Objection #3: In Romans 2:14-15, the apostle states that the heathen by nature do things contained in the law, being a law unto themselves, but have the work of the law written in their hearts and their conscience excuses them. They in whom these things are found are doers of the law, and doers of the law shall be justified. Since these matters are to be discerned in the heathen who possess only the light of nature, they must be considered doers of the law, and therefore shall be justified. Thus, it must be inferred that the natural knowledge of God is sufficient to lead man to salvation.
Answer: To be a law unto one's self, to have the law written upon the heart, and to do the things which are contained in the law, is nothing more than to be cognizant of the relationship between man and God, as well as to be aware of the will of God. To be cognizant of this is to know that the law commands, forbids, promises, threatens, and convicts. The law, but also the light of nature does this even without having the written law, so that it does not imply the fulfilling of the law but shows what the law requires. Therefore if a person does not walk according to this light, it will then accuse him, and if he does so, it will excuse him, albeit not altogether as if he had fully kept the entire law at all times, thus being justified by God as Judge. The reference is to a specific deed, and only then in proportion to the measure of light received.
Objection #4: If the knowledge of nature in and of itself is not sufficient unto salvation, it is nevertheless salvific by virtue of its result. For example, if a man is faithful to the light of nature and lives accordingly, then God gives additional grace which is of such a nature that he can be saved according to this promise: “For whosoever hath, to him shall be given, and he shall have more abundance” (Matthew 13:12). This is further confirmed by examples such as Job, the centurion (Matthew 8:5; Matthew 8:10), and Cornelius (Acts 10:1-48).
Answer: (1) No one uses the natural knowledge of God rightly, for in reference to all who are in the state of nature it is written, “There is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Romans 3:10-12). All the virtues of the heathen lack the true essence of virtue. They do not proceed from faith, are not in true harmony with the law, and are not performed to the honor of God. Rather, they are so beset with sinful qualities and circumstances that these virtues are nothing but glaring sins.
(2) Even if a heathen were to live in full accordance with this natural light, there is not a single promise that God will therefore grant such a person saving grace. God is so free that He is debtor to no one, and His justice is so pure that no performance of a child of wrath -- which necessarily misses the mark even if it were to conform with the light of nature -- would move Him to draw such a person to Himself and to be gracious to him.
(3) Matthew 13:12 is not applicable here, as it does not refer to the gifts of nature, but to the gifts of grace which the Lord bestows upon His children in granting them grace to improve grace received, thus honoring them with additional grace. “In keeping of them there is great reward” (Psalms 19:11).
(4) The examples indicated are not applicable in this context since these individuals had the gospel and lived under its administration.
Even though the natural knowledge of God is not salvific, it nevertheless serves a purpose and is useful for the following reasons:
(1) It teaches that God exists; that He is an invisible, spiritual Being; is infinite; is the first cause of all things; in His Being is infinitely exalted above all that exists; and is holy, omnipotent, good, and just.
(2) It teaches that God is the cause of all things (also of him who meditates about God), and thus is sovereign Lord over all. It teaches that by His influence He upholds, governs, and directs all things according to His will, so that no one can stay His hand or say, “What doest Thou?”
(3) It teaches that every human being is obligated to Him with an irrevocable obligation to do His will as expressed in His law, which is revealed to him by virtue of the light of nature.
(4) By this man can view his sin and guilt against the background of God's justice. (5) It also promotes the maintenance of human society. (6) Man, by means of the revelation of Holy Writ, is a fit subject to be led in the way of true godliness by the Spirit of God.
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