[299] John iii. 16: Heb. v. 9.
[301] Locke’s Works, vol. i. p. 146.
[302] Locke, pp. 146, 147.
[303] Locke, p. 152.
[304] See an answer to Dr. Clarke’s Third Defence of his Letter to Mr. Podwell, 2d edit. p. 44, 56, &c.
[305] [“One is continually reminded throughout this dissertation, of what is called The common-sense school of Scotch metaphysicians. Nor can there be any doubt that Reid, in particular, was largely indebted to Butler, of whose writings he was a diligent student, for forming that sober and manly character of understanding which is, I think, his great merit.”—Fitzgerald.]
[306] This way of speaking is taken from Epictetus,[A] and is made use of as seeming the most full, and least liable to cavil. And the moral faculty may be understood to have these two epithets, δοκιμαστικὴ and ἀποδοκιμαστικὴ [applauding and condemning] upon a double account; because, upon a survey of actions, whether before or after they are done, it determines them to be good or evil; and also because it determines itself to be the guide of action and of life, in contradistinction from all other faculties, or natural principles of action; in the very same manner as speculative reason directly and naturally judges of speculative truth and falsehood: and at the same time is attended with a consciousness upon reflection, that the natural right to judge of them belongs to it.
[A] Arr. Epict. lib. i. cap. i.
[307] Οὐδὲ ἡ ἀρετὴ καὶ κακία—ἐν πείσει ἀλλὰ ἐνεργείᾳ, [Virtue and vice are not in feeling, but in action,] M. Anton, lib. ix. 16. Virtutis laus omnis in actione consistit. [The whole praise of virtue, depends on action.] Cic. Off. lib. i. cap. 6.