De Moor I:11: Natural Theology: Innate

               But it is helpful to divide the Theology of the Race-Course into Natural and Revealed, and then to give the Truth of each proven particularly.

              It is thus evident that the Theology of the Race-Course is wont to be distinguished according to the diverse Principium from which it is drawn, either general, which is the whole Nature and Universe of things; or special, which is the Revealed Word of God, first ἄγραφον/ unwritten, then ἔγγραφον/written.  Nature in turn supplies a twofold Book, both of one’s own Heart, then of other Creatures, outside of man or near him.

              Natural Theology, which is sought from the book of one’s own heart (although thence also Acquired Theology is able to be established), is called in the first place and specially Engrafted or Innate, even Subjective, for it is not drawn from the contemplation of objects many and outside of the man, but is inherent in the knowing subject.  It is also called Noëtic, because it is had without discursive reasoning.  Yet I would not have these things thus to be taken, as if natural Theology in act is in man from the womb, as the acts and ἐνέργεια/operation of life are immediately present in the living, and the senses are immediately present in the sensing; so that, for instance, this proposition, God Exists, as far as the actual conception and belief of it, from the first moment of birth is inherent in the soul of the infant.  For an understanding of such an idea in the first state after the womb is hardly judged to be possible.  It does not satisfy, on the other hand, if this innate Theology we should call mere potency or the faculty of knowing God, and of assenting to the reasons alleged for the demonstration of His existence:  for in this sense the knowledge of whatever other truths, just as also of God, could and ought to be said to be coeval with human souls.  But, in the matter of Engrafted Theology, it happens in a manner similar to other κοιναῖς ἐννοίαις, common notions, for instance, twice two are four, and it is impossible for the same thing to be and not to be, etc., which so shine with their own light, that, with the signification of the words with which they are advanced hardly comprehended, the soul proceeds of its own will unto the assent of the same, just as soon as a suitable occasion of understanding concerning them occurs.  In a manner like unto these propositions, God exists, parents are to be honored, the neighbor is not to be injured, to everyone is to be granted his due, etc., with the sense understood, the certainty of the same appears to be known of itself to everyone capable of reason, to such an extent that the soul, without regard to the exigencies of demonstration, by nature is prone to assent to them.  Of which sort is the proneness of nature to acknowledge God and to support the Law of nature, because it pertains to the very Light of Reason, and is present in man before all demonstration; in this sense with good reason we speak of Innate Theology:  which, when it puts itself forth in act, our AUTHOR thus rightly says flows from an innate faculty and instinct of the mind, together with the use of reason.  Compare VRIESIUS’ Diatribam de Ideis Innatis, Section X, § 1-3, pages 85-87, Section XI, § 1-6, pages 93-100, Section XII, § 1-5, pages 100-105.  Whether the Reverend GISBERT BONNET,[1] in his Disputatione de Notitia eorum, quæ Mens humana nec directe nec positive cognoscere potest, § 37-50, rightly endeavors to render the Noëtic Knowledge of God of this sort doubtful, contending that all knowledge of God is discursive, although he affirms that the same is also able deservedly to be called Innate, let the more prudent consider.  We prove that:

Petrus Van Mastricht

              α.  from the Holy Scripture, which, our AUTHOR observes,

                             1.  makes mention of this Theology as far as the Theoretical part, which consists in the recognition of God as Independent and Most Holy, Romans 1:19.  The Most Illustrious VRIESIUS, in his Diatriba de Ideis Innatis, Section IX, § 5-7, recognizes indeed that Natural Theology is treated here; but he refers verse 19, just as also verse 20, to Natural Theology Acquired, for in verse 20 by the γὰρ/for[2] in the former connection are confirmed the same things that had already been set forth in verse 19, with the manner more distinctly related whereby God ἐφανέρωσε/showed τὸ γνωστὸν αὐτοῦ, what may be known of Him, to the Gentiles; and he appeals to the consent of Beza and Calvin.  Compare also the Most Illustrious VAN MASTRICHT’S Gangrænam Novitatum Cartesianarum, posterior Section, chapter IV, § 5, page 206.  Certainly it is not able to be denied that in verses 19 and 20 the same γνωστὸν τοῦ Θεοῦ, what might be known of God, is treated in opposition to τὸ πιστὸν, what might be believed.  But, as this is disclosed to men in more than one way, so also Theologians are not destitute of their own reckonings, who find in these verses a diverse mode of manifestation also, internal and external, immediate and mediate.  And for an acknowledgement of Innate Theology, in verse 19 they think to be supportive, a.  that ἐν αὐτοῖς, in them, within them, as it were, and, as the Apostle speaks in Romans 2:15, that ἐν ταῖς καρδίαις αὐτῶν, in their hearts, as if Paul said that they have no necessity to acquire for themselves the knowledge of Deity from elsewhere, but have τὸ γνωστὸν, what may be known, of God within themselves.  b.  That ὁ γὰρ Θεὸς αὐτοῖς ἐφανέρωσε, for God hath shewed it unto them, will have greater emphasis, if it be explained of a manifestation made immediately by God to man internally, than of such a manifestation outside of man, the use of which man was obliged to claim for himself by means of ratiocination.  c.  The preceding verse 18 is also supportive of this, in which the Apostle speaks of the Gentiles as somewhat instructed in the knowledge of the ἀληθείας/truth; but which κατεῖχον, they suppressed, that is, by force, since it was disposed to burst forth, and that indeed ἐν ἀδικία, in unrighteousness,[3] by which they were showing themselves to be practical Atheists, living as if God would not hear nor see, nor appear as a just Judge.  But whence proves Paul that truth latent within?  Διότι/for, says he in verse 19, τὸ γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, etc., that which may be known of God is manifest in them, etc.

              But, as far as it concerns the causal particle γὰρ/for in the beginning of verse 20, it is indeed certain that it is used in this sense at the end of verse 19,[4] but nothing opposes so as to prevent that γὰρ at the beginning of verse 20 being taken in some other signification, whether in an adversative sense, but, in comparison with 1 Peter 4:15,[5] or it be thought to serve as a transition, moreover, in comparison with 2 Timothy 2:7,[6] or it answer to an adverb of asservation, in comparison with Philippians 2:27, where it is able to be rendered, assuredly indeed.[7]  In the whole of this consideration shall be the intention of the Apostle, that not only one argument within man for the Existence of the glory-worthy Deity is presented; but that, however many things have been created, just so many things outside of man are additionally present as witnesses of this truth:  so much more ἀναπολόγητος/inexcusable is man rendered, who does not allow himself to be brought unto the worship of God by so many arguments.  Unless we desire to observe that, within all the ποιήματα/works mentioned in verse 20,[8] not to be reckoned in the last place is the human soul with that innate consciousness, which manifests to all men τὸ γνωστὸν τοῦ Θεοῦ, that which may be known of God.  Since verse 20 by the causal γὰρ/for is legitimately conjoined with the prior verse, accordingly verse 20 undoubtedly contains more than verse 19; but, among other things, also that which had been asserted in verse 19; to which point tends the observation of the Eminent NIEUWENTYT, in his Gronden van zekerheid, part III, chapter IV, § 2, page 231.  Add that Acquired Natural Theology is to such an extent easily learned by men from those things that are ἐν αὐτοῖς, in them, from a consideration of their own soul, and of its conjunction with the body and operation in the body, so that it might hardly seem necessary to send man off unto the other ποιήματα/works.  And thus the principia and proofs of the twofold Natural Theology, Innate and Acquired, man has ἐν αὐτῷ, in him, neither of which is it necessary to exclude in verse 19.

                             2.  But also Innate Theology with respect to its Practical aspect is confirmed in Sacred Scripture, Romans 2:14, 15, from which passage one may argue thus:

                                           a.  When the Gentiles, having not the Law, by nature do those things which belong to the Law, and have the Law written on the heart:  then the knowledge of the Law is natural.  But:

                                           b.  When there is a natural knowledge of the Law, then there is also a knowledge of the Lawgiver:  for Law and Lawgiver are related things, which go together.

                                           c.  The conscience, accusing in the case of evil deeds, and excusing in the case of good deeds, is natural to man.

                                           Conscience of this sort involves the Knowledge of an Independent Lawgiver, to whose absolute dominion all things belonging to man, even his very Conscience, are subjected, who is no other than God.

                                           Therefore, the Knowledge of God as the Independent Lawgiver and just Judge is Natural to man.  Consult ABRAHAM LEDEBOER’S Verhandeling over het Zedlyk Gevoel, pages 103-128, tome III; Dissertationem moralem pro Legato Stolpiano, HENNERT, dissertation I, § 5, pages 20-22.

              It is not as one might take Exception:

                             a.  That not the Law itself, but the work of the Law, is said to be by nature inscribed.  Responses:  1.  The Law and the work of the Law in this context go together.  2.  If by the work of the Law you wish to understand that which the Law furnished by commanding, threatening, promising rewards; which in the place of the Law the conscience urges within man:  nevertheless, the work of the Law includes the Law itself and the knowledge of its argument.

                             b.  That, when the Law is said to be inscribed in hearts, it does not therefore signify that the Law is Innate; but only that it is known to the Gentiles, as to the Jews the Law of Moses was known by revelation.  Responses:  1.  The inscription of the work of the Law in the heart of Gentiles is a metaphorical phrase taken from the inscription of the Law upon the stony tables by the finger of God:  and here it is said that the Law, by nature inscribed upon the heart of the Gentiles, was also inscribed by the power of God in such a way that by the grace of the Spirit the same is inscribed far more perfectly in those covenanted to God.[9]  2.  He observes that the γραπτὸν, thing written, is implicitly efficient, γεγραμμένον ὑπὸ Θεοῦ, having been written by God:  now, God inscribes the Law in the heart of the Gentiles, since He formed the heart itself, Psalm 33:15.  3.  They do by nature those things which are of the Law; therefore, they received the Law with and from nature.  4.  The conscience is the effect and consequence of this Law:  but the former is natural; Therefore also the latter has been revealed naturally to man, as opposed to the external revelation of the Law that was made to the Jews:  for the effect is not able to be prior to its cause.

                             c.  That the Gentiles are treated as converted, for to them is attributed the Law inscribed on the heart, which is a promise of the covenant of grace, Jeremiah 31:33.  Responses:  1.  This is contrary to the scope of Paul, which is to demonstrate the ἀναπολογησίαν/ inexcusability of all Nations.  2.  The same are spoken of as νόμον μὴ ἔχοντες, not having the Law, that is, in such a way that this mark has been externally ascribed to them by God:  but to whom God by the saving grace of the Spirit inscribes the Law within the heart, the same He is wont to bless also with the eternal revelation and preaching of the Law.

Cicero

              β.  Support is added, 1.  From the universal Extension of this knowledge:  For what to all Nations universally, however barbarous, is common; that is rightfully held to be naturally innate.  But Theology, or some knowledge of God, is common to all Nations, even the barbarous, as it is evident from experience.  2.  What is so deeply impressed and so firmly inheres in the souls of men that it is able to be rooted out by no endeavor or pursuit, that is to them naturally innate:  But some knowledge of God is so deeply impressed and so firmly inheres; especially that by which God is acknowledged as a witness, judge, and avenger of sins:  Therefore, etc.  The Major is evident; for things acquired are able to be effaced, but things natural are immutable.  The Minor is proven from the Fear of Conscience, even in the case of hidden sins and the greatest men, which even with the greatest effort they have not been able to shake off.  CICERO, in pro Milone, chapter XXIII, “The power of conscience is very great, O judges, and is of great weight on both sides; so that they that have done no wrong fear nothing, and they, on the other hand, that have done wrong think that banishment is always hanging over them.”  TERTULLIAN, in De Resurrectione Carnis, chapter III, “I shall make use also of the conscience of the people, who call to witness the God of Gods.  I shall make use also of other nations’ common ideas, which proclaim that God is judge, God sees, and I entrust it to God.”  But just how great is the force of a perturbed conscience of this sort, one may see in the eminent example of Nero; who, although he was not expecting punishment to be inflicted by men on account of sending his mother to die, yet, that he was vexed above measure by his sense of guilt over his crime, is read in SUETONIUS’[10] in Vita Neronis, chapter XXXIV, “Yet he was neither immediately nor ever afterwards able to bear the sense of guilt for this crime, although he was encouraged by the congratulatory addresses of the army, the senate, and people, often confessing that he was harassed by his mother’s ghost, and by the whips and burning torches of the Furies.  Indeed, he attempted by magical rites to call forth and to prevail upon the ghosts.”  Compare Acts 24:25; Jonah 1:5-7.

              γ.  But if we should desire human testimony also, we heard already from CICERO’S de natura Deorum, book II, chapter V, “And so among all of all nations the opinion stands firm; for it is innate in all and, as it were, engraved in the soul, that there are Gods.”  Also elsewhere CICERO calls this Knowledge of God Innate, having been received from nature, and hence universal, stable, and true; see what things from him Anonymous cites in Dissertationem ad Theologiam naturalem pro Legato Stolpiano, tome II, on the question pro anno 1775, page 134.

Compare BUDDEUS, disputing in favor of Innate Theology against Atheists and others, among whom he especially names Locke,[11] Institutionibus Theologiæ Moralis, part II, chapter II, § 35, pages 397-401; and de Atheismo et Superstitione, chapter V, § I, pages 225-229; on which place still consult LULOFS’ Annotationes ad eum (153, 154), pages 230-232.

[1] Gijsbert Bonnet (1723-1805) was a Dutch Reformed Theologian; he served as Professor of Theology at Utrecht (1761-1804).

[2] Romans 1:19, 20:  “Because that which may be known of God is manifest in them; for God hath shewed it unto them.  For (γὰρ) the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse…”

[3] Romans 1:18:  “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold (κατεχόντων) the truth (τὴν ἀλήθειαν) in unrighteousness (ἐν ἀδικία)…”

[4] Romans 1:19:  “Because that which may be known of God is manifest in them; for (γὰρ) God hath shewed it unto them.”

[5] 1 Peter 4:14, 15:  “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you:  on their part he is evil spoken of, but on your part he is glorified.  But (γάρ) let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.”

[6] 2 Timothy 2:7:  “Consider what I say; and (γάρ) the Lord give thee understanding in all things.”

[7] Philippians 2:26, 27:  “For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.  For indeed (καὶ γὰρ) he was sick nigh unto death:  but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.”

[8] Romans 1:20:  “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made (τοῖς ποιήμασι), even his eternal power and Godhead; so that they are without excuse…”

[9] Jeremiah 31:33; Hebrews 8:10; 10:16.

[10] Gaius Suetonius Tranquillus (c. 75- c. 130) was a Roman historian.

[11] John Locke (1632-1704) was an English philosopher and a founder of the school of Empiricists.  He denied that man has any innate ideas, but is rather born as a tabula rosa, a blank slate.