What I had there written concerning Liberty and the Will, Ithought deserved as accurate a view as I am capable of; those subjects having in all ages exercised the learned part of the world with questions and difficulties, that have not a little perplexed morality and divinity, those parts of knowledge that men are most concerned to be clear in. Upon a closer inspection into the working of men's minds, and a stricter examination of those motives and views they are turned by, I have found reason somewhat to alter the thoughts I formerly had concerning that which gives the last determination to the Will in all voluntary actions. This I cannot forbear to acknowledge to the world with as much ******* and readiness as I at first published what then seemed to me to be right; thinking myself more concerned to quit and renounce any opinion of my own, than oppose that of another, when truth appears against it. For it is truth alone I seek, and that will always be welcome to me, when or from whencesoever it comes.
But what forwardness soever I have to resign any opinion I have, or to recede from anything I have writ, upon the first evidence of any error in it; yet this I must own, that I have not had the good luck to receive any light from those exceptions I have met with in print against any part of my book, nor have, from anything that has been urged against it, found reason to alter my sense in any of the points that have been questioned. Whether the subject I have in hand requires often more thought and attention than cursory readers, at least such as are prepossessed, are willing to allow; or whether any obscurity in my expressions casts a cloud over it, and these notions are made difficult to others' apprehensions in my way of treating them; so it is, that my meaning, I find, is often mistaken, and I have not the good luck to be everywhere rightly understood.
Of this the ingenious author of the Discourse Concerning the Nature of Man has given me a late instance, to mention no other. For the civility of his expressions, and the candour that belongs to his order, forbid me to think that he would have closed his Preface with an insinuation, as if in what I had said, Book II. ch. xxvii, concerning the third rule which men refer their actions to, I went about to make virtue vice and vice virtue unless he had mistaken my meaning; which he could not have done if he had given himself the trouble to consider what the argument was I was then upon, and what was the chief design of that chapter, plainly enough set down in the fourth section and those following. For I was there not laying down moral rules, but showing the original and nature of moral ideas, and enumerating the rules men make use of in moral relations, whether these rules were true or false: and pursuant thereto I tell what is everywhere called virtue and vice; which "alters not the nature of things," though men generally do judge of and denominate their actions according to the esteem and fashion of the place and sect they are of.
If he had been at the pains to reflect on what I had said, Bk. I.
ch. ii. sect. 18, and Bk. II. ch. xxviii. sects. 13, 14, 15 and 20, he would have known what I think of the eternal and unalterable nature of right and wrong, and what I call virtue and vice. And if he had observed that in the place he quotes I only report as a matter of fact what others call virtue and vice, he would not have found it liable to any great exception. For I think I am not much out in saying that one of the rules made use of in the world for a ground or measure of a moral relation is- that esteem and reputation which several sorts of actions find variously in the several societies of men, according to which they are there called virtues or vices. And whatever authority the learned Mr. Lowde places in his Old English Dictionary, Idaresay it nowhere tells him (if I should appeal to it) that the same action is not in credit, called and counted a virtue, in one place, which, being in disrepute, passes for and under the name of vice in another. The taking notice that men bestow the names of "virtue" and "vice" according to this rule of Reputation is all I have done, or can be laid to my charge to have done, towards the ****** vice virtue or virtue vice. But the good man does well, and as becomes his calling, to be watchful in such points, and to take the alarm even at expressions, which, standing alone by themselves, might sound ill and be suspected.
'Tis to this zeal, allowable in his function, that I forgive his citing as he does these words of mine (ch. xxviii. sect. II): "Even the exhortations of inspired teachers have not feared to appeal to common repute, Philip. iv. 8"; without taking notice of those immediately preceding, which introduce them, and run thus: "Whereby even in the corruption of manners, the true boundaries of the law of nature, which ought to be the rule of virtue and vice, were pretty well preserved. So that even the exhortations of inspired teachers,"&c. By which words, and the rest of that section, it is plain that Ibrought that passage of St. Paul, not to prove that the general measure of what men called virtue and vice throughout the world was, the reputation and fashion of each particular society within itself;but to show that, though it were so, yet, for reasons I there give, men, in that way of denominating their actions, did not for the most part much stray from the Law of Nature; which is that standing and unalterable rule by which they ought to judge of the moral rectitude and gravity of their actions, and accordingly denominate them virtues or vices. Had Mr. Lowde considered this, he would have found it little to his purpose to have quoted this passage in a sense I used it not; and would I imagine have spared the application he subjoins to it, as not very necessary. But I hope this Second Edition will give him satisfaction on the point, and that this matter is now so expressed as to show him there was no cause for scruple.
