Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	hold_v	try_v	1,158	5	9.9291	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

gave to Saul a spirit of government from his owne meere good will without any respect to Saul And how many men of parts have been so far from being blest because of these naturall endowments that they have turned their wedge of gold into an idoll to worship it Vse 1. To extoll the work of grace for the initiall progressive and consummative work of conversion for by all that hath been said you have seen the weaknesse of nature and the power of grace the strength of our disease and the necessity of a physician How uncomfortable will it be when thou diest to commit thy soule to that grace which thou hast disputed against And be not content with giving something to it unlesse thou give all to it Grace that justifieth Grace that sanctifieth Grace that saveth Vse 2. Not to abuse the doctrine of grace to idlenesse or negligence You see how both these promises and precepts grace and duties may be reconciled And as not to negligence so not to curious disputes doe not so trouble your selves about the doctrine of grace that you feele not the power of grace in your hearts and doe not so far dispute about your naturall corruption and how deep you are in it as not to labour to get out of it Austin compareth this to one who being fallen into a great pit his friend asked him how he came in Nay saith he rather seek how to get me out And thus doe ye in these matters of sin wherein you are wholly plunged LECTURE XI GENES 2. 17. But of the tree of knowledge of good and evill thou mayest not eate for in the day thou eatest thereof thou shalt surely die WE come now in order to the law God gave Adam and this may be considered two waies First as a Law secondly as a Covenant We will handle it first in the former notion Now because the law God gave Adam was partly naturall and partly positive both which did goe to the making up of that covenant I shall handle both those distinctly and first let us consider Gods positive law in the text which is also called by Divines a symbolicall precept because the obedience unto it was a symbolum or outward testimony of our homage and service to God And the object of this command is not a thing good or bad in its owne nature but indifferent and onely evill because prohibited So that in the words you have the object of this negative precept described two waies first by that which is proper to it the tree of knowledge of good and evill secondly by that which is accidentall to it viz. death infallibly upon the eating of it And that this commandement might be the better received in the Verse before God giveth a large commission to eate of any other tree besides this When God made this world as a great house he puts man into it as his tenant and by this tryall of obedience he must acknowledge his Land-lord That Adam did eate in the state of innocency and was hungry doth appeare by this text onely hunger was not in him as it is in us with paine and trouble The difficulties must be handled in the opening of the doctrine which is That God besides the naturall law ingraven in Adams heart did give a positive law to try his obedience The doubts in explicating of this point are 1. What is meant by the tree of knowledge of good and evill And here certainly we must take heed of being too curious lest as it was Adams sin to eate of it so it may be our curiosity to dive too farre into the knowledge of it Now when I aske what is meant by it I doe not understand what kind of fruit or tree it was whether apple or fig that cannot be determined but why it had that name The Rabbins who have as many foolish dreames about the Old Testament as the Friars about the New conceive Adam and Eve to be created without the use of reason and that this tree was to accelerate it And indeed the Socinians border upon this opinion for they say Adam and Eve were created very * Tanta suit Adami recens conditi stupiditas ut major in infantes cadere non posiit simple and weak in understanding and say they it 's impossible to conceive that if Adams soule were created so adorned with all knowledge and graces as the firmament is bespangled with stars how he should come to eate of the forbidden fruit or to sin against God But both these are false That he had perfect knowledge appeareth in his giving names to the creatures and to Eve so fitting The tree of knowledge why so called and apt and Ephes 3 the image of God is said to have a renewed mind and that though thus knowing he did yet sin and though thus holy he did yet fall it was because he was not perfectly confirmed but mutable Indeed Divines doe much labour to expresse how his sin did begin whether in the Will first or in the Understanding but that is impertinent to this matter That which is the most received both by Austin and others is that it was so called not from any effect but from the event because it did indeed experimentally make to know good and evill and so it 's usuall in Scripture to call that by a name which it had afterward Now though this be generally received and cannot well be rejected yet certainly it may be further said that it was not called so by the meere event but by the divine decree and appointment of God as being given to be a boundary and limit to Adam that he should not desire to know more or otherwise then God had appointed 2. Why God would give a positive law besides that of the naturall God besides the naturall law ingraven in Adams heart did give a positive law law in his heart There are these reasons commonly given 1. That hereby Gods dominion and power over man might be the more acknowledged for to obey the naturall law might be a necessary condition and not an act of the Will Even as the Heathens doe abstaine from many sins not because forbidden by 1. That the power which God had over him might be the more eminently held forth God but as dissonant to their naturall reason And even among Christians there is a great deale of difference between good actions that are done because God commands and because of a naturall conscience These two principles make the same actions to differ in their whole nature Therefore God would try Adam by some positive law that so the dominion and power which God had over him might be the more eminently held forth and therefore Adam in this was not to consider the greatnesse or goodnesse of the matter but the will of the commander 2. Another reason which floweth from the former is that so 2. To try and manifest Adams obedience Adams obedience might be the more tryed and

to beleeve so far as it did not imply an imperfection in the subject and repentance are now parts of that image This is a dispute among Arminians who plead Adam had not a power to beleeve in Christ and therefore it 's unjust in God to require faith of us who never had power in Adam to doe it The Answer is easie that Adam had power to beleeve so farre as it did not imply an imperfection in the subject It was a greater power then to beleeve in Christ and therefore it was from the defect of an object that he could not doe it as Adam had love in him yet there could be no miserable objects in that state to shew his love As for that other Question Whether repentance be part of the Repentance as it flowes from a regenerate nature reductively the image of God image of God Answ So far forth as it denoteth an imperfection in the subject it cannot be the image of God for we doe not resemble God in these things yet as it floweth from a regenerated nature so far it is reductively the image of God 3. Whether this shall be restored to us in this life againe Howsoever Gods image not fully repaired in us in this life we are said to be partakers of the divine nature and to be renewed in the image of God yet we shall not in this life have it fully repaired God hath declared his will in this and therefore are those stubs of sin and imperfection left in us that we might be low in our selves bewaile our losse and long for that heaven where the soule shall be made holy and the body immortall yet for all this we are to pray for the full abolition of sin in this life because Gods will and our duty to be holy as he is holy is the ground of our prayer and not his decree for to have such or such things done Yea this corruption is so far rooted in us now that it is not cleansed out of us by meere death but by cinerifaction consuming the body to ashes for we know Lazarus and others that dyed being restored againe to life yet could not be thought to have the image of God perfectly as they were obnoxious to sin and death Use 1. To humble our selves under this great losse Consider what we were and what we are how holy once how unholy now and here who can but take up bitter mourning Shall we lament because we are banished from houses and habitations because we have lost our estates and comforts and shall we not be affected here This argueth us to be carnall more then spirituall we have lost a father a friend and we wring our hands we cry We are undone and though we have lost God and his image all happinesse thereby yet we lay it not to heart Oh think what a glorious thing it was to enjoy God without any interruption no proud heart no earthly heart no lazie heart to grapple with see it in Paul Oh miserable man that I am c. Basil compareth Paul to a man thrown off his horse and dragg'd after him and he crieth out for help so is Paul throwne downe by his corruptions and dragged after them Use 2. To magnifie the grace of God in Christ which is more potent to save us then Adams sin can be to destroy us This is of comfort to the godly Rom. 5. the Apostle on purpose makes a comparison between them and sheweth the preheminency of one to save above the other to destroy There is more in Christ to save then in Adam to damne Christs obedience is a greater good then Adams sin is an evill It 's more honour to God then this is or can be a dishonour Let not then sin be great in thy thoughts in thy conscience in thy feares and grace small and weak As the time hath been when thy heart hath felt the gall and wormwood of sin so let it be to feele the power of Christ As thy soule hath said By one man sin so let it say By one man life LECTURE XIII GENES 2. 17. In the day thou eatest thereof thou shalt die I Have already handled this Text as it containeth a law given to Adam by God as a soveraigne Lord over him now I shall re-assume this Text and consider it as part of a Covenant which God did enter into with Adam and his posterity for these two things a Law and a Covenant arise from different grounds The Law is from God as supreme and having absolute power and so requiring subjection the other ariseth from the love and goodnesse of God whereby he doth sweeten and mollifie that power of his and ingageth himselfe to reward that obedience which were otherwise due though God should never recompence it The words therefore being heretofore explained and the Text eas'd of all difficulties I observe this Doctrine That Doctr. God did not onely as a Law-giver injoyne obedience unto Adam but The covenant with Adam before the fall more obscurely laid downe then the covenant of grace after the fall as a loving God did also enter into covenant with him And for the opening of this you must take these Considerations 1. That this covenant with Adam in the state of innocency is more obscurely laid downe then the covenant of grace after the fall for afterwards you have the expresse name of the Covenant and the solemne entring into it by both parties but this Covenant made with Adam must only be gathered by deduction and consequence This Text cometh the neerest to a Covenant because here is the threatning expressed and so by consequent some good thing promised to obedience We are not therefore to be so rigid as to call for expresse places which doe name this Covenant for that which is necessarily and immediately drawne from Scripture is as truly Scripture as that which is expresly contained in it Now there are these grounds to prove God dealt in these commandements by way of Covenant 1. From the evill threatned and the good promised For while That God dealt with Adam by way of Covenant appeares 1. From evill threatned and good promised there is a meere command so long it is a law onely but when it is further confirmed by promises and threatnings then it becomes a Covenant And if that position be true of some which maketh the tree of life a sacrament then here was not onely nudum pactum a meer covenant but a seale also to confirme it And certainly being God was not bound to give Adam eternall life if he did obey seeing he owed obedience to God under the title of a creature it was of his meere goodnesse to become ingaged in a promise for this I know it 's a Question by some Whether Adam upon his obedience should have been translated into heaven or confirmed onely in that naturall life which was marvellous happy But either way would have been by meere promise of God not by any

conversion p. 127 What the word Sanctifie implies p. 194. 195 How the Jewes were in more servitude then Christians p. 245 Sins outward which are majoris infamiae inward which are majoris reatus page 171 Sincerity taken two waies p. 255 Socinians and Papists make additions in the Gospel besides what was in the Law p. 233 Why the shell-fish was unclean to the Jewes p. 2 Law called spirituall in a two-fold sense 1. effecti●● 2. formaliter p. 6 How the state of innocency excelled the state of reparation in rectitude immortality and outward felicity p. 133. 134 The state of reparation excells the state of innocency in certainty of perseverance ibidem Eudoxus said hee was made to behold the sun p. 75 Summe of all heavenly doctrine reduced to three heads credenda speranda facienda pag. 242 Symbolicall precept p. 101 T TEaching nova novè p. 2 Tully said that the Law of the twelve Tables did exceed all the libraries of Philosophers both in weight of authority and fruitfulnesse of matter p. 3 The threatnings of the Gospel against those who reject Christ arise from the Law joyned in practicall use with the Gospel p. 252 Tree of knowledge 102. 103 Whether the Tree of life was a Sacrament of Christ to Adam or no. p. 130 No truth in Divinity doth crosse the truth of nature p. 70 Doctor Tayler his Report of Antinomianisme p. 268 V THe reason of the variety of Gods administrations in the two T. p. 246 A two-fold unbeliefe Negative which damnes none Positive which damnes many p. 78 Vnbelief a sinne against the Law as well as against the Gospel How God justifies the ungodly p. 34. 35 W MInisters ought to be wary so to set out grace as not to give just exceptions to the Papists and so to defend holy workes as not to give the Antinomians cause of insultation p. 28. 29 Warre lawfull under the Gospel p. 183 Will serious and efficacious the distinction examined p. 105 How the Word in generall is the instrument of conversion p. 188. 189. Two Rules about it proved p. 190 Word how used p. 138 Workes denied by the Antinomians to be away to ho●ven p. 31 There have been dangerous assertions concerning workes even by those who were no Antinomians out of a great zeal for the grace of God against Papists p. 29 The presence of good workes in the person justified denied by the Antinomians p. 32. They deny any gaine or losse to come by them No peace of conscience comes by doing good workes nor lost by omitting them p. 33. which is confuted ibid. They deny good works to be signes or testimonies of grace ibid●● Confuted page 34 Upon what grounds are the people of God to be zealous of good works p. 37 The Antinomian erreth two contrary waies about good works p. 38 Distinction betwixt saying that good works are necessary to justifie● p●rsons and that they are necessary to justification p. 39 Good works necessary upon 13. grounds p. 39. 40. 41. 42. 43. 44. 45 A Table of divers Texts of Scripture which are opened or vindicated by this TREATISE Genesis Chap. Ver. Page 1 25 110. 111 2 17 119 Exodus 21 1 138 34 ●7 28 153 Leviticus 6 2. 3 236 16 16 237 Numbers 13 23 207 Deuteronomy 4 13 ●19 30 11 94 32   32 33 3 149 1 Samuel 4 17 230 2 Samuel 1 10 230 1 Kings ● 9 154 2 Kings 20 3 44 Psalme 1. 19. 119   8 68 18 36 50 2 49 Isaiah 6● 1 238 Jeremiah 16 14. 15 114 50 20 234 Ezekiel 1●   234 Da●let 9 14 234 Zechary 13 1 234 Matthew 5● 17 45. 263   21. 22 166 7 17 32   12 80 12 28 149 Marke 13 7 255 16 15 231 Luke 11 20 149 16 16 214 John 1 9 76 8 7 182 14 31 12 15 10 17 19 194 Acts. 7 37 12   38 199 Romans 1 18 66   19 74 2 14. 15 56   27 255 3 27 228   31 193. 199 4 5 34   14 227 5 1 22   6. 8. 10 35 6 1● 215 7 1. 2 218   6 205     8 per ●atum 8 11 37   13 33   29. 30 35 13 12 42 12 1 43 14 22 271 1 Corinthians 2 14 64 7 37 82 9 20 217 15 10 92 2 Corinthians 3 7 257 3 11 202 6 16 37 Galat. 3 2 19●   18 214   23 14   23. 24 259 4 24 1●9 5 23 53 5 5. 4. 13. 14 212 5 20 269 Ephesians 1 10 137. 131 2 14 202   15 203 3 12   6 2 163   14. 16 41 Philippians 3 9 210 1 Thessalonians 2 16 ●55 1 Timothy 1 8. 9 9 1 9 47 4 8 40 7 5 255 2 Timothy 4 8 40 Titus 2 11. 12 196   14 39 Hebrewes 6 18 209 9 4 155   7 237   13. 14 235 10 17 234 11 16 243 12 5. 6. 7. 8 235   ult 33 Jam. 2 8 255 1 Peter 3 1 45 2 Peter 1 10 41   19 242 ● 2. 15. 21 32 FINIS

world Now evill is not so much evill as good is good sin is not so much sin as God is God and Christ is Christ If therefore a profane man because of his carnall heart can love his sin though it cost him hell because of the sweetnesse in it shall not the godly heart love the things of God because of the excellency in them But these things may be more enlarged in another place LECTURE VI. ROM 2. 14 15. For when the Gentiles which know not the law do the things of the law by nature these having not the law are a law unto themselves which shew the work of the law written in their hearts BEfore I handle the other places of Scripture that are brought by the Antinomians against the Law it is my intent for better methods sake and your more sound instruction to handle the whole theology of the Law of God in the severall distributions of it and that positively controversally and practically and I shall begin first with the law of Nature that God hath imprinted in us and consider of this two waies 1. As it is a meere law and secondly As it was a covenant of works made with Adam And then in time I shall speak of the Morall Law given by Moses which is the proper subject of these controversies The Text I have read is a golden Mine and deserveth diligent digging and searching into Therefore for the better understanding of these words let us answer these Questions 1. Who are meant by the Gentiles here It is ordinarily known Who meant by Gentiles that the Jewes did call all those Gentiles that were not Jewes by way of contempt as the Greeks and Romans called all other nations Barbarians Hence sometimes in the Scripture the word is applyed to wicked men though Jewes as Psal 2. Why doe the heathen rage It may be interpreted of the Pharisees resisting Christ Indeed the Jewes will not confesse that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentes is any where applyed to them but this is very false for Genes 17. Abraham is there said to be the father of many nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentes therefore they must either deny themselves to be Abraham's seed or else acknowledge this word belonging to them But generally it signifieth those that had not the Lawes of Moses nor did live by them Therefore Gal. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live like a Gentile is not to observe the Lawes of Moses and in this sense it is to be taken here for the Apostles scope is to make good that great charge upon all mankinde both Jew and Gentile that naturally they are wholly in sin and God being no accepter of persons will destroy the one as well as the other And whereas it might be thought very hard to deale thus with the Gentile because no law was delivered unto him as unto the the Jew the Apostle answereth that objection in this place But grant it be understood of such Gentiles then there is a greater question whether it be meant of the Gentiles abiding so or the Gentiles converted and turned beleevers for that the Apostle speakes of such most of the Latine Interpreters both ancient and moderne doe affirme and so the Greek Father Chrysostome and Estius a learned Papist doe think there are so many arguments for it that it 's certaine I confesse they bring many probable reasons but I will not trouble you with them this seeemeth a strong argument against them because the Apostle speaks of such who are without a law and a law to themselves which could not be true of Gentiles converted we take the Apostle therefore to speake of Gentiles abiding so but in this sense there is also a dangerons exposition and a sound one The poysonous interpretation is of the Pelagians who understand the law written in their hearts in the same sense as it is used Jerem 33. even such a fulfilling of the law which will attaine to salvation and this they hold the Heathens by the law and help of nature did sufficiently But this is to overthrow the doctrine of Grace and Christ Therefore the said interpretation is of the Gentiles indeed but yet to understand the law written in their hearts onely of those relicts of naturall reason and conscience which was in the Heathens as is to be proved anon The 2d. Question is easily answered How they are said to be How the Gentiles are said to be without a law without a law to wit without a written law as the Jewes had so that we may say they had a law without a law a law written but not declared The 3d. Question In what sense they are said to doe the things of How said to do the things of the law by nature the law and that by nature To doe the things of the law is not meant universally of all the Heathens for the Apostle shewed how most of them lived in the Chapter before nor secondly universally in regard of the matter contained in the law but some externall acts as Aristides and Socrates with others And here it s disputed Whether a meere Heathen can doe any worke morally good But wee answer No for every action ought to have a supernaturall end viz. the glory of God which they did not aime at therefore we doe refuse that distinction of a morall good and theologicall because every morall good ought to be theologicall The distinction of Morall and Theologicall good rejected they may do that good matter of the law though not well And as for the manner how by nature those Interpreters that understand this Text of Gentiles beleevers say Nature is not here opposed to Grace but to the law written by Moses and therefore make it nature inabled by grace but this is shewed to be improbable By nature therefore we may understand that naturall What is here meant by Nature light of conscience whereby they judged and performed some externall acts though these were done by the help of God The next Question is How this Law is said to be written in their hearts You must not with Austine compare this place with that gracious promise in Jeremy of God writing his law in the hearts of his people There is therefore a two-fold writing in the A two-fold writing of the Law in mens hearts and which here meant hearts of men the first of knowledge and judgement whereby they apprehend what is good and bad the second is in the will and affections by giving a propensity and delight with some measure of strength to do this upon good grounds This later is spoken of by the Prophet in the covenant of Grace and the former is to be understood here as will appeare if you compare this with Chapt. 1. 19. The last Question is How they declare this Law written in their The Law written in mens hearts two waies hearts And that is first externally two waies 1. By making good and

wholsome lawes to govern men by and 2dly By their practice at least of some of them according to those lawes And secondly internally by their consciences in the comfort or feare they had there Observat There is a law of Nature written in mens hearts And if this be not abolished but that a beleever is bound to follow the direction and obligation of it how can the Antinomian thinke that the Morall Law in respect of the mandatory power of it ceaseth Now because I intend a methodicall Tractate of the severall kindes of Gods Law you might expect I should say much about Lawes in generall but because many have written large Volumes especially the School-men and it cannot be denyed but that good rationall matter is delivered by them yet because it would not be so pertinent to my scope I forbeare I will not therefore examine the Etymology of the words that signifie a Law whether Lex in the Latine come of legendo because it was written to be read though that be not alwaies necessary or of ligando because a law binds to obedience or of deligendo because it selects some precepts nor concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek whether it come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is improbable or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it destributes to every one that which is right neither the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some make to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and teach others of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a disposition or compiling of things together as lawes use to be In the next place I will not trouble you with the desinition of a law whether it be an act or habit or the soule it selfe onely this is good to take notice of against a fundamentall errour of the Antinomian about a law in generall for they conceive it impossible but that the damning act of a law must be where the commanding act of a law is and this is frequently urged as I shewed the last time Therefore observe that there are only two things goe to the essence of a law I speak not of externall causes and that is first Direction secondly Obligation 1. Direction therefore a law is a rule hence the Law of God is compared to a light And Prov. 20. 27. there is a notable expression of the law of Nature It 's a candle of the Lord searching the inwards of the belly So it is observed that the Chaldee word for a law is as much as light The second essentiall constitute of a law is Obligation for therein lyeth the essence of a sinne that it breaketh this law which supposeth the obligatory force of it In the next place there are two Consequents of the Law which are ad bene esse that the Law may be the better obeyed and this indeed turneth the law into a covenant which is another notion upon it as afterwards is to be shewen Now as for the sanction of the Law by way of a promise that is a meere free thing God by reason of that dominion which he had over man might have commanded his obedience and yet never have made a promise of eternall life unto him And as for the other consequent act of the law to curse and punish this is but an accidentall act and not necessary to a law for it cometh in upon supposition of transgression and therefore as we may say of a Magistrate He was a just and compleat Magistrate for his time though he put forth no punitive justice if there be no malefactors offending so it is about a law a law is a compleat law obliging though it doe not actually curse as in the confirmed Angels it never had any more then obligatory and mandatory acts upon them for that they were under a law is plaine because otherwise they could not have sinned for where there is no law Rom. 4. 15. there is no transgression If therefore the Antinomian were rectified in this principle which is very true and plaine he would quickly be satisfied but of this more in another place But we come to the particulars of the doctrine the pressing of which will serve much against the Antinomian Therefore for the better understanding of this Law of Nature consider these particulars 1. The nature of it in which it doth consist and that is in those The Law of Nature consists in those common notions which are ingraffed in all mens hearts common notions and maximes which are ingraffed in all mens hearts and these are some of them speculative that there is a God and some practicall that good is to be imbraced and evill to be avoided and therefore Aquinas saith well that what principles of Sciences are in things of demonstration the same are these rules of nature in practicals therefore we cannot give any reasons of them but as the Sun manifests it selfe by its owne light so doe these Hence Chrysostome observeth well that God forbidding murder and other sins giveth no reason of it because its naturall but speaking of the seventh day why that in particular was to be observed he giveth a reason because on the seventh day the Lord rested not but that the seventh day is morall as some have denyed but because it s not morall naturall onely morall positive as the Learned shew 2. The difference of its being in Adam and in us This is necessary Some fragments onely of this Law left in us to observe for it was perfectly implanted in Adams heart but we have onely some fragments and a meere shadow of it left in us The whole Law of Nature as it was perfectly instructing us the will of God was then communicated to him and howsoever God for good reasons hereafter to be mentioned did give besides that law of Nature a positive law to try his obedience yet the other cannot be denied to be in him seeing he was made after Gods image in righteousnesse and holinesse and otherwise Adam had been destitute of the light of reason and without a conscience Therefore it 's a most impudent thing in Socinus to deny that Adam had any such law or precept and that hee could not lye or commit any other sin though hee would for it may not be doubted but that if Adam had told a lye or murdered Eve it had been a sin as well as to eate of the forbidden fruit 3. The naturall impression of it in us We have it by nature it 's Those common notions in which this law consists are in us by nature not a superadded work of God to put this into us This assertion is much opposed by Flaccus Illyricus who out of his vehement desire to aggravate originall sin in us and to shew how destitute we are of the image of God doth labour to shew that those common notions and dictates of conscience are infused de novo into us and that we have none of these by nature in