acting as we please. Let it however be observed, though the words human nature are to be explained, yet the real question of this discourse is not concerning the meaning of words, any otherwise than as the explanation of them may be needful to make out and explain the assertion, that every man is naturally a law to himself, that every one may find within himself the rule of right, and obligations to follow it. This St Paul affirms in the words of the text, and this the foregoing objection really denies, by seeming to allow it. And the objection will be fully answered, and the text before us explained, by observing, that nature is considered in different views, and the word used in different senses; and by showing in what view it is considered, and in what sense the word is used, when intended to express and signify that which is the guide of life, that by which men are a law to themselves. I say, the explanation of the term will be sufficient, because from thence it will appear that, in some senses of the word nature cannot be, but that in another sense it manifestly is, a law to us.
I. By nature is often meant no more than some principle in man, without regard either to the kind or degree of it. Thus the passion of anger, and the affection of parents to their children, would be called equally natural. And as the same person hath often contrary principles, which at the same time draw contrary ways, he may by the same action both follow and contradict his nature in this sense of the word; he may follow one passion, and contradict another.
II. Nature is frequently spoken of as consisting in those passions which are strongest, and most influence the actions; which being vicious ones, mankind is in this sense naturally vicious, or vicious by nature. Thus St. Paul says of the Gentiles, who were dead in trespasses and sins, and walked according to the spirit of disobedience, that they were by nature the children of wrath. Eph. ii. 3. They could be
