ure_, in neither of
which men can at all be said to be a law to themselves. They are
mentioned only to be excluded, to prevent their being confounded, as the
latter is in the objection, with another sense of it, which is now to be
inquired after and explained.

III. The apostle asserts that the Gentiles _do by NATURE the things
contained in the law_. Nature is indeed here put by way of distinction
from revelation, but yet it is not a mere negative. He intends to
express more than that by which they _did not_, that by which they _did_,
the works of the law; namely, by _nature_. It is plain the meaning of
the word is not the same in this passage as in the former, where it is
spoken of as evil; for in this latter it is spoken of as good--as that by
which they acted, or might have acted, virtuously. What that is in man
by which he is _naturally a law to himself_ is explained in the following
words: _Which show the work of the law written in their hearts_, _their
consciences also bearing witness_, _and their thoughts the meanwhile
accusing or else excusing one another_. If there be a distinction to be
made between the _works written in their hearts_, and the _witness of
conscience_, by the former must be meant the natural disposition to
kindness and compassion to do what is of good report, to which this
apostle often refers: that part of the nature of man, treated of in the
foregoing discourse, which with very little reflection and of course
leads him to society, and by means of which he naturally acts a just and
good part in it, unless other passions or interest lead him astray. Yet
since other passions, and regards to private interest, which lead us
(though indirectly, yet they lead us) astray, are themselves in a degree
equally natural, and often most prevalent, and since we have no method of
seeing the particular degrees in which one or the other is placed in us
by nature, it is plain the former, considered merely as natural, good and
right as they are, can no more be a law to us than the latter. But there
is a superior principle of reflection or conscience in every man, which
distinguishes between the internal principles of his heart, as well as
his external actions; which passes judgement upon himself and them,
pronounces determinately some actions to be in themselves just, right,
good, others to be in themselves evil, wrong, unjust: which, without
being consulted, without being advised with, magisterially exer