Again: If education has this force of nature even in things unreasonable and unnatural; if it is also absolutely necessary for all men to come under the power of some second nature; what can be more vain, than to pretend to state the light, or rectitude of human nature, since it must be for the most part in every man, as the uncertainty, variety, happiness or unhappiness of education has rendered it? And our author can no more tell, what man would be without education, or what nature would do for those who had no foreign instruction, than he can tell what sort of beings dwell in the moon. And yet he that does not know this, how can he know what the light of nature is in itself? * Again to declare the light of nature so perfect, as to be incapable of all improvement even by divine revelation, is no less an extravagance, than to declare the education of mankind to be perfect in the same degree. * For if nature not only wants, but cannot possibly avoid education; if this necessary unavoidable education becomes another nature, undiscernible from the first; then nothing can possibly be affirmed of the perfection of the light of nature, but what must be affirmed in the same degree of the perfection of education. And he that affirms that mankind have had, at all times, and in all places of the world, the same sufficient, perfect light of nature, must affirm, that mankind have had, at all times, and in all places of the world, the same perfect, unerring education. * When therefore it is just, for all people to abide by the absolute perfection of their education, the infallible light of their second nature, as the unerring standard, of all that is moral, religious, and divine; then it may be just to appeal to the natural light of all men, of all ages, and all places, as a sufficient teacher of all that ought, or ought not to be a matter of religion. * For till it can be shewn, that men are not liable to a second nature from education; the state of nature must differ all over the world, and in every age of the world, just as the light, and advantages of education, have differed in the several parts, and ages of the world. * In a word, the religious and moral light of our first nature, is just as great as the first strength of infants; and the religious and moral light of our second nature, is just as perfect as our education, and as much of our own growth, as the first language that we are taught to speak. May not therefore one justly wonder, what it is that could lead any people into an imagination of the absolute perfection of human reason? There seems no more in the state of mankind, to betray a man into this fancy, than to persuade him, that the reason of infants is absolutely perfect. For sense and experience, are as full and strong a proof against one, as against the other.