testifies of the Divine Light, || Augustine tells us, that he himself read in fome Books of the Platonick Philofophers tho' not in the fame Words, yet the very fame Thing, and that prefs'd with great Variety of Arguments. Lactantius fays, That the Philofo. f phers were not ignorant of the Dis vine A or Word. Among whom he mentions Zeno, who calls the A O, the Difpofer of Nature, and Creator of the Univerfe: And Trif megiftus, Who, faith he, in a man, per found out all Truth, and fre, quently defcribed the Virtue and Majefty of the Word. 2 Tertullian informs us, that the Wife Men among the Gentiles be lieved, that the A, the Word and Reafon made the World. Again, I maintain, fays be, that before the Writing of the Law of Mofes upon Tables of Stone, there was an Unwritten Word, which was Naturally understood, and obferved by the Ancient Fathers... He that would go the right Way Confeff. 1. 7. c. 9. *Inftit. 1. 4. c. 9. • of of Life, faith | Landt antius, must not look down upon the Earth, but up towards Heaven, and (to speak more plainly) must not follow Man, but God.--- And that Heavenly Light, which is to found Minds far Brighter than that Sun,, which we behold with Mortal Eyes, will fo Guide and Govern them, that they fhall fafely arrive at the Harbour of Wisdom and Virtue. The Law of God therefore (the Heavenly Light before fpoken of) is to be obferved, which will direct us in this Way; that Holy and Heavenly Law, which Marcus Tullius has divinely described in his Third Book de Republicâ; whose < words I have here fubjoined. Right • Reafon is a Law of Truth, agreeable to Nature, implanted in all Men, always one and the fame, being Eternal. ~ 'It calls Men to their Duty by its Commands; and deters them from Sin by its Prohibitions; Good Men comply with it in both, but wicked Men are moved by neither. This Law needs not to be Promulgated, nor can it be in Inftitur 1. 6. c. 8. part, part, or wholly Repealed. Neither can *Senate or People difcharge us from the Obligation of it; nor need we seek for an Expofitor or Interpreter to • Explain it. It is not one Law at Rome, another at Athens; one now, and another hereafter; but one and the fame Eternal and Unchangeable Law will continue to all Nations and` "Ages, and one God is the Common Lord and Governour of all. He is the Author, Judge and Maker of this Law; and whofoewer will not obey it,, will be a Fugitive from himself, and. an Abandoner of Humane Nature, and. by fo doing, he will actually bring upon himself the greatest Punishments, tho* he fhould efcape all others, which are: "thought to be fo Here we have, tho' in the Words of Cicero, the Senfe of Lactantius him-felf, concerning the Law written upon. the Hearts of all Men."" Chryfoftom makes mention of this Law in his Twelfth and Thirteenth No Pope, nor Prince, nor Parliament, nor People, nor Angel, nor Creature, can abfolve you from it, as Culverwell Paraphraseth upon it. Light of Nature, P. 39. Edit. 1661. Orations, weAidedly, where he calls it, a Self-Taught Knowledge of Good and Evil, and fays, There is no need of Words, or of Teachers, or of Pains and Labour, to come to the Understanding of it; nor of Mofes, or the Prophets, or the Judges, it being long Extant before Mofes was Born, and before there were any Prophets, or fudges in Ifract. Men Knew it at Home, being Taught it in their own Confciences. They had, faith "Cutverwell, a Bible of God's own Printing, they had this Scripture of God within them. And Chryfoftom, in his 38th Homily upon Matthew, maintains the fame thing, concerning the Salvation of the Heathen. * This is that Law whereof Origen fpeaks We Chriftian's, faith he, knowing it to be the Chief of all Laws becaufe it is the Law of God himfelf, do Endeavour to live according to it, Justin Martyr fays, ↑ Chrift was in part known unto Socrates. ( And again, faith he, We have *Light of Nature, p.35. Cont. Celfum, les Colonia, 1686. taught, dtaught, that Chrift is the Firft-born of God, and we have fhewn before that he is the Word, of which all Men are made Partakers; and that they who have lived according to it, are Chriftians;-fuch among the "Greeks were Socrates and Heraclitus, and the like: Whoin he puts in the fame Capacity with Abraham, Ana mas, Azarias, Mifael, Elias, and many others. Clemes Alexandrinus faith, The Word is not hid from any; that ther Light is common, and shineth unto all Men And that All Men fimply, and "efpecially the Studious and ConC templative, have a certain Divine • Influence instilled into them, where by they are even conftrained to ac"knowledge, that God is One, Free from Corruption, and without Generation or Creation. Again, He fays, p. 46. that Plato and many others, who declared ther "One and Only True God; as Antift-* benes, Xenophon, Socrates, Cleanthes, Admonitio ad Gentes, p. 56. || Ibid. p. 45. and |