with notionall Doctrines and empty enticing Discourses 2. Others crying peace peace do altogether publish the pardons of free grace but they never presse the power of renewing grace upon the heart and thoughts of men whereas the aim and principal work of Gospel-preaching is to cast down the imaginations and heights of mans heart and to captivate every thought to the obedience of Christ as the Apostle clearly shows 2 Cor. 10 4 5. all our Declarations of Gods grace and mercy must tend first and chiefly to the subduing and sanctifying the thoughts of mens hearts 3. A third sort of Teachers make it their whole work to cry down visible exorbitances and scandalous sinnes and to perswade to external duties of Religion and a moral conversation this was the way of the Pharisees preaching 4. Some soar aloft in Seraphical notions high speculations and strange expressions which serve onely to feed the fancy and to fill mens heads with whimsies So that the heart and thoughts of men being altogether neglected by a great number of Teachers and the wickednes of mans natural imaginations not being faithfully and effectually laid open What wonder is it if men do flatter themselves with a groundlesse conceit of the goodnesse of their heart and so give credit to this deluding Principle that thoughts are free because preachers do not strike at their thoughts nor discover any danger in them Query 2. How doth it appear from Scripture that thoughts are not free Answer Evil thoughts are expresly forbidden and condemned by a threefold Law of God 1. By the common Law of nature 2. By the Royal Law of Love 3. By the Evangelical Law of grace 1. It is evident by the Scriptures that evil thoughts are condemned by the Law of nature written in every mans heart for the clearing of this truth three things must be demonstrated 1. That there is a Law of Nature 2. That the Law of Nature is 3. What evil thoughts are directly against this Law of Nature 1. That there is a Law of nature the Scripture testifies Rom. 2. 14 15. for when the Gentiles who have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves who shew the work of the Law written in their hearts c. In these words the Apostle proveth the being of this naturall Law by two effects flowing from thence even in the Gentiles themselves 1. Their doing of the things contained and commanded in the law of Moses verse 14. Rom 2. v. 15. 2. The testimony and inward conflict of Conscience the naturall accusing and excusing of their thoughts verse 15. Their Conscience also bearing witnesse or conscience witnessing with them and their Thoughts the mean while accusing or else excusing one another so far as their actions were evil their conscience accused and so far as they were well done it excused These fruits do plainly demonstrate that there is a law of nature and a natural knowledge of this Law bubling up in mans nature the Gentiles who knew nothing of the letter of Moses Law yet they carry the work of the Law written in their hearts that is a Law agreeable to the morall Law Observe here 1. The Gentiles had not the written Law of Moses and yet they did the things prescribed and contained in the written Law as the Apostle Paul testifies Here is their practise and the Principle of their practise 1. Divers things prescribed in the Law they knew and practised some worship they performed unto God 2. Divers of the Heathen abhorred the making and adoration of Images 3. They were strict observers of Civil Justice and honesty as appears both by the Laws enacted for observance of both and by histories recording the excellent vertues of many Heathens 2. There must necessarily be some inward divine Principle in the Gentiles to discover the things of the Law unto them and to move them to the doing thereof this principle of their fact is expresly called nature they do by nature the things of the Law Rom. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Naturali judicio naturali instinctu atque impulâ—u naturali ratione eis dictante quid honestum quid â—urposit Piscator nature that is by the light and Law of nature implanted in their hearts Nature is here opposed either to Scripture or to grace and may thus be understood 1. that the things that they did that were materially good they did them by the dictate instinct and impulse of natural principles naturall Reason making known what is good and what is evil and that without any direction from Scripture or special revelation 2. Or else thus by nature that is by the power of nature or naturall principles without any assistance of renewing grace But the first sense I conceive is chiefly intended in the Text therefore the Syriack by way of explanation Rom. 2. 14. renders it thus the Gentiles who had not the Law they did the Law from their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature that is from those naturall principles they carried in their own hearts 3. The Scripture declareth the Gentiles to be sinners under sin and wrath Gal. 2. 15. they are called sinners of the Gentiles and sinners by way of notoriousnesse 4. There is wrath threatned to be poured out upon the heathens that know not God and it was actually poured out upon divers of them in the Prophets dayes 5. Their own Conscience is said to accuse them of sinne Rom. 2. 15. These Reasons prove undeniably that there is a Divine Law written in the hearts of the Gentiles which is fitly called the Law of nature for punishment is properly the fruit of sin and sin is the transgression of the Law 1 John 3. Quest What is thâ—s Law of nature Ans 1. Nature imports two things 1. An essentiall being it is being it self 2. the actings operations of a being 2. A Law is a righteous Rule and immoveable measure of moâ—all Acts ordained for the gâ—od and welfare of rationall creatures sufficiently made knowne by the Law-giver Lex est regula menâ—ura actuum agen 〈…〉 omittendorum Aquinas 3. The Law of nature is a Radicall light shining from the Candle of the Lord powerfully making known certain practicall principles agreeable to the eternal Rule of Truth and Righteousnesse which God hath planted in the mind of man to be a testimony to man that there is a God who ruleth over all and judgeth the actings of all men 1. The Law of nature is internall and essentiall to the nature of an intelligent creature it is a Law that is as necessary as the being of such a creature it is connaturall to a rationall creature so that as such a creature it cannot be imagined to be without a Law for rationall beings as creatures have a supream Lord to whose will they must be subject and by whose Laws they
must be regulated 2. It is such a knowledge of good and evil as is intrinsecally and indelibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man 3. The Law of nature is a comprehension of certain first principles belonging to the right ordering and regulating of mans thoughts and works for the principall scope of this naturall dictate and direction is for action and not for speculation There are certain undeniable principles that a rationall being will freely grant and presently yield unto they are drawn up in some short Axioms or propositions such as these That which is good and honest must be embraced and acted That which is evil must be avoided what thou wouldst not have done to thy self do not thou that to another Happinesse is to be sought after 2. Then there follow certain particular principles as God is to be worshipped Parents must be honoured Justice is to be done Men must live temperately c. 3. From these clear and unquestionable premises Reason draws several Conclusions that have the impression of natures seal upon them and so are undeniable asnamely blasphemy murder adultery theft lying and such like are evil and therefore must be abhorred and avoided The Law of nature is the birth of that originall eternall Law God is the Archetype Primitive supream eternall Law the perfect Rule of all Righteousnesse 1. The Law of nature is a stream flowing forth in time into the natures of the sonnes of men from that original fountain of all Law it is a Copy transcribed from that eternal Law and implanted upon the heart of a rational being 2. It is the first born of this eternal Law having the preheminence of primogeniture and so claiming a double portion The Law of nature was in being long before Moses received the two Tables before there was any Prophet or Judge in Israel yea before Noah preached or Enoch prophesied It was contemporary with Adam This was the Scripture that God gave men in the infant age of the world they carryed this Bible in their hearts continually 5. The Law of nature is the summe and substance of the written moral Law there is a sweet agreement and consent between these two Royall Lawes they differ not in substance but in circumstance and in respect of the manner of delivery the natural Law is the summary abridgement of the moral Law of Moses 6. God hath written this Law in the Quam Deus omnium creator singnâ—orum hominum pecto ribus infudit heart of every man Ambrose thus defineth this naturall Law it is that which God the Creator infused into every mans breast it is written with the finger of God in the heart of man as Philo saith an eternal Deity graved this Law of nature in mans immortall mind that is the Pillar that holds forth thâ—s natural truth This Royall Law of nature is a sacred Manuscript written by a Deity it is the Scripture of God in mans heart it is a Bible of Gods own printing the Apostle calls it the work of the Law written in mens hearts Rom. 2. 15. Question What is this work of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law which is written in the hearts of the Gentiles Answer It is the sentence and summe of the Royall Law which is to love God above all and our neighbour as our selves though the Heathens have not the law of Moses written in letters and Sillables yet they have the thing it self comprehended in the Law they have a writing within that discovers not onely external actions prescribed in the law but also internal acts 1. Because the internall acts of obedience are the principal work of the Law 2. It is evident that the Gentiles had the knowledge of divers internal essential duties contained in the Law 3. They are condemned for the vanity of their Thoughts and vilenesse of their affections which are inward violations of the law Ephes 4. 17. Rom. 1. Ob. It may be objected that it is the peculiar priviledge of Gods elect people who are in Covenant with him to have the law written in their hearts and engraven in their minds Jer. 31. 33. Heb. 8. â— 9 10 11. Heb. 10. Whereunto I answer 1. There is a natural writing of the Royall law in mans heart Rom. 2. 14 15. the light and law of nature is implanted in every mans heart at their natural birth or coming into the world Iohn 1 9. 2. There is a supernatural evangelicall writing of the Royal law in the hearts of the Elect people of Christ at their new birth by the spirit of grace coming into their hearts This Evangelical writing is the fruit of the promise and the priviledge of regenerate persons onely 2. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens and the writing of the law it self in the hearts of holy men Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration imports an opening of their understanding by Christ to discern the spiritualnesse penetration compasse and mysteriousnesse of the holy law Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal 119. 96. 2. A creating and implanting new holy principles and propensions agreable to the Royall law whereby they are inabled to perform a spiritual Evangelical obedience unto God But the naturall writing that heathens and all natural men have in their hearts gives them onely a generall knowledge of certain practical principles and a naturall strength to do many duties of the law in a moral way but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renewed men Question what are those good things that meere natural men may do by the principles of nature implanted in their hearts because it is said expresly that the Gentiles do by nature the things contained in the Law Rom. 2. 14. Answer they may do things that are morally and materially good but they cannot do those things that are Theologically and spiritually good they cannot do those things that are essentially and intrinsecally good 1. A work is morally good when it is good in relation to manners and in order unto men when it is good in the sight of men good unto humane purposes and by way of example or edification to others who judge as they see 2. A work is divinely and spiritually good when it is good in relation to Religion and in order unto God a good work is then done divinely and spiritually when it is acted 1. From a divine principle from the spirit of life from Christ living in us from a new Principle of life and holinesse Gal. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. put into us by the spirit of regeneration 2. When it proceeds from a living faith purifying our hearts
from dead works 2. In a divine manner with holy and spirituall affection As 1. When it is performed with the affection of a child and filiall respects not from a spirit of bondage but from a spirit of love 2 Tim. 1. 7. 2. In a free and voluntary subjection to God the Law-giver and a sincere respect to all his Commandements Psal 119 6. 128. for men never obey God and his Law even when they do the works therein prescribed but when they do them with all submissive and loyall affections towards him who commands those duties James 2. 10 11. and that by vertue of his authority and command this is to do all in the name of Christ Col. 3. 3. A work that is Theologically and spiritually good must be directed unto a divine holy end the glory of God we must bring forth fruits of holinesse and finish our works that God gives us to do and do all the good that we have to do with a single respect unto God as Quicquid homo veluti recte fecerit nisi ad pietatem quae in Deum est referatur rectum dici non oportet our end that in all things God may be glorified John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God and to bring forth fruit unto him and not unto our selves Rom. 7. 4. Every good work must be done with a pure heart with fervency of spirit Chearfulnes and delight our hearts must be given unto God in every service All the Circumstances that accompany Augustin de fide operiâ—â—s an holy action must be right for an excellent work may be so misplaced or attended with such incongruous and unsuitable circumstances as that it may rather be a snare of Satan than a fruit of the Spirit in us 5. Lastly all our services must be presented and offered up to God upon that divine Altar Jesus Christ to make a good work compleatly acceptable it must passe through the incense and intercession of Christ who as he doth by his blood take away the guilt of sinne from our persons so by his intercession he covers and hideth the pollution and adherency of sinne that is in our services Eph. 2 18. 1 Pet. 2. 5. Christ Jesus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices Isa 56. 7. and 60. 7. Their sacrifices shall be accepted upon mine Altar and they shall come up with acceptance on mine Altar 3. A work is materially good when the materials of it are the things that God requires as prayer alms-giving c. Now though the matter of these duties be things that God commands to be done yet because the doing of them doth not necessarily and intrinsecally take in a sincere aim and respect to God but is onely reducible unto God and that so as that the same thing may be done with other respects for carnal men do all things with carnal self respects therefore the goodnesse of such works is not in the things themselves barely and abstractly considered in the work done but in the right spirituall manner of performing them such were the Pharisees praying and the sacrifices and services of those wicked Jews in Isa 1. 4. There be some works that are so essentially intrinsecally good in themselves that if they be done they must needs be spiritually and divinely done because they have relation to God in their very acting and do intrinsecally and in the substance of the work respect God as namely a sincere love and fear of God a trusting in God and waiting upon God These actions are so inherently good that though they may be imperfectly done by us because not done with all that strength and height of spirituality and sincerity that the Law requires yet they can never be done prophanely and selfishly and so displeasing unto God Now it is evident that carnall men by the principles of nature acted and improved may do things morally good such works as have relation to men are good in the sight of men and tend ro the good of men 2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them but in the spiritual manner of doing them but then they perform them onely in a carnal selfish manner not divinely and spiritually Natural men cannot do a good work spiritually and obedientially they cannot do it with a filâ— all submissive affection unto God 1. Because they are not quickned and acted by the spirit of Christ Rom. 8. 9. Gal. 4 6. 2. Every good work that is spiritual is vital for the spirit quickneth But now both the persons and performances of carnal men are dead Heb. 9. 14. Therefore though the works of naturall men in respect of the substance or matter thereof seem very specious and glorious unto men who judge according to the sight of their eyes and do measure the intention and affection by the work that they see and not the work by the intention and affection which they cannot see yet to God who seeth not as man seeth such works are abomination because they are diâ—ected to their own corrupt ends and done with carnal affections Luke 16. 15. 3. Natural men by the strength of Principles of naâ—ure cannot do those works â—hat are essentially and inherently good They cannot sincerely and spiritually love God nor fear him nor trust in him because they are living actions coming from the spirit of life 7. The Law of nature is of divine authority the omnipotent God is the authour thereof he is the giver and graver the contriver commander and publisher of it Hence it is that 1. It hath an efficacious influence and the highest binding vertue upon mens consciences no created power in heaven or earth can absolve them from their obedience thereunto 2. This Law is an indelible and immutable rule yesterday and to day the same for ever it ties all people and persons with an impartiall hand it shines upon all Nations and times with a perpetual light none can claim exemption from this natural Law unlesse they can cease from their rationall being This divine writing cannot totally be defaced or blotted out in the worst of men 8. This Law of nature as it is in its latitude does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles it dictates what the law of nature requires applies it and so incites and ingageth men to the observation thereof yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law 2. Conscience reflects upon what is done and so calls men to a strict accompt for every violation of natures Law accusing them when they act contrary to it and excusing them when they walk up to it Rom. 2. 15. 9. Every violation of the Law of nature is exceeding injurious to God and to mans own being 1. It is a secret contempt of that supream Lord
and Law-giver who in so much wisdome and goodnesse did put this Law into mens hearts and oblige them to observe it for their own good 2. So far as men decline and depart from this Law so far they run into misery and expose themselves to punishment and perdition this is most evâ—dent Rom. 2. 12. for as many as have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without â—aw shall also perish without law and as many as have sinned in the law shall be judged by the Law Ob. They that have sinned without the law c. this seems a Paradox no law and yet transgression Rom. 4. 15. every sinne is an anomie the breach of some law 1 John 3. 4 Answer It is true where there is no Law at all neither written nor unwritten neither naturall nor positive there can be no transgression but of the laws of God we may thus distinguish according to the different manner of their delivery There is a Law written unto man in the Scriptures and there is a law written in mans nature by his maker there is the law publisht to man by Moses and the law proclaimed in man by the voyce of reason these agree in substance but differ in circumstance in manner of delivery every man hath a law written in his heart The meaning of the words is this they that sinne without the written Sine lege scilicet scripta quae dicitur lex Mosis Piscator Law of Moses shall perish without the written Law of Moses that is without imputation of the writing of that Law that shall not adde to the weight of their sins nor lay a greater guilt or aggravation on their consciences in as much that God did not vouchsafe that mercy to them he requires no more of any than he committed to them Quer. By what Law then shall the Heathens perish who have sinned without the Scripture Law Answer They shall be condemned by that Law which they have transgressed namely the Law of nature or that Law written in their hearts 10. The Law of nature is so exact that it obligeth the whole man it binds men to do service to their Creator with their whole mind will and affections with all possible freenesse and fervency chearfulnesse and complacency intensivenesse and integrity Natures Law is not content with a visible bodily exercise but calls for obedience in our most inward thoughts and affections 2. It binds men to do good and to do it well all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver 11. This Law of nature is so equall that it is not capable of any abatement mitigation or alteration in the least Tittle 1. Because there is not the least rigor in the principles and precepts of this Law they are pure equity 2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such 1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects as must needs assure and attract a rationall being 2. There is such an inherent deformity and inseparable malignity in some evils that the light of reason must needs Quaeâ—am sunt mala quia prohibentur sed alia prohibentur quia sunt mala say the Shcool-men loath and abhor them insomuch as if there were no externall written Law yet a rationall being that walks up to the light of reason would abhor and flie from sundry evils and close with dives good Acts. Quer. How is this Law of nature made known to men Answer God hath set up an intellectual lamp in their souls by the light whereof they can read the Law written in their hearts there is the light of reason implanted in mens mind which manifests certain practicall principles and is to warn them in the name of their maker to flie from such irregular inordinaâ—e Acts which have an inseparable blacknesse and ilnesse in them and to close with those Acts and objects that have an internal beauty and native lovelinesse For this end God hath lighted up his Prov 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu sâ—m Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ali◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur de homine tantum animam hujus ratione â—â—aeditam denotat Schindler The Hebrew Doctors dostill look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that that does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationis participem Candle in the soul Prov. 20. 27. The understanding of a man is the Candle of the Lord the pâ—oper meaning of this place I take to be this that God hath breâ—thed into all men reasonable souls which are as so many Candles and Lamps of light to discover their Creator and his Royall Law of Nature to them Question When are these Principlss of natural light put into men Answer At their coming into this world as is evident John 1. 9. Christ is the true light that lightens every man that cometh into the world that is every man who is born into this world This cannot be be meant of the spiritual light of grace that light of life that hath eternal life in it John 17 3. for the elect onely receive that new light at their new birth that is a light from the Lord and in the Lord Ephes 5. flowing from their union with Christ But this Text John 1. 9. speaks of the light of nature which is a common benefit that men receive by and from Christ thus Cyril took this light for the light of nature and natural reason because of the universal Enunciation and so do many of our Reformers following him it is universally and necessarily of true the light of nature which is in infants radically Christ lightens every man Jew and Gentile without respect of persons with natural light which shines upon both with an impartial beam I grant that the great things of Gods written Law and the divine light flowing from thence was the peculiar priviledge Rom 9. of the Jews 2. That by means of those beams of of heavenly truth that shined more peculiarly upon them the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them but yet they have no greater portion of the light of Nature than all men have so that Jew and Grecian Barbarian Scythian bond and free men all these are one in respect of nature and natures Law and natures light There are three things wherein Jews and Gentiles are one 1. In the darknesse of corrupted nature Rom. 3. 2. In the light of natural principles John 1. 9. 3. They are one so farre as they partake of a new nature in Christ 3. It is evident that this natural light is a common gift that every man receiveth by and for Jesus Christ though none but believers have eternal life and salvation by him John 3. 16. 3. The third thing to