ROM. 2. 15.
HAving dispatched the nature, properties, and effects of inherent grace, I come (according to my Method) to detect two counterfeits of this, and they are Natural Honesty, and Moral virtue; for these two make a glorious shew, and seem to be like the two great lights in the world, if humane reason may be judge, and I begin with natural honesty out of this Text.
The Apostle in this Chapter brings in an heavy indictment and charge, both against Jew and Gentile, wrapping up all mankind in their winding sheet, as being dead in sin and iniquity; and whereas it might be objected verse 14. That the Gentiles cannot be found sinners, because where no law is, there is no transgression: He answereth this objection, informing us, That though the Gentiles were without a Law in some sense, yet not without it in another: They were without a Law written and promulged, as the Jews had, but not without a Law ingraffed in their conscience, whereby they had common dictates about good and evil: Which Natural honesty was a Law to them in many things; And therefore they not having a Law, are a Law to themselves. This being the summ of the Answer, he illustrates this work of God in mens hearts naturally,
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By the Title, The work of the Law, i. e. The substance of the ten Commandments, which do summarily comprehend all duties to be done, and all sins to be avoided.
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By the manner, It is written in their hearts. Though it be implanted, and ingraffed, yet the Apostle useth this expression of Writing, because the Moral Law was written on Two Tables; onely you must not take this expression like that of Jeremy, Jer. 31. as Pelagius, and others have done, where God makes a Covenant, To write his Law in their hearts; for that is a gracious writing de novo, whereby God insuseth grace into his Children, enabling them to walk in his Commandements with all propensity and delight, from sanctified principles within. But here he speaks of that natural ingraffing which God hath made upon the consciences of men, whereby they judge good to be imbraced, and evil to be abhorred. It is true, there are learned men, and most of the Ancients go that ways also, who expound this of Gentiles, but believers and converted; for it may seem to attribute too much to Nature, to say, That Heathens do by nature the things of the Law: but when you hear in what sense they are said to do it, you will quickly perceive that to be no such great matter, as may put them in a capacity of salvation. I shall not trouble you with the interpretation of Flaccius Illyricus, much toyling about the sense of this place, which makes so directly against his opinion about Originall sinne.
Lastly, This Natural honesty imprinted in mens consciences, is described by an external effect, They shew it, viz. in the actions of their lives, abstaining from whoredome, injustice, and murther. 2. By Internal effects, The witness and workings of Conscience, sometimes by accusation upon things ill done, sometimes by excuse and approbation, when well done. Interpreters finde some difficulty about the sense of the greek words […], In the mean while accusing, or excusing one another. That is, as some expound it, They condemn one and another, by reason of the natural light of conscience left in them about ill doing, or well doing. But others, as it is in the Margent, render it between themselves, in this sense, Every man hath a court within in his own heart, where there are accusations or defences according to the nature of the works we do, Every one hath a judge in his breast, and a Tribunal or terrible Bar in his Conscience within, by which he is condemned or acquicted. This exposition I like best; onely I would render […], not between, or the mean while, but Alternatim, By change and vicissitude, as the Greek word is sometimes used: So that the Apostles meaning is, That there is such a Law about good and evil in mens hearts, appeareth, in that all Heathens have had their Consciences one while accusing them, and at another time excusing them; one while they have been terrified, and another time comforted and quieted in their Consciences, according as they have deported themselves. Now to the whole exposition of this Text in the sense declared, may be objected all those places of Scripture which say, We are dead in sin: And Chap. 3. 10, 11, 12. &c. that long description of mans Natural filthiness, where none, no not one is said to understand, or to be righteous; especially that famous place seems directly to thwart this, where it is said, That the imaginations of the thoughts of a mans heart are onely evil, and that continually. But here may be easily an happy accord found out; for those natural impressions and inclinations, which are about good and evil, are imperfect and insufficient to enable us to do that which is every way good in every circumstance; and it is onely of some particular notorious things, and it is onely for the matter done, not the manner of it. Therefore though Heathens have done good things, yet they never did them well; and though they have abstained from sins, yet they never did it from pure and right grounds. Thus while they did the works of the Law, and their Consciencies were thus busie and active within them, yet they were corrupted and defiled; And therefore as the Apostle argueth, Their very mindes and Consciences were defiled also, Tit. 1. 15.