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or any credible hiftory, and objecting the heathens' ignorance and idolatry against the truth of its difcoveries and efficacy of its power; which the very Gentiles defend us against, and confirm the univerfality and power of it.

CHAP. IX.

That this was not only the doctrine and faith of the Gentiles, but the very primitive doctors or fathers both fo held, and fo expreffed themfelves. Eight teftimonies produced for proof thereof.

Bu

UT as I have hitherto fhewn, both that the Gentiles believed in One God, and had a very clear apprehenfion of the light or divine principle placed in man, from which all heavenly knowledge is derived; and that this divine light, or fpirit, or principle, was by them afferted to be the moft certain guide, and infallible rule of faith and practice; and farther, that the fcriptures produced do abundantly verify their doctrines; fo to the end the angry men I have mentioned fhould not count it a profaning of holy writ, or think I am the only man that ever had that favourable apprehenfion of these gentile-doctrines, I am willing to inftance fome of the most primitive and approved fathers of the Chriftian church; and by a fhort view of what they believed in reference to the prefent fubject, with their way of phrafing fuch belief, we may the more clearly perceive how far thofe Gentiles are by them reprehenfible, either with refpect to their foundness in judgment, or expreffion; that, if it be poffible, we may folve their objection against the universality and fufficiency of this blessed light.

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I. Juftinus Martyr, whom I therefore choose to begin with, becaufe from a learned philofopher becoming an honeft Christian, and conftant martyr (from

Lived after Christ, anno 123.

whence

whence he was furnamed Martyr) he could the better tell us the difference of the change: but fo far was he from reputing the principle of God within men, hetérodox, or inconfiftent with the purity of the Chriftian religion, that with no fmall earneftness he therefore pleads against all coercive power upon confcience, and the pompous worship of the heathens, in their temples (as his Apologies will inform us) Because,' faith he, God hath built to himself a natural temple in the consciences of men, as the place wherein he would be worshipped; and that it is there men ⚫ ought to look for his appearance, and reverence and worship him;"' or to that purpose. (a)

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II. To this doth Clemens Alexandrinus," that earnest contender against the apoftate Gentiles, plainly affent; who often, but more particularly in these few places following, recommends to us the light, or word within. It is the voice of truth,' faith he, that light < will fhine out of darkness. Therefore doth it fhine in the HIDDEN part of mankind, that is, in the HEART; and the rays of knowledge break forth, making manifeft, and fhining upon the inward man, which is hidden.-Chrift's intimates and co-heirs, ⚫ are the difciples of the light."'

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He farther expreffeth himself in another place; • Man cannot be void of divine knowledge, who naturally, or as he cometh into the world, partaketh of divine inspiration; as being of a more pure effence, or nature, than any other animal.f'

And, as affenting to the doctrine of fome ancient philofophers and other Gentile authors, (for against the

• Apolog.

Lived after Chrift, 190. • Admon. ad Gent. f Strom. 1. 5.

(a) If the reader will please to inform himself of the reasons that induced Juftin to turn Chriftian, he will find the light within acknowledged to be the efficient cause thereof; for it was the principle of God in his confcience that continually pleaded the Chriftians caufe within him, and who at laft overcoming, Juftin believes in Chrift, and dies for him too. Now what difgrace is this to the light within ?

Gentiles

Gentiles of his time, I fuppofe, he may make use of no less than two hundred and fifty) he doth frequently attest the truth of the doctrine of the Divine light

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in man,' as man's concomitant to all good works; as one paffage eminently proves. I earnestly,' fays he, 'exhort thee, because I would have thee faved, and that would Chrift alfo, who offers thee life in one word. But thou mayeft fay, What is it? It is the WORD of TRUTH, the incorruptible word, which regenerates mankind, and leads him again to TRUTH; the fpur that pricketh on to falvation, who expelleth deftruction, chafeth away death, and hath built a temple in mankind, that it may place GOD in

man.'

I know not any of the ancients that was more profoundly read in the doctrines of the Gentiles, than this Clemens Alexandrinus: and who, to prove the verity of the Christian religion against them, doth frequently cite and infert the writings of the more venerable of them, and, with the very books of their admired anceftors, accurately argue the unreasonableness of their oppofition to Chriftianity, the very top of virtue, and perfection of goodness: as did Chrift, to prove himself the true Meffiah, urge the scriptures to those (pretended great) believers in them, as an aggravation of their incredulity.

III. Tertullian,h than whom there was not any more sharp against the diffolute Gentiles of his time (as his moft quaint Apology for the Christians, and in it his fevere charge against their enemies, doth particularly fhew) thinks it to be neither herefy, nor heathenism, as it is commonly understood, to believe and affert, That a life according to the holy guidings of the univerfal light in the confcience, is a kind of natural Christianity, or to be naturally a Chriftian.'

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And though in his Apology he ftabs with the fharpeft points of wit, reason, and truth, the cause of degenerate philofophy, or thofe that were undefervedly

Clem. Alex, in Admon. ad Gent, VOL. I.

A a

Lived anno 195. called

called philofophers; yet he lays it ftill on the fide of their great apoftacy from that noble principle, which worthily renowned their predeceffors; the being of whofe ftock, and affuming whofe titles without their virtue, they vainly esteemed warrant enough for their pretenfions to real fcience; not unlike the Pharifees among the Jews, as hath already been obferved.

IV. Origen' (who I may fay was twice a Chriftian; first, by education; and next, by choice; a strong defender of Chriftianity, as his notable books against Celfus and others do abundantly witnefs) treating of that divine light with which God has illuminated mankind, as his univerfal endowment, calls it, An immutable law; which, with the knowledge of good and evil, is engraven upon the heart, and grafted into the foul, of man.'

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V. Lactantius, fcholar to Arnobius, who writ fmartly against the apoftate Gentiles, efteemed a good and acute man, thus delivers himself about the matter in hand: The law of God,' faith he, is made known C unto us; whofe light, like the ftars to the mariner in the night-feafon, clearly discovers to us the path • of wisdom. That law is pure and unfpotted REASON (not inconfonant with, nor unintelligible by, NATURE) diffused through all the world; in itfelf unchangeable and eternal: which, that it may deter man from vice, doth faithfully, by its injunctions and prohibitions, declare unto man his duty."--Again, The way to afcend up to the house of truth, is to behold within us, that there is One Most High • God, who made and governs all things: that Chrift is God's ambaffador and builder, fent unto men; and as they receive him into their hearts, he build⚫eth a divine and immortal temple IN them.">

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VI. But let us deliberately read what the fo much admired Athanafius" fays to the Gentiles, who did frequently caft out that (vulgar) objection to the Chrif

i Lived about anno 203.
Ver. m Lib. de Irâ, c. 2.

Lived about anno 315. ' De Cult.
Lived about anno 325

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tians, which is now made against us: How know C you that yours is the right way?'

The way whereby to attain the knowledge of God, is within us. Which is proved from Mofes; who faith, The word of God is within thy heart; and from this faying of Chrift, The faith and kingdom of God is within you. If then,' fays Athanafius, the kingdom of God be within us, juft fo are we able to understand the word, or voice of the Fa<ther."'

Which folid, ancient, and great truth, could not but highly aggravate the blame of fuch as were infidels to it, because it was but the doctrine of their famed philofophers, more clearly and fcripturally expreffed, as it doth abundantly teftify to us upon what ground it was the Christians believed, and practifed their religion; not tradition, however holy; but found inter

nal conviction and revelation;' from no words without, but the eternal word of God in the heart, the great discoverer of the will and way of God to men. He that knows this word, or divine principle, to reign in his heart, knoweth the kingdom of God come there, and his will done, even the fanctification of the foul.

VII. Chryfoftom' alfo is not wanting to afcribe fome honour to this holy light we contend for; who not only confeffeth the light mentioned in the first of John, to be CHRIST, the WORD-GOD, who lighteneth all mankind coming into the world; but alfo avers it to be of a faving nature, unto all who believe in it, and follow it. Wherefore,' faith he, Let none blame the light they are not faved, but their own * rebellion, who refufe to be faved by it.' This he very folemnly calls, A teacher or inftructor, dwelling in man's nature;' or that no man is without a teacher to inftruct, inspire, help and affift him in the way that leads to eternal life.

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• Athanaf. cont. Gent.

» Lived about anno 380.

A a 2

I will

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