Vindiciæ legis

As for the later, it is indeed generally taken, as if the Apostle ⟨p. 76⟩did speak this of the Apostles preaching the Gospel, which the Psalmist did of the heavens: insomuch that the Lutherans interpret all the former part of the Psalm allegorically. Others think the Apostle allegeth that place allusively, not by way of argument, as in that place of the Epistle to the Corinthians, where the Apostle applieth the speech about Manna to matter of liberality. But Jansenius and Vasquez among the Papists, and Beza with others among the orthodox, think the Apostle keepeth to the literal meaning of the Psalmist; as if this should be the Apostles meaning, Israel hath heard, for God made known himself even to the very Heathens by the creatures, how much more to the Jews by the Prophets? Which way soever you take it, it proveth that God hath a school of Nature by his creatures, as well as a school of Grace by his Ministers.

As for the later, it is indeed generally taken, as if the Apostle ⟨p. 76⟩did speak this of the Apostles preaching the Gospel, which the Psalmist did of the heavens: insomuch that the Lutherans interpret all the former part of the Psalme allegorically. Others think the Apostle alledgeth that place allusively, not by way of argument, as in that place of the Epistle to the Corinthians, where the Apostle applyeth the speech about Manna to matter of liberality. But Jansenius and Vasquez among the Papists, and Beza with others among the orthodox, think the Apostle keepeth to the literall meaning of the Psalmist; as if this should be the Apostles meaning, Israel hath heard, for God made known himselfe even to the very Heathens by the creatures, how much more to the Jewes by the Prophets? Which way soever you take it, it proveth that God hath a schoole of Nature by his creatures, as well as a schoole of Grace by his Ministers.

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, Summa est 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 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.