virtutes et peccata, virtues and sins, there will
be more reason for admitting these and the like, for common notions
and practical principles. Yet, after all, universal consent (were
there any in moral principles) to truths, the knowledge whereof may be
attained otherwise, would scarce prove them to be innate; which is all
I contend for.
20. Objection, "innate principles may be corrupted," answered. Nor
will it be of much moment here to offer that very ready but not very
material answer, viz. that the innate principles of morality may, by
education, and custom, and the general opinion of those amongst whom
we converse, be darkened, and at last quite worn out of the minds of
men. Which assertion of theirs, if true, quite takes away the argument
of universal consent, by which this opinion of innate principles is
endeavoured to be proved; unless those men will think it reasonable
that their private persuasions, or that of their party, should pass
for universal consent;- a thing not unfrequently done, when men,
presuming themselves to be the only masters of right reason, cast by
the votes and opinions of the rest of mankind as not worthy the
reckoning. And then their argument stands thus:- "The principles which
all mankind allow for true, are innate; those that men of right reason
admit, are the principles allowed by all mankind; we, and those of our
mind, are men of reason; therefore, we agreeing, our principles are
innate;"- which is a very pretty way of arguing, and a short cut to
infallibility.
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