Serm.XLVIYI. with theWays, andMeansof(nowngthem. And though this do not equally extend to all the inftances of our Duty, yet as to the great lines and effential parts of it, Mankind hardly need to confult any other Oracle, than the meer propenfions and inclinations of their Nature; as, whether we ought to reverence the Divine Nature, to be grateful to thofe who have conferred benefits upon us, to fpeak the truth, to be faithful to our pro. mile, to reftore that which is committed to us in truft, to pity and relieve thofe that are in mifery, and in all things to do to others as we would have them do to us. And this will further appear, if we confider thefe two things, r. That Men are naturally innocent or guilty to themfelves, according to what they do in thefe things. So the Apoftle tells us, Rom. 2. 54, 15. ft hen the Gen- tiles which have not the Law, do by nature the things contained in the Law, thefe ha- ving not the Law, are a Lawunto themfelves, and dofhow the effeel of the Law writ. ten in their hearts, their Confciences alfo bearing witnefs, and their thoughts by turn, (that is, according as they do well or ill) accufing or excufing them. There is a fecret comfort in innocence, and a (trange pleafure and fatisfa&ion in being ac- quitted by our own Minds for what we do. But on the contrary, when we contradict thefe natural DiEtates, what uneafinefs do we find in our own Breafts? Nay even before the Fa&t is committed, our Confcience is ftrangely difquieted'at the thoughts of it. When a Man does but defign todo a bad thing, he is as guilty tohimfelf, as if he had committed it. Of this we have a coofiderable inftance, in the firft violence that was offered to Nature, Gen. 4. 6. The Lordfaid untoCain, why art thou wtoth, and why is thy countenance fallen ? The very thought of that Wickednefs which he did but then defign, did diforder his mind, and make a change in his very Countenance. Guilt is the natural Concomitant of heinous Crimes, which fo foon as ever a Man commits, his Spirit receives a fecret wound, which caufeth a great deal of (mart and anguilla. For guilt is reftlefs, and puts' the Mind of Man into an unnatural working and fermentation, never to be fet- tled again but by Repentance. The Wicked are like the troubled Sea when it cannot reji which plainly (hews that the Mind of Man bath a kind of Natural fenfe of Good, and Evil; becaufe when ever we offend again(t Nature, our Confciences are touched to the quick, and twe receive a fling into our Soul, which (hoots and pains us, when ever we retie& upon what we have done. I appeal to that witnefswhich every Man carries in his breaft, whether this be not true. a. Men are naturally full of hopes and fears, according as they follow or go againft thefe natural Di Cates. A good Confcience is apt to fill Men with confi- dence and good hopes. It does not only give eafe; but fecurity to the Mind of Man, againft the dread of Invifible Powers, and the fearful apprehenfions of a future Judgment. Whereas guilt fills Men with difmal apprehenfions of danger, and continual mifgivings concerning their own fafety. Thus it was with Cain after he had flain his Brother; It(hall come to pats that every one that findeth me (baldflayme. Nay, when a Man hath done a fecret fault, which none can accufe him of, yet then is he haunted with the terrors of his own Mind, and cannot be fecure in his own apprehenfions; which plainly (hews that Men are confcious to themfelves, when, they do well, and when they do amifs 5 and that the fame Natural Infiina which prompts Men to their Duty, fills them with good hopes when they have done it, and with fecret fears and apprehenfions of danger when they have done contrary to it. Secondly, God (hews Men what is good, by Natural Reafon; and that two ways; by the convenience of things to our Nature; and by their tendency to our Happinefs and Intereft. FirE!, Reafon (hews us the convenience of things to our Nature; and what- ever is agreeable to the .Primitive defign and intention of Nature, that we call good ; whatever is contrary thereto, we call evil. For Example, to honour and love God. It is natural to honour great power and perfeftion, and to love, goodnefs wherever it is. So likewife, gratitude is natural, to acknowledge be- nefits received, and to be ready to requite them, and the contrary is monftrous, and univerfally abhorred ; and there is nogreater fign that any thing is contrary toNature, than if it be detefted by the whole Kind. It is agreeable alto to Na- X x tore 337
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