It would be a mistake to suppose that, because Locke believed morality to be founded in our conception of God, he considered the moral law referable simply to the divine will, and therefore to be arbitrary and changeable. So far from this, he regarded the moral law as eternal and immutable, and affirmed that its cardinal principles could be discovered and laid hold of by the light of nature. As says Pfleiderer, when speaking of Locke and Wolff, “Locke also considers a supernatural revelation to be possible, and to have actually taken place in Christianity, but he insists as strongly as Wolff does, and even more logically, that this revelation must not in any way contradict the natural revelation given us by God in our reason.” Locke expressly declares, that the reason _is_ natural revelation, while revelation is natural reason enlarged. The latter he regarded as necessary because, although reason is sufficient for the virtuous, penalties must be relied upon for influencing the multitude; and in revelation the doctrine of immortality with future rewards and punishments is made known. Whether this revelation is true or false, the fear of future punishment has undoubtedly had a restraining influence over the vicious. But reason would not be sufficient for the virtuous without an inclination natural or acquired, to virtue. It is a question of disposition, and this will be virtuous or vicious, according to the conditions under which the individual has come into being and been “educated,” in the fullest sense of this term. Reason forms part of these conditions which, so far as they are not purely objective, are dependent on or referable to human nature; as, indeed, must be the supposed revelation of enlarged natural reason.