Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity…

Secondly, we may use them for instances, as suppose we were to prove that the moral Law was written in the heart by nature, we may prove it by Rom. 2. if when it is proved ⟨p. 307⟩we bring an instance out of Plutarch or Seneca, we shall rightly use them.

So for Historical relation, if we were to prove the change of the Sabbath, we might do it by Scripture, but if we did produce the History of those that lived presently after the Apostles, we in so doing shall use it aright. So for the fulfilling of prophesies, when we find prophesies in Isaiah, Jeremiah, and we bring Heathen Authors to show the event of them, we shall use them aright.

So for Historical relation, if we were to prove the change of the Sabboth, we might do it by Scripture, but if we did produce the History of those that lived presently after the Apostles, we in so doing shall use it aright. So for the fulfilling of prophesies, when we find prophesies in Esay, Ieremy, and we bring Heathen Authors to shew the event of them, we shall use them aright.

Thirdly, in case of confutation, if we were to confute error, we may produce Authors, that so we may not seem to fight with our own shadow, and to fasten that on them which is not true. So Christ used the Pharisees, Mat. 23. that said, Whosoever sweareth by the Temple it is nothing, but whosoever sweareth by the gold of the Temple is a debtor. And as he did it in the general, so may we in the particular.

Thirdly, in case of consutation, if we were to confute error, we may produce Authors, that so we may not seem to fight with our own shadow, and to fasten that on them which is not true. So Christ used the Pharisees,