 With respect to the grounds and content of natural law, Locke is not completely clear. On the one hand, there are many instances where he makes statements that sound voluntarist to the effect that law requires a legislator with authority (Essay 1.3.6, 4.10.7). Locke also repeatedly insists in the Essays on the Law of Nature that created beings have an obligation to obey their creator (Political Essays 116–120). On the other hand there are statements that seem to imply an external moral standard to which God must conform (Two Treatises 2.195; Works 7:6). Locke clearly wants to avoid the implication that the content of natural law is arbitrary. Several solutions have been proposed. One solution suggested by Herzog (1985) makes Locke an intellectualist by grounding our obligation to obey God on a prior duty of gratitude that exists independent of God. A second option, suggested by Simmons (1992), is simply to take Locke as a voluntarist since that is where the preponderance of his statements point. A third option, suggested by Tuckness (1999) (and implied by Grant 1987 and affirmed by Israelson 2013), is to treat the question of voluntarism as having two different parts, grounds and content. On this view, Locke was indeed a voluntarist with respect to the question “why should we obey the law of nature?” Locke thought that reason, apart from the will of a superior, could only be advisory. With respect to content, divine reason and human reason must be sufficiently analogous that human beings can reason about what God likely wills. Locke takes it for granted that since God created us with reason in order to follow God’s will, human reason and divine reason are sufficiently similar that natural law will not seem arbitrary to us.