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. {6}
They could be no otherwise CHILDREN OF WRATH by nature than they
were vicious by nature.

Here, then, are two different senses of the word NATURE, 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