s of the Christian dispensation was to
destroy all those traditional revelations; and restore, free from all
idolatry, the true primitive, and natural religion, implanted in mankind
from the creation. The Dr. (Clark) however, seems afraid, lest he had
allowed too much to the light of nature, in relation to the discovery of
our duty both to God and man; and not left room for revelation to make
any addition; he therefore supposes, 'there are some duties, which
nature hints at only in general.'--But, if we cannot, without highly
reflecting on the wisdom and goodness of God, suppose that he has not,
at all times, given the whole rational creation a plain rule for their
conduct, in relation to those duties they owe to God, themselves, and
one another; must we not suppose reason, and religion (that rule of all
other rules) inseparable; so that no rational creature can be ignorant
of it, who attends to the dictates of his own mind; I mean, as far as
it is necessary for him to know it! An ignorant peasant may know what is
sufficient for him, without knowing as much as the learned rector of St.
James's. Though the Dr. says, 'the knowledge of the law of nature is,
in fact, by no means universal;' yet he asserts, that 'man is plainly in
his own nature an accountable creature;' which supposes that the light
of nature plainly, and undeniably, teaches him that law, for breach of
which he is naturally accountable; and did not the Dr. believe this
law to be universal, he could not infer a future judgment from the
conscience _all_ men have of their actions, or the judgment they pass on
them in their own minds whereby 'They that have not any law, are a law
unto themselves; their consciences bearing witness, and their thoughts
accusing, or excusing one another;' which is supposing but one law,
whether that law be written on paper, or in men's hearts only; and that
all men by the judgment they pass on their own actions, are conscious
of this law. And, the apostle Paul, though quoted by the Dr., is so far
from favoring his hypothesis of any invincible ignorance, even in the
wisest and best of the philosophers, that he, by saying, The Gentiles,
that have not the law, do by nature the things contained in the law,
makes the law of nature and grace to be the same: and supposes the
reason why they were to be punished, was their sinning against light and
knowledge. That which may be known of God was manifest in them, and when
they knew God, they gl