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children, or any impressions of them on the minds of naturals. They are the language and business of the schools and academies of learned nations, accustomed to that sort of conversation or learning, where disputes are frequent: these maxims being suited to artificial argumentation, and useful for conviction ; but not much conducing to the discovery of truth, or advancement of knowledge. But of their small use for the improvement of knowledge, I shall have occasion to speak more at large, l. 4. c. 7.

$28. Recapitulation. I know not how absurd this may seem to the masters of demonstration : and probably it will hardly down with any body at first hearing. I must therefore beg a little truce with prejudice, and the forbearance of censure, till I have been heard out in the sequel of this discourse, being very willing to submit to better judgments. And since I impartially search after truth, I shall not be sorry to be convinced that I have been too fond of my own notions, which I confess we are all apt to be, when application and study have warmed our heads with them.

Upon the whole matter, I cannot see any ground to think these two speculative maxims innate, since they are not universally assented to; and the assent they so generally find, is no other than what several propositions, not allowed to be innate, equally partake in with them; and since the assent that is given them, is produced another way, and comes not from natural inscription, as I doubt not but to make appear in the following discourse. And if these first principles of knowledge and science are found not to be innate, no other speculative maxims can (I sup-pose) with better right pretend to be so.

36

CHAP. III.

NO INNATE PRACTICAL PRINCIPLES.

$ 1. No moral principles so clear, and so generally re

ceived, as the forementioned speculative maxims. If those speculative maxims, whereof we discoursed in the foregoing chapter, have not an actual universal assent from all mankind, as we there proved, itis much more visible concerning practical principles, that they come short of an universal reception : and I think it will be hard to instance any one moral rule, which can pretend to so general and ready an assent as,

66 what is, is;" or to be so manifest a truth as this, “ that it is impossible for the same thing to be, and not to be.” Whereby it is evident, that they are farther removed from a title to be innate ; and the doubt of their being native impressions on the mind, is stronger against those moral principles than the other. Not that it brings their truth at all in question: they are equally true, though not equally evident. Those speculative maxims carry their own evidence with them; but moral principles require reasoning and discourse, and some exercises of the mind, to discover the certainty of their truth. They lie not open as natural characters engraven on the mind; which, if any such were, they must needs be visible by themselves, and by their own light be certain and known to every body. But this is no derogation to their truth and certainty, no more than it is to the truth or certainty of the three angles of a triangle being equal to two right ones; because it is not so evident as “ the whole is bigger than a part;" nor so apt to be assented to at first hearing: It may suffice, that these moral rules are capable of

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demonstration; and therefore it is our own fault, if we come not to a certain knowledge of them. But the ignorance wherein many men are of them, and the slowness of assent wherewith others receive them, are manifest proofs that they are not innate, and such as offer themselves to their view without searching $ 2. Faith and justice not owned as principles by all men.

Whether there be any such moral principles, wherein all men do agree, I appeal to any, who have been but moderately conversant in the history of mankind, and looked abroad beyond the smoke of their own chimnies. Where is that practical truth, that is universally received without doubt or question, as it must be, if innate ? Justice, and keeping of contracts, is that which most men seem to agree in. This is a principle, which is thought to extend itself to the dens of thieves, and the confederacies of the greatest villains ; and they who have gone farthest towards the putting off of humanity itself, keep faith and rules of justice one with another. I grant that out-laws themselves do this one amongst another ; but it is without receiving these as the innate laws of nature. They practise them as rules of convenience within their own communities : but it is impossible to conceive, that he embraces justice as a practical principle, who acts fairly with ħis fellow highwayman, and at the same time plunders or kills the next honest man he meets with. Justice and truth are the common ties of society; and therefore, even out-laws and robbers, who break with all the the world besides, must keep faith and rules of equity amongst themselves, or else they cannot hold together. But will any one say, that those that live by fraud or rapine, have innate principles of truth and justice which they allow and assent to? $ 3. Objection. Though men deny them in their practice,

yet they admit them in their thoughts, answered. Perhaps it will be urged, that the tacit assent of their minds agrees to what their practice contradicts. I answer, first, I have always thought the actions of men the best interpreters of their thoughts. But since it is certain, that most men's practices, and some men's open professions, have either questioned or denicd these principles, it is impossible to establish an universal consent, (though we should look for it only amongst grown men) without which it is impossible to conclude them innate. Secondly, it is very strange and unreasonable to suppose innate practical principles, that terminate only in contemplation. Practical principles derived from nature are there for operation, and must produce conformity of action, not barely speculative assent to their truth, or else they are in vain distinguished from speculative maxims. Nature, I confess, has put into man a desire of happiness, and an aversion to misery: these indeed are innate practical principles, which (as practical principles ought) do continue constantly to operate and influence all our actions without ceasing: these may be observed in all persons and all ages, steady and universal ; but these are inclinations of the appetite to good, not impressions of truth on the understanding. I deny not, that there are natural tendencies imprinted on the minds of men, and that, from the very first instances of sense and perception, there are some things that are grateful, and others unwelcome to them ; some things, that they incline to, and others that they fly: but this makes nothing for innate characters on the mind, which are to be the principles of knowledge, regulating our practice. Such natural impressions on the understanding are so far from being confirmed hereby, that this is an argument against them; since, if there were certain characters imprinted by nature on the understanding, as the principles of knowledge, we could not but perceive them constantly operate in us and influence our knowledge, as we do those others on the will and appetite; which never cease to be the constant springs and motives of all our actions, to which we perpetually feel them strongly impelling us.

$ 4. Moral rules need a proof, ergo not innate. Another reason that makes me doubt of any innate practical principles, is, that I think there cannot any one moral rule be proposed, whereof a man may not justly demand a reason : which would be perfectjy ridiculous and absurd, if they were innate, or so much as self-evident; which every innate principle must needs be, and not need any proof to ascertain its truth, nor want any reason to gain it approbation. He would be thought void of common sense, who asked on the one side, or on the other side went to give a reason, why it is impossible for the same thing to be, and not to be. It carries its own light and evidence with it, and needs no other proof: he that understands the terms, assents to it for its own sake, or else nothing will ever be able to prevail with him to do it. But should that most unshaken rule of morality, and foundation of all social virtue, “ that one should do as he would be done unto," be proposed to one who never heard it before, but yet is of capacity to understand its meaning, might he not without any absurdity ask a reason why ? and were not he that proposed it bound to make out the truth and reasonableness of it to him ? which plainly shows it not to be innate ? for if it were, it could neither want nor receive any proof; but must needs (at least, as soon as heard and understood) be received, and assented to, as an unquestionable truth, which a man can by no means doubt of. So that the truth of all these moral rules plainly depends upon some other antecedent to them, and from which they must be deduced; which could not be, if either they were innate, or so much as self-evident.

$ 5. Instance in keeping compacts. That men should keep their compacts, is certainly a great and undeniable rule in morality. But yet, if a Christian, who has the view of happiness and mise

in another life, be asked why a man must keep his word, he will give this as a reason ; because God,

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