Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…

The last proof is from John 1. He is the true light, which enlighteneth every man coming into the world: for so we think [[Greek or Hebrew]] doth refer to man, not light; though Socinus and Grotius plead much for it. Some indeed understand this of the light of Grace; but it will be more universally and necessarily true of the light of Reason, which is in infants radically, though not actually. I shall not here relate what unsound Positions an Antinomian Author hath in a manuscript Sermon upon this place, because it is not pertinent. So then there is an implanted sense and feeling of a deity; which made Tertullian say, O anima naturaliter Christiana! and Cyprian, Summaest delicti nolle agnoscere, quem ignorare non potes. If you object, that the Scripture speaks of the Gentiles as [Greek or Hebrew], that is to be understood of a distinct and obedient knowledge of him. And as for some Atheists spoken of, that have expressedly professed it; what they did was partly in derision of the many gods, as Socrates, and another, who needing a fire, threw a statue of Hercules into the fire, saying, Age Hercules, XIII. laborem subiturus adesto, obsonium nobis cocturus. Besides, they did this with their tongue more then their ⟨p. 79⟩heart, as appeareth by Diagoras, who when he had made a famous oration against a deity, the people came applauding him, and said, he had almost persuaded them, but only they thought, that if any were God, he was, for his eloquence sake: and then this wretch, like Herod, was content to be thought a god. We read Act. 17. 23. of an altar to the unknown god; But that is in this sense, Among the Heathens, it was uncertain, which of their gods were appropriated to such or such offices: Hence when a plague was once at Athens, Epimenides brought sheep, some whereof were black, others white, to Areopagus, and letting them go from thence, whither they would, directed them to sacrifice (where they should lye down) [Greek or Hebrew], to the proper God, and hence came their altars to an unknown God, because they knew not, which God to sacrifice to, for the removing of their calamities.

The last proofe is from John 1. He is the true light, which enlightneth every man coming into the world: for so we think [] doth referre to man, not light; though Socinus and Grotius plead much for it. Some indeed understand this of the light of Grace; but it will be more universally and necessarily true of the light of Reason, which is in infants radically, though not actually. I shall not here relate what unsound Positions an Antinomian Authour hath in a manuscript Sermon upon this place, because it is not pertinent. So then there is an implanted sense and feeling of a deity; which made Tertullian say, O anima naturaliter Christiana! and Cyprian, Summaest delicti nolle agnoscere, quem ignorare non potes. If you object, that the Scripture speaks of the Gentiles as , that is to be understood of a distinct and obedient knowledge of him. And as for some Atheists spoken of, that have expressedly professed it; what they did was partly in derision of the many gods, as Socrates, and another, who needing a fire, threw a statue of Hercules into the fire, saying, Age Hercules, XIII. laborem subiturus adesto, obsonium nobis cocturus. Besides, they did this with their tongue more then their