§. 18. For let us consider this Proposition as to its meaning, (for it is the sence, and not sound, that is and must be the Principle or common Notion) viz. Vertue is the best Worship of God; i. e. is most acceptable to him; which if Vertue be taken, as most commonly it is, for those Actions, which according to the different Opinions of several Countries, are accounted laudable, will be a Proposition so far from being certain, that it will not be true. If Vertue be taken for Actions conformable to God's Will, or to the Rule prescribed by God, which is the true and only measure of Vertue; then this Proposition, That Vertue is the best Worship of God, will be most true and certain, but of very little use in humane Life: since it will amount to no more but this, viz. That God is pleased with the doing of what he Commands; which a Man may certainly know to be true, without knowing what it is that God doth command; and so be as far from any Rule or Principle of his Actions, as he was before: And I think very few will take a Proposition which amounts to no more than this, viz. That God is pleased with the doing of what he himself commands, for an innate Moral principle writ on the Minds of all Men, (however true and certain it may be) since it teaches so little. Whosoever does so, will have reason to think hundreds of Propositions, innate Principles, since there are many who have as good a title as this to be received for such, which no body yet ever put into that rank of innate Principles.
§. 19. Nor is the Fourth Proposition (viz.) Men must repent of their Sins, much more instructive, till what those Actions are, that are meant by Sins, be set down. For the word Peccata, or Sins, being put, as it usually is, to signifie in general ill Actions, that will draw on punishment upon the Doers; What great Principle of Morality can that be, to tell us we should be sorry, and cease to do that which will bring mischief upon us, without knowing what those particular Actions are, that will do so? Indeed, this is a very true Proposition, and fit to be inculcated on, and received by those, who are supposed, to have been taught, what Actions in all kinds are sin; but neither this, nor the former, can be imagined to be innate Principles; nor to be of any use, if they were innate, unless the particular measures and bounds of all Vertues and Vices, were engraven in Mens Minds, and were innate Principles also, which I think is very much to be doubted. And therefore, I imagine, it will scarce seem possible, that God should engrave Principles in Mens minds, in words of uncertain signification, such as are Vertues and Sins; which amongst different Men, stand for different things: Nay, it cannot be supposed to be in words at all, (which being in most of these Principles very general names) cannot be understood, but by knowing the particulars comprehended under them. And in the practical instances, the measures must be taken from the knowledge of the Actions themselves, and the Rules of them abstracted from words, and antecedent to the knowledge of Names; which Rules a Man must know, what Language soever he chance to learn, whether English or Japan, or if he should learn no Language at all, or never should understand the use of Words, as happens in the case of Dumb and Deaf Men. When it shall be made out, that Men ignorant of Words, or untaught by the Laws and Customs of their Country, that it is part of the Worship of God, Not to kill another Man; Not to know more Women than one; Not to procure Abortion; Not to expose their Children; Not to take from another what is his, though we want it our selves, but on the contrary, relieve and supply his wants: And whenever we have done the contrary, we ought to repent, be sorry, and resolve to do so no more. When, I say, all men shall be proved actu-ally
