creature who will but seriously reflect on them cannot miss the Discovery of a Deity Thus Mr. Lock Essay l. 1. c. 4. § 9. OBSERVATIONS I am far from questioning the Truth of any thing of this I only take occasion here to intimate That I cannot but agree with those that think that Mr. Lock and others had done better if they had not amus'd the World so much with the Term Idea as they have done And Mr. Lock 's using it so much in his Essay seems not to be very consistent with his Promise and Profession in the Preface or Epistle to the Reader p. 4. where his Words are these My appearing in Print being on purpose to be as useful as I may I think it necessary to make what I have to say as easie and intelligible to all sorts of Readers as I can Now there are that think that Mr. Lock had made his Essay more easie and intelligible to all sorts of Readers if he had made use of other Terms and not fill'd every Page almost with the mention of Ideas Yea not only others are of that Opinion but I might appeal to Mr. Lock himself if he be of the same Mind that he was when he writ his First Letter where p. 127. speaking of his Essay l. 4. c. 10. he hath these Words I thought it most proper to express my self in the most usual and familiar way to let it the easier into Mens Minds by common Words and known Ways of Expression And therefore as I think I have scarce us'd the Word Idea in that whole Chapter but only in one place Here Mr. Lock says plainly that he therefore scarce us'd the Word Idea in that Chapter that he might let things the easier into Mens Minds And then why did he not likewise forbear the use of it in other Chapters especially when he had engag'd to his Reader that he would make things as easie and intelligible to all sorts of Readers as he could and here also confesses that things are let more easily into Mens Minds by common Words and known or familiar Ways of Expression CHAP. IV. Of the Worship of God and of the Heart GOD is to be worship'd in Spirit and in Truth with Application of Mind and Sincerity of Heart In publick Assemblies where some Actions must be open to the View of the World all that can appear and be seen is to be done decently and in Order and to Edification Decency Order and Edification are to regulate all the publick Acts of Worship Praises and Prayer humbly offer'd to God is the Worship he now demands and in these every one is to look after his own Heart Mr. Lock Reasonab of Christian. p. 286 287. 'T is his peculiar Care of Mankind most eminently discover'd in his Promises to them that shews his Bounty and Goodness and consequently engages their Hearts in Love and Affection to him This Oblation of an Heart fixed with Dependence and Affection on him is the most acceptable Tribute we can pay him the Foundation of true Devotion and Life of all Religion Ibid. p. 248. Thus Mr. Lock OBSERVATIONS Mr. Lock says very well That in Publick Assemblies all things are to be done decently but it is also true that in Private or Secret Prayer a Decent or Reverent Gesture is to be used St. Peter kneeled down and cried or pray'd Acts 9. 40. I bow my Knees to the Father of our Lord Jesus Christ says St. Paul Ephes. 3. 14. Yea our Lord himself St. Luke 22. 41. did the same In like manner when Mr. Lock says that Praises and Prayer are the Worship which God now demands it is true that they are Parts of it but there are other Parts of it as sitting at his Feet and hearing his Word and so devout receiving the Sacrament swearing by his Name when we are lawfully call'd to it c. In all which we must chiefly look after the Heart it being that which God principally regards Indeed he regards nothing where it is wanting The Heart must bear the greatest Part in every Service though as I said a Reverent outward Gesture is to be used also CHAP. V. Of the Works of God of the Creation particularly also of the Image of God THE Works of Nature shew the Wisdom and Power of God Mr. Lock Reasonab
the Signification of the Word Spirit IF that will not serve his turn I will tell him a Principle of mine that will clear the Soul's Immortality to him and that is the Revelation of Life and Immortality by Jesus Christ through the Gospel Mr. Lock Answer to Remarks p. 5 6. Perhaps my using the Word Spirit for a thinking Substance without excluding Materiality out of it will be thought too great a Liberty but the most enlightned of all the ancient People of God Solomon himself speaks after the same manner Nor did the way of speaking in our Saviour's time vary from this I would not be thought hereby to say That Spirit does never signifie a purely immaterial Substance In that Sense the Scripture I take it speaks when it says God is a Spirit and in that Sense I have proved from my Principles That there is a Spiritual Substance and am certain that there is a Spiritual Immaterial Substance The First Letter p. 68. 71 72 73. OBSERVATIONS Mr. Lock in his Answer to Remarks p. 5. hath these Words I suppose this Author i. e. the Author of the Remarks will not question the Soul's Immateriality to be a Proof of its Immortality Doth he not then by taking so much Pains to persuade us that its Immateriality cannot be demonstratively prov'd manifestly weaken one Proof of its Immortality Mr. Lock in Essay l. 4. c. 3. § 6. says That he would not any way lessen the Belief of the Soul's Immateriality But he cannot expect that we should believe Words against the Evidence of Deeds Yet in his Essay l. 2. c. 23. § 18. he hath let fall some Words from which I think the Soul's Immateriality may be prov'd The Ideas we have belonging and peculiar to Spirit are Thinking and Will Thus Mr. Lock Now say I if Thinking and Willing are peculiar to Spirit then the Soul which thinks and wills is a Spirit And that by Spirit he in that Chapter means an immaterial Substance is evident for he opposeth Spirit to material Substance Besides the complex Ideas we have of material sensible Substances we are able to frame the complex Idea of a Spirit So Mr. Lock § 15. And so what he in the very next Sentence calls immaterial Substances in his Margin he calls spiritual Substances If then Thinking and Willing are peculiar to Spirit the Soul which thinks and wills is a Spirit or spiritual immaterial Substance I cannot reconcile the Immortality of the Soul with Mens ceasing to be when they die Mr. Lock who useth that Expression of ceasing to be more than once see above Chap. 15. must invent some unknown Sense of it which may reconcile them I shew'd just now That Mr. Lock in Essay l. 2. c. 23. did by Spirit understand an immaterial Substance and indeed he doth own that he doth so in his Third Letter p. 430. I shall transcribe his Words at large From the Ideas of Thought says he and a Power of moving of Matter which we experience in our selves there was no more difficulty to conclude there was an immaterial Substance in us than that we had material Parts These Ideas of Thinking and Power of moving of Matter I in another Place shew'd did demonstratively lead us to the certain Knowledge of the Existence of an immaterial Thinking Being in whom we have the Idea of Spirit in the strictest Sense in which Sense I also apply'd it to the Soul in that 23d Chapter Thus Mr. Lock And yet in his First Letter p. 68. he tells us of his using the Word Spirit not in that which he calls the strictest Sense but for a thinking Substance without excluding Materiality out of it He sets himself also to defend his using it thus This he doth first by the Anthority of Cicero and Virgil Ibid. p. 69 70. who as he says call the Soul Spiritus and yet do not deny it to be a subtile Matter But supposing this which he says to be true we may return Answer in his own Words in his Third Letter p. 126. That Latin Sentence Nil tam certum est quam quod de dubio certum being objected he taking it to be a Saying of the Romans answers thus As I take it they i. e. the Romans never use the English Word Certainty and tho' it be true that the English Word Certainty be taken from the Latin Word Certus yet that therefore Certainty in English is us'd exactly in the same Sense that Certus is in Latin that I think you will not say The very same say I As I take it Cicero and Virgil never us'd the English Word Spirit and tho' our Word Spirit be from the Latin Spiritus yet that therefore Spirit in English is us'd exactly in the same Sense that Spiritus is in Latin Mr. Lock I think will not say If he thought this a sufficient Answer to others why should it not be a sufficient Answer to him But farther Mr. Lock having said in his First Letter p. 69. that both Cicero and Virgil call the Soul Spiritus in answer hereto it was suggested concerning Cicero That in his Tusculan Questions in the Entrance of the Dispute about the Soul he takes Animus for the Soul and neither Anima nor Spiritus and that Spiritus is taken by him for Breath Now if this be true that is not which Mr. Lock says that Cicero calls the Soul Spiritus What says he in his Third Letter to this Not a Word nor doth he take the least notice of it neither doth he in that long Reply in his Third Letter p. 431 c. produce one place out of Cicero wherein he useth Spiritus for the Soul If it be said that he had done that in his First Letter I answer that he there cites only one place where he takes the Words on trust and sets them down thus Vita continetur corpore spiritu see him p. 70. But if he had consulted Cicero himself he would have found in Orat. pro Marcello vers fin the Words to be these Nec haec tua vita dicenda est quae corpore spiritu continetur illa inquam illa vita est tua Caesar quae vigebit memorio Saeculonum omnium quam posteritas alet quam ipsa aeternitas semper intuebitur Let Mr. Lock himself now judge whether Spiritus here must be necessarily understood to signifie the Soul and whether it can be more fitly interpreted than in the Sense in which Cicero most constantly useth it as signifying Breath even the Breath of our Nostrils without which the Body cannot live and which is so necessary to preserve this mortal Life which the Orator tells Caesar was not his Life As to Virgil Mr. Lock only cites these Words out of him Dum Spiritus hos regit artus saying that he speaks of the Soul see his First Letter p. 70 In answer to this he was told that Spiritus is there taken for the Vital Spirit and that Virgil did believe the Soul to be more
than a mere Vital Spirit and that it subsisted and acted in a separate State To all which Mr. Lock in his Reply in his Third Letter p. 440 441. says nothing at all nor does he take the least notice of it But Mr. Lock to justifie his using the Word Spirit in such a Signification alledges the Authority of one greater than Cicero or Virgil or the most enlightned Person of the Heathen World viz. Solomon himself Eccles. 3. 19 21. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one Spirit Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth down to the Earth See Mr. Lock 's First Letter p. 71. To which I answer 1. How appears it that these are Solomon's Words and not the Sayings of others which Solomon only repeats Is it probable that Solomon would affirm absolutely as his own Sense that Man hath no Pre-eminence above a Beast Which Words we have v. 19. tho' they are omitted by Mr. Lock If they be not Solomon's Words then it is clear that he hath not the Authority of Solomon yea then he hath not the Authority of our Translators who this being suppos'd applied not the Word Spirit to Beasts but they whose Words the Preacher repeats apply'd the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which Word our Translators render Breath v. 19. and Spirit v. 21. 2. But let it be supposed tho' not granted that they are Solomon's Words and Sense I need only borrow once more Mr. Lock 's Words As I take it Solomon never us'd the English Word Spirit and tho' it be true that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred Spirit yet that therefore Spirit in English hath exactly the same Signification that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Hebrew I think Mr. Lock will not say for then Spirit must signifie the Wind Breath c. since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apply'd to these In vain therefore doth he pretend that he hath the Authority of Solomon And yet he seeks to justifie his use of the Word also by the Authority of one greater than Solomon When our Saviour says he after his Resurrection stood in the midst of them they were affrighted and suppos'd that they had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit S. Luke 24. 37. But our Saviour says to them v. 39. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as you see me have See Mr. Lock First Letter p. 71 72. who forgot to tell us who the They and Them are but they are the Apostles and from our Saviour's words to them he here argues And if he would argue directly he must do it in this or the like form If our Saviour say that a Spirit hath not Flesh and Bones then he useth the word Spirit as signifying something from which Matter is not excluded But Mr. Lock must have invented a new Logick before he could have made good this Consequence He therefore goes another way to work both in his First and in his Third Letter I shall briefly examine what he says in both In his First Letter p. 72. he says that these words of our Saviour's put the same distinction between Body and Spirit that Cicero did in the place above cited viz. That the one was a gross Compages that could be felt and handled and the other such as Virgil describes the Ghost or Soul of Anchises Ter conatus ibi collo dare brachia circum Ter frustra comprensa manus effugit imago Par levibus vent is volucrique simillima somno Thus Mr. Lock So that in short according to him in those words of our Saviour an Image is call'd a Spirit And can we not conceive an Image that doth not include Matter I may instance in those Ideas or Images which are the immediate Objects of Mr. Lock 's Mind in thinking are they material Likewise in the Images that we see in our Dreams which latter Instance I the rather mention because Virgil in these very Verses compares the Image of which he speaks to Sleep or to an Image appearing in Sleep formam apparentem in somnis as some interpret it In his Third Letter p. 444 he says that from these words of our Saviour a Spirit hath not Flesh and Bones it follows that in Apparitions there is something that appears and that that which appears is not wholly immaterial Thus Mr. Lock In Answer to it I shall remind him that in his Second Vindication of the Reasonab of Christian. p. 228. he mentions a Request which Mr. Chillingworth puts up to Mr. Knot and I think it no less necessary to be put up to him Sir I beseech you when you write again do us the favour to write nothing but Syllogisms for I find it an extreme trouble to find out the concealed Propositions which are to connect the parts of your Enthymems As now for example I profess to you that I have done my best endeavour to find some Glue or Sodder or Cement or Thread or any thing to tie the Antecedent and this Consequent together Thus Mr. Chillingworth Here Mr. Lock 's Enthymem is this A Spirit hath not flesh and bones ergo In Apparitions there is something that appears and that which appears is not wholly immaterial If Mr. Lock can find some Glue or Sodder to join the Antecedent and this Consequent together it is well but if he cannot I shall make bold to add that no body else can Neither can he evade by saying that it was not from those words only viz. A Spirit hath not flesh and bones but from the whole Text S. Luke 24. 37 39. that he draws that Consequence that what appears is not wholly immaterial for the case is the same This may suffice as to his Authorities which are found to do him no service at all He subjoins in his First Letter p. 72 73. I would not be thought hereby to say that Spirit never signifies a purely immaterial Substance In that Sense the Scripture I take it speaks when it says God is a Spirit and in that sense I have us'd it and in that sense I have prov'd from my Principles that there is a spiritual Substance and am certain that there is a spiritual immaterial Substance Thus Mr. Lock But might he not have left out those words I take it and affirm'd positively that when the Scripture says God is a Spirit the word Spirit signifies a purely immaterial Substance He tells that he is certain that there is a spiritual immaterial Substance and I therefore hope that he is certain that God is such and if it be a certain Truth that God is a spiritual immaterial Substance in what sense can the Scripture be judged to say that he is a Spirit but in this God is a Spirit and
jure aliis Discipulis tribui nequeant Prius concedi posse putamus posterius vero negamus id enim sufficit plusquam satis ad Primatum Petri quae ei si quis fuisset ridicule admodum stolide superstruitur Pontificis Romani Praerogativa evertendum Thus Episcopius And there are Protestant Divines of great Esteem for their Learning and Judgment and who have engaged as zealously as any other against the Papal Interest who have gone farther have not only made the Person of St. Peter to be meant by the Rock but also somewhat peculiar to be granted him and yet shew that this affords not the least Advantage to the Pope's Pretensions that he is Universal Pastor To omit some of our English Divines they that please may consult Cameron either in his Praelections in St. Matth. 16. 18. or in the great Criticks Episcopius says that this That the Church should be built on him as on a Rock was granted to Peter in common with the other Apostles And to the same purpose speaks Origen Tractat. 1. in Matth. If thou thinkest that the whole Church was built upon Peter alone what wilt thou say of John the Son of Thunder and every one of the Apostles Shall we dare to say that the Gates of Hell could not prevail against St. Peter only but could prevail against the rest And a little after If that saying To thee I will give the Keys was common to the other Apostles why was not the rest which was then said as to Peter common to them too So that this may be a fourth Exposition that by the Rock is meant St. Peter not alone but together with the other Apostles As he made that Confession Thou art Christ the Son of the living God not for himself only but also in the Name of the other Apostles so according to this Sense he receiv'd this Grant for the rest of the Apostles as well as for himself I have alledged the foresaid Testimonies to satisfie Mr. Lock That Persons of approved Piety as well as Learning have judged our Saviour's Words On this Rock I will build my Church capable of other Interpretations than that which is mention'd by him viz. That the Faith which was confessed by St. Peter 〈◊〉 those Articles That Jesus is the Christ and That he is the Son of the living God are the Rock on which the Church is built This is the only Interpretation that can do Mr. Lock any Service and therefore he takes no notice of the rest But he should not be himself guilty of that which he condemns so much in others i. e. the imposing his Interpretations of Scripture upon us And therefore he must not be displeas'd if we do not grant that which Mr. Lock here affirms without any Proof that this Proposition That Jesus is the Messiah the Son of the living God was that Rock on which our Lord said that he would build his Church Mr. Lock says that the Evidence that we deceive not our selves in ascribing a Revelation to God can never be so great as the Evidence of our own intuitive Knowledge where if his Meaning be that we can never be so certain that any Revelation suppose the Scripture is from God as we are of the Object of our intuitive Knowledge I must deny it for I firmly believe that there have been and may now be those who are as certain that the Scriptures are the Word of God as they can be of that which they clearly see and distinctly perceive by any other of their Senses And I am confirm'd in this Belief by the Words of Mr. Chillingworth c. 1. § 9. To those says he that believe and live according to their Faith God gives by degrees the Spirit of Obsignation and Confirmation and to be as fully and resolutely assur'd of the Gospel of Christ as those which heard it from Christ himself with their Ears which saw it with their Eyes which look'd upon it and whose Hands handled the Word of Life CHAP. XXIX Of Fundamentals and the Apostles Creed GOD alone can appoint what shall be necessarily believ'd by every one whom he will justifie and what he has so appointed and declared is alone necessary No body can add to these Fundamental Articles of Faith nor make any other necessary but what God himself hath made and declared to be so And what these are which God requires of those who will enter into and receive the Benefits of the New Covenant has already been shewn An explicit Belief of these is absolutely requir'd of all those to whom the Gospel of Jesus Christ is preached Mr. Lock Reasonab of Christian. p. 301. The Primitive Church admitted converted Heathens to Baptism upon the Faith contain'd in the Apostles Creed A bare Profession of that Faith and no more was required of them to be receiv'd into the Church and made Members of Christ's Body How little different the Faith of the ancient Church was from the Faith I have mention'd may be seen in these Words of Tertullian Regula fidei una omnium est sola immobilis irreformabilis credendi scilicet in unicum Deum omnipotentem mundi conditorem Filium ejus Jesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato tertia die resuscitatum a mortuis receptum in coelis sedentem nunc ad dextram Patris venturum judicare vivos mortuos per carnis etiam resurrectionem Hac lege Fidei manente caetera jam disciplinae conversationis admittunt novitatem correctionis Tert. de Virg. Velan in princip This was the Faith that in Tertullian's time sufficed to make a Christian. And the Church of England only proposes the Articles of the Apostles Creed to the Convert to be baptiz'd and upon his professing a Belief of them asks whether he will be baptiz'd in this Faith and upon the Profession of this Faith and no other the Church baptizes him into it The Apostles Creed is the Faith I was baptiz'd into no one tittle whereof I have renounced that I know And I heretofore thought that gave me title to be a Christian. Second Vindicat. p. 177 178 182. Thus Mr. Lock OBSERVATIONS Mr. Lock tells us in Reasonab of Christian. p. 301. that it had been already shewn what the Fundamental Articles of Faith are But I ask How had it been shewn He had sometimes affirm'd positively that this that Jesus of Nazareth is the only Gospel-Article of Faith that was requir'd Reasonab of Christian p. 195. that Salvation or Perdition depends upon believing or rejecting this one Proposition that Jesus was the Messiah Ibid. p. 43. that this was all the Doctrine the Apostles propos'd to be believ'd Ibid. p. 93. At other times he had said that it was also requir'd for the attaining of Life that they should believe that Jesus is the Son of God Ibid. p. 194. He had also spoken of concomitant Articles viz. Christ's Resurrection Rule and coming again to judge the World saying that these
the Worshipers of him ought to worship in Spirit S. John 4. 24. i. e. with their Minds or with application of Mind as Mr. Lock interprets it in his Reasonab of Christ. p. 286. which Minds are likewise spiritual immaterial Substances CHAP. XXVI Of Conscience Consideration and Freedom COnscience is nothing else but our own Opinion of our own Actions Mr. Lock Essay l. 1. c. 3. § 8. 'T is a Mistake to think that Men cannot change the displeasingness or Indifferency that is in Actions into Pleasure and Desire if they will do but what is in their Power A due Consideration will do it in some cases Any Action is render'd more or less pleasing only by the contemplation of the End and the being more or less persuaded of its tendency to it or necessary connexion with it This is certain that Morality establish'd upon its true Foundations cannot but determine the choice in any one that will but consider and he that will not be so much a rational Creature as to reflect seriously upon infinite Happiness and Misery must needs condemn himself as not making that use of his Understanding he should Ibid. l. 2. c. 21. § 69 79. By a due Consideration and examining any Good propos'd it is in our power to raise our Desires in a due proportion to the value of that Good whereby it may come to work upon the Will and be persued The Mind having in most cases as is evident dent in Experience a Power to suspend the Execution and Satisfaction of any of its Desires and so all one after another is at liberty to consider the Objects of them examine them on all sides and weigh them with others In this lies the Liberty Man has and from the not using it right comes all that variety of Mistakes Errours and Faults we run into in the Conduct of our Lives and our Endeavours after Happiness whilst we precipitate the Determination of our Wills and engage too soon before Examination Were we determined by any thing but the last Result of our Minds judging of the Good or Evil of any Action we were not free If we look upon those superiour Beings above us who enjoy perfect Happiness we shall have reason to judge they are more steadily determin'd in their choice of Good than we and yet we have no reason to think they are less happy or less free than we are Even the Freedom of the Almighty hinders not his being determin'd by what is best The constant desire of Happiness and the constraint it puts upon us to act for it no body I think accounts an Abridgment of Liberty or at least an Abridgment of Liberty to be complain'd of The suspending any particular Desire and keeping it from determining the Will and engaging us in Action is standing still where we are not sufficiently assur'd of the way Examination is the consulting a Guide the Determination of the Will upon Enquiry is following the direction of that Guide and he that hath a power to act or not to act according as such Determination directs is a free Agent such Determination abridges not that Power wherein Liberty consists The Care of our selves that we mistake not imaginary for real Happiness is the necessary Foundation of our Liberty and the stronger Ties we have to an unalterable Persuit of Happiness in general which is our greatest Good and which as such our Desires always follow the more are we free from any necessary Determination of our Will to any particular Action or from a necessary Compliance with our Desire set upon any particular and then appearing greater Good till we have duely examin'd whether it has a tendency to or be inconsistent with our real Happiness Let not any one say that he cannot govern his Passions nor hinder them from breaking out and carrying him into Action for what he can do before a Prince or a great Man he can do alone or in the presence of God if he will Ibid. § 46 47 48 49 50 51 53. God having reveal'd that there shall be a Day of Judgment I think that Foundation enough to conclude Men are free enough to he made answerable for their Actions and to receive according to what they have done The Third Letter p. 444. Thus Mr. Lock OBSERVATIONS When Mr. Lock writ his Essay he had not tied himself so strictly to use the Scripture-Language in speaking of matters of Religion as he had when he writ his Third Letter This appears as from other Instances so from his Definition or Description of Conscience If he had been so much for the using Scripture-Language then as he was afterward he would not have describ'd Conscience to be nothing else but our own Opinion of our own Actions He had spoke more consonantly to Scripture-Language if he had put the Word Knowledge or Testimony or Judgment instead of Opinion For according to Scripture Conscience is that within us which knows and also witnesses and judges of our Actions Conversations c. as it also judges of the Actions and Conversations of others 1. Knowledge is in Scripture attributed to the Heart or Conscience Thus Eccles. 7. 22. Thine own Heart knows that thou thy self hast cursed others The Vulgar reads Thy Conscience knows c. Heart is frequently put for Conscience see 1 Sam. 24. 5. and 2 Sam. 24. 10. and 1 Joh. 3. 19 20 21 c. The Hebrew Word which both the Seventy and also our Translation in the Margin renders Conscience Eccles. 10. 20. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Knowledge as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which the Chaldee Paraphrast there useth also doth they both coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse not the King no not in thy thought so our Translation hath it in the Text but in the Margin instead of Thy Thought we have Thy Conscience and so the Meaning is Curse not the King though thou do it so secretly that none but thine own Heart or Conscience can know it And it is observable that Gen. 43. 22. where Joseph's Brethren say We know not who put our money in our sacks instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know not the Vulgar hath Non est in nostra Conscientia 2. Conscience is frequently said in Scripture to bear witness My Conscience bearing me witness so the Apostle Rom. 9. 1. who also 2 Cor. 1. 12. speaks of the Testimony of his Conscience and Rom. 2. 15. says of the Heathens that their Conscience did bear witness 3. Judging is also attributed to the Heart or Conscience in Scripture Thus 1 John 3. 20. If our Heart i. e. our Conscience condemn us and so again If our Heart or Conscience condemn us not So S. Paul 1 Cor. 8. 7. Some with Conscience of an Idol to this hour eat of somewhat as offered to an Idol With Conscience of an Idol i. e. their Conscience judging that an Idol was something And so S. Peter If a man for Conscience toward God endure