World Now this is a manifest token and proof as may be easily discern'd by the Light of Reason that there is a supreme Judge who hath given a Law that bindeth the Conscience and commandeth as well the inward thoughts as the words and actions of all men and who will call them to a strict account and reckoning Eighthly It appears that there is a God or supreme Being by the Soul of man which is a spiritual immortal substance as shall be evinc'd by Reason in the next Chapter and is endued with power to understand and will But now the Soul and the power thereof is not of and from it self but must proceed from a higher Cause which is Power Wisdom and Understanding it self and this is God In the Understanding of man there are certain principles whereby it discerneth truth and falshood good and evil this gift man hath not of himself nor from himself but it must needs spring from a supreme and most wise Understanding as an effect from its principal Cause which infinitely excels and transcends it Nor is the Mind of man satisfied with the knowledge nor his Will with the possession of all things in this Life but still they seek and earnestly thirst after some higher good And hence it is evident even to an Eye of Reason that there is a sovereign Truth and chief Good which being perfectly known and enjoyed will give full satisfaction to the Soul of man which seeing it is capable of happiness or the chief good this would be altogether in vain if there were not such a chief good to be possessed and enjoyed In our Immortal Souls there are principles of infallible and demonstrative Truth as to honour and obey our Parents to do as we would be done unto to defend our selves to perform our promises c. which Principles hold good in all men more or less unless they be horribly prophane and wicked Amongst which fundamental Principles this is one and the chiefest That there is a God and that this God ought to be Worshipped and though some other of these principles may fail in men yet this never faileth but they will Worship one thing or other as God unless they be downright and desperate Atheists Ninthly By the continual suggestions and assaults of the evil Spirit we conclude that there is a Devil and hence we may as certainly conclude that there is a God Doth not Satan by all means endeavour to extinguish the knowledge of God and the glorious Light of the Gospel and to lead men on in ways of Errour and Prophaneness and turn them out of the path of Truth and Holiness Now why should the Devil thus war against God His Word and Saints Why should he so earnestly seek the dishonour of God and the destruction of Men if there were not a God a Gospel and an Everlasting Life Why should he and his wicked Instruments with all their hellish power malice and policy labour to extirpate and root out all those that faithfully call upon the Name of God and are zealous for His Glory if there were not a God or Supreme Being Tenthly This great Truth is further made evident even to an Eye of Reason by the Lord 's miraculous hiding preserving and defending His Church and People from time to time How wonderfully hath he frustrated the Plots and Devices of the Enemies of His Church How hath His Church increased and flourished by the very same means which they designed and made use of to destroy Her How hath God fought from Heaven against the Persecutors of His Children Such dreadful Judgments did overtake many of them and such Horror fell upon some of them that they were forc'd to forsake their great places and power and betake themselves to a solitary and private life which plainly demonstrates that there is a sovereign God who is higher than the highest and greater than the greatest of them And as for His poor People whom they persecuted the Lord hath armed them with invincible Courage and Fortitude to endure disgrace contempt poverty imprisonment death and the most exquisite Torments that Men and Devils could invent Yea how hath God supported His People under their inward temptations conflicts desertions and troubles of Conscience and wonderfully refreshed them beyond their expectation with sweet Peace and Consolation and by the power strength and comforts of the Holy Ghost hath enabled them to sing and rejoice in Prison and even to exult and triumph in the midst of the flames Now this divine assistance this holy courage strength and consolation is a convincing demonstrative Argument of an Omnipotent Deity especially if we compare the Heavenly courage and comforts of the People of God in their sufferings with that fear faintness amazement unquietness vexation and deadness which seiseth on the wicked when they are under Affliction Well then if we reflect upon what hath been said with reference to Man himself and other Creatures in a way of Reason we may be fully convinced that there is an Eternal God If we look up to the Firmament the Spheres the Planets the Stars their greatness brightness swiftness their order courses motions and forcible effects if we behold the Sea so bounded with the Sand by a perpetual decree that it cannot pass its bounds though the Waves thereof rage yet can they not prevail though they roar never so much yet can they not pass their bounds if we behold the Earth so firm so round so fruitful so great yet hanging like a Ball in the Air and resting on a very small point If Man will behold himself a little World in his Body the several members with the harmony sympathy functions and uses thereof and in his Mind the inbred principles and seminaries of all Arts and Sciences and the difference of good and evil of honesty and dishonesty from which all Laws and Government do spring if we consider the just Punishment which commonly followeth evil doers and the sting of Conscience which tormenteth the greatest Princes that are out of danger in respect of the Laws as Alexander for killing his Friend Clitus and Nero for the murther of his Mother Agrippina If we behold the order progress and end of all Causes the harmony of the whole Universe where there are so many contraries and yet such a harmony amongst them Omnia ab uno omnia ad unum If we consider the Prediction of things future the strange Signs and Wonders that have fallen out with their events do not all these things proclaim aloud unto us That there is a Supreme Power that wisely Governs and Over-rules All Suppose a gallant well furnish'd Ship come safe to her Port through all the waves of the Sea we may well conclude that there was a skilful Pilot or Governour within that guided and directed her to the appointed Haven so we beholding this fair Universe this World wherein we live with all its Furniture and Ornaments and the regular Motions of the several
begets knows not the making of him the Mother that conceives knows it not nor yet the Formative virtue whereby all is fashioned whereas there is no work of Art but it is known by the Artificer And if Man himself have his beginning of God then much more other things which are made for Man nor can they have their being from themselves for then they should be gods it being an inseparable property of God to have His being from Himself Besides if these things had no beginning why are there no Monuments of more antient time concerning them the antient'st humane Writers not reaching above four thousand years Reason as well as Scripture will tell us that the first Creature was made of nothing for otherwise it could not be subject to change and alteration All Creatures are finite compounded imperfect unable to make or sustain themselves no Creature can be the cause of it self for then it should be both the cause and the effect both before and after it self and therefore of necessity there must be a first supreme Cause in power infinite most perfect in and of it self which gives being and continuance unto all things Amongst things created we may observe a series of Causes and an Order in the things themselves but order is from one first and leads us unto one first Cause We may further add that all things even things without life sense and reason which cannot move voluntarily or intend an end are directed orderly to an end and therefore there is one good wise chief Director of all things which is God And indeed the greatness perfection multitude variety and concord of things existing the form and order and continual sustentation of the World and the Creatures therein do plainly shew to an Eye of Reason that all things depend upon some one wise and perfect Good from whom they have their Being and Preservation Thirdly The Reason of the Philosophers is manifest to prove that there is a God a first Mover or first Cause of All for if this were not so then there should be before every mover another mover and so in infinitum And if the Causes were infinite they should either have infinite motion and so infinite time or else infinite things should move infinite time both which were absurd Seeing also the inferiour thing moved doth not move without a superiour mover if there were not a supreme and first Mover of all there would not be at all any effect or motion of these inferiour things Pythagoras saith that there must needs be an infinite power or else our Reason should exceed the Maker thereof for what finite thing soever there is we can comprehend it and if the power be infinite the subject wherein the power is must needs be infinite and that is God Fourthly It appears that there is a God by the distinction of good and evil which takes place amongst all sorts of men not only the godly but the wicked for those that are evil and wicked would seem to be good and though they be evil and blame-worthy in themselves yet will they rebuke evil in others Now this is really to distinguish between good and evil and there must be some ground of this distinction which cannot be from man himself for then it would follow that every thing at man's appointment should be good or evil and therefore the ground of this distinction must be from a higher nature and that is God Fifthly God hath shewed forth His Eternal Power and Deity even in the view of the World and to an Eye of sense and reason by Signs and Wonders and by divers Miracles Now what are Miracles but God's visible works extraordinarily wrought not only above the ordinary course of Nature but simply above the power of Nature either in respect of the work it self or the manner of doing it which miraculous effects do evince that there is an Infinite glorious Power that is above all things and doth over-rule all things for every principal and primary Cause is more excellent than the effect thereof Sixthly That there is a God and supreme Being is evident to Reason by that gracious wise and plentiful Provision which is made for all the Creatures in the World A little Family cannot be well ordered but by a provident Housholder much less a Town or Commonwealth and least of all the Universe or whole World wherein are millions of men and other creatures to be daily fed sustained and governed which cannot be done and performed but by an infinite wise God who in his singular Providence doth so order and govern the Creatures that the weak ones go in Herds and Flocks together and the strong go alone and thereby are the less formidable hoofs horns and tusks are for defence and where these are wanting legs can carry the Creatures away or dens can hide them O how wise and excellent is this God in his government over the whole Creation What shall I say of those impressions of Skill and Workmanship that are upon the Creatures There is an excellency in Art but Nature goes far beyond Art and much more excellent is the God of Nature If it be a point of skill to set a Dial right that shall tell the Hours of the Day what skill hath he who made and guides the Heavens and the Earth and all the Creatures therein That power and skill which shines forth in the Creation doth plainly shew that it is of God And even those wise Naturalists whom Miracles would not move and perswade have been astonished at the admirable work of God in the least things and forc'd to acknowledge a divine and sovereign power Thus Pliny wonders at the Gnat so small a creature yet making so great a buzzing and so likewise he wonders at the Butterfly and Galen as great an Atheist as he was when he had prophanely written of the more excellent parts of Man and came to one of the least and meanest stood astonished and was compell'd to acknowledge God the Creator Seventhly The testimony of every man's Conscience which is God's deputy proves that there is a God Tell me thou Atheist why the wicked should be troubled in Conscience why Caligula should be terrified and run under the Bed when it thundred if there be not a God Let a wicked man do some heinous deed in the solitary Wilderness where none seeth him yet he cannot be quiet but his Conscience will whip and torment him so that he will either reveal the fact himself in his sleep or frenzy or at least he will be afraid that the Birds of the air as sometimes it hath happened will discover it The Conscience doth register and bear witness of the thoughts words and actions of all men either excusing and comforting them in well doing against the disgraces flanders and perscutions of the World or else accusing and terrifying them for Sin committed in secret which perhaps never did nor ever shall come to the knowledge of men in this
Christ they work spiritually Hence he is said to be led by the Spirit and to walk in the Spirit and after the Spirit Gal. 5.18 25. Rom. 8.1 Secondly This divine Principle this new spiritual Birth and Regeneration is more then the improvement of the most excellent natural or rational abilities for it being infused and wrought in the soul of man by the mighty Power of God and the invincible operation of the holy Ghost this argues that man or the reasonable Creature is meerly passive in his first receiving this spiritual supernatural life and thus much the very phrases of Scripture import that as we are passive in our first Creation or Generation so we are passive in our Renovation or regeneration Ephes 2.1 5 10. 1 Pet. 1.3 23. John 3.3 5. Gal. 6.15 Indeed if it were no more but the improving of something which we had in us before or the strengthening only of that which was weak in us then man himself might co-opperate with the Spirit of Christ in producing this new Birth but seeing it is the infusing or planting of a divine Principle which was not at all before in the rational Creature man must needs be passive in the first work of regeneration Nature being corrupted can do nothing unless it be to hinder and oppose this work for it is enmity against God Rom. 8.7 At the best Nature is but the matter which is renewed or new formed and matter as we all know can have no operation at all and therefore it is rightly termed a supernatural work or a work beyond Nature (p) See Mr. White on the Scriptures cap. 7. of the Spiritual Mans Acts. Thirdly Man being thus passive in his spiritual renovation or new Creation 't is impossible for him with all his Reason to discover how and after what manner it is first wrought in him as it is impossible for one to know how he receives his own life though he may discern some terrors of Conscience and consternation of spirit in himself as preparatories thereunto and may also understand the motions and operations that are performed by him after his regeneration for then his spirit or the principle of his reason and understanding being renewed and sanctified works together with the Spirit of Christ yet as to the first act of ingenerating and receiving Grace the same being wrought in him not by him yea and that in an instant and not by degrees it cannot be discerned how and in what manner it is wrought either by natural Reason for that cannot spiritually understand spiritual things or by spiritual sense and experience for that flows from spiritual life already received and therefore cannot discern what was done before it had any being at all The giving of spiritual life and the giving of the sense of it to Christians are two distinct acts of the Spirit of God which seldom or never go together in an ordinary way This heavenly mystery of regeneration is beyond the understanding and capacity of a meer rational man as Christs words to Nicodemus and his words to Christ again do import John 3.3 4 5 6 9 10 11 12. Fourthly The spiritual mans acts and operations do far transcend the acts and operations of the natural or meer rational man both in reference to things natural or the things of this life which the one apprehendeth and useth in a meer natural or rational manner the other after a holy and spiritual manner and for a spiritual end and more especially in reference to things spiritual as the unsearchable Treasures and Riches of Christ and the glorious Mysteries of the Gospel such spiritual things are apprehended and used by the natural man carnally for he knows Christ only after the flesh as on the contrary outward and carnal things are apprehended and used by the spiritual man spiritually but much more those things that are spiritual in their own nature 1 Cor. 2.15 which he may be said to apprehend and receive spiritually in respect of the object or that which is spiritual in the object by a spiritual light and judgment beyond the natural light of Reason and in a spiritual supernatural way Now this is more then any natural or meer rational man though never so much improved can attain unto by the Principles of Reason Fifthly The meer rational man and the spiritual man both living under the means of Grace and both of them believing differ much in the nature and effects of their Faith as they do in their knowledge of spiritual things The Faith of the spiritual man is a true justifying Faith grounded and built upon a divine testimony but the Faith of the meer rational man is but temporary or historical First They proceed from different causes and principles the one being infused by the Spirit of Christ dwelling and abiding in the spiritual man the other being the effect only of natural Reason further enlightned and improved at the most by some common operations and assistances of the Spirit of God in the Ministry and Ordinances of the Gospel which a Reprobate may partake of Heb. 6.4 5 1. Secondly They are found in divers subjects Ttrue effectual Faith is only found in persons that are truly regenerate born of God and partakers of the divine nature John 5.24 and 3.5 1 John 5.1 But historical or temporary Faith may be in such as have no root no seed of God abiding in them such as are not born of God for these are both one in Scripture Luke 8.13 1 John 3.9 Thirdly There is that spiritual evidence and certainty in the faith of the one which is not in the faith of the other True divine Faith so apprehends spiritual and heavenly things as having a real being in the Promise of God though they have no subsistence as yet in themselves Heb. 11.1 Rom. 4.17 John 8.56 Heb. 11.27 Now this Faith which is the evidence and demonstration of things that are invisible to the outward Senses makes no use in its spiritual sight or apprehension either of Sense or Reason not of Sense for things invisible cannot be the object of Sense nor of Reason which in this case can help but little more then Sense seeing it receives information by Sense from whence it gathers things by way of discourse which indeed may convince a man that things are but can give him no evidence or demonstration of the things themselves what they are in their own nature Hence it is that when a man comprehends things by Reason he may be able by discourse of Reason to inform another man of that which he knows and by that means may cause him to understand it as well as himself but he that apprehends spiritual things themselves as the true Believer or Spiritual man doth cannot by discourse of Reason make another man that is a stranger to what he enjoyes understand what he himself seeth feeleth and tasteth But as for historical Faith or that Faith which is in the meer rational man it
Time performeth in one of the weaker Sex who is more subject to grief and passion Shall not Wisdom and Reason enable us to do more in this matter then ignorance and folly Perhaps we account our death a great matter as if all things here below did depend upon us and must suffer with us This is but a wild conceit and vain imagination for which there is no reason Thirdly By this cowardly slavish fear of death man shews himself unjust and irrational for if death be a good thing as the best and wisest Men conceive it is why then doth he fear it If it be an evil thing why doth he make it worse by adding one evil to another Fourthly For a man to fear death is to be an enemy to himself and to his own life for he can never live at ease and contentedly that feareth to dye That man only may be said to be a Freeman which feareth not death and truly life would be but a slavery if it were not made free by death for death is the only stay of our liberty and the common and ready receptacle of all evils 'T is then a misery and bondage and miserable are all they that do it to trouble our life with the fear of death and our death with the care of life What murmuring and repining would there be against Nature if death were not at all If we should still have continued here though never so much against our own wills and liking Would not a durable life accompanied with trouble and affliction be much more insupportable and painful then life with a condition to leave it If death were quite removed out of the World we should desire it more then now we fear it yea perhaps thirst after it more then life it self as being a remedy against many evils and a means to obtain much good and were not some bitterness mingled with death men would run unto it with exceeding great desire and indiscretion To keep therefore a moderation so that men may neither love life too much nor fly from it that they may neither fear death nor run after it both sweetness and bitterness are therein tempered together Fifthly The light of Reason will tell a man that death is a thing natural a part of the order of the whole Universe and very profitable for the succession and continuance of the works of Nature and wouldst thou have the order of Nature changed yea ruinated for thee Nay death is part of thy essence it being no less essential to thee to dye then to be born and to live in flying death thou flyest from thy self thy essence is equally parted into these two life and death this is the condition of thy creation this is the frame and constitution of thy nature if it grieve thee to dye why wast thou born Men come not into the world upon any other design but to go forth again after they have acted their part upon this Stage To be unwilling to dye is against nature 't is as if thou wert unwilling to be a man for all men are mortal and therefore a wise Heathen when news was brought him of the death of his Son said without passion I knew I begot a mortal man Children and Beasts fear not death yea many times they suffer it chearfully It is not then the light of Nature and Reason that teacheth us to fear death but rather to attend and receive it as being serviceable to Nature Sixthly Death is certain and inevitable and therefore a rational discreet man will not torment himself with the fear of it That which cannot be avoided should be endured with patience and magnanimity What is there more inevitable more inexorable then death And to what purpose should we importune or parley with him that will not be intreated In things uncertain we may fear and in things that are not past remedy we may do our endeavour to help and restore them but for that which is certain and inevitable as death is we must resolve couragiously to attend and endure it Here we should make of necessity a vertue and welcome and receive this Guest kindly for it is much better for us to go to death willingly and freely then that death should come to us and surprize us suddenly and unawares Seventhly To dye is a thing but reasonable and just for why shouldst not thou give place to others as others have given place to thee Why should not they as well succeed thee in this life as thou didst succeed others that went before thee If thou hast made thy advantage of this life 't is but reason that thou shouldst be satisfied with thy lot and be willing to go hence that others may come in thy stead and take thy place Death is a debt that must be paid whensoever it is demanded and it is against reason that thou shouldst refuse to dye and so to discharge that debt which lyes upon thee 'T is a thing general and common to all to dye and wilt thou stand alone by thy self and expect a priviledge and exemption which is granted to no other man in the World Wilt thou be shut out from the common lot of mankind which all others partake of Millions of men are already gone before us and millions of men will follow us when we are gone one generation passeth away and another generation cometh and as great a noise as we make in the World amongst our Neighbours there will be little notice taken of us when we are removed out of this life And why should we make so great account of our selves when others take so little notice of us Why should we think that the whole World is concern'd in us when so few that live near us do not at all remember us or speak a word of us Eighthly Such men as are led by Judgment and Reason should be so far from this slavish fear and pusilanimity that they should put on a generous undaunted Resolution to dye and even contemn death especially being required to dye in a good Cause for Truth and Righteousness and for the good and benefit of their Country which should be dearer to them then a thousand lives He that knows not how to contemn death shall never be able to perform any worthy Acts for God and his Country for whilst he goes about in a base cowardly manner to secure his life he exposeth himself to many dangers and hazardeth his Conscience Honour Vertue and Honesty The contempt of death is that which produceth the most valiant Acts and the most honourable Exploits He that fears not to dye needs not fear the face of any man be he never so great and potent in this World Elvidias Priscus a noble Roman being commanded by the Emperor not to come to the Senate or if he came then to speak as the Prince would have him and no otherwise made this gallant and noble Answer That as he was a Senator so it was fit he should come
Montelion Knight of the Oracle Hodders Arithmetick in twelves Ovid de tristibus in English Bishop Hall's Soliloquies in twelves The Poems of Ben. Johnson Junior A plain and familiar Exposition of the ten Commandments by John Dod. A TABLE of the chief Heads of this TREATISE CHAP. I. Of distinguishing betwixt Faith and Reason Page 1 1. HEre is shewed that it requires much spiritual Skill rightly to distinguish them 2. That Morality is one thing and Christianity another CHAP. II. Shewing that Reason is useful both in Civil and Divine things Yet withal 't is presupposed Page 4 1. That the Light of Reason in us is much darkened 2. That it wrangles against the greatest Mysteries of the Gospel 3. That men of great Reason and parts have promoted the greatest errors CHAP. III. How far the Light of Reason extendeth Here is shewed Page 6 1. That this light is but a derivative light like the light of a Candle and not like the light of the Sun 2. 'T is but a diminutive light 3. 'T is notwithstanding a quiet and peaceable light so far as it goes 4. 'T is an ascendant light and cannot find the chiefest good in things below CHAP. IV. How the Heathen Philosophers themselves have complain'd of great defects in Nature and Reason Page 13 1. Here are several Instances given 2. Solomon himself was sensible of much darkness though his intellectual Lamp burnt far brighter then others 3. Christians should not magnifie the light and power of Nature the defects whereof are acknowledged by moral Heathens CHAP. V. Of them that give too little to the Light of Reason As Page 15 1. Such as will not admit of a rational discourse in matters of Religion 2. Such as rely on Enthusiasms 3. Such as hold an annihilation of the faculties of the Soul in Regeneration 4. Such as will not be regulated by Reason in civil Circumstances relating to worship but cause disorder and confusion in Church-Assemblies CHAP. VI. Of those that ascribe too much to Reason As Page 18 1. The Socinians who reject the greatest mysteries of the Gospel because they cannot comprehend them by their corrupt Reason 2. Pellagius and his followers whereof there are many in our times who derogate from the Grace of God and extol the power of Nature CHAP. VII Of the use of humane Reason in civil matters Here is shewed Page 21 1. That it is the most rational and prudent way to be governed by known Laws 2. That such Laws are best as are most agreeable to Reason and tend most to the publick good 3. That the most rational Men are fittest to be Law-makers 4. That such are also of best ability and capacity to administer the Laws and Government CHAP VIII Of the exercise of Reason in Church affairs Page 27 1. Reason suggests that men should joyn together in Societies for the visible worship of God 2. That there should be order and Government in these Societies and that all should not be Rulers but some should obey 3. That such as administer the worship of God in Religious Societies should have due reverence and maintenance 4. That every Christian ought to joyn himself to a Chureh-society that he may visibly worship God with others 5. That men ought not to assign any other Conditions of Church-communion then what Christ hath prescribed in his Word 6. That such as are admitted into a Church-society should freely consent to be governed by the Laws and Rules thereof 7. That they should remain in such a Society and not break off communion on slight grounds 8. That all things in Church assemblies should be administred with much seriousness and gravity that so the Ordinances of God may be rendred majestical 9. That there must be some way or other for determining differences arising in such Societies Here is shewed 1. That Appeals are founded upon the Law of Nature and Reason 2. That it is a more rational and prudent way to have Controversies determin'd by a grave Assembly of godly learned Pastors then by a few ingaged persons in a particular Society CHAP. IX The Light of Reason proves that there is a God Page 40 1. By the frame of this World 2. By the Original of all things here it is demonstrated that the Creatures cannot have their being or beginning from themselves 3. That there must be a first Cause or Mover of all else there would be before every Mover another Mover and so in infinitum 4. It appears to the eye of Reason that there is a God by the distinction of good and evil 5. By the great and glorious Miracles that have been wrought in the World 6. By the wise governing and ordering of the several Creatures and the plentiful provision that is made for them 7. By the testimony of mans Conscience which sheweth that there is a supreme Judge that commandeth the inward thoughts and bindeth the Conscience 8. By the vast desires and capacity of mans Soul which will not be satisfied without the enjoyment of the chiefest good 9. By the continual assaults of Satan who would utterly extinguish the knowledge of God in men 10. By the wonderful preservation of the Church of God which though it hath been as a burning Bush yet it is not consumed This Principle That there is a God hath shewed it self even in Atheists especially in three Cases 1. When they have been surrounded with difficulties 2. In the time of bodily sickness 3. When old age comes and multitude of years teach them experience CHAP. X. The immortality of the Soul of man proved by Reason Page 54 1. Because it abstracts from that which it understands all quantity quality time place c. 2. Because the Soul receives impressions of Immortality and is spiritual in its operations 3. No mortal corruptible thing can satisfie the desires of the Soul 4. If Mans Soul were not immortal then the sensitive Creatures would excel Man 5. The Soul is not subject to motion being most perfect when most free from motion therefore she is not corruptible 6. Another Reason is taken from the Justice of God 7. From the universal consent of all Nations in one kind of Religion or other CHAP. XI The truth of the Christian Religion proved by Reason Page 62 1. From the Antiquity of it 2. From the excellent way and means of atonement and propitiation held forth therein 3. From the glorious divine Miracles and Works of Christ and his Apostles Objections against the same answered 4. From the precious excellent Doctrine and Life of Jesus 5. From the nature and success of Christs Kingdom 6. From the strange Conversions that have been wrought by the Christian Religion 7. From the desperate opposition of Satan and his Instruments against it notwithstanding which it hath still prevailed Here is discovered the unreasonableness and absurdity 1. Of the heathenish Idolatry 2. Of the Jews Enmity against Christ and the Christian Religion 3. Of the Mahumetan Superstition CHAP. XII The Divine