The First Century.

1. SApienti quisquis abstulerit divitias, tamen omnia sua sibi relinquet. Seneca.

Take from the Wise Man his Rich­es, yet you leave him all his own things, he accounting only Bona Animi, the good things of the Mind his own things.

2. A Deo fuit quod vixi, quod bene vixi a meipso; Senec. That I live is from God, but that I have lived well, is from my self. By which we may see out of what School pro­ceeded the Pelagian Free-will.

3. The Orator said to Vespasian, Nec quic­quam in te mutaverit amplitudo Fortunae, nisi ut tantundem passi ut velis: The greatness of thy Fortune hath made no change upon thee, but to make thee able to do what good thou wilt; by equallizing his Fortune to his large Heart.

[Page 2]4. The Scythians were wont to weep at the Birth of their Children, and to Feast at the Death of their Parents.

5. It is reported of the Catinenses, that they made a stately Monument, for the remem­brance of two Sons, who when the House was on fire, carried their aged Parents forth upon their backs. So they say, the Stork, (called in the Hebrew [...],) from her natural kind­ness, will do to her aged Parents.

6. So they say also of her, That she will leave one of her young ones in a way of gra­titude to that House where she brought them forth. In quâ indulata est.

7. Christ came to destroy the Devil when he had taken greatest possession of the World. And the Jewish Sacrifices were at the lowest when Christ came to abolish them.

8. Some Men will magna loqui, but not mag­na vivere; speak high, but live low.

9. Luke the Evangelist calls Christ's suffer­ing on the Cross, [...], Luk. 23.48. It being the greatest sight that ever was seen: And so it is still to Faith.

10. Perpetuum est quod habet causam perpetuan­tem. Nothing is perpetual that has not a per­petuating cause. So that Earthly Comforts cannot be perpetual.

11. Exceptio non tollit sed firmat regulam. An Exception from a Rule, confirms the Rule it self.

[Page 3]12. Deus humanum dicit. God speaking to Men in Scripture, he speaks as a Man. And doth [...]. As Paul told the Corin­thians he did, when he spake of their false Teachers, and in a Figure transferred what he said to them, to Apollos, and Caephas, and himself, 1 Cor. 4.6.

13. Basil calls an Hypocrite [...], as a Sacrilegious Person, who profaneth holy things, and robs God of his Glory.

14. The Scripture calls a sit Man, [...], Homo opportunus, a Man fit to serve the present opportunity, Exod. 16.21.

15. Ideò scribuntur omnes libri ut emendetur unus. All Books are written to amend one Book, which is the Book of Conscience.

16. Lucrum in arcâ facit damnum in Consci­entia. Gain put into the Chest, doth often bring Damage to the Conscience.

17. The Grave is called Man's long home, [...], The House of Eternity, Eccles. 12.5. as then past into an eternal state.

18. To alter one letter of the Law, is no less a sin than to set the World on fire, say the Jewish Rabbins.

19. Quos necessitas cogit defendit. Any action is justified, that is done of necessity.

20. Vix queritur Jesus propter Jesum, was Austin's Complaint of old; i.e. Few seek Christ for himself.

21. Bellarmin affirmeth, That Grace may be lost that is true veritate essentiae; which is [Page 4]Grace essentially true; but not veritate firmae soliditatis, that is, Confirmed Grace.

22. Prima monachi virtus est contemnere ho­minum judicia. The first virtue of a religious Man, is to disregard the Judgments and Cen­sures of Men. And if thou seekest Blessedness, Disce contemnere & contemni; learn to despise, and to be despised. Hieron.

23. [...], Idleness is the Mo­ther of Poverty. Ignatius ad Smyrn.

24. If we ask a Catechumen what it is to cat the Flesh and drink the Blood of Christ, Nescit quid dicis, he knows not what we say, being not yet acquainted with the Mysteries of Chri­stianity. Aug.

25. Antaeus wrestling with Hercules, got new strength by falling on the Earth. So a Christian may renew his strength by falling at the Feet of God.

26. O foelix culpa quae talem meruit redempto­rem; As one said of Adam's sin, which occa­sion'd the coming of so great a Redeemer.

27. Christ said of the Penny that was shewn him, Whose Image and Superscription hath it? They said Caesars: Then render to Caesar the things that are Casar's. So we may say of the Soul of Man.

28. Ʋxor fulget radiis mariti, is a Saying in the Civil Law; The Wife shines with the beams of her Husband. Much more is it true of Christ and the Church.

[Page 5]29. Suetonius reports of Nero, That he ran up and down in horror of Conscience, say­ing, Have I neither Friend nor Enemy that will slay me? A just Judgment upon him for his persecuting and killing the Christians.

30. Quis placere potest populo cui placet virtus; He that is pleas'd with Vertue, will hardly please the People.

31. Maxima peccantium poena est peccatum; Sin is its own greatest punishment.

32. Ʋbi Deus, ibi Coelum; Where God is, there is Heaven.

33. O quot amores habent qui unum non habent! How many Loves have they who want the Love of God! Aug.

34. We ought to love God not only merito suo, but commodo nostro; For our own good, as well as God's deserving it.

35. Schola Crucis Schola Lucis, was a Saying of Luther; The School of the Cross is a School of Light and Instruction.

36. Where Gold grows, no good Plant will prosper. Grace will not thrive in a covetous Heart.

37. Mors aurem vellens, Vivite ait, venio; Death twitcheth Men by the Ear, saying, I come, Live.

38. Christus hominem portavit in coelum, & Deum misit in terras: Christ carried up Hu­mane Nature to Heaven, and sent down God, that is, the Holy Ghost upon Earth.

[Page 6]39. Si debeo totum me pro me facto quid pro me refecto, said August. If I owe my whole self to God for making me, how much more for ma­king me again?

40. When the Grecians were once delivered by Flaminius in a great straight, the Army shouted, [...], A Saviour, A Saviour! with so loud a cry, that the Birds in the Air fell down astonisht. How much more should we cry, [...], with highest Joy and Exaltation to Jesus Christ? As when Tully found an Altar at Siracuse, with this Inscrip­tion upon it, [...], he said he had not a Latin word to express the meaning of the word [...]. Tam magnum est quod uno verbo Latino exprimi non potest. How much less can we with words express the greatness of the Salva­tion it self!

41. The Angels sung at the World's Crea­tion, and when Christ came into the World to restore it.

42. The Romans having built the Temple of Peace, they consulted the Oracle of Apollo how long it should stand: It was answered, Till a Virgin shall bring forth a Son: which they judging impossible, thought it should stand for ever.

43. The Scorpion hath that Oyl, in his Body, which will heal the Wound he giveth by his Sting. So the Word of God will both wound and heal.

[Page 7]44. The Egyptians worship'd the Crocodile out of fear, because he did them hurt; and they worship'd a certain Water-Rat, call'd Ichneumon, because it devour'd the young breed of the Crocodile.

45. It's said of the Dutch, Peterent Coelum Belgae, si navibus peti possit; They are such Sailers, that they would get to Heaven if they could come thither by Ships.

46. Argoland, King of Sargossa, in Arragon, seeing many poor People waiting for Alms at Charlemain's Table, asked who they were? They answered, They were poor Christians: And thereupon refused to be baptized, saying, He would not serve such a Master, who main­tained his Servants no better.

47. De minutis non curat lex, is a Rule in Law; but not in God's Law, which con­demneth the least sin.

48. It was an arrogant Saying of Zabarel, about a Problem in Philosophy, Hoc ego primus vidi; I am the first that found this out. Know­ledge puffeth up.

49. Naturalists say of the Cypress-Tree, Pulchra est & sublimis, sed fructu caret; It looks fair, and grows high, but wants Fruit. A fit Emblem of an Hypocrite.

50. The King of Morocco, reading St. Paul's Epistles, said he liked them well, but did not like Paul for changing his Religion. To change from worse to better is no dishonour.

[Page 8]51. Philosophers divide the Soul of Man into two parts, the Sensitive part, and the Rational part; the one they call [...], and the other [...]; the Rational and Irratio­nal part of Man.

52. The Turks write upon the Cover of their Alchoran in Arabick words, Nemo tangat cum nisi mundus; Let no unclean Person touch it. How much more respect should we have to the Bible, the true Word of God?

53. Benedictio ut ab homine est solum optativa, à Deo operativa; Men bless by wishing a Bles­sing, but God by bestowing it.

54. Sabina, a Roman Matron, being con­demned to die for her Religion, fell in travel, and cried out: And one said to her, If you cry out thus now, what will you do when you come to the Stake? She answered, Now I cry out, because I feel the fruit of Sin; but then I shall be in comfort, as suffering and dying for my Saviour.

55. Paulus Aemilius being to fight with Perses, King of Macedonia, would not give over sacrificing to Hercules, till he saw some Tokens of Victory. This may teach Chri­stians to persevere in Prayer.

56. It's reported of Domitius Calderinus, that he would usually say, when he went to Mass, Eamus ad communem errorem: Let's go to the Common Cheat. So Religion is upheld in many by Custom, not by Principle.

[Page 9]57. Valerius, speaking of the City of Rome, saith of it, Omnia post religionem ponenda civitas nostra duxit; Our City accounts all things to be subordinate to Religion. And Numa is said to begin all he did with Religion. And Cicero saith of Rome, Non calliditate aut robore, sed pietate ac religione gentes superaverat; That their Religion made them victorious more than Po­licy or Power. Let Christians learn by it to be religious in Truth. Aristotle could say, [...]; The Gods were most propitious to them which did most honour them. Let this teach us to honour the True God.

58. The Priests of Jupiter held the People of Ethiopia in such superstitions fear of them, that they could at their pleasure command them to slay their Kings.

59. Quicquid corrumpitur à suo contrario cor­rumpitur; What is corrupted, is corrupted by its contrary, is a Rule in Philosophy.

60. Generatio est quando virtutes activae domi­nantur in passivas, corruptio, quando passivae domi­nantur in activas: When the Active Power hath dominion over the Passive, it produceth Generation; when the Passive over the Active, it begets Corruption, is another Rule.

61. Quis beneficia invenit compedes invenit; Benefits received, bring a Man into Bonds.

62. Suâve est homini quod consuevit vita sua; Custom makes things sweet and easie.

[Page 10]63. De necessariis & impossibilibus non consul­tamus: We do not deliberate about things ne­cessary, and things impossible.

64. Laus est sermo elucidans magnitudinem vir­tutum; Praise is the illustration of Virtue. It is so in the Praise of Men; and to illustrate the Perfections of God, is the Praise of God.

65. Mundus senescens patitur phantasias. The World dotes as it grows old.

66. Origen speaks of a [...], through which all Creatures are to pass, and be puri­fied, and the Devils themselves, which is reckon'd among his Errors.

67. Foelix necessitas quae ad meliora nos cogit. Aug. Which he speaks for Compulsion in Re­ligion. It's an happy necessity that Compells Men to better things.

68. One of the Ancients brings in the Crea­tures made for Man's Use, speaking to him in these three Words, Accipe, Redde, Cave: Receive us as given you from God, Return us back again to him, And beware how you make use of us.

69. We should conceal our own worth, as Moses drew a Vail over the glory of his Face.

70. Luges Corpus à quo recessit anima, luge animam à quâ recessit Deus. Dost thou lament the Body out of which the Soul is departed? Lament the Soul from which God is depart­ed: [Page 11]Which is a saying of Austin to such as immoderately mourned for the dead.

71. Matthew the Publican after his Conver­sion, invited Christ to Dinner, and invited many Publicans and Sinners also, that they might be acquainted with Christ, and enjoy the same Mercy with himself, Mat. 9.

72. Some Jews were of Opinion, that those were only born and conceiv'd in sin, that Nature had marked with some bad defect or deformity in their Body. And therefore they asked concerning the blind Man in the 9th. of John, from whose sin it was that he was born blind: And tell him, that he was altogether born in sin, v. 34.

73. Avenarius wittily observes, that [...] signifies Men in Hebrew, but [...] Women, where the Capital Letter [...] is cut off, to shew the Man is the head of the Wife.

74. The Devils in the Gospel prayed our Saviour that they might not be sent into the Deep, and fear'd to be tormented, but none of them pray'd him to save them, because they knew their State was desperate.

75. By Order, Plurality comes to subsist in variety, which else would be a confused heap.

76. The Hebrew word for Doctrine and Rain comes from the same root, for Divine Doctrine like the Rain will soften the Heart, and make it fruitful, My Doctrine shall drop like the rain, saith Moses, Deut. 32.2.

[Page 12]77. Non sic me lacerant Papistae ut illi amici nostri: As Luther speaks of Carolastadius and Zuinglius. The Papists don't distract me so much as those two Friends of mine.

78. A true Saint with respect to sin, 1. De­sires Justification, that it might not condemn. 2. Sanctification, that it might not reign. 3. And then Glorification, that it might not be.

79. Nostra & Christi Conjunctio non miscet Personas, nec confundit Substantias, sed affectus consociat, & confederat voluntates. Our Union with Christ doth not mingle Persons, nor con­found Substances, but uniteth affections, and conjoyneth Wills.

80. The Promises of God are like the staff upon which Jacob leaned, and worshipt God: And they have vim plasticam, to conform us to God, and make us partake of the Divine Na­ture, 2 Pet. 1.3. One calls them, Mulctralia Evangelica, utres coelestes, Spirituales aurisodi nos.

81. The Christian Religion hath a three­fold excellency above any other. The cer­tainty of its Principles, sanctity of Precepts, and Transcendency of Reward.

82. Heaven is Regio Beatitudinis, A Region of Blessedness. Prosper.

83. Forestus in his Treatise de Venenis, of Poysons, reports of a Woman that had ac­customed her Body to Poyson as her food, [Page 13]and yet had so much Beauty as to allure Prin­ces to her Embraces, and by that means poy­son'd and kill'd them. Such a thing is this World to many that do embrace it.

84. In the fairest Pomegranates they say are some corrupt and unsavoury Kernels, so are all Earthly things.

85. The good that satisfies the Soul, it must be bonum optimum sistere appetitum, to stay the desires, and bonum maximum, to fill and satisfie it.

86. All Excellencies in the Creature are as the gilding of the Cup, but in God they are as Massy Gold. He is not so much wise as Wisdom it self, &c.

87. Christus ne perderet obedientiam perdidit vi­tam: Christ lost his Life, that he might re­tain his Obedience.

88. Divina voluntas licèt libera sit ad extra, ex suppositione tamen unius actus liberi potest ne­cessitari ad alterum, say the School Men. By one Act of Gods Free Will, he may be ne­cessitated to another.

89. I have read of a certain Prince, who would have this to be written upon his Tomb, [...], I was able to do all things. Mon­strons Ambition.

90. In nullo gloriamur, quia nihil est no­strum. Cypr. ad Quirin. We glory in nothing, because nothing is absolutely our own.

91. The Body is so to be maintained, that [Page 14]it may not be suprà negotium, nor infrà negoti­um, sed par negotio; neither to be above it's work, nor below it, but equal to it.

91. Efficacissimum genus rogandi, est gratias agere. To give thanks for what we have re­ceived, is the most effectual Prayer to ob­tain more.

92. It's said of Trajan the Emperour, Quam piger ad poenas princeps, ad praemia velox. A Prince slow to punish, and swift to reward. Much more true of God.

93. Jerom saith, That the ancient Hebrew Letters were at first like those of the Samari­tan, but alter'd by Ezra after the Captivity unto the Chaldee Character.

94. The Altar is call'd by Ezek. 43.15. Ha­rel, which signifies the Mountain of God, be­cause it was raised above the Earth: Which Calvin thinks is the same that is called Ariel, Isa. 29.1.

95. Philo tells us, that there was a Solemn Fe­stival kept every year in Egypt, in remembrance of that great work of the Tranflation of the Old Testament into Greek by the Seventy.

96. Jerom saith, That in his time, Quasi coeleste Tonitru audiri populum reboantem AMEN. The People pronounced the word Amen with such a loud voice, that it was like an heaven­ly thunder in the Congregation.

97. Diodorus tells us of a City in Sicilia that was called Triocala, because of the excellent [Page 15]Springs, excellent Vines, and excellent Rocks that were in it. But Heaven may be called [...]; where there are all excellent things. Ʋbitotum est quod velis, nihil est quod nolis. All that the Saints would have, and nothing that they would not have.

98. In the same place where Christ stood, when he look't upon Jerusalem, and wept over it, did the Romans set up their Standard, when they besieged Jerusalem, as Josephus writes.

99. Augustin saith of the rich Man in the Gospel, who said he would pull down his Barus, and build greater, and then say to his Soul, Eat, drink, and be merry, that he had Animam Triticeain, a Wheaten Soul: The Soul is assimilatated to the Objects it most converseth with.

100. Seneca saith of earthly things, Osten­datus ista res, non possidentur. They are rather shew'd to us then possess'd by us.

The Second Century.

1. MAjor sum, & ad majora natus quam ut mancipium sim Corporis mei. I am greater, and born to greater things, than to be a Slave to my Body. Seneca.

[Page 16]2. He is a good Logician that offers up to God a reasonable Service: A good Arithmeti­cian, who hath learned to number his dayes: A good Orator, who hath perswaded himself to be a good Christian. Dr. Arrowsmith.

3. When we come to the Creatures for sa­tisfaction to our Souls, may they not say to us as Jacob to Rachel, Are we instead of God?

4. The House built upon the Rock was as­saulted every way, yet it stood. On the top with the rain, at the sides with the Wind, at the bottom with the Floods, Mat. 7. The right Emblem of a sincere Christian, who bear­eth up against all kinds of Temptations.

5. Beza saith of a Sickness he had at Paris: Morbus iste verae Sanitatis mihi principium fuit. That Disease was the beginning of my true Health. And Olevian to the same purpose, of a Sickness he had, said, I have thereby mann­ed more of Sin and the Majesty of God than I ever knew before. As also Rivet said, In the space of ten dayes, since I kept my Bed, I have learned more of true Divinity, than in the whole course of my Life before.

6. Semiramis ordered this to be written upon her Tomb. If any King stand in need of Mo­ney, let him break open this Monument. Hereupon Darius ransack't the Tom [...] and found within another writing, Hadst thou not been unsatiably covetous, thou wouldst never have invaded thus the Monument of the dead: And so went away ashamed.

[Page 17]7. A great Commander in his violent thirst sold himself and his Army into the Enemies hand for a little water; and then said, O quantum ob quantillum! How much have I part­ed with for a little? May not those that sell their Souls for a little sensual pleasure, much more say thus?

8. The Apostle saith, An Idol is nothing, 1 Cor. 8.4. And yet the Ephesians cryed, Great is Diana of the Ephesians, Acts 19.34. Magnum nihil, A great nothing: So we may say of many other things that are great in Mens Opinions, and nothing in themselves.

9. He that is a Slave to the World, is un­der Cham's Curse, a Servant of Servants.

10. Cujus anima in Oculis ejus est preciosa, in Oculis ejus mundus est parvus; was an usual say­ing among the Jews. He, in whose Eyes his Soul is precious, in his eyes the World is lit­tle: Again, Pecuniam habes, aut teipsum aut pecuniam vilem habeas necesse est: He that over­values his Money, undervalues himself.

11. Let us lay our Pipes to a running Spring, and not to a broken Cistern, if we would be supplyed.

12. Plato being asked by one of his Scho­lars, How long his Precepts were to be obey'd, answered, Until there come an Holy One by whom the Fountains of Truth shall be open­ed, [Page 18]and whom all may safely follow. Fici­nus in Vita Platonis. A seeming Prophecy of Christ.

13. Seneca speaking of the Religious Rites of the Heathen Worship, said, Quae omnia sa­piens observabit tanquam legibus jussa, non tanquam dijs grata. A wise Man will observe them ra­ther as commanded by the Laws, than accep­table to the Gods.

14. Mr. Fox tells a Story of one Crow a Sea­man, who being Shipwrack'd, lost all his Money and Goods, but put his Bible about his Neck, and swam with it to shore.

15. Pascimur apertis, exercemur obscuris. Plain Truths feed us, and obscure Mysteries in Religion exercise us.

16. Antony the Monk, when the Philoso­pher ask'd him where his Books were, an­swer'd, The Voluminous Books of the Crea­tion.

17. By the Light of Nature we may know there is a God, 1. Respicicendo, by looking back to the Creation, which must have a be­ginning. 2. Inspiciendo, by looking into our own Consciences. 3. Prospiciendo, by look­ing forward to Rewards and Punishments which are not yet inflicted. 4. Circumspiciendo, by looking round about to the Works of Pro­vidence in the World.

18. Licinus, a Cruel Oppressor, was buri­ed [Page 19]in a stately Tomb, wise Cato in a small one, Pompey the great in none at all, upon which an Atheistical Poet descants thus,

Who can think there is a Deity, when things fall out thus in the World?

19. One Hermolaus, being very inquisitive to know what Aristotle meant by the word [...], in his Definition of the Soul, one well replyed to him, O te infelicem, qui de ani­mâ desiniendâ magis quam salvandâ solicitus esse videaris! Oh unhappy Man, who seemest more solicitous for the Definition of thy Soul, than the Salvation of it!

20. I found these two Verses in a Christi­an Poet, worthy to be remembered,

The World hated God without cause, and he loved the World without cause; what a good Revenger is this.

21. It was cruel Advice that the Cardinal gave to the Emperour; Ʋtere jure tuo Caesar, Sectumque Lutheri, Ense, rotâ, ponto, funibus, igne, neca: Arise Caesar, take thy Authority, and destroy Luthers Sect by the Sword, up­on [Page 20]the Wheel, in the Sea, with Ropes and Fire.

22. I have read of one Cramerus a School-Master, who had a Scholar who had in a wri­ting in his own Blood, promised to give his Soul on certain Conditions to the Devil; which Writing Cramerus got from him: And the Devil in the Night knock'd at his Cham­ber door, and demanded the Paper of him, but he answered, I have lay'd the Paper in my Bible, and in that Page where it is writ­ten, The Seed of the Woman shall bruise the Head of the Serpent, and take it thence Sa­tan if thou canst: and thereupon the Devil departed, and left the Paper behind him, and came no more.

23. Peccati potestas est Damnatrix, & Domi­natrixi: The power of Sin is Condemning and reigning, or Physical and Moral.

24. Some Flatterers of Dioclesian erected a Pillar to his Memory, with this Inscription, To the honour of Dioclesian, who propagated and vindicated the worship of our Gods, and destroyed the Superstition of the Christians: And a while after the Emperour in trouble of Mind resign­ed his Empire, and grew Mad.

25. In Hungary, the two Rivers of Salva and Danubium run Sixty miles together, and do not mix one with another. It was well if Grace could run in a pure stream in our Hearts and Lives, and not mix with Sin.

[Page 21]26. Castalio makes a threefold distinction of Men, the Ʋnregenerate, the Regenerate, and the Regenerating, such as yet find the Flesh lusting against the Spirit, thinking that those that are Regenerate find it not so.

27. There are three wayes to gather the Knowledge of God from the Creatures, 1. Viâ Causalitacis, by way of Causality, by which we come to know Quod sit, that he is: 2. Viâ remotionis, by removing from him all the Im­perfections of the Creature, by which we come to know, Quid non sit, what he is not. 3. Viâ Eminentiae, by way of Eminency, by as­cribing all the perfections of the Creature eminently, to him; whereby we come to know Quid sit, what this God is, thô not to com­prehend him.

28. When some of Epictetus his Hoarers said to him, We do not yet understand by all you have find of God, what God is; he an­swered, Was I able fully to describe him to you, either I should be God my self, or God must c [...]ase to be what he is.

29. All Creatures have more in them of Non entity; than of Being. Some have a Pri­vative, all have a Negative defect and imper­fection of Being.

30. The Name whereby God styles himself to Moses, I am that I am, denotes four things [Page 22]in God, Eternity, Immutability, Indepen­dency, and Ineffability.

31. Over the gate of Apollo's Temple was written, [...], Thou art: As if nothing had Be­ing but God.

32. There is a threefold Knowledge of God. Natural, from the Works of Nature; Literal, from the Scriptures; and Spiritual, by Di­vine Illumination, which exceeds the former in clearness and sweetness.

33. Upon the Debates of the Synod of Dort about the Grace of God, one hath writ these Verses:

34. Nostrum non est quod sumus, multo minùs quod habemus: Man cannot attribute his Being to himself, much less what he hath in his Being.

35. Sistitur appetitus in viâ, satiatur in Pa­triâ: God doth stay the desires of the Soul in this Life, but will satisfie them in Heaven.

36. Quod Cor non facit non fit: What the [Page 23]Heart doth not do, is not done, meaning it in Matters of Religion.

37. Eternitas facit bonum infinitè melius, ma­lum infinitè pejus: Eternity makes a good thing infinitely better, and an evil thing infinite­ly worse. Lessius.

38. Terrenas delicias non ut venientes sed ut abeuntes inspicere debemus: We must look up­on Earthly delights rather as going from us than coming to us. Senec.

39. The Jews had a Swine in such abomina­tion, that they would not pronounce the word, but call'd it [...].

40. The Grecians had respect to their Philo­sophers above their Orators, because the one taught them how to Speak well, but the other how to Live well.

41. Non est minus malum referre injuriam quam inferre. Lactant: It's as great an Evil to re­quite an Injury as first to do it.

42. It was a saying of Maximilian the Em­perour, Whoever assumed to himself power over the Conscience, did set himself down in God's Throne.

43. The Ancient Romans styled their City Eternal, and would salute their Emperours with the Title of Vestra Aeternitas. And Ju­stinian saith of some of his Edicts, Nostra sanxit Eternitas.

44. Turpe quid ansurus te sine teste time. Au­son. When thou art attempting to do any [Page 24]Evil, be afraid of thy self, thô there is none to bear witness.

45. O servum illum beatum cujus emendation Deus instat, cui dignatur Irasci. Tertull. Hap­py is that Servant whom God will vouchsafe to be angry with for his amendment.

46. Ecquid Amentius quam haeredi domos & fundos acquirere, Gehennam tibi: Is any thing greater madness, than for a Man to procure Houses and Lands for his Heir, and Hell to himself? To take care that his Posterity may live splendidly, and then himself to die mi­serably. Tertull.

47. Heinsius renders that place, in James 5.3. otherwise than we read it, where speak­ing of the rust of their Gold and Silver, he reads it, You have treasur'd it up as Fire for the last dayes; and we read it, It will eat your Flesh as fire.

48. Julian once said, That he got nothing by his Empire, Nisiut Occupatior Interiret, that he should dye more encumbred.

49. And Adrian appointed this to be his Epitaph: Adrianus Sixtus hic situs est qui nihil sibi infoelicius in vitâ duxit, quam quod regnave. rat: Here lyes Adrianus Sixtus, who never thought any thing so unhappy to him in his Life, as his reigning.

50. Inestimabilis est homo qui Estimationem ipsam non estimat. Euseb. Niremberg.

[Page 25]51. It was Lewis the Second of France, who when he was sick forbad any Man to speak of Death in his Court.

52. Pro Junone Nubem, is a Proverb to sig­nifie the mistake of our choice, and [...], to the same purpose.

53. Christus non fecit ut mors non sit, sed ut non obsit. Christ hath not taken away death, but the hurt of death.

54. Bernard hath this memorable passage about Death: Mors non stimulus est, sed Jubi­lus; usurparis ad latitiam mater maeroris, usur­paris ad gloriam gloriae inimica. Ʋsurparis ad in­troitum regni, porta Inferni, &c.

55. Tres sunt labores difficilimi, parturientium, regentium, & docentium: So Melancton. The labours of Child-birth, Government, and Teaching, are three most difficult Labours.

56. Quam diu acquiescimus in proprio sensu, & nobis sapimus, proaul absumus ab omni sensu Do­ctrinae Christi: Whiles a man is wise in him­self, and rests in his own Opinion, he is far from the true savour of the Doctrine of Christ. Calvin.

57. Amor rerum terrenarum est viscus pen­narum animae, Aug. The love of Earthly things, is the Bird-lyme of the Wings of the Soul.

58. As the Rivers running into the Ocean [Page 26]do touch upon this and that shore, and pass away; so must we but lightly touch upon these earthly things in our passage towards Heaven.

59. Luther calls Obedience, Fidem incarna­tam, Faith incarnate; and said, Mallem obedi­re quam Miracula facere: I had rather obey than work Miracles.

60. Four things are requisite to the Chri­stian Souldier. 1. Hoc Agere, to attend his Warfare. No man that warreth, entangleth himself with the things of this present life, 2 Tim. 2.4. 2. Not to dispute, but obey God's com­mands. I say to one go, and he goes, As said the Centurion. 3. To keep Order, which is to keep within the Sphere of our own Duty. 4. To exercise our Arms, or Spiritual Ar­mour.

61. Seneca calls Idleness, Vivi hominis Se­pulchrum, the Grave of a living Man.

62. There was a Custom in the Primitive Times, that the Persons that were Baptized, did first turn their Face to the West, and say, [...], I renounce thee, O Satan; and then turn'd it to the East, and said, [...], O Christ, I am joyn­ed unto thee.

63. Julius Caesar would never say to his Soul­diers, Ite, go, but Eamus Commilitones, Let us go Fellow Souldiers: And Abimelech said to [Page 27]his Army, As ye see me do, so do ye, Judg. 9.48. So Christ hath gone before us, and calls us to follow him: Agreeable to that saying in Cyprian, Tota Christi vita est morum disciplina: Christs Life is an instruction of manners.

64. It was Antigonus, King of Macedonia, that said to the Governour of the Ship, that trembled to see so great a Navy of the Enemy come against them, [...]: Against how many dost thou set me? Plutarch.

65. Lorinus the Romanist tells us, Gratiam triplicen habere processum, â Deo, â Christo, â Virgine.

66. Thetis, the Mother of Achilles, is said to take him by the Heel, and dip him all over in a certain Fountain, which they fabled would make Men invulnerable; but in a Com­bat with Paris, he wounded him there where his Mother held him when she dipt him, and so slew him. Let the Christian learn hence to put on his whole Armour, that he may not be wounded by any Temptation.

67. The Devil took those Places for his Worship, which God had made use of in his Service. As Gilgal, where the Ark had been, and Bethel, where God appeared to Jacob; and Dodona's Grove is thought to be the place where Dodonium, the Grandchild of Japhet, [Page 28]did teach the Knowledge of God: And in the place of Christs Resurrection, there was set up the Image of Jupiter, and in the place of his Cross a Statue to Venus. Hieron. The Devil being stiled Gods Ape.

68. Naturalists write of the Crocodile, that it grows to it's dying day; so ought Christians in Grace, Cum incipiamus stare de­scendimus. Hieron. When we begin to stand still, we go downwards.

69. Basil was told he was a Mad-man, be­cause he would not yield to the Arians in one Letter, he enswered, Opto sic me delinare in aternum, God grant I may be so mad al­wayes.

70. A man may maintain many Virtues cheaper than some one Vice.

71. We shall carry nothing with us out of this World, saith one, but nuda Conscientia, a naked Conscience.

72. Other sins keep Company with their fellow sins, but Pride gets place among the Virtues and Graces.

73. Augustin in his Book of Confessions, tells us of one Alipius, who was very averse to the Roman Theatre, and Games; by the impor­tunity of Friends at last yielded to go, but faith he, Adero absens, I will be absent while present, for I will shut my Eyes, and stop my Ears, but at a great shout of the People, he open'd his Eyes and Ears, and began to be [Page 29]pleased: A good Caution against yielding to Temptations, but to abstain from all appea­rance of evil.

74. It's said of Pompey, that he desired of the Governour of a certain City, only to re­ceive into it a few sick Souldiers, who in the Night open'd the Gate of the City, and let in his whole Army: so lesser sins may make way for greater.

75. Mahomet was born of an Heathen Fa­ther, and Jewish Mother, and framed his Al­choran so attemper'd to every Mans genius, and Disposition, that he infatuated the fifth part of the known World, as Brierwood com­putes it.

76. In the Papism we find many strange mixtures. In the Pope a Prelate, and a Prince, in the Canon Scripture and Tradition, in the Mass a Sacrament and Sacrifice, in Conversion of a Sinner, Grace and Free-will, in Justifica­tion faith and works, in Salvation mercy and me­rit, in Intercession Christ and the Virgin Ma­ry, &c.

77. Man is the perfection of the Creation. Understanding is the perfection of Man, Knowledge is the perfection of the Under­standing, Religion is the perfection of Know­ledge, and Christianity is the Perfection of Religion.

78. Theologia scepticatandem exit in Atheismo, [Page 30]said Attingius. Sceptical Divinity at last ends in Atheism.

79. Antigonus, King of Macedonia, was call­ed by Plutarch [...], q. d. A future Giver: He would Promise many things for the future, but perform nothing for the present.

80. It may be Observed, that when Christ came into the World in the Nature of Man, the Devil more than before possest the Bo­dies of Men, that he might disparage the great Mystery of the Incarnation, and breed suspicion that what great Works Christ did, he did them by the Power of the Devil, as we know the Pharisees suggested so to the People.

81. Gregorius de Valemia tells us of a Mer­chant who chose the Popish rather than the Lutheran Religion, because he need not be put to the trouble of learning Catechisms, and searching the Scriptures, which he had no leisure to do, and which the Lutherans did, but it was enough for him in Popery to affirm what the Pope affirms, and to deny what he denyes, which was an easie way.

82. Antonius Spalatensis complains that St. Peter's Keyes were turned into Keys to open rich Men's Chests and Coffers.

[Page 31]83. The People may referr it to their Prince to determine the outward Mode of Worship; if it be false, the Prince shall An­swer to God for it, and not they, for it is their Duty to Obey their Prince; only they may privately keep their Faith to themselves. Hobbs Leviath. Strange Divinity.

84. Veritas nihil erubescit nisi abscondi. Tertul. Truth is ashamed of nothing but to be hid: Whereas Error and Hypocrisie flee the light.

85. Non est vera Religio quae cum templo re­linquitur. Lactant. 1. That is not true Religi­on which Men leave behind them at Church.

86. The Religion of Hypocrites is like the Colours of the Rain-bow, which are not [...], but [...], not in truth, but in appearance.

87. Epiphanius is reported to have said when he left Constantinople, that he had left three great things behind him, a great City, a great Palace, and great Hypocrisie.

88. One of the Ancients saith of Death, Non est interitus sed introitus, non est exitus sed transitus, &c.

89. Quintus Curtius saith of Alexander the great, that in a Battel with Darius, while the Fortune of it was doubtful, yet carried [Page 32]himself as if he was sure of Victory. So may a Christian in the spiritual Warfare.

90. The Duke of Millan's Mother being left as a desolate Widow, appointed this Motto for her Coyn, Sola facta, solum Deum sequor: Now I am left alone, I follow God alone.

91. We read of the Inhabitants of Oeno, a dry Island near Athens, that they bestowed much Labour to draw a River into it, and thereby open'd a way for the Sea to break in and drown it. A good Caution against too bold Adventures in lawful things.

92. I have read of a wicked Speech of one Nevessan a Lawyer, saying, He that will not venture his Body shall never be Valiant, and he that will not venture his Soul shall never be Rich.

93. It's said that the great Caleph of Baby­lon was starved to Death by the great Cham, in the midst of infinite Treasures of Gold, Silver, and Precious Stones, which he had hoarded up, willing him to eat them up.

94. The Prince of Orange said at the Battel of Newport to his Souldiers, when they had the Sea on one side, and the Spaniard on the other, Either you must eat up those Spaniards, or drink up this Sea.

[Page 33]95. The Jews were wont to write upon the back-side of their sealed Pacquets of Let­ters, these three Hebrew Letters, [...] for Nid­dui, [...] for Cherem, [...] for Shammatha. Where­by they threatned all sorts of Gurses to any that would dare to open it.

96. Coelum est altera Gehenna damnatorum, & Gehenna alterum Coelum beatorum. Got. Heaven is another Hell to the Damned, and Hell another Heaven to the Blessed.

97. When we see a Wicked Man, we may say, Aut sumus, aut fuimus, aut possumus esse quod hic est: Either we are, or have been, or may be as bad as this Man is.

98. It's a good saying of the Greek Poet, [...]; always to be growing better, and to excell others (in Virtue.)

99. Luther seeing a black Cloud promising Rain in time of drought, but blown over, said to his Friend, Tales sunt promissiones Mundi; such are the Promises of the World.

100. A selfish Man is Totus in se.

THE Third Century.

1. SOme for a Temporal Heaven will ven­ture an Eternal Hell.

2. Sapiens est qui novit tacere, is a saying of Ambrose. He is a wise Man that knows how to hold his Peace.

3. Tertullian saith of Persecution, Pata est quae dominicam purget aream: It is a Fan which purgeth God's Floor. Confusum acernum fide­lium ventilans, separans frumentum Martyrum, & paleas Negatorum; separating the Wheat of the Martyrs from the Chaff of Christ-de­nyers. Again, saith he, Pulchrior est Miles in praelio amissus, quam in fugâ salvus. De fugâ in Persecut. Where he Counsels the Chri­stians to meet in the Night, if they cannot in [Page 35]the Day; and if not many together, Sit in tribus Ecclesia, Let the Church meet in Threes.

4. When Dionysius sent after Plato to ex­cuse his shewing him no more Respect when he was at his Court, he return'd the King this Answer, ‘He had no leisure to think of such low things.’

5. When Austin read that place in Exodus, No Man can see my Face and live, he then said, Moriar Domine ut te videam; Let me dye, that I may see thee.

6. Luther mentions a Holy Virgin who used to rebuke the Devils Temptations, by say­ing, Christiana sum; I am a Christian.

7. Austin complained, Nimis serò te ama­vi Domine. O Lord, I have loved thee too late.

8. They were wont to say of a Coward, Nihil est in illo Romanum, There is nothing of a Roman in him. So we may say of some Men, Nihil est in illis Christianum.

9. Babilas the Martyr appointed to be bu­ried with the Bolts and Fetters which he had worn for Christ.

10. Spiritus Dei est nexus Ʋnionis, & Medi­um Communionis cum Christo. The Spirit of [Page 36]God is the bond of Union, and the Medium of Communion with Christ.

11. The Fryers account it a great Honour to have a Prince enter himself into their Order: But what Honour is it to our Na­ture, for the Son of God to become Man!

12. Xenophon in his Apology for Socrates quotes him, saying, Some purchase their De­lights and Pleasures at a great price; but, saith he, Ego sine sumptu majores illis delicias ex animo meo comparo. I fetch without cost greater delights out of mine own mind.

13. We are Fellow-heirs with Christ, not Fellow-purchasers.

14. Aristotle in his Rhetorick tells us, there is a Colour in the Face that comes from Passion, as in Anger and Shame, and a Colour that is in the Complexion. So some Men have only a transient Colour of Religion and of Godliness in an outward Profession, but not the Complexion of it in their Souls.

15. Tempus est Praeludium Eternitatis. Time is the Prologue of Eternity.

16. The first Table is a Load-stone to the second, and the second a Touch-stone to the first.

[Page 37]17. Tempus tuum currit, & tu dormis? Am­bros. Thy Time runs, and dost thou sleep?

18. The worth that is in any thing below God, it is either in Mens Fancy and Opinion, or elfe in ordine ad aliud, in order to some­thing else.

19. Nihil certius quam quod ex dubio fit certum. Nothing is surer than what is made sure after Doubtings.

20. [...]. The fulness of time is the time of fulfilling things.

21. There is a sinning wittingly in opposi­tion to Ignorance, and there is a sinning wil­lingly in opposition to Force, and there is a sinning wilfully in opposition to Light and Knowledge.

22. The greatest Humiliation cannot placa­re Deum, but the least if true may placere Deo.

23. Timor Innocentiae Custos. A good Fear is a preserver of Innocence. Tertul.

24. It was one Maxentius that invented that Punishment of Murder, to tye the dead Man to the living Man's Back.

25. One Stancarus, a Popish Writer, hath this foolish saying, yet applauded by Bellar­mine, [Page 38]Tom. 1. p. 567. Plus valet unus Petrus Lombardus quam centùm Lutheri, &c. One Pe­ter Lombard is more worth than an hundred Luthers, two hundred Melanctons, three hun­dred Bullingers, four hundred Peter Martyrs, five hundred Calvins. If all of them were pound­ed in a Mortar, they would not make one Ounce of true Divinity.

26. There is a Fish call'd [...], that hath one Eye upon the top of its Head, al­wayes looking towards Heaven. The fit Em­blem of a Christian.

27. The Mark set upon Cain, Austin thinks was a continual quaking and trembling: As the Septuagint seems to interpret the Text to that sence, Gen. 3.12. [...]. Thou shalt goe sighing and trembling up­on the Earth.

28. Tacitus calls the Christian Religion Su­perstitionem quandam detestabilem: A certain de­testable Superstition. And Suetonius calls Chri­stians Homines superstitionis malae & maleficae; Men of a mischievous and bad Superstition.

29. Honos est res imaginaria in arbitrio ho­minum posita. Aquinas.

30. Faith will shew a man a Glory in Christ, that will enlighten the Darkness of this World, and darken the Glory of it.

[Page 39]31. Non tam miseri quam mali dies. The dayes are not so miserable as they are fin­full.

32. The true Beauty of the Face consists of three parts. 1. [...], that there be no part wanting. 2. [...], that the parts have Proportion to one another. 3. [...], that there be a good colour and Complexion. And when Providence hath finisht its course, all these will be found in it; nothing will be wanting: Every part will bear proportion to another. And then a divine Beauty will be seen in the face of it. Which Moses may mean in that 90th. Psalm, where he prayes, Let the beauty of the Lord our God be upon us, &c.

33. Myrtus in profundo. A Myrtle in the bottom, is the Churches Emblem.

34. All Grace we receive, comes from Christ three wayes. 1. By way of Acquisi­tion and Purchase. 2. By way of Impetration and Intercession. 3. By way of Efficacy and Influence.

35. Qua quisque est major magis est placabilis Ira, Et faciles motus mens generosa capit.

Answering to the Greek Proverb [...]. Good men are flexible to Kindness, and good Counsel.

[Page 40]36. Chrysostom saith of S. John, that he did [...]. He thundred Divinity.

37. The Mariners make use of the natural motion of the winds to carry on their Vessel, and fit their Sails to that end. So God makes use of the natural motions of mens Minds and Wills to effect his own Councels, without offering any violence to their Faculties.

38. God is said in Scripture to swear by his Holiness, to shew that he will not lye to us; which cannot consist with his Holiness.

39. Anima est domicilii sui fabricatrix: The Soul forms to it self the Body as an house to dwell in.

40. Frustra nititur qui non innititur. Bernard. He endeavours in vain, who doth not lean upon God.

41. He that is advanced by another, is call'd his Creature. As Moses and Aaron are said to be advanced by God, 1 Sam. 12.6. Heb. made by God.

42. Mali cum injuriam facere non sinuntur inju­riam se accipere existimant. Grot. Annot. 8 Mat. 29. Evil men account themselves injur'd, when they are hindred from doing evil to others.

[Page 41]43. There is conversio passiva, which is wrought per gratiam praevenientem; and con­versio activa, which is wrought per gratiam consequentem.

44. If God about Evil doth impute the Will for the Deed, will he not much more do it about Good?

45. Naturalists write of the Ermin, when hunted, will rather fall into the Dogs mouth, than run into the Dirt to save its Life. A Christian may learn Purity by this, and make this his Motto, Mallem mori quam foedari; I had rather dye than be defiled with wilful sin.

46. To bear Reproach for Christ, one calls it Contumeliam honorisicam: Honourable Contumely.

47. The Ears are to be as Ballances that hang even, to hear one thing as well as ano­ther, without inclining, but only as Truth and Justice may incline them. The Hebrew word [...] signifying Ballances, coming from the root [...] which signifies the Ear.

48. When the Duke of Venice shewed Charles the 5th. the magnificent things of his Dominion, he answered, These are the things that make men loth to dye.

[Page 42]49. Natural Worship is founded in the Na­ture of God, but instituted Worship in his Will. As it was with Adam, what he had by Institution, was only from the divine Will, but all other Worship was planted in his Nature, and did result from the Nature of God.

50. The Devil appeared to our first Pa­rents in the shape of a Serpent; and if Man had not sinned, it is probable he could not have appear'd in human shape, as he hath often done since Mans Fall.

51. They say that the Gall of the Serpent is Poyson to a Man, and the Spittle of a Man is Poyson to it. And if the naked Foot of a Woman touch the Head of a Serpent, the Serpent presently dyes. To shew the En­mity betwixt them.

52. Sol cum revelat inferiora, abscondit su­periora: When the Sun reveals things below, it darkens the Starrs, and the Heavens above; but Christ by revealing to men the things above, doth darken to them the things here below.

53. The Rabbins say, that their Judges would admit no Proselyte in David's time [...] lest they should come in for fear, nor in So­lomons time, lest they should come in for out­ward advantage.

54. The way of a Christian to Heaven i [...] like a Traveller passing over Valleys and [Page 43]Hills, sometimes he hath Heaven in his View, and then loseth the sight of it again.

55. Edward the First, when he besieged Sterling in Scotland, he set up a Gallows be­sore the Town, with a Pardon hanging upon it, that they might take their Choice; upon submitting to him, the Pardon; and not sub­mitting, to be hanged.

56. From the Heb. root [...] which signi­sies [...], comes the noun [...] which sig­nisies a Line; for Expectation is Faith drawn out at length.

57. I have read of a certain Woman whose Breasts the Tormentors cut off, to whom she replyed, I have yet two Breasts you cannot cut off, my Faith and Hope in Christ.

58. If you touch but one Leaf of the sen­sitive Plant, the whole Plant will shrink: so when one Member of Christ suffers, the whole Body should sympathize.

59. There are some Heresies that spring from the mind, puft up with Pride; and others from the fleshly Appetite, to indulge the flesh.

60. It's said, Heb. 2.16. that Christ took on him the seed of Abraham; and the Greek word [...] rendred took, signifies as some Writers say, the catching hold of a thing that is in magno discrimine, to save it from perishing. So was all Mankind.

[Page 44]61. Calvin in his Comment on the 115th. Psalm tells a story of his meeting at an Inn a certain Atheistical Scholar who derided the Opinion of those that thought God was on Earth, as well as in Heaven, saying, The Hea­ven of Heavens are the Lords, and he is not present upon Earth; but was suddenly taken with a great torment in his Bowels, whereby he cryed out, O God, O God, and so was self­convicted.

62. A Servant will be gone, if he hath not present wages, but the Son stays in hope of the Inheritance, as our Saviour speaks: The Servant abideth not alwayes, but the Son abideth alwayes. Jon 6.8.

63. Socrates reports of one Theodorus in Julians time, who being put to torment that he sweat Blood; there appeared 'to him a young man with a white soft Cloth, wiping his Face; after which he felt no more pain.

64. In Heaven, saith Austin, there is fe­lix securitas, and secura foelicitas; felix aeterni­tas, and aeterna foelicitas; happy Security, and secure Happiness; happy Eternity, and eter­nal Happiness.

65. The Angels are subservient to Christ as Mediator; which was represented to Ja­cob, when he saw the Angels ascending and descending upon a Ladder, which was a Fi­gure of Christs Mediation.

[Page 45]66. Bede tells a Story of a certain dying man, who having lived wickedly, was ad­monisht to repent: No, saith he, I will not appear so great a Coward. And hereupon an Evil Angel appeared to him, and presented him a great Volume of the Sins of his Life, and driving him to despair carried him a­way.

67. The Historian reports of Julian the Apostate, that he caused all the Meat and Drink in a certain Town to be consecrated to an Idol, that the Christians there might be starved.

68. Want of Necessaries exposeth men to Temptations. The Devil tempted Christ when he was hungry.

69. It's said of Cicero the great Oratour, when he came to die, cryed out, O me mi­nimè sapientem. I am destitute of all Wis­dom.

70. Who would not willingly have John's Banishment for Johns Raptures and Revela­tions, and Jacobs hard Pillow for Jacobs Vi­sion?

71. If a Man sometimes cannot stand be­fore his own Conscience, how can he stand before Gods Tribunal?

72. Issachar and Naphtali were two weak Tribes, and were joyned with Judah a strong Tribe. So the Church of God is weak, but is joyned with Christ the Lion of the Tribe of Judah.

[Page 46]73. If the Light of Starrs fails for want of Ministers call'd Stars, let us look more to Jesus Christ the Sun of Righteousness.

74. Plato reports of Thales a great Philo­sopher and Astronomer, that walked looking up to Heaven, and fell into a Well. Our Contemplation of heavenly things should not make us careless of our Conversation here below, among men.

75. Per vulnera viscera. Through Christs wounds we may see the Bowels of his Com­passion to Sinners.

76. Sin is call'd a Body of Death, yet it is full of Life.

77. Amo Christum plus quam meos, plus qudm mea, plus quam me. Bernard. I love Christ more than my Relations, than my Goods, than my self.

78. I have read of one Chilion a Dutch Schoolmaster, who being perswaded to re­cant, and save his Life for the sake of his Wife, and poor Children, answered, ‘If the whole Earth was turned into a Globe of Gold, and all mine own, I would part with it, rather than with my Wife and Children, and yet these I can part with for the sake of Jesus Christ.’ The like was said by George Carpenter, as Mr. Fox relates, Part II. p. 113.

79. A man that was drowning at Sea, saw a Rain-bow; but said, Quid mihi proderit haec [Page 47]Iris si ego peream? What will this profit me, that it is a token God will not drown the World, if I be drowned?

80. It is sad to see the Mountain of the House of the Lord to be a Mountain of Bether, which signisies Division.

81. Quicquid in omni genere summum, id He­braei divinum appellant. That is, the Jews ex­press by the Name of God, whatever is ex­cellent in its Kind: As the Cities of God, Trees of God, Mountains of God, &c.

82. There is a Well in Persia, that it is a Capital crime for any to drink of but the King, and his Eldest Son. But the Well of Life lyes open to all.

83. Magnates Magnetes. Great men are Load-stones, whom all are apt to follow.

84. It is said in the Syriack-Ritual, that when Christ came to be Baptized of John, he should say to Christ, as it is rendred in the Greek, [...]. ‘I can­not commit such a Rape upon the Ho­nour of Christ, as by Baptizing him to seem to preferr my self before him.’

85. Multi taedio investigandae veritatis ad proximos divertunt Errores. Many turn aside to the Error that is next, rather than be at the pains to find out the Truth. Minut. Felix. And so make good that saying of an Heathen, Omnes malumus credere quam judicare: We will rather believe than judge.

[Page 48]86. It was a Custom among the Molossians, that he that came and prostrated himself be­fore the King with the Kings Son in his Arms, should be pardoned any Offence. The Moral of this is easie.

87. God is said, Ex. 34.6. to be [...]: in the Dual Number, which the Rabbins say, denotes Gods Patience both to the righteous and the wicked.

88. Herodotus in his Second Book makes mention of a Statue set up for Senacherib in one of the Temples of Egypt, with this In­scription on it, [...]. He that looks upon me let him learn to be religious; (who for his Irreligion came to an untime­ly death.)

89. There was no certain measure set for the first Fruits under the Law. He that gave one of 40. was accounted a Man of a good Eye, but he that gave but one of 60. was counted a Man of an evil Eye. Maimo­nid.

90. The Hebrews say of the Ransom Mo­ney under the Law, which was half a She­kel, which all were to pay alike for the Ran­som of their Souls, that if a poor Man had it not to give, he must sell his Cloaths, or his Bed, rather than not pay it. The ap­plication is easie.

91. Bellarmine at his death prayed that God would deal with him, Non ut aestimator [Page 49]meriti, but as Largitor veniae: As a Sin-par­doning God.

92. The Jews had, some of them, a super­stitious opinion of Fringes in their Garments, that they would be a defence to them from evil Spirits. And some of their Rabbins told them, that if they well observed the Law of Fringes, they should be counted worthy to see the Majesty of God. Blind Superstition.

93. In the dayes of Trajan the Emperour arose a certain false Christ, and call'd him­self Bar-chocab, the Son of a Star; but after­ward being slain in Battel, the Jews call'd him Bar-Cazab, The Son of a Lye.

94. Gnabhar Zeman, Gnabhar Corban, say the Rabbins. The Offering is past, if the Sea­son for it is past.

95. One said of Gardiner Bishop of Win­chester, Nature made him a worthy Man, but Fortune-corrupted him. A good Caution to Prelats.

96. It is recorded of one Theobrotus, some say Cleombrotus, that reading Plato's Book of the Immortality of the Soul, he threw himself down a Precipice, to be in another World.

97. I find I have inserted in my Paper­book an Epitaph upon the Tomb of the Earl of Warwick, in whose Death the Family was extinct:

98. Some Philosophers thought that Good and Evil were distinguisht only [...], not [...]. By mens Laws not by Nature.

99. [...]. Socrates. Exe­cution of Justice is the Healer of Wicked­ness.

100. The Rabbins say of the Law, Non est unica literula in Lege in quam non sunt magni suspensi montes. There is not a Letter of the Law upon which are not hanging great Moun­tains; things of great weight.

THE Fourth Century.

1. ARistotle thought that men were [...], made good by Destiny rather than Discipline. And that [...] is not [...]. That Vertue is not to be attain­ed only by Instruction, as some other Philo­sophers thought.

2. The World is call'd in the Hebrew [...] from [...] which signisies to cease, be­cause it is ceasing towards its end and pe­riod.

3. It was objected to the Jews, Messiam suam tardigradum esse; That the Messiah they lookt for was slow-paced, and long a coming. In which sence some interpret that place, Psal. 89.50, 51. Remember, O Lord, the re­proach of thy Servants, wherewith they have re­proached the Footsteps of thine Anointed. And the word for Footsteps in the LXX. is [...], which Heinsius renders Tarditatem, Slowness.

[Page 52]4. Christ is thought to be Baptized in a Year of Jubilee, which was the thirtieth Jubilee after Israels coming into Canaan, and about the thirtieth year of Christs Life, who came to proclaim a Year of Jubilee in his Publick Ministry.

5. The Heathen observed this Order in their Sacrifices: First to appease their angry and adverse Gods, before they sacrificed to those that were kind and propitious. Gy­rald.

6. Some sins, as Drunkenness, and Forni­cation, &c. proceed much from the Con­stitution of the Body, but some more imme­diately from the evil Habit of the Mind, as Pride and Covetousness, and Envy, &c. and therefore are more sinful than the o­ther.

7. Mors Senibus in foribus est, Juvenibus in insidiis. Death is before the old Mans face, but lies in Ambush to young Men. Candid are Candidati Mortis: The gray-headed are the Candidates of Death. Young men are taken away, old men go away.

8. One of the Ancients brings in Satan thus saying to God: Domine, sit hic meus per­culpam, qui noluit esse tuus per gratiam. Let this man be mine through his Sin, who would not be thine by Grace.

9. Dionysius ordered one that was a great Flatterer of him, to be set at his Table in [Page 53]great State, attended with Musick and plen­ty of Provision before him, and a Sword hanging by a small Thred over his Head; whereby the King would convince the Man of the Circumstances that attended his high Estate, to cure his Flattery.

10. Dei Conniventia non est coecitas. Calvin. Because God for a while conniveth or winks at Sinners, it's no argument that he is blind and doth not see them.

11. Some observe, that after David had sinn'd in Numbring the People, God calls him plain David, 1 Sam. 24.12. But when he was purposing to build God an House, he calls him his Servant David, 2 Sam. 7.5.

12. The Herauld which hath on him his Coat of Arms is respected and feared, so did the Creatures all fear and do Homage to Man while he had Gods Image upon him.

13. Pliny writes of the Pome-Citron, it is alwayes bearing, when some of its Fruit falls off, other is springing up, and other ripe. A fit Emblem of Christs Church, that will be upheld by a succession of Converts in every Age.

14. Homer calls the Grave [...]: A Place of no delight.

15. Quicquid nocet, aliquo bono nos privat. Whatever hurts us deprives us of some good.

[Page 54]16. When any one dyed, the Romans would say, Vale, nos te ordine quem Natura permiseris cuncti sequemur. Farewell, we shall all follow thee as the Order Nature shall permit.

17. The Aethiopians were wont to choose the fairest Men for their King. And Absa­lom's Beauty might the more draw the Peo­ple to him, but a wicked Heart lodged under it.

18. Anima dispersa fit minor. The dispersi­on of the He art amongst many Objects, weak­ens it, which made David Pray, Ʋnite my Heart, Psal. 86.11.

19. Julius Casar would be pictur'd stand­ing upon a Globe with a Sword in one Hand and a Book in the other, with this Inscripti­on to it, Ex utroque Caesar. A Caesar in Learn­ing and in War.

20. In Conversion God works upon men as Objects, and then worketh by them as Instru­ments.

21. Aegypt was watered with Mans Foot, Canaan with Rain from Heaven: Which may represent the difference betwixt the Moral Virtues of the Heathen, and the Graces of true Christians.

22. Ʋriah carried from David a Letter to Joab, which contained his own Death in it, though he did not know it: So a Man may carry in his Heart some secret sin, which may [Page 55]prove the Death of his Soul, and yet he not know it.

23. God shewed Man by his own Example that he must first labour before he enters into Rest.

24. One asked Bernard a reason why he Preached so much better to day than yesterday, answered, Hodiè Christus, herè Bernardus. It was only Bernard Preach'd yesterday, but to day Christ Preached in me.

25. If the Heathen made Esculapius a God for finding out the Medicinal Virtues of Herbs, how much more is he to be acknowledg'd as God who made these Herbs, and put this Vir­tue into them: As Lactantius pleads with the Heathen.

26. Let Man and Beast Fast and Cry to God, said the King of Nineveh. The Beast would cry for want of Fodder.

27. Absalom made Joab come to him, by set­ing his Field on fire: And in the dayes of Christ, Pain, Sicknesses and Diseases brought many to him. So many are brought home to God and Christ by Distresses and Afflicti­ons.

28. There is a certain River in Peru which runs only in the day time by the Sun dissolv­ing the Snow upon the Hills which is congeal­ed in the Night. So many are religious on­ly [Page 56]in the Sun-shine of the Churches Prospe­rity.

29. Chrysostom was called by Cyricius Bi­shop of Calcedon, [...], because he woul [...] not bend by any bad Compliances.

30. Otho Bishop of Ments shut up a num­ber of poor People in a Barn, and then se [...] it on fire; and when they cryed out, he [...] sport said, Heark how the Mice do squeak! Bu [...] afterwards was so followed with Mice in hi [...] Chamber, that he built a Tower on the Ri [...] ­ver Rhine to free himself, and yet they follow­ed him thither.

31. About the same time of the Year tha [...] the Jews Crucisied Christ, was Jerusalem de­stroyed by the Romans.

32. What proportion is there betwixt th [...] short Pleasure of Eve in eating the forbidde [...] Fruit, and the Calamities that flowed fro [...] it.

33. Its said that Diagoras turned Atheist b [...] observing a Man to escape and prosper tha [...] had forsworn himself about some Money b [...] intrusted in his hand.

34. The Primitive Christians in their day [...] of solemn Humiliation, would lye pro­strate upon the ground, which they calle [...] [...].

35. Hilarion, a good young Man, said t [...] his Body, Ego te aselle, faciam ut non Calcitre [...] [Page 57] [...] will use the Ass so as he shall not Kick. He means, he would keep his Body in subjecti­on.

36. There were two sorts of Proselytes: Th [...] Profelytes of the Convenant that were Cir­cumcised, and Conformed to all the Jewish Worship; and the Proselytes of the Gate, who observed only the seven Precepts of No­ [...]ah, four whereof were required to be observ­ed by the Converted Gentiles, Acts 15.20.

37. The practice of the Primitive Church in laying aside something for the poor eve­ry First Day when they came together to Worship, is thought to be grounded upon that Commandment of God to the Jews, ne­ver to come up before the Lord empty.

38. Levi had his Name from a Hebrew word signifying to joyn, not only because the Levites were joyned to the Priests in the Ser­vice of the Sanctuary; but because they were [...]nstruments to joyn God and the People to­gether in the offering of those Sacrifices that made their Peace with God. And Leah call­ed her Son Levi, because, saith she, Now will my Husband be joyned to me: And we know God saith he was an Husband to Israel, Jer. [...]1.32. And Plato styled a Priest [...], a Maker of Peace betwixt God and Man.

[Page 58]39. The Tribe of Levi was appointed for the Priesthood, not only out of respect to Moses who came from Levi, but because of the Zeal they shew'd for God against Ido­latry in the Case of the golden Calf, where­of we read Exod. 32.26. which may teach Ministers still to be zealous against Idolatry, who name themselves of the Tribe of Levi.

40. God said to the Serpent, Ʋpon thy Belly thou shalt goe, Gen. 3.14. And the Heb [...] word [...] may signifie the Breast; which before, in the Serpent, was Erect, and it did not go upon it. And may denote the dejection of the Angels that fell from their Original dignity and uprightness.

41. Manna that was sent from Heaven to be Food to the Israelites, was not known to them, that they said [...], What is this? So Christ when he came down as Living Bread from Heaven, was not known to the Jews; but they said, Who is this?

42. Alexander the Great, that could con­temn Death in the Field, yet fear'd it much when he lay sick in Babylon; and as Plutarch saith, used Diviners, and many superstitious Essays to save his Life.

43. The sensitive Soul in a Beast performs the same material Acts which man doth by Reason. So a Moral Principle in the Hea­then did the same things materially which true Grace doth in a Christian.

[Page 59]44. Austin saith of the Damned, That they are Mortui vitae, and viventes morti: Dead to Life, and alive to Death.

45. The Load-stone will draw more strong­ly when set in Iron: So Heaven attracts men more strongly by the Fear of Hell.

46. A Stone hath a natural inclination to the Centre, tho hindred in its motion; so have the Saints to perfection of Grace, thô hindred by Sin and Temptations.

47. No Israclite would willingly expose him­self to be stung of the siery Serpent, tho there was a Brazen Serpent provided for his heal­ing. So we ought not willingly expose our selves to Sin, because God hath provided a Re­medy in Christ against it.

48. Julius Firmicius saith of the Heathen, Ab ipsis dris erudiuntur ad injustitiam: They are taught wickedness from their Gods, and derive an Authority for it from Heaven.

49. Christ hath done greater things by his Sufferings as Man, than by his Power as God. The effects of his Death being greater than [...]he works of Creation or Providence.

50. Pharaoh and his Hosts were drowned in [...]he Red Sea, but the Infernal Pharaoh and his Hosts are drowned and destroyed in the Blood [...]f Christ.

51. The Roman Generals after a Victory, [...]rst entred the City privately, and then [...]ublickly in a solemn Triumph. So the Saints [Page 60]that conquer enter Heaven first privately at Death, and at the Resurrection shall have a publick Entrance before Men and Angels.

52. The Eunuch mentioned Acts 8. was probably well instructed in the Jews Religi­on, yet reading a plain Prophecy of Christ in the 53. of Isai. understood it not, which shewed the great Ignorance of Christ, and the Prophecies of him in those times.

53. When God works upon men, he begin first with the Mind, Reason and Conscien­ces of men, and so brings over the inferious Faculties, the Senses, and the whole man to himself: But the Devil begins at the Sense and the Inferiour Faculties, to corrupt the Superiour, and possess them for himself: A [...] he did with our first Parents.

54. Knowledge that is only for Specula­tion, needs only to be floating in the Mind but that which is for Practice, needs to b [...] well digested, believed, and rooted in the Heart.

55. True Faith excludes not Doubting but refusal.

56. The Jews when they admitted Prose­lytes, would ask them, If they could for sake Father, Mother, Countrey, Kindred, Hons [...] and Land, to follow the true God, and th [...] true Religion; which some think Christ al­ludes to in the Gospel when he speaks o [...] leaving all to follow him.

[Page 61]57. Julian the Apostate gave this Account of the Gospel, [...]. I have read it, known it, rejected it.

58. Many of those that Crucified Christ found Mercy and were Pardon'd, but not any who Crucifie him to themselves again. The former might do it out of Ignorance, but the latter sin against Light and Knowledge, having further means of knowing Christ to be the Messiah, by his Resurrection from the dead, and pouring out the Spirit upon his Ascensi­on, and the Illumination received upon their minds.

59. It is not only the Gospel that works that Reformation that is found in many Chri­stians, but what it hath in common with the Light of Nature, and the Power of the Law, and the Insluence of Example, and Love to Reputation, may influence Men in it.

60. We make a right Use of Ordinances, when we are by them quicken'd and strength­ned to all the Duties of Religion, but many rest in the meer using them.

61. Tactus est fundamentum vitae sensitivae: Feeling is the Foundation of the sensitive Life, so is inward sense and feeling of the spiritual Life.

62. Totus Mundus exercet histrioniam: The whole World is as a Stage-play, or a piece [Page 62]of Pageantry, a Shew, a Fashion, a Phancy without substance and reality, and the Phoe­nomena in Mens Brains are more than the Phoe­nomena in the Heavens.

63. It is not safe to remove, or move Foun­dations, [...].

64. Peter Martyr said, he being seventeen Dayes at Bucer's House, He every day rose from his Table either doctior aut melior, more Pious or more Learned.

65. Rei cujusque perfectio est in adhaesione ad suum principium. Aug. Every thing hath its most perfect Existence in the Principle out of which it springs.

66. He that is a lover of others, will mul­tiply his own Comforts by it, for he will re­joyce in other Mens good as his own. For Love maketh Union.

67. It is better to love than be beloved, for the one may be a sign of Grace, which the other is not.

68. Seeing subordinate respects may be had to our selves in our serving God, it makes it hard to know whether we make God our ul­timate end.

69. Old Jacob dying, said, I have waited for thy Salvation. Old Simeon dying, said, I have seen thy Salvation: Wherein we may see the difference betwixt the Old Testament and New.

70. There is a threefold Knowledge of [Page 63]Christ, Ex Lege, ex Evangelio, ex Visione. By the Law, the Gospel, and by Vision.

71. The Buttersly slutters about Flowers, but gets no Honey as the Bee doth: So ma­ny compass Christ about with an Outward Profession, but derive no Grace from him.

72. Anaxagoras said he was born Coelum & Solem intueri: But a Christian is to look high­er than the visible Heavens.

73. We should not employ our Time and Studies about Minutiae & Argutiae, little things, and critical things, which Elian calls [...]. Consumptions of Time.

74. Jonathan by tasting Honey had his Eyes enlightned. So the best Knowledge of spiri­ritual things is by tasting.

75. All other Waters may fail us, but that which came out of the Rock sollow'd the Is­raelites; it did descend into Valleys, and climb up Hills, as the Chaldean Paraphrase tells us.

76. Unsanctified Learning is like Quick­silver not kill'd, which turns to Poyson.

77. Christ is compared to a great Rock in a weary Land, Isa. 32.1. He bore the heat that we might sit in the shade.

78. Death brings all Men together, as the King and Pawns are put together in the Bag when the Chess-game is over.

[Page 64]79. An Old Disciple is like an ancient Oak that keeps its sap to the last.

80. Hieron. said of Paula, a Noble Wo­man, that she was Sanctitate quam genere No­bilior: More Noble by her Holiness than her Birth.

81. Horace sets forth the Degeneracy of Mankind in a few pitthy words, Aetas pa­rentum pejor Avis tulit nos nequiores: The Fa­thers worse than Grandfathers, and their Children worse than both.

82. Augustus had a Daughter call'd Julia, who grew so vicious that he would not own her for his Daughter, but rather as an Im­posthume broken out of his side.

83. Earl Morton put this Epitaph upon John Knox his Tomb. Here lyeth the Body of that Man who in his life-time never feared the face of any Man.

84. Those Fruits of the Earth that run up much into Leaves and Stalk, will dye at the root: So some Mens Religion runs up all in­to Talk and Profession, but have no root of Life within. Religion is the best Armour, but the worst Cloak.

85. Painters lay first a good ground-Co­lour before they flourish. But many Men will flourish in Profession, and have not laid a Foundation.

86. Under the Law there was a Sea of Water for the Priests to wash in, and La­vers [Page 65]for the Sacrifices. Our Persons, and our best Sacrifices need washing in the Blood of Christ.

87. [...]. Ill savours will drive away Bees, and smoak Doves, as Na­turalists write. Let us take heed of that which may drive away from us the Holy Spi­rit.

88. Autumns Witherings tell us that the Sun is gone back: So when Professors wither, it shews Christ the Sun of Righteousness is withdrawn.

89. It was a saying of Peter Moulin, When the Papists did forbid our Bibles, and perse­cute us for reading them, we were then zea­lous to read them, but now we have free li­berty to read them, we lay them aside like Old Almanacks.

90. Alexander asked King Porus his Priso­ner, How he would be used? he answered, [...], like a King. So let Christians and the Children of God live like themselves.

91. Julian the Apostate did forbear Perse­cuting the Christians, Non ex Clementiâ, sed ex Invidiâ: Not out of Kindness but Envy, because he saw the more they were persecu­ted, the more they encreased, as the Histori­an writes.

92. We ought to make use of our Judg­ment and Reason in our Enquiries and Endea­vours [Page 66]in Matters of Religion: All which the Papists take away by their Implicit Faith.

93. Christ first made an Oblation of his Will to his Fathers Will, and then offered up himself a Sacrifice: As in Psal. 40. Lo I come to do thy Will, O God! and Not my Will, but thine be done.

94. There are two Words used in the 53d. of Isa. to set forth Christs bearing our Ini­quity; the one is [...], and the other is [...]. The one signifies the lifting up the Burden up­on the Back, the other the strong bearing it. Both are true of Christ.

95. The Wine mixt with Myrrh, offer'd to Christ upon the Cross, was usually give [...] to stupisie the Sense, and to mitigate the Pain, as some say, but Christ refused it, he was supported under his Pain by other means, and was willing to suffer to the utmost for out sakes.

96. The Satisfaction Christ made for our Sin was not only Ex pacto, but Ex merito, by reason of the intrinsick Value that was i [...] his Obedience.

97. Severus the Emperor said when he came to dye, Omnia fui & nihil profuit. I have been all things, and yet profited by nothing. But he never was a good Christian.

[Page 67]98. I have somewhere read of Olympus an Arrian Bishop, denying the Trinity, was struck dead with three Thunderbolts from Heaven.

99. Austin thought that in the day of Judg­ment every Man should behold all the Acti­ons of his Life, Ʋno mentis Intuitu, with one glance of his Mind. A good Caution to all Men.

100. When Jacob found Laban's Counte­nance to frown upon him, he then thought of returning home; so the Frowns of the World should make us look more Heaven­ward.

THE Fifth Century.

1. NAture is principium Restitutivum, as well as Constitutivum. There is a Princi­ple in Natural things to restore themselves from any Corruption fallen upon them. As in Mans body Nature doth often heal it self; and the Fruits of the Earth when dead in [Page 68]the Winter, restore themselves in the Sum­mer, and a Spring when it is muddied, it will purge it self. And so Grace, or the Di­vine Nature is conflicting with Corruption, to restore the Soul to its Primitive Purity and rectitude: He that hath this Hope purifies himself, 1 Joh. 3.4.

2. The Limits that are in Effects are, be­cause they proceed from limited Causes; and therefore that which hath no Cause of Being can have no Limits of Being, as the Being of God. And could we suppose any Entity to give Being to it self, it would not limit it self either to Parts of Being or Period of Be­ing; and therefore God having his Being of himself, must needs be an Universal and Eter­nal Being.

3. Though God is One, yet we cannot pro­perly say he is One thing; as we cannot pro­perly say that Whiteness is a white thing, or Heat is an hot thing, but that which ma­keth things hot and white: So God cannot be properly said to be any one thing, but he that maketh all things, and giveth Being to all things.

4. As the Picture of a Man is not properly a Man, but the image or shadow of a Man, so all Creatures are rather the shadows and Ima­ges of Being than properly Being. So the Stoicks held nothing worthy the Name of Essence or Being which is not [...], Inde­pendent, [Page 69]and self-existing. And Plato calls God often [...], a Real Being.

5. Impossibility of not Being cannot be found but in that which hath no Cause of Being.

6. The multitude of Visible Beings is but the multiplyed shadow of Invisible Uni­ty.

7. If all things should cease to be, they might be restored again out of the Infinite fulness of Gods Being, without any diminu­tion to his own Being, whose Essence is infi­nitis realitatibus foeta, pregnant with infinite Realities, as one speaks.

8. Infinitum est extra quod nihil est: That is Infinite beyond which nothing can be ima­gin'd to be; whereas Aristotle's Infinity is on­ly the Division of Quantity, and the Dura­tion of time, beyond which something may be still imagin'd to extend, and so is rather to be call'd Indefiniteness than Infinity. Carte­sius.

9. Whatever God hath done by second Causes, he can do it immediately by himself; as to preserve mans Life without Bread, as Moses was preserved Forty dayes in the Mount; to heal diseases without the use of Medicines; to make Wine without the help of a Vine, as our Saviour did by his divine Power. And what Nature doth gradually, creating Power doth in an instant.

[Page 70]10. God hath not only all the Perfections of the Creatures in himself, but infinitely more than they have in themselves. So that he is more than a meer Universal, or Totum to all particular Beings, and created Per­fections. He is call'd by Plutarch, [...], the Ocean of Good. And the Sea is more than the Totum of all the Rivers that flow from it.

11. God was no where from Eternity but in his own Infinity: And not in an infinite space, as some have imagined. If there was such a space, it must be created, and so not Eternal.

12. But rather as Tertullian speaks, Ante omnia erat Deus, & erat sibi tempus, & locus, & omnia. God was before all things, and was to himself Time, and Place, and All things.

13. Deus nusquam est & ubique est, saith Bernard. He is no where as in a Place, but yet every where present.

14. God is All things and yet Nothing: I do not mean Absolute Nothing, which nei­ther can be Mother to that which is not, nor Nurse to that which is; for he is All Being; But he is nothing of that which the Creature is, as finite, and passive, and dependant, &c. and his Perfections are not like those in Crea­tures.

15. The Creatures Duration in being, is [Page 71]a continual receipt of Being from the first Be­ing, as the Beam from the Sun. Plotin.

16. The Pleasures of Life being transient, are begotten and dying every moment. And the Creatures enjoy them in a Succession, and therefore still desire to be, because they can­not possess them all at once. But God can acquire nothing by Succession, nor have that to morrow which he hath not to day. Or lose that to morrow which he hath to day. For his Eternity is, Interminabilis, & tota si­mul vitae possessio. Boetius. The Possession of an Eternal Life all at once: Or we may call it A simultaneous Life.

17. Homo est terrae filius & nihili Nepos. The Son of the Earth, and the Grand-child of Nothing.

18. Some things in the World are appre­hended by us as Contingent, others as Ne­cessary, and God makes use both of Contin­gency and Necessity to accomplish his own Counsels, wherein appears his incomprehen­sible Wisdom.

19. It is a true Observation of Epicurus, That Imbecillity in our selves is the usual Cause of Pity towards others, as knowing we our selves are liable to the same distres­ses we see in others.

20. What inordinate Desires the Devils had in their first Fall, probably continue with them still, and because they cannot be [Page 72]fulfilled, they torment them, and make the [...] miserable. So it may be with the Souls o [...] wicked men in their future State.

21. Mota faciliùs moventur, is a Rule i [...] Philosophy. Motions are easier continued tha [...] begun. But in Divinity, The same Powe [...] that begins, carries on the Soul towards Hea­ven.

22. As the Sun cannot send forth Dark­ness, so God cannot be the Author of Sin but by with-holding his Grace, as the Su [...] makes Darkness by withdrawing its Light.

23. As the Sun shining upon Chrystal, make the Chrystal to give light to other things; [...] those that partake of Gods goodness a [...] Grace, will be doing good to others.

24. Whatever Moral goodness God re­quires of us, he hath all that eminently i [...] himself, as to love our Enemies, to perfor [...] our Promises, to pity those that are in d [...] ­stress, &c.

25. Earthly things cannot satisfie the Se [...] ­ses, much less the rational Soul. The Eye [...] not satisfied with seeing, nor the Ear with hear­ing, saith the Wise man.

26. Time is the Price of Eternity, an [...] therefore of great value: It may be redeem­ed, but not bought with a Price. The Gol [...] and Chrystal cannot equal it.

[Page 73]27. Pythagoras hearing Pherecides discours­ing of the Immortality of the Soul, it made him turn from being a Wrestler in [...]e Olym­pian Games to be a Philosopher. How much more should the Preaching of the Gospel re­form men!

28. When Papilius the Roman, required An­tiochus to remove his Army out of Egypt, see­ing Antiochus delaying it, he made a Circle round about him with his stick, and told him he must give his Answer before he went out of that Circle. So we may make Peace with God while we are in the Circle of Time, but not afterwards.

29. The Lacedemonians were slow in inflict­ing Capital Punishments, because Life is not recoverable: So much more is God patient with Sinners, not willing any should perish, and so past recovery.

30. Many men live as if the present World should never end, and the future World ne­ver come.

31. Sometimes Dogs do follow a false scent, and lose the Prey: So many having got the scent of Earthly things, are led aside, and lose the true prize.

32. The two Comparatives used by the Apostle, Phil. 1.23. [...], rather, better, amounts to a Superlative. To be with Christ is best.

33. In Jerusalem the Dung-gate stood far­thest [Page 74]off from the Temple. We should en­deavour Purity in Gods Worship.

34. S [...]me of the wiser Heathen said, They worship [...] the Supreme God with the Interi­or Acts of the Mind, and the Inferior Dei­ties with external Sacrifices only: So that they preferr'd the former before the lat­ter.

35. If men are solicitous to have their mor­tal Bodies die a little later, which they know must die at last; how much more to have their Immortal Souls live for ever, believing their Immortality.

36. Ʋbi benè erit sine Deo, ubi malè cum Deo? Bern. Where can a man be Well without God, and where Ill with God?

37. Many are so employ'd to seek after what they know not, that they do not pra­ctice what they know: And there is a cer­tain Sweetness in Divine Knowledge, that is not tasted but in Practice.

38. If nothing is too hard for God, then nothing is too high for Faith: All things are possible to him that believeth, because Nothing is impossible to God.

39. Gods Promises are the Life of Faith, and Faith gives Life to the Promises: They are as a full Vessel, but Faith Pierceth the Vessel, and draws them forth. Faith believes the Truth of them, and then God sends forth his Truth in fulfilling them.

[Page 75]40. To walk according to the Gospel is to walk according to the Precepts and Rules of it. 2. To walk in the Spirit of the New Testament. 3. To make Christ our Pattern. 4. To be acted by Gospel Motives and Argu­ments. As the Love of Christ, Hope of Hea­ven, Relation to God as a Father, &c. Dr. Bates.

41. Homo est omnium animalium [...], saith Jamblicus. Of all living Creatures man is most prone to Imitation. And therefore Examples are so prevalent upon Humane Na­ture.

42. Pherecides made a Circle to be a Sym­bol or Representation of God; and therefore Pythagoras taught his Scholars to worship God with a Circular motion of their Bodies. And so Numa Pompilius gave this Rule, Ʋt prius­quam aliquis coleret verteret se in Orbem. That before any man worshipt God, he should turn his Body round; which was to represent God's Eternity.

43. I find this excellent passage in Mr. Gale's Idea Theologiae. In Deo omne imperfectum est per­fectissimum, omnis compositio simplicitas, omnis di­ [...]ersitas Idemitas, omnis alteritas unitas, omnis [...]ossibilitas Insinitus actus, omnis motus quies. What good is imperfect in the Creature, is in its greatest Perfection in God; what is compounded in the Creature, is in God with­out Composition; what is divers in the Crea­ture, [Page 76] ‘is one thing in God: Alterity is Unity. All that is in potentiâ, or Possibility in the Creature, is a pure and Infinite Act in God. And what is in the Creature by way of mo­tion, is in God in a way of Rest.’

44. I have read of a certain Persian Em­bassador, who worshipt the Sun, and to dis­semble his Idolatry, would say, Soli Deo glo­ria; which may be rendred in a double sence, Glory to God the Sun, or Glory to God alone: And I have read of some of these Sun-wor­shippers, that they would revel in the night when the Sun was down, and thought their God did not see them.

45. An Heathen Poet tells us, how he pray'd to Jupiter his god, That he would de­ny him what he askt, if it was not for his good; and bestow what he askt not, if i [...] was for his good.

46. The Apostle tells us, that we are justi­fied [...], but not [...] propser fidem. Justified by Faith, but not be­cause of Faith.

47. What a man suffers in his Purse ma [...] be restored, but not what he suffered in hi [...] Person. And therefore Christ was certain [...] [Page 77]the enjoying the Fruit of his suffering, he suffering in his Person.

48. Two things especially arise from Sin, Fear and Shame, as was seen in our first Pa­rents. Fear ariseth from the Guilt of Sin, and Shame from the Filth of it.

49. The Law being made with Man in his State of Integrity, doth in it self still require Obedience with that frame of Soul as Man had in that State. And therefore is not ful­silled only by external Acts of Obedience, as some have said; and that by the Righteous­ness of the Law the Apostle means no more. And the New Covenant is accommodated to man in his weak and fall'n Estate. And there had been no Grace in the New Covenant, if God might not in Justice have held man to the terms of the first Covenant.

50. The Greek words used by the Apostle, Rom. 8.3. [...], which we render for sin, should be rendred, a Sacrifice for sin: So the Seventy use the words in many places, as in Lev. 4.3, &c. whence it's probable the Apostle took the Phrase.

51. There were certain Offerings in the Ceremonial Law, which the Rabbins call gnolch vejored, ascending and descending; where a lesser was accepted, if there was not ability for the greater. As a pair of Turtle Doves instead of a Lamb where the Person was poor.

[Page 78]52. If God loved the World so as to fend his Son, what need he die to reconcile the World, say the Socinians ignorantly enough? For God will have his love run forth in such a way as may be to the Honour of his Justice. Gods Love and Christs Propitiation are put together by the Apostle, 1 Joh. 4.10.

53. The Apostle saith, Pray continually. As the Morning and Evening Sacrifice is call'd, The continual Burnt-Offering. Numb. 29.11.

54. The Historian, saith of Charles the 5th. that he was so much conversant with God in his private Devotions, and so little with men, that he did, Soepius cum Deo quan cum hominibus loqui. Speak oftner with God than men.

55. Prayer hinders not business; Alms-deeds never impoverish, nor unjust gain enrich. Three good Proverbs.

56. There was a Grate upon the Altar of Burnt-Offering, that the Ashes might pass through, and the Fire burn the clearer. Which may teach us Fervency and Purity it our Serving of God.

57. It's said of one Du Verger Abbot of S. Cyran, that he laboured as much not to seem Eminent as to be so.

58. Dulcia non meruit qui non gustavit amara, is an old Proverb. He deserves not sweet who­never tasted of bitter.

[Page 79]59. Scriptura quò magis legitur, eò magis dulcescit. Basil. The more the Scripture is read, the sweeter it is.

60. Multò honestius est à veritate vinci quam Erroris trtumphos agere. Dr. Tully. It is more honourable to be Conquered by Truth than to triumph in Error.

61. A natural Cannot will excuse a man, but not a Moral. As a man that hath Pow­er to do this and that good, and yet cannot obtain of himself to be willing to do it; as to give Alms to the Poor, to help a man in distress, to hear the Word, this is a moral Cannot.

62. The Impotency that is come upon Man [...]y the Fall, is especially in his Will: If he was able truly to will that which is good, he would know more, and live better. If men [...]ave no power to come to Christ except the Father draw them, it is because they have [...]ot power to be willing. And the defect in [...]ans Obedience ariseth from the defect of his Will. And even in the regenerate the Will [...]s sanctified but in part, and so commands [...]ot with that strength in the Soul as else it [...]ould do. Non ex toto imperat quia non ex [...]to vult, as Augustin speaks concerning the Will. And when the Apostle Paul saith, To [...]ill is present with me, but how to do, I find not, [...] was chiefly because his Will was sanctified [...]ut in part.

[Page 80]63. The Law condemns men for every can­not in our Duty, but the Gospel for our Wi [...] not. And mans Conscience doth not condem [...] a man for his Natural but his Moral cannot, which is the same with his will not. Mr. Tru­man.

64. There is both a good and an evil can­not. A good cannot, as in Joseph, How can [...] do this Wickedness? and in the Apostle Paul, We can do nothing against the Truth, but for th [...] Truth. And an evil cannot, when a man can­not do good, and cannot but do that which is evil. Can a Black-moor change his skin, Jer. 13.23.

65. No man can be confuted of Error, but by some Truth that he holds contrary to it.

66. The Heathen were careful to preserw the Mysteries of their Religion, wherein they worshipt their Gods, from Prophanation: An [...] therefore appointed a Cryer to proclaim t [...] the People, [...]. Holy things are fo [...] holy Persons. And [...]. Pr [...] ­cul hinc, procul ite prophani. Let prophane Per­sons be gone. Although their gods were br [...] Idols, and their Mysteries the Inventions o [...] men. How much more should the Mysterie [...] of the true Religion, in the Worship of th [...] true God, and of his own Institution, be kep [...] sacred.

67. The Platonists say of the Soul of Man [Page 81]that it had lost its wings, which they call [...], whereby it is fallen down to the Earth. And Plato represents the present state of the Soul, to a man fallen into a subterra­neous Cave, with his Back towards a Light set up behind him, and so bound, that he cannot turn his Face to the Light, whereby he sees only the Shadows of things before him, and takes them for Substances.

68. De nihilo nihil, in nihilum nil posse rever­ti; was a famous Axiom among the old Phi­losophers: Nothing can come out of nothing, and nothing can turn to nothing.

69. The Philosophers that held the Souls Immortality did generally hold its praeexistence: And that neither the Souls of Men or Beasts are generated or corrupted, but were all edu­ced out of the first matter, in the beginning of the Creation, and pass'd out of one body into another.

70. And some of them held the World to be a wise understanding Animal, that Order'd and govern'd it self after the best Manner: And this they call'd God. And that the Chaos out of which this World was made, was the ruins of a preceding World.

71. The Epicurean Atheists argued against a Supreme Deity making the World, because they said, there were many Faults and De­fects in the Creation. As Lucretius saith, Ne­quaquam nobis divinitùs esse paratam Naturam [Page 82]rerum, tantâ stat praedita Culpâ. That Nature was not framed by a divine hand, it is so ful [...] of Faults: And they instance in poysonous Herbs and hurtfull Beasts, and that a part of the World is not habitable. Whereby they manifested their Ignorance and Arrogance both together.

72. Yet these Philosophers held a multi­plicity of aethereal gods; and that they con­cerned not themselves with Mankind; and that their Happiness lay in Omnium vocat tone munerum, in a Freedom from all charge of Business; as Judging it inconsistent with the Happiness of a Deity to be Curiosus rerum In­spector, and Negotii plenus, to be a curious In­spector, and full of Business.

73. They said, that this notion of a Deity was injurious to Civil Government, by setting up a Fear of God in mens Minds above the Fear of Princes. And so Hobbs. And it ensla­ved and debased men. As the Epicurean Poet tells us of them who affirm any Deity ruling the World,

They debase and depress mens Minds by the Fear of a Deity, and so deserved ill of Man­kind.

74. Aristotle said of Anaxagoras, That he [Page 83]would never acknowledge, that things were acted and moved by an Eternal Mind, but when he could find out no other Cause to impute things to, which forc'd him to ac­knowledge a Deity.

75. The Philosophers speak much of Pla­stick Nature, the forming Vertue that is in Nature, which, they say, is as if the Stones and Timber had in themselves the Art of the Artificer to frame themselves into an House. And we acknowledge with them such a Pla­stick Nature, if they set it not up as God: Whom we must acknowledge to be above Nature, and that Natura naturans, that giveth motion and Laws to Nature. And therefore Aristotle doth well in joyning [...] and [...] to­gether, a Mind working with Nature.

76. Those Philosophers that made things superiour, as the Heavens, the Souls of men, and their very gods also, such as they were, to be formed out of Corporeal matter, they Invert the System of the Universe, saith Dr. Cudworth; who treats largely of things of this Nature in his Intellectual System.

77. It was a pretty Notion of some of the Heathen, that Love and Chaos were the first Principles of all things. Chaos was the mat­ter, and Love formed All things out of it. And that Jupiter was turn'd all into Love when he made the World. Pherecides Syrus. The Creation sprang from Infinite Goodness and [Page 84]Love, and all the Good of it is but the Heat of this Infinite eternal Fire of Love. Bax­ter.

78. Plato speaks more distinctly and truly, That infinite Goodness, infinite Wisdom, and in­finite active Power were the three Archical hy­postases, as he calls them, that produced All things. And much more truly, than the Va­lentinians in their notion of 30 Aeons spring­ing from one Supreme Being, whom they sty­led Bythos, or Bathos, which signifies Depth, by whom all things were made.

79. The Manichees, the Marcionites, and the Persian Magi, they all held two Supreme Principles in the Universe. And that all Good did spring from One, and all Evil from the other, and were still opposing one another; but the good Principle was predominant. And Plutarch calls them [...], of two contra­ry Trades: Others said, That Evil sprang from the imperfection of the first matter out of which all things came.

80. Socrates affirming the Heathen Deities to be no Gods, the Athenians thought he de­nyed a Deity; and put him to death. And they banisht Protagoras, and burnt his Book for one passage in it; I have nothing to say concerning the Gods, whether they be, or be not: which shew'd how forcible the belief of a Deity was upon their Minds.

81. But Plato said truly, that in every Age [Page 85]there were some sick of the Atheistick Disease, and therefore there were Atheists before De­mocritus or Leucippus. And there is too much of this Disease in our present Age. And some endeavour to be Atheists, said Plato, that they may be more Vicious; and some that they may be thought wiser than the rest of Mankind, who all generally own a Dei­ty.

82. Empedocles saith of the Souls of Men in their present State, that they are [...]. Wanderers, Strangers, and Fu­gitives from God. A sad State.

83. Celsus styles his Book against Christ, [...]: And Hierocles wrote a Book a­gainst Christianity, and call'd it [...], A Lover of Truth. How often do we find specious Titles to wicked Books.

84. Some Philosophers call'd the World, Deum explicatum, God unfolded; and the Creatures, radios deitatis, the Beams of the Godhead. And the Idea's of all things are in God, saith Orpheus, and he is Sun, Moon and Stars, and all things upon that Account. And the several Gods they Worshipt were but to set forth the same God in the univer­sality of his Dominion, and in the several Perfections of his Being; as Minerva, which signifies his Wisdom, and Hercules his Strength, [Page 86]and Neptune his Dominion over the Sea, and Juno over the Air, and Ceres over Corn, Bacchus over Wine, and Vulcan over Fire, and Mars over War, &c. As the same Object in a Polyedrous glass appears manifold, so the same God was variously represented by them. But they might have done all this prudentiore compendio, in a more wise Compendium, in serving one God, saith Austin.

85. The Jews out of their Enmity against Christ sought to Eclipse the glory of his Mi­racles, the Truth whereof they could not deny: And sometimes they said he had a Devil, and wrought them by his Power; and again, that he learned the right pronunciati­on of the Name Jehova, which they called Nomen Tetragammaton, and wore it upon his Thigh, and by Virtue of that did work Mi­racles: As they fabled, That the Name Jeho­vah was written upon Moses his Rod, by which he wrought so many Miracles. And the Hea­then boasted of their Apollonius Tianeus, that he did as great Miracles as our Saviour did: Whereas this Apolonius was a known Magician and Impostor.

86. Though the Devil is a Liar from the be­ginning, yet hath sometimes spoken truth. He made a true Confession of Christ, That he was the Son of the living God: And when one was sent to the Clarian Oracle, to know who of the [Page 87]Gods was Supream? The Devil answered in the Oracle, according to truth: ‘ [...].’ That is, Declare Jehovah to be the Supream God; for he is meant by Jao. Macrobious. But in this God over-ruled the Devil.

87. The Egyptians had an Opinion, That the Souls of Evil Men at death pass'd into the Bodies of Brute Beasts; but of Good Men, into Celestial Bodies. But was it not a better Opinion of the Indian Brachmans, asserting, [...]: That Death is a Birth into a true Life: which is Life in­deed.

88. These Egyptians also put the Image of Sphinx at their Temple-door; which was made partly in the form of a Man, and partly of a Lion; who gave his Answers in Riddles. Which either shewed that there were hidden Myste­ries in their Religion, not to be search'd into: Or that their Gods which they worshipped, were to be both lov'd and fear'd, signified by the Man and Lion.

89. And upon the Temple of Sais, in Egypt, there was this strange Inscription, [...]. That is, I am all that hath been, is, and shall be, and no mortal Man ever took off my [Page 88]bleness, the Universality, and Eternity of the Being of God. And the Altar they dedicated to Isis the Goddess, had this Inscription, Tibi una, quae es omnia: ‘O thou that art One and All things,’ to thee is this Altar.

90. Plato gives an account of Socrates his Prayer; one part whereof was, That his Ex­ternal Condition may be such as may be most suitable to a good mind.

91. Plutarch tells a strange story, often quoted by other Authors, That in the times of Tiberius, when Christ died, certain Mariners, as they sailed, heard a voice from shore, bid­ding them, when they came to a place call'd Palodes, to cry, [...], The grea [...] Pan is dead: Which they did, and there was heard a great howling of Devils: As knowing the death of Christ would destroy their King­dom. By which Pan is meant Christ.

92. The Egyptians Hieroglyphick of God, was a winged Globe, and a Serpent coming out of it. The Globe to signifie his Eternity; the Wings, his active Power through the [...]niverse, and the Serpent, his Wisdom. And they call'd the first Principle of all things, [...]: unknown darkness. As the Altar at Athens had this Inscription, To the unknown God, Act. 17.23.

93. In Furipides there are these devotional Verses, which in English run thus: [Page 89]

94. Heraclitus held both the Pre-existence and Immortality of Souls; as appears by his saying thus, My Soul is looking out at the Crannies of my Body, as its Prison, towards its native Region, from whence it descended. And speaking of his Labours, saith he, I have had my labours as Hercules; for I have conquered the Riches, Ho­nours and Pleasures of the World; I have conquer'd Flattery, Cowardice, Grief, Anger, Fear, and am now Master of my self.

95. When one Aristodemus said, ‘If God be so magnificent and glorious a Being, he needs not any Worship and Service.’ So­crates replied, Seeing God is such a Being, you have more need to adore and worship him.

96. Diogenes seeing a Woman very devout toward an Image that was before her, advised her not to carry it unseemly to the God that was behind her; meaning the true God, who is every where.

97. Plato speaks of a [...], that was the [...], or Maker of the World, as St. John doth, John 1.1, 2, 3.

[Page 90]98. Epictetus tells us, Every Man is sent to act some part in the World, some to act the part of Poor Men, others of Rich Men; some of Publick, others of Private Men; some of Free Men, others of Bond Men: But saith he to God, Lead me whither thou wilt, let me act what part thou wilt, if thou wilt enable me to act it well.

99. If the Finite Mind of Man can take care of the things concerning himself; so an Infinite Mind can take care of the whole Universe.

100. Though the Persians worship'd the Sun and Fire, yet it appears by Cyrus his Procla­mation, who was a Persian, That they owned One Supream God, Ezra 1. ver. 2. Some Crea­tures the Heathen worship'd as God's Ministers or Servants; others, as bearing some like­ness of God upon them; others, as Memo­rials of him; thinking the Honour they gave to them would reflect upon God himself, and be acceptable to him. So that they owned a Supream Deity, and did not terminate their worship in Creatures or Images; yet notwith­standing are by the Apostle charged with Ido­latry and Folly, Rom. 1. Let the Roman-Catholicks consider this in their Image-Worship.

THE Sixth Century.

1. THE Egyptian Isis, or Goddess, was pictured multimammea, having many Breasts; whereby they would represent the Deity as the Nourisher and Maintainer of all things.

2. The Heathens gave to Jupiter their God several Epithets, according to the several Works of Nature; as [...], from the Thunder; [...], from the Lightning; [...], from the Rain; and Stator, as he by whom all things stand; and the Stygian Ju­ [...]iter, as disposing of the Souls of Men after death.

3. As [...]e Bodies of Men sprung from the Earth, so do the Souls of Men from the Soul of the World; and thither again they return [...]n death, said some of their Philosophers, not knowing the Scriptures: And held, That Nature was only Deus Mundo permistus; God [...]ingled with the World: Or, Divina ratio [...]oti mundo insita; A divine Reason planted in [Page 92]the whole World. And that God and th [...] World together makes one living Animal. Th [...] their Wise Men became vain in their Imagin [...] ­tions.

4. They feigned [...], which signifies Justi [...] to be the Wife of Jupiter, and placed in h [...] Throne. Which may have a good Moral in it.

5. It was one of Origen's fond Opinions, Tha [...] Christ's Soul had an Existence before it wa [...] united to its Body; and by some extraordi­nary Acts of Holiness and Duty to God, d [...] merit to be joyned in a personal Union wit [...] the Son of God; grounding it upon the Psa [...] ­mist's saying, Thou hast loved righteousness, an [...] hated iniquity, therefore God, even thy God, ha [...] anointed thee, &c. Psal. 45.

6. That there are not three Hypostases, o [...] Persons, in the Trinity, but only a threefol [...] mode of existing in the Godhead, was th [...] Error of Sabellius.

7. The Platonists asserted a Trinity in th [...] Godhead, which they termed [...]: but in this different from th [...] Christian Trinity, in making them subordi­nate to one another; the first producing th [...] second, and both producing the third in a S [...] ordination. But what this Subordination i [...] and whence it is, and their abstruse Notio [...] about it, is too mysterious for young Studen [...] in Divinity; yea, I think, for the most ex­perienced [Page 93]Divines well to understand. Those that please, may consult Dr. Cudworth's Intel­lectual System, and his Discourse of the Platonick Trinity.

8. Plotinus making the third Hppostasis in the Godhead to be the Soul of the World, actuating all Creatures, laid the Foundation of Infinite Idolatry, To worship the Creatures, as having some Divinity in them.

9. It is too boldly said of some, That tho all the Three Persons in the Trinity are Om­nipotent, ad extra; yet not so within them­selves; for the Second Person cannot produce the First, nor the Third the Second. And to this sence they refer those words of our Sa­viour in the 10th. of John, My Father is greater than I.

10. It was a wicked saying of Epicurus, That the reason why he studied to know the Cau­ses of Natural Things, was to free himself from the fear of a Deity.

11. In Tertullian's time, there was used in the Church, Chalices or Cups, that had in­graven upon them the Picture of a Shepherd carrying a Sheep upon his back; alluding to the Parable in Luke 15.

12. Some Learned Men formerly, and some of late, have talked of the Souls being cloath­ed with two Bodies; a gross heavy Body, and another that is aetherial; which is its inward indument, whereby it is connected to the [Page 94]gross Body, and is a Vehicle to it after death. But this is no Article of Faith: Neither is that Opinion, That the Angels have such Ae­therial Bodies; and that Incense and sweet Smells are grateful to the Devils, because they are agreeable to their vaporous airy Bo­dies, and therefore were used in the Heather Sacrifices: And that separate Souls may con­verse together in these Aetherial Bodies after death.

13. Though a Man's End is extrinsecal to his Action; yet Moralists say, Dat speciem is moralibus, It is as the Form in Natural Things to constitute its kind, and to denominate it either good or evil.

14. The Apostle Paul preached the Gospel first in that place, to which he had a Com­mission to persecute, viz. Damascus.

15. Nullus est capitalior humani generis hoste quam qui Evangelii cursum impedit: Menochius. ‘Mankind hath not a more deadly Enemy than the Man that hinders the course o [...] the Gospel.’

16. [...], Ar [...] ‘Nothing is bad to a good Man, nor good to a bad Man.’ Boni benè utuntur malis mali utuntur bonis malè; ‘Good Men make good use of evil things; but bad Men a [...] evil use of good things.’

17. Wicked oppressing Rulers are called by Aristotle, [...], "Devourers of the People.

[Page 95]18. Cum sis humi limus, cur non es humilimus, as Bernard wittily speaks, ‘Man being made out of the Dust, it should make him lye in the Dust.’

19. Ptolomy called his great Library, [...], The Physick-Shop of the Soul. It could not well be called so, until he had brought the Scriptures into it, which we call the Sep­tuagint.

20. Godfrey, Duke of Boloign, having taken Jerusalem from the Turks, the People would have set a Crown of Gold upon his Head: No (saith he) I will not there wear a Crown of Gold, where Jesus Christ wore a Crown of Thorns. And Titus would not have a triumphant Arch to celebrate his Victory over the Jews, saying, That he was but an Instrument of God's An­ger.

21. They say of Quicksilver, It hath in it self Principium Motus, non Quietus; ‘A Principle of Motion, not of Rest.’ So we may say of some contentions Men and Women.

22. Some Jewish Writers tell us, That there was a Scare-Crow, called [...], set upon the top of the Temple at Jerusalem, to keep off the Fowls from it, lest they any way defile it.

23. The Church is called Mahanaim, Cant. 6.13. which signifies two Armies; which may referr either to Jew and Gentile, or the Church Militant and Triumphant.

[Page 96]24. The Jews had the Name Jehovah first in [...], then in [...], abusing it to Superstition.

25. It's said of the Apostle's Ministry, as of the course of the Heavens, the Sun and Firmament, Their Line went through all the Earth, to carry Light through the whole World, Psal. 19.1, 2, 3. Rom. 10.18.

26. Ambrose was made Bishop of Millan in his youth; and therefore it's said of him, Simul discebat & docebat; ‘He taught and learned both together.’ A good Example to young Ministers.

27. Optimi vini pessimum acetum; ‘The best Wine makes the sharpest Vinegar.’ A good Emblem of the Church of Rome, and her De­generacy, and Caution against Apostacy.

28. The Sadduces held, there were neither Angels, nor Spirits: And that good and bad Angels were good and bad Thoughts: And that the Soul was only as Quicksilver, to give the Body Motion; and Salt, to keep it from Putrefaction.

29. Bodily Infirmities are the Gentlemen-Ʋshers of Death, and the sound of their Ma­sters Feet is behind.

30. Some think God called Israel Jeshurun, Deut. 32.15. not from Jashar, which signi­fies upright; but from the Hebrew word [...], which signifies an Oxe, because they waxed fat and kicked.

[Page 97]31. If Sin be necessary, and Men sin by ne­cessity, it is not sin; if voluntarily, it may [...]e avoided; so Pelagius argues: And there­fore it is possible a Man may live without sin, as he argues.

32. Humane Nature is capable of Repen­tance, but not the Angelical Nature; for what the Devils will, they will immoveably; which is one reason why Christ came a Re­deemer to Men, and not the fallen Angels. Polhill.

33. The Schoolmen tell us of three degrees of Miracles. The first, when that is produced which Nature never produced, as the Sun going back. The second, when that is produced which once Nature had produced, but was extin­guisht, as the restoring Sight after it was lost. The third is, the producing a thing sooner only than could be done in Nature, as to make a Tree bring forth before its time, or to heal a Disease in an instant, or to make a Tree wither in a moment, as the Fig-Tree mentioned in the Gospel, Mat. 21.20.

34. The crossed Souldiers raised to recover the Holy Land out of the hands of the Saracens, were by the Pope employed against the dis­senting Christians in Bohemia and Piedmont, and that was call'd an Holy War by his Holi­ness.

[Page 98]35. God appear'd so eminently against the Persecutors of the Picards in France, that it grew unto a Proverb, He that would hasten his Death, let him persecute the Picards.

36. In the Work of Grace, God is not only an Orator to persuade, but an Operator to work. Vox suasiva abit in operativam; ‘His suasive word passeth into an operative word.’

37. Upon the death of the Duke of Guise, Henry III. of France cried, Nunc demum Rex sum; "Now I am King. So will Christ, when his Enemies are destroyed, have a more visible Reign.

38. In the state of Innocency, Temptations did only court the outward Sense, but now they make nearer approaches to the Soul, finding something within Man to entertain them: And Satan hath no power over us but Socie­tate peccati. Aug. de Civ. Dei, l. 10. c. 22.

39. The Trojans thought their City safe whilst they kept their Palladium; which was the Image of Pallas, descended, as they fool­ishly imagin'd, from Heaven; but in the Siege of Troy, Diomedes and Ʋlysses did kill the Keepers of it, and stole it away. Where­upon Austin tells the Heathen, that they wor­ship such Gods, qui non possunt suos custodire custodes, ‘That could not keep their Keepers,’ De Civ. Dei, cap. 1. lib. 1. But the True God is a Keeper of Israel.

[Page 99]40. Stir a Dunghil, and it stinks the more; but stir Oyntment, and it smells the sweeter. So Afflictions in some do stir up Corruption, and in others it doth more actuate Grace. Aug. de Civ. Dei. l. 1. c. 8.

41. Austin, speaking of Christians banish'd for Religion, saith, Miserrimum esset, si alicubi duci poterant, ubi Deum suum non invenirent; ‘If they could be carried any whither, where they could not find their God.’ De Civ. Dei. lib. 1. cap. 14.

42. Cicero, the Roman Orator, complained in his time, That the Romans had lost their Commonwealth, Non casibus sed criminibus, non vi sed vitiis; ‘Not by Casualties, or the power of the Enemy, but their own Vice.’ Rempub. nomine tenemus sed reipsâ amisimus; ‘We have only the Name of a Common­wealth.’

43. Austin reckons up how many Calamities the Romans sustained before Christ came into the World, De Civ. Dei, lib. 3. cap. 17. Now, saith he, if these had fallen out in our time, quae isti & quanta dixissent, What things, and what great things would they have spoken against the Christians, as if all these fell out for their sake!

44. Lucretia, a chaste Matron, was ravish'd by the Son of Turquinius; of whom Augustin speaks wittily, there were two in the fact, but one only the Adulterer. As the Apostle [Page 100]distinguisheth concerning himself, It is not I, but sin that dwelleth in me, Rom. 7.20.

45. Whatever evil befalls a good Man, Non est poena Criminis, sed Virtutis examen, (saith Austin.) ‘Not the punishment of a Crime,’ but the tryal of Vertue.

46. The Romans that worship'd many Gods within their City, yet built a Temple to Quies out of the City: Implying, that all the Reli­gion and Worship of the Heathens Gods could not give true Rest; but our God and Saviour whom we worship, gives it to all his true Disciples, saith Aug. de Civ. Dei, lib. 4. cap. 16.

47. The learned Varro, who boasted that he could teach the right way of Worshipping all the Gods of the Heathen, yet knew not the right way of worshipping the true God, saith Aug. de Civ. Dei, lib. 4. cap. 22.

48. After the appeasing the Sedition of the Gracchi, the Romans built a Temple to Concord: Whereby they shewed how acceptable Con­cord was to them after their former Distra­ctions, and how desirous they were to fix it among them, and how thankful for it. But Divisions will demolish this Temple.

49. The Heathen built a Temple to Feli­citas, but alas were ignorant of the way of obtaining true Felicity, and the true nature of it. This only the Gospel reveals to be found [Page 101]in Christ, and him crucified; which their Wise Men derided as foolishness.

50. What the Heathen called Fate, the Christans called Decree and Providence; where­upon saith Austin, Sententiam teneant, sed lin­guam corrigant; ‘Let them hold their Opi­nion, but amend their Expressions.’

51. Malè vivitur si non de Deo benè creditur; ‘Men cannot live well, unless they believe well concerning God.’

52. The Romans got their great Dominion by their Love of Liberty, and Ambition of Preheminence, saith the Historian.

53. They placed the Temples of Honour and Vertue near together, to shew that all true Honour ariseth from Vertue.

54. It's said of Cato, Quò minus petebat glo­riam, eo magis eum sequebatur; ‘The less he affected Honour, the more it followed him.’

55. Christ is said to come to perform the Pro­mises to the Fathers, but to shew Mercy to the Gentiles, to whom the Promises were not made, Rom. 15.8, 9.

56. If the Heathen did great things out of love to their Countrey, and the Christians do less for the heavenly Countrey, Pudore pungan­tur, said Austin, ‘Let them be prick'd with shame: and if they do not less, Superbiâ non extollantur; Let them not be lifted up with [Page 102]pride:’ for there is no proportion betwixt the one Countrey and the other.

57. The Romans made Pleasure the end of Virtue; which they represented in a Picture, where they set Pleasure as a Lady sitting upon a Throne, and all the Vertues attending and waiting upon her.

58. If we must captivate our Reason to the Mysteries of Providence, why not then to the Mysteries of the Gospel, which the Socinian [...] deny.

49. The best things the Heathen expected from their Gods, were some temporal good as Wine from Bacchus, Corn from Ceres, good Voyages at Sea from Neptune, Victory from Mars, &c. But not Eternal Life, as Chri­stians do from their God and Saviour; an [...] all other good; not from several Gods, a they did, but from the One Living and Tru [...] God.

60. The Creation is upheld as well by th [...] Blood of Christ, as the Power of God; b [...] the work of Redemption, as well as Provi­dence; for if Justice had not been satisfied i [...] the Blood of Christ, the World would hav [...] bin dasht in pieces by the Sin of Man. Polhill.

61. The Poets feigned of Saturn, That h [...] devoured his own Children: And this Satu [...] they call'd [...], which signifies time; where by they meant, that Time devours the thing brought forth by it.

[Page 103]62. Austin reproves Seneca for conforming to the Rites and Ceremonies of the Heathen Worship, though he did not approve of them in his Judgment, and thought them not ac­ceptable to their Gods, but only because they were enjoyned by their Laws; he being a famous Senator, said Austin, would comply with the common Practice, though he did dislike it: Colebat quod reprehendebat, agebat quod arguebat, adorabat quod culpabat; ‘He worship'd what he reproved, and practised what he blamed, &c.’ De Civ. Dei, lib. 6. cap. 10.

63. Nulla major & pejor est mors quam ubi mors non moritur; ‘That is the worst death, where death ever liveth, and never dies.’ As in Hell.

64. Austin commends Socrates above the other Philosophers; because he sought by his wholsom Precepts to purge the Minds of Men, had make them capable of Divine Contemplations, and knowing all things in their first Original, and their Manners ver­tuous; whereas the other Philosophers busied themselves about abstruse Speculations into Natural Causes; which tended little to pu­risie their Minds, or regulate their Prac­tice.

65. The Heathen accounted their Daemons to be middle Deities, betwixt Men and the Supream God; carrying up their Prayers [Page 104]and Sacrifices to God, and bringing dow [...] Rewards and divine Precepts unto Men, (a [...] the same that are called Baalim in Scripture, of whom a Greek Author gives this Descrip­tion: [...] ‘Every Daemon is in a middle between Go [...] and Men.’ But there is but one Mediato [...] betwixt God and Men, the Man Christ Jesus, to the Christians.

66. Many of the Gods whom the Heathe [...] worshipt, were dead Men; of whom the [...] made Images, and an Evil Spirit possessing them instead of their departed Souls, brough [...] the Heathen to Worship them as Gods.

67. The Stoicks would not have the thing of the World called Bona, Good Things, but only Commoda, Things Commodious to Man; as judging that only Bona Animi, The good things of the Mind, were worthy the name of being called good.

68. Aristippus the Philosopher, once being at Sea, in company with a very bad Man, and a Tempest arising, Aristippus was afraid, and the other Man not; for which when some upbraided him, he answered, He had more reason to fear than the other Man, because he had a more excellent Soul; saying, Se pre Aristippi animâ solicitum esse debere; ‘He ought to be solicitous for his Soul, being of greater worth than the others was.’

[Page 105]69. Plotinus reckoned it a mercy of God to Mankind, to make Man's Body Mortal, Ne semper hujus vitae miseriis teneatur; That he might not be always held in the miseries of this Life; but Evil Spirits having aerial Bo­dies, which are Immortal, are (said he) thereby the more miserable.

70. The Devils having great Knowledge, but without Love, are puft up with exces­sive Pride; which makes them ambitious of Divine Worship from Men, and to envy the Honour of God.

71. To separate Friends is the work of the Devil, but Christ's work is to reconcile Ene­mies, Col. 1.21.

72. All our righteousness cannot profit God; he needs it no more than he did the Beasts offered to him in sacrifice. And as he that drinks of a Spring profits not the Spring, and he that seeth by the light of the Sun pro­fits not the Sun, but himself; so our Righ­teousness may profit our selves, but not God.

73. Deus non vult sacrificium trucidati peco­ris, sed sacrificium contriti cordis; ‘The Sa­crifice God takes pleasure in, is not a slain Beast, but a bleeding, broken Heart, Psal. 50.17.’

74. Some do say, though upon little ground, That when Moses held up his Hand in Prayer upon the Hill, and Joshua was fighting with [Page 106] Amaleck in the Valley, that he held them up in the figure of a Cross, and that made Joshua victorious. We have the Story, Exod. 17.11. but nothing of the Cross.

75. What is the reason (said Austin to the Philosophers) that you will not be Christians? but, Quia Christus humilitèr venit in mundum, & vos superbi estis; ‘Christ came humbly into the World, and ye are proud.’ Not many wise men after the flesh, &c. are called, 1 Cor. 1.26.

76. Christ is called the Word, Joh 1.1. and in Greek, [...]. The Platonists, as Christians, ac­acknowledge a [...], but speak nothing of the Word made Flesh; because not known by Rea­son, but Revelation.

77. Austin makes the Image of the Trinity in Man, to consist in these three things, I am, I know that I am, and I love my self thus known.

78. Coelestis civitas in eternitate Dei viget, in ve­ritate Dei lucet, in veritate Dei gaudet; ‘The hea­venly City above continually springs in the Eternity of God, shines in the Truth of God, and rejoyceth in the Goodness of God.’ So one of the Ancients.

79. Deus non more nostro quod futurum est pro­spicit, quod presens est eô picit, quod praeteritum est respicit; ‘God doth not behold things past, present, and to come, as Men do:’ And, Ejus scientia non trium temporum, presentis, futuri, & praeteriti varietate mutatu; ‘The va­riety [Page 107]that is in time, varies not his know­ledge of time.’

80. The Angels know themselves, and all Creatures, better in God, than in their own distinct nature. So in the Resurrection, the Saints will be like the Angels, (as our Saviour tells us.)

81. If Sin be a depravation of Nature, it [...]hews that Man's Nature was originally good: As blindness being a deprivation of Sight, it shews that the Eye had originally and natu­rally a visive power: As something may be seen of a stately Palace in its ruines.

82. All deficiencies in the Creatures are a gradual returning to their first Nothing: And would so return, if not prevented by a Di­ [...]ine Power: The same word that brought [...]hem out of Nothing into Being, upholds [...]hem in Being.

83. Deus tarditatem supplicii, gravitate com­ [...]ensat, & moram praemii ampliori gratiâ; ‘God recompenses the delays of Punishment, and the rewards of Virtue in the degrees of both when they come.’ Mollerus.

84. All Men will prefer Heaven before Hell, [...]ut few prefer Heaven before the Earth.

85. Non magnanimitas est magnos petere hono­ [...]es, sed contemnere, (Lud. V.) ‘It is not true Bravery to aspire to great Honours, but to contemn them.’

[Page 108]86. Tale-bearers are in Hebrew called [...], alluding to Pedlars, who carry about their Wares from door to door.

87. Oedipodios Incestus, & Thyestaenas Coen [...] ­nobis objiciunt: Tertul. who speaking of the Slanders the Heathen raised upon the Chri­stians, saith, ‘They accuse us of Incest, lik [...] Oedipus, who married Jocasta, his own Mo­ther; and of such Suppers as Thyestes made who was said to cat his own Children.’

88. When there was a Contention in the Council of Constantinople, about Greg. Nazia­zen, he said to the Council, ‘I am willing with Jonah to be cast into the Sea, to allay this storm.’ A good Reproof to such who raise storms.

89. Qui fingit sacros auro vel marmare v [...] ­tus, non facit ille Deos, qui rogat ille facit. Martial. ‘He that frames the Image, doth not make it a God, but he that prays to it.’

90. If God should lead Men into their ow [...] hearts, they might there see greater Abom­nations than Ezekiel saw, when he was in a Vi­sion carried into the Sanctuary, Ezek. 8. on [...] Affection committing Idolatry with Gait, another with Honour, another with Plea­sure, &c.

91. Socrates dreamed that a Swan hatche [...] in his Bosom, and then fled away. The nex [...] [Page 109]day the Father of Plato brought his Son to him: Now (saith he) my Dream is come to pass. Vita Platonis.

92. Noah pitched the Ark within and with­out, to keep out the Waters; so we must guard our inward and outward Man, to keep out Temptations.

93. Cultus est à naturâ, modus à lege, virtus à gratiâ, say the Schoolmen; Worship in gene­ral is from Nature, the way of Worship from God's Law, the ability is from Grace.

94. Pliny speaks of a certain Stone called Selenites, that encreaseth and decreaseth in whiteness, according to the encrease or de­crease of the Moon. A sit Emblem of them whose Religion changes with the Times.

95. Christ repeats these words three times, Where their Worm dieth not, and the Fire is not quenched, Mark 9. Upon which Austin hath this gloss, Quem non terreat ista trina repititio; Who may not be terrified with this threefold Repetition, as a threefold Testimony to the truth of it?

96. Nulla infelicitas frangit eum quem nulla felicitas corrumpit. (Aug. in Psal. 83.) ‘He will not be broken by Adversity, that is not cor­rupted by Prosperity.’

97. Austin calls Earthly Felicity, Luteam Foe­licitatem, (l. 10. c. 25. de Civ. Dei) dirty or miry: [Page 110]or as the Prophet Habakkuk calls it, Thick Clay, chap. 2.6.

98. Porphyrius complained that there was not a way made known to Mankind, De pur­gandâ & liberandâ animâ humanâ; ‘For the setting free, and purging the Soul of Man.’ Because he was a Stranger to Christ, and em­brac'd not the Christian Religion.

99. To those that ask, Why God made the World no sooner? we may reply another Question, Why he made it in the place where now it stands? For there was an infinite Space, as well as an infinite Duration, before the World was made.

100. The Sun is thought by some Astrono­mers to be nearer the Earth Twenty six thou­sand Miles, than in the days of Ptolomy; be­cause it is grown older and colder than in his time, and so needs it.

THE Seventh Century.

1. AƲstin makes this difference betwixt Ʋ [...] and Frui; Ʋti est in ordine ad aliud, Frui est quod propter se delectatur. So that we are to use the World, but enjoy God.

[Page 111]2. That an Artificer may learn and improve his Art, three things are required, Natura, Doctrina, Ʋsus; Natural Abilities, Teaching, and Practice: So to improve in Religion, re­quires a New Nature, Divine Instruction, and Spiritual Exercise.

3. Malum non habet causam efficientem, sed de­ficientem; Sin ariseth from Deficiency, ra­ther than any Efficient Cause; as Darkness from a deficiency of Light; and therefore is rather a Privation, a Non-Entity, than any positive Being.

4. Austin, speaking of the Souls of good Men departed, tells us his Opinion, Quod in secretis animarum receptaculis, sedibusque requi­escunt; That they are at rest in some certain seats and receptacles of Souls provided for them. De Civ. Dei, l. 12. cap. 9.

5. It's said of Claudianus, That he doubted of the Providence of God governing the World, till he saw the strange Death and Fall of Ruffinus, who was a very wicked Man, yet in High Place. Whereupon he is recon­ciled in his thoughts about Providence, say­ing, Tolluntur in Altum, ut lapsugraviore ruant; Wicked Men are lifted up on high, that they may have the greater fall. Mollerus.

6. Man's Nature was perfect in the first Adam, but not being united to God, as it is now in Christ, fell from God.

[Page 112]7. A meer Doctrinal Representation of God was not sufficient to manifest him to us in his Love, Grace and Mercy, and therefore hath manifested these really in the Person of his Son.

8. Though Christ was the Son of Man, yet was not represented in Adam as the rest of Mankind; for then he had sin'd in him, as all others have done, he being a Legal as well as a Natural Head.

9. The Jews looking to the Law for Salva­tion, and to the Messiah only for Temporal Deliverance, was the great reason of their Fall. Owen of Just. p. 110.

10. The Heathen abused the upper World to Idolatry, and the lower World to Sen­suality; and so dishonoured the Creator by all his Creatures.

11. It is a Socinian Notion, That God inten­ded not in the New-Covenant to raise Man to greater abilities to Obey God, but only to accommodate the Rule of Obedience to Man's weak and lapsed state.

12. After Adam sin'd, he ceased to be a Representative-Head to his Posterity: And therefore though it's thought he believed it the Promised Seed, and walked in obedience to God; yet this concerned not them, but himself only after his Fall.

13. Deus quiescens agit, agens quiescit, is a pithy saying of Austin; ‘God always acts, [Page 113]though always at rest; and always at rest, though alway is acting.’ And, Deus visibilia invisibilitèr [...]pperatur, is a like sententious Saying of the same Father. ‘God effects visible things invsibly. Operationes Dei descendunt ad nos, essen­ [...]ia tamen manet inaccessa.’

14. The Circulus Platonicus, or the ground­less conceit of Plato, That after the Revolution of a certain number of years, all things should return into their former state, was too much favoured by Origen, and disputed against by Augustin, de Civ. Dei, l. 12. c. 20.

15. Some have said of the Syrens, That they will Sing when the Sea is stormy, and Mourn when it is calm; because in the for­mer they were chear'd with hope, in the latter cast down with fear. Lud. de Dieu in Aug.

16. Every Man's Life moves with an equal pace to death, but some have a longer jour­ney than others to it. And every moment of life is detractio vitae, a detraction of a part of Man's Life.

17. When God said to Adam, Adam, where art thou? he did not say it, quasi ignorando quae­rere, but quasi admonendo increpare, saith Au­stin; Not so much to enquire where he was, as to rebuke him for what he had done.

18. It was the Error of Apollinaris, That the Divine Nature did supply in Christ the place [Page 114]of an Humane Soul; corrupting the Tert John 1.14. The Word was made Flesh.

19. Pride debaseth Man, by turning Ma [...] from God to himself; but Humility exalteth him, by turning him from himself to God To forsake God, who is the Principle o [...] Man's Being; and to cleave to himself, as his Principle, is Perversa Celsitudo, (saith Austin) A perverse Exaltation of Man. Which made him say, That it was more profitable to a proud Man to fall into some sin to humble him, than sibi placere, to go on pleasing him­self in his pride.

20. Adam's sin, in eating the forbidden Fruit, had these Aggravations. 1. Because the Commandment was but One. 2. Easie. 3. The Threatning severe. 4. The Majesty of God that commanded, infinite. 5. The Goodness God had shewed him was unspeaka­ble. 6. And to disobey so suddenly after his Creation, and upon the first Temptation, &c.

21. A True Christian is Civis sursùm, pere­grinus deorsùm; A Citizen above, but a Stran­ger here below. It was Cain and not Abel that went out from the presence of the Lord, and built Cities; and Cain's Posterity, that were the Inventers of Arts about earthly things.

22. Abraham might more easily believe God could raise Isaac from the dead, because [Page 115]he had before raised him out of his dead Body.

23. Immoderate desire is sinful, though of a small thing; as of Esau's Pottage.

24. A carnal Heart gathers evil, whence a good Heart will gather good. As from the shortness of Life, One will hence say, Let us eat and drink, for to morrow we must die. Another is quickned by it to improve his time, and to be doing good.

25. It was disputed among the Heathen Philosophers, whether Vertue was to be loved for it self or not? The Stoicks asserted it, and made an Idol of it; but Christianity referrs all to God.

26. We find in daily Experience, That a Man by once refusing a good offered to him, may lose it for ever. Which makes the pu­nishment of Hell Eternal, as it is, Poena damni, The punishment of Loss, Men having refused the offers of Grace.

27. By paying the Debt of Obedience, we cannot be discharged of the debt of punish­ment due for Sin. Paying one debt, doth not discharge another. So that by our Obedience, we cannot merit Pardon.

28. Seeing that temporal Good and Evil are common to all, we should strive after that Good which is peculiar to good Men, and avoid that evil which is peculiar to evil Men.

[Page 116]29. Austin makes this difference betwixt the First and Second Death: Prima mors ani­mam nolentem pellit de corpore, secunda, animam nolentem tenet in corpore; The First Death drives the Soul unwillingly out of the Body, the Se­cond Death detains the Soul unwillingly in the Body.

30. In a certain Island in India, called Ti­ton, they say the Trees never shed their Leaves. A good Emblem of perseverance in Grace.

31. It is said of the Primitive Christians, Ligabantur, caedebantur, torquebantur, urebantur, laniabantur, trucidabantur, multiplicabantur; They were bound, beaten, tortured, burned, butchered, slain to death, and yet under all were multiplied. And Tertullian to the same purpose, Quò magis metimur eò magis crescimus; The more we are mowed down, the faster we grow up.

32. Origen was styled Adamantine, for his undaunted Courage, that could not be bro­ken by Persecutions.

33. Socrates said of Anitus and Melitus, who accus'd him to take away his life, Interficere me possunt, laedere non possunt; They may kill me, but cannot hurt me. He reckoning his Soul himself.

34. It was a good Answer of Zeno the Philo­sopher to one who threatned him, and said, Dispeream ni malum tibi dedero; Let me perish [Page 117]if I do not do thee a mischief. He answered, Dispeream ni te mihi conciliavero; Let me perish if I do not reconcile thee to my self. A good Example of overcoming Evil with Good. Origen. contra Celsum.

35. One Sir John Palmer, being brought to the Scaffold upon Tower-hill, to die there, in the beginning of Queen Mary's Reign, look­ing to the Tower where he had been a Pri­soner, said, ‘I have learned more in a dark corner of yonder Tower, than ever I did in my life before.’ Stow.

36. When Theodosius and Eugenius were to fight a Battel, St. Theophilus the Bishop sent his Man with two flattering Letters, and a rich Present, with direction to give the Let­ter and the Present to him that should con­quer. And some think the present delay of Chusing the Pope, may arise from such a Po­litick ground.

37. The four living Creatures in Ezekiel's Vision, are said to be full of Eyes within and without. Some Men have Eyes without, to see other Mens faults; but none within, to see their own.

38. When Traian the Emperor delivered the Sword to the Praetor at Rome, he said to him, Hôc pro me utere si justa imperavero, contra me si injusta; Use this Sword for me, if I com­mand just things; and against me, if I com­mand what is unjust. A brave Speech of an Heathen Prince.

[Page 118]39. Of what use are practical Sciences, if not reduced into practice, as of Building, Mea­suring, Writing, Numbring? So what will meer Notions in Religion avail, if we bring them not forth in Practice?

40. Discipulus prioris posterior dies; The fol­lowing Day is the Disciple of the Day be­fore it. One day teacheth another. The Ex­perience of one day, may make us wiser for the Affairs of the next day.

41. The Socinian Heresie, Of Christ's being only Man, and had no Existence before he was born of the Virgin, was in the World before Socinus's dayes; it being before asserted by Samosatenus, and others, long before his time; and though condemned by a Council at Antioch in the Year 272, yet it sprung up again.

42. Marcellinus the Bishop of Rome, was Censured in a Council of Three hundred Bi­shops, for his sacrificing to Jupiter and Saturn, in the Year 303. So that then the Bishop of Rome was accountable.

43. The Roman Church, and other Western Churches, did Fast every Friday and Saturday; because then they said the Bridegroom was taken away from them, Christ lying in the Grave those two days.

44. Some of the old Philosophers thought that the heavenly Spheres made a very melo­dious Musick in their Motion. And it was [Page 119]one of the Jewish Fables, That Moses heard this Musick when he was upon the Mount, and was sustained by it forty days, without eating or drinking. And those words in Job 38.37. Who can stay the Bottles of Heaven, some read, The Musick of Heaven; the Hebrew word, [...], which we render Bottles, signifying also a Musical Instrument, Psal. 33.2. Caryl.

45. Domus Dei credendo fundatur, sperando erigitur, diligendo persicitur, Aug. de Verb. Apost. Scr. 21. The House, that is, the Church of God, is founded by Faith, raised up by Hope, and made perfect by Love.

46. When the Apostle saith, We are justi­fied by Faith; other Graces are not excluded concomitantèr, but coefficientèr; Not as accom­panying Faith, but only as co-operating to our Justification.

47. The Saying of Gregory, about the Sacra­ment, Christus in seipso immortalitèr vivens in hoc mysterio iterùm moritur; Christ, though in himself is Immortal, and dies not, yet in this Mystery of the Sacrament dies again; savours of the Doctrine of Transubstantiation, and that Christ is often offered up.

48. When two Verbs are put together in the Hebrew Tongue without a Copulative, the first is to be taken Adverbially; as Psal. 106.13. They made haste, they forgat; that is, they for­got speedily.

[Page 120]49. At the same time that Constantius t [...] Arian Emperor consented to the Council, [...] ­bout taking away Christ's Divinity, the Rom [...] Empire was taken from him, and given t [...] Julian, by the Souldiers in France. Long [...] Coriolan. p. 270.

50. When there arose a difference betwi [...] the Latine and Greek Churches, about th [...] Names of Persona and Hypostasis, and they had jealousies of one another; Athanasius per­ceiving they both meant the same thing, h [...] composed the difference, by perswading th [...] Greeks to use the word Persona, and the La­tines the word Hypostasis, and after that the words were used promiscuously.

51. Corrupt Blood in the Feet, by its Cir­culation may in time get into the Head, saith Michael de Montaignes. So Corruption in Pra­ctice may in time corrupt the Judgment.

52. That is a good sentence I find in Igna­tius's Epistle to the Romans: [...]: That I may not only be called a Christian, but may be found tru­ly so.

53. When the Philistines came upon Samson, then came the Spirit of God to strengthen him God usually sends his help to his People in the time of need, and sits them for the Work and Tryals he calls them to.

54. Not being is better than a miserable being, in a Metaphysical, but not a Moral sence.

[Page 121]55. Greg. Nazianzen, when he came to Constantinople, found it over-run with Arianism; but restoring it again from that Errour, he call'd the Church he was plac'd in, [...], which signifies, Resurrection.

56. The israelites put the Ark into a Cart, contrary to Rule, and then Ʋzza stretcht forth his hand to uphold it. So have Men sought to uphold false Worship by external force.

57. When the Israelites came out of Egypt, in their march the Amalekites smote the hin­dermost of them, Deut. 25.18. A good Cau­tion against Loytering in Religion.

58. The Pharisees call'd their Traditions, Sepimenta Legis, The Guardians of the Law. But our Saviour told them, They made void the Law by their Traditions, Mat. 15.3.

59. Pyrrhus King of Epirus built a Temple to Health, which he called Templum Sanitatis, and said he would worship no God or Goddess but Health: If he had that, he could, he said, do well enough for all other things.

60. Menecrates, a great Physician, told Phi­lip King of Macedonia, That he was a greater King than himself; for he by his Sword could destroy Mens Lives, but he by his Art could save them.

61. Diogenes, observing a Man shooting in a Bow, and always wide of the Mark, went and set his Back against the Mark: And being ask'd the reason, he said, He did it for his [Page 122]own safety. So, many Men do so miss their Mark, that you may find them any where sooner than in the way of their Duty.

62. No Man should trouble himself for that which he can amend, much less for that which cannot be amended.

63. When the Apostle saith, They that preach the Gospel, should live of the Gospel, [...], 1 Cor. 9.14. Some Interpreters say that the word [...] is taken in Heathen Authors for the Gift that was given to Men that brought good News. And so Mede thinks (as we find in his Diatribe upon that place) it ought to be so taken here.

64. When our Saviour saith, Mat. 24.14. That the Gospel of the Kingdom shall be preached to all Nations, and then the end shall come; It may be understood of the End of the Jewish Church, which must continue till another Church be set up among the Gentiles, by preaching the Go­spel to them. And it's said, Gen. 49.10. That the Scepter shall not depart from Judah till Shiloh come, and the people gathered to him; and his Kingdom be set up among the Gentiles.

65. The Apostle, 2 Pet. 2.2, 3. speaks of false Prophets to arise in the Gospel Church, as there was in the Jewish Church, bringing in Idolatry and false Worship; so the Church of Rome hath done in the Gospel Church, as the False Prophets in the Jewish.

[Page 123]66. The Romans were not wont to expel the People out of the Countries they conquered, but only the Jews; which was done, partly for the fulfilling of Prophecies, and partly so ordered by the Providence of God, to make the things done and spoken by Christ in Judea to be made known in the World.

67. When God saith, He desired Mercy, and not Sacri­fice, Hos. 6.6. we must not understand it by the figure Antichesis, but what is called in Greek [...], Mer­cy, rather than Sacrifice.

68. The Offering under the Law, called Terumah, was a Free-will Offering, in way of Thanksgiving, wherein the Jews acknowledged God's Dominion over the whole Earth, and that all they had was from him. And such was David's and the Princes Offering for the building of the Temple, 1 Chron. 29. wherein David acknowledgeth, Both riches and honour come of thee, ver. 12. And all things come of thee, and of thine own have we given thee, ver. 14.

69. It appears from Exod. 33.7. that there was a Ta­bernacle for the Congregation to meet with God in, be­fore the great Tabernacle was made; which we read not of till chap. 35.

70. Fides primariò respicit veritatem Dei, spes bonitatem, say the Schoolmen; Faith chiefly respecteth God's Truth, but Hope his Goodness.

71. Extrema gaudii occupat luctus, is a true saying; Sorrow follows at the heel of Joy.

72. The Levites might not sell any of the Land which belonged to them in the Land of Canaan, but what they had in any other Countrey they might sell: As is proba­ble from that Text, Acts 4.36, 37. where we read, That Barnabas, a Levite, sold his Land among the rest, and brought the Money to the Apostles.

73. The Jewish Doctors are not agreed of the reason, why upon an uncertain Murther the Heifer to be slain must be brought into a rough Valley, not eared nor sown, and be slain there, Deut. 21.4. It may be God hereby would [Page 124]shew, that Murther would bring a Curse upon the Land, and make it barren.

74. It is well known, that the Jews think not them­selves bound by their Oath, which is Vinculum Animae, unless they lay their Hand upon their Torah, their Law.

75. Austin tells us, that Seneca derided the Jews for their Sabbath, that they spent a seventh part of their time in Idleness; and upbraids them with it in this Distich:

76. It is somewhat strange to observe how God sets forth, in multipled Expressions, the zeal of Idolaters to their Idols, Jer. 8.2. Whom they have loved, whom they have served, after whom they have walked, whom they have sought, and whom they have worshipped: Whereas all this divine Honour is due to God alone.

77. Moses requires Parents to teach their Children God's Statutes, Deut. 6.7. where the Hebrew word [...], signifies to sharpen, to fix them in their Children by sharp and earnest Instruction, that may affect their Hearts, and leave some impression.

78. One Father will better provide for Nine Children, than Nine Children for One Father. More is the pity; and they do not, [...], imitate the Stork as they ought.

79. He that hath Necessaries, doth not want; for Su­perfluities are not wanted.

80. When Cambises asked his Councellors, Whether it was lawful for him to Marry his Sister? They said, No: but they said there was a Law, that their King might do what he pleased.

81. When the Jews admitted Proselytes, they would first acquaint them with the Praecepta Levia, the Light Commandments; and then with the Praecepta Gravia, the [Page 125] Heavy Commandments of the Law: and so instruct and ini­tiate them by degrees into the True Religion. And in their Talmud is added, That they would tell their Prose­lytes, That all Good was not rewarded, nor all Sin pu­nisht in this life.

82. It's said of Eli, when his Children did wickedly, He restrained them not; He frowned not upon them, Heb. [...], On whom Bernard hath this witty Re­flection, Quia iraejus tepuit in Filios, ira De [...] exparsit in illum; Because his Anger was but lukewarm against his Sons, the Anger of God did burn against him.

83. When Brutus, while he was Consul at Rome, exe­cuted his own Sons for Treason; the Historian saith of him, Exuit Patrem ut indueret Consulem; He put off the Father, and put on the Consul. A good Example of im­partial Justice.

84. When the Idolaters sacrificed their Children to Moloch, they would first carry them about the Fire, and then lead them through the Fire, and then put them into the Arms of Moloch. Woems. So the Devil leads on Sin­ners gradually to their own Destruction.

85. Anima habitat in oculis, is a true Saying; ‘The Soul dwells in the Eyes.’ Because the Affections of the Soul are much seen there; as Anger, Sorrow, Envy, Love, Lust, &c.

86. The Stoicks would not allow any Bodily Sufferings to be called Evils; and yet held it lawful for a Man to destroy his Life, to deliver himself from Prison, Capti­vity, Pain, and such bodily Evils.

87. The Israelites are called the Sons of Jacob and Joseph, Psal. 77.15. They came from Jacob, and were sustained by Joseph.

88. The Heathen were ambitious to have something of the Name of their Gods inserted in their own; as Nebu­chadnezzar, Nebuzaradan, from their God Nebo: And Bel­ [...]hazzar and Evilmerodach, from Bel and Me [...]odach, the Names of two Idols: And Benhadad, from their God [Page 126] Ahad, &c. Much more desirable is it to partake of the Nature of the True God.

89. When the Prophet Zachariah was stoned by the Commandment of Joash, he said, The Lord lock upon it, and require it, 2 Chron. 24.22. And it is very remarkable how his Blood was revenged upon Joash soon after; for the same year the Syrians invaded the Land, and he was smitten with Diseases, and his own Servants conspired against him, and slew him in his Bed, and he was not buried in the Sepulchres of the Kings.

90. Some things have been done, Heroico instinctu, and not to be imitated; as by Phinehas, Samson, and Ehud.

91. He that killed a Man unawares, being in a lawful action, as Hewing of Wood, and the like, was secured by fleeing to the City of Refuge under the Law; but not if he was in an unlawful action, say the Rabbins.

92. The Cities of Refuge were set upon Hills, that they might be seen. So is Christ set up before Sinners in the Gospel, that they may flee to him. And the Preachers of the Gospel are as those Mercurial Statues set up in Cross­ways; having the word [...] written on them, which signifies Refuge, to point out the right way to the City.

93. There is the Blood of War, and the Blood of Re­conciliation. Much of this latter Blood was shed and used in the Temple, but none of the former was allowed. As in the case of of Athaliah, 2 Kings 11.15. who was carried out of the Court of the Temple before slain.

94. The Romans were wont to chain the Prisoner and his Keeper together. A true Emblem of Sinners, who are as Prisoners chained fast to Sin.

95. The same word in the Hebrew, signifies to repent, and comfort, [...]; for true repentance will bring comfort after it.

96. The Procession of the Holy Ghost from the Father and the Son, is either, [...], from Eternity; or, [...], in Time, for the Use and Benefit of the Church; i. e. Personal and Oeconomical.

[Page 127]97. We read in Scripture of the Cords of Death, and the Pains of Death, and the same word, [...], signifies both. Christ was freed from the latter when he died, but was held in the Cords of Death till his Resurrection, Acts 2.24.

98. It's said of Athanasius, Sedem maluit mutare quam syllabam; He would rather quit his Seat and Countrey, than yield to Arrius in a syllable.

99. Consilia callida primâ specie laeta, tractatu dura, even­tu tristia: Tacitus. Crafty Counsels please at the first sight, but are carried on with difficulty, and sad in the event.

100. The red Heifer, for Expiation under the Law, was not accepted for a Sacrifice, if there were found upon it but two or three white or black Hairs, say the Jewish Doctors. In other Sacrifices the colour of the Beast was indifferent, but in the Sacrifice required of the red Heifer, Numb. 19.2. the Colour was by Institution, as well as the Beast.

THE Eighth Century.

1. WHen a Jew built a House in the Land of Canaan, he was to dedicate it; for God challenged that Land as his own, above all Lands; and by Dedication of the House they acknowledged God's Property, for they built it upon his Land.

2. A just Judge is like the Tongue of a Ballance, that inclines equally to either side. And therefore the Court [Page 128]of Areopagus was kept dark, that the Judges might not see the Persons, but hear the Cause.

3. In the time of Antiochus Epiphanes, that great Per­secutor of the Jews, many of the Jews, for fear of his Persecutions, did, Attrahere praeputeum, Draw out the Fore-skin, that they might not be known by their Cir­cumcision to be Jews. A Practice that is hardly justified; Art thou circumcised? be not uncircumcised, 1 Cor. 7.18.

4. The word Sin is sometimes taken in Scripture for the Guilt of Sin, Gen. 4.7. Sin lyes at the door. Sometimes for the Occasion of Sin, Deut. 19.10. I burnt your sin in the fire. And sometimes for a Sacrifice for Sin, Hos. 2.4. They eat the sins of the people.

5. When Solomon built the Temple, he made a new Altar, new Table, new Candlestick, &c. but not a new Ark; which was the great standing Type of Christ, who is yesterday, to day, and the same for ever.

6. The Law supposeth Man to be still in the rectitude of his Nature, and therefore requires of Man to Love, Honour, serve and Obey his Creator, but gives no Di­rection about making Peace with God by Faith, Re­pentance, Confession of Sin, &c. This is only done in the Gospel.

7. Christ came to be a Restorer of Man; and he began it in this World, in restoring the Bodies of many that were sick to health; and some that were dead, to life; and the Souls of many Sinners, to a state of grace and holiness, and he will perfect this restoring work at his next com­ing; The time of the restitution of all things.

8. Christ wrought his Miracles in an instant by his Word; as when he said, Receive thy sight; be thou clean; Lazarus, come forth, &c. Because he wrought as a Crea­tor; and the Rule Divines have about Creation, is, Crea­tio fit in Instanti; Creation is performed in an Instant.

9. The Temple of Esculapius, who was the God of Health to the Heathen, was built in the most wholsom Air, that sick Persons brought thither, might be sooner healed; and what was done by the advantage of the [Page 129]Air, might be reckoned as done by the power of that Idol.

10. Eve reasoned with the Devil, and was overcome; Christ reason'd with him, and overcame. But we are to resist, and not reason, being frail and sinful; whenas Christ was perfect in strength and holiness.

11. He that touched the dead Body of a Man under the Law, was unclean seven Days; but of a Beast, only until the Evening; which shew'd the great Impurity of Man's Nature.

12. The yea [...]s of Man's Life are called few, Heb. Years of number, Job. 16.22. As a few men are called Men of number, Psal. 105.12. and is an usual Hebraism.

13. An Apostate is like Scarlet, which in Hebrew is called [...], in the Greek, [...], because twice died; he returning to that sin again which he had forsaken.

14. The Moon in Conjunction with a good Planet, sends forth a good influence; but otherwise when in Conjunction with a bad one, say Astronomers. So some Men will do good or evil, according to the Company they are joyn­ed to.

15. The Lacedemonians being a warlike People, pictured their Gods in Armour. And to countenance their wick­edness, the Heathen would represent their Gods like themselves. And God reproves this among some of the Jews themselves, Psal. 50.21. Thou thoughtest I was alto­gether such an one as thy self. Instead of endeavouring to be like to God, which is the true Perfection of Man, they would feign God to be like themselves.

16. Men appointed or sentenced to death, are called in the Hebrew, [...], Filii Mutationis, Children of Change, Prov. 31.8. which may be applied to all Man­kind, for we all soon change and pass away.

17. In an evil Action sometimes the Passion prevents the Will, and stirs it up; but when the Will doth stir up the Passion, this doth aggravate Sin.

[Page 130]18. As the Sun goes forward, the Shadow goes back­ward. A fit Emblem of such as grow worse by the ap­proach of more Gospel-light.

19. I have read of certain poysonous Herbs in Africa that the Bees draw a luscious Honey from, but it will cause a frenzy in them that eat it. So sinful Pleasures may delight the Sense, but intoxicate the Mind. Impia sub dulci melle venena latent.

20. When Alexander the Great was asked to whom he would leave his great Dominions? He answered, [...], To the most worthy. But his Successors weae deter­mined by God, as we read, Dan. 8.22.

21. It is a brave saying of the Heathen Emperor Mar­cus Antoninus; Do not say when any evil befalls thee, O me infelicem cui hoc adversi acciderit! but, O me felicem qui hunc casum sine dolore perfero: Do not say, ‘O unhappy Man that I am, that this Evil hath befaln me! but, O happy Man, that I can bear it without sorrow of mind.’ Words easily said, and like a Stoick; yet Christians may learn by it their duty of Patience in Ad­versity: ‘For (saith he) by all this Adversity, what is there taken away from a vertuous Nature? Am I less Just, Temperate, Prudent, Sober, &c. by all that I suffer?’

22. And it coming in my way, I shall add one thing more of these Stoick Philosophers: They were such strict Asserters of Fate, and that all things sell out by Necessity, that they took away from the First Cause, even God himself, the liberty of altering the Natural Course of Things: as one of them speaks to this purpose:

23. But the Epicureans attributed all to Fortune; and no wonder that they which held the World was made by Chance, by a casual Concourse of Attoms, should also think that all things fell out by Chance. But in both these [Page 131]Opinions Providence is shut out; and no wonder then that both these Sects encountred St. Paul at Athens, Act. 17.18. Certain Philosophers of the Epicureans and Stoicks encoun­tred him.

24. Life is Motion: In him we live, and move, Acts 17. And all Motion is from some first Mover, and tends to some period. (Dr. Charlton.) And the Womb and the Grave are the two terms of this Motion.

25. To all rational Acts there are three things neces­sary, [...], (Aristot.) Consulta­tion, Will, and Operation.

26. Primi motus animi ab objectis sunt involuntarii. (Sen. de Ira.) The first motions stirred up in the Soul by external Objects, are involuntary. And therefore not sinful, say some Schoolmen.

27. God's Praescience hath no influence upon Mens Ac­tions; as in Christ's sore-knowing Judas his betraying him, and Peter's denying him. As the Science of things past hath no Causality upon them; so neither the Praesci­ence of things to come. And though the Will act freely, yet God knows which way it will incline; as in Adam's Will, when it was in perfect liberty (having a certain knowledg of Contingent actions,) but this Knowledge had no influence upon his Will.

28. The Jews, before they came out of Egypt, began their Year in the Month Tisri, because they judged the World was made in that Month. Afterwards they began it in Nisan, in memory of their Redemption out of Egypt that Month. So the Seventh Day was appointed at first for a Sabbath, in remembrance of the Creation; and af­terwards changed to the First Day, in remembrance of our Redemption by Christ. This Parallel is an Argument, a probabili only.

29. Enter not into the field of the fatherless; for their Re­deemer, Heb. Goel, is mighty, saith Solomon, Prov. 23.10. The Goel under the Law was to redeem Land, and avenge Wrongs. And God will be this Goel to the Father­less.

[Page 132]30. The Jews had a Custom in their Marriages, that the Bridegroom took a Cake and broke it, and put part of it into the Hand of the Bride, to signifie their future eating and living together; which they called Confarreatio, or, a Bride-Cake. So Christ, in his Institution of the Lord's Sup­per, brake Bread, and gave it to his Disciples, as a Token of his marrying them to himself, and his living and sup­ping with them, and they with him. And the Mother of the Bridegroom, they say, was wont to put a Crown made of Roses, Myrrh and Ivy upon his Head. To which there is an allusion, Cant. 3.11. Go forth, ye Daughters of Jerusalem, and behold King Solomon's Crown wherewith his Mother crowned him in the day of his Espousals, &c. Wo­ems.

31. Scrutator majestatis Dei opprimetur à gloriâ, say Di­vines; A Searcher into the Majesty of God, will be over­whelmed with Glory. Moses desired to see his glory: God told him he could not see it, and live. But the Jewish Rabbins say, That God granted his request when he was upon Mount Pisgah, shewed him his Glory, whereby he died; and God kissed his Soul out of his Body, as they speak.

32. There is a Precious-Stone, called [...], that is not consumed in the Fire. And there is a Flower, called [...], that will not wither. To both which the Apostle alludes, 1 Pet. 1.4. when he speaketh of the Inheritance in Heaven, he saith it is [...], It lasteth for ever.

33. Aaron and Myriam murmured against Moses for mar­rying an Ethiopian Woman, Numb. 12.1. But Christ mar­ries his Church to himself on Earth, though it is black, Cant. 1.4. Yea, and poor also, without Dowry, as well as Beauty. We bring nothing to him, but receive all from him.

34. It's prophesied of Christ, Psal. 72.19. His name shall continue for ever: Heb. [...], Filiabitur nomen ejus; His Name shall be continued, as a Father's Name is in his Children; In his Seed, and his Seeds Seed, Isa. 59.21. [Page 133]And if that he who was the First-born under the Law died without Seed, who was a Type of Christ, his next Brother was to marry his Wife, to raise up Seed to him, to make good the Type of Christ's not wanting a Seed to keep up his Name.

35. The Jews had Pits belonging to their Prisons, where was Mire, and no Water. To which the Prophet Za­chary alludes, chap. 9.11. As for thee also by the Blood of the Covenant I have sent forth thy Prisoners out of the Pit where is no water. And the Prophet Jeremy was put into such a Pit, where there was no Water, but Mire; and after he was drawn out of it, he prayed Zedekiah he might not be sent again to the House of Jonathan (where this Prison and Pit was) lest he die there, Jer. 37.20. & 38.6. But there is a worse Prison and Pit, where there is eternal Death, and not a drop of Water to cool the Tongue: From which we should all pray, Good Lord deliver us.

36. Among the many Punishments the Jews inflicted on Malefactors, they never used Banishment into a strange Countrey, lest there they should forsake the True God, and True Religion. And when they punish'd by Scourg­ing, they had three Judges stood by to order it, according to the strength of the Person to bear it, more or fewer strokes at one time. So doth God order and direct his Peoples Sufferings.

37. Crescentibus delictis exasperantur paenae; The encrease of Sin exasperates Punishment.

38. Herod being a bad Man, and fearing his death would not be lamented, appointed his Guard, as soon as he was dead, to slay some of his chief Councellors that were most beloved of the People, to cause a Lamentation at his death. Men that do not live desired, yet would die la­mented. Josephus.

39. The Romans would put the Christians into the Skins of wild Beasts, to make the Lions devour them. So have evil Men in every Age put disguises upon good Men, by Re­proaches and Slanders, that they might the more easily be destroyed.

[Page 134]40. The Heathen-Philosophers, not knowing the Scrip­tures, knew not whence sprang the Corruption they discerned in Mens Nature; some said from a malus Ge­nius,; others, from a bad Temperament and Constitution of Matter; others, from the bad Examples that one Man gave to another. And it is not easie to Christians them­selves to demonstrate how Original Sin is propagated into Mens Souls, that are not by Generation, but Infusion. And the Schoolmen were divided about it: Some said it was only Poena, not Culpa; A Punishment, but no Fault: Others, That it was neither one nor the other: Others, That it might be punisht with Foena Damni, The Punishment of Loss in Infants that die; but not with Poena Sensus, The Punishment of Sense. So that the Council of Trent did fairly leave it to every Man's Judgment to think what he pleased about it,

41. The Serpent doth wear off its old Skin, by strain­ing it self through narrow Holes and Caverns, and strait Passages. (Causinus.) So should Men put off the old Man, by passing through the strait Gate of righteousness, and true godliness.

42. In Hircania there are certain Trees, whose Branch­es are full of Honey in the Morning, which vanisheth at the rising of the Sun. (Quint. Curtius, lib. 6.) And so did Manna, when the Sun waxed hot, it melted, Exod. 16.21. It is wisdom to embrace the Season.

43. Naturalists write of those Insects which we call Beetles; Vivunt in stercore, moriuntur in rosis; They live in Dung, and die in Roses. A fit Emblem of such Men whose life and delight is in silth and wickedness, and are offended at True Piety.

44. A certain Serpent, called Dipsas, hath such Poy­son in it, that stirs up a thirst that cannot be quenched. And the more Men drink, the more they thirst. (Aelian, lib. 6, de Animal.) A sit Emblem of Covetousness.

45. Cyril, in his 4th. Book upon St. John, cap. 50. tells us, that the sharp Knives wherewith the Jews were Cir­cumcised by Joshua, when they came into Canaan, were [Page 135]buried with him in his Grave. Which he thinks might signifie the abolshing of the Jewish Circumcision in Christ's Death, of whom Joshua was a Type.

46. It's thought by some, That as God doubled Job's Substance, so his Age, after his great Afflictions; for he lived after them an hundred and forty yers, Job. 42.16. If so, then he was 70 years old when they came upon him, and 70 doubled, makes 140.

47. It's to be observed, That when we meet with any letters in the Hebrew Bible in an unusal form, it hath some signification: as in the first word of Leviticus, [...], the letter ( [...]) is writ lesser than usually, to signifie that the Levitical Law was to cease. And Lam. 2.9. he said of Jeru­salem, Her Gates are sunk into the Earth; where the word [...], that signifies sunk, is writ with the first letter sinking below the rest. So in Numb. 10.35. When the Ark set for­ward, the Hebrew word, [...], hath the letter ( [...]) set backward, to signifie God's returning into the Camp of Israel. So in many other places.

48. We read in Numb. 1.16. that Corah, Dathan and Abiram murmured against Moses and Aaron. Corah af­fected the Priesthood, being of the Tribe of Levi; and Dathan and Abiram the Civil Government, descended from Reuben the first born, to whom belonged the chief rule in the Family.

49. We read in Hezekiah's Prayer, Isa. 38.12. how he complains to God, I have cut off like a Weaver my life; and then adds, he will cut me off with pining sickness; which we may better read from the Hebrew, he will cut me off from the Thrum. Alluding to a Weaver, who when he hath weaved his Web, cuts it off from the Thrum. Man's Life is like a Web, which, in quick motions to and fro like the Weavers Shuttle, is passing away apace, till the Web is finisht, and then cut off by death.

50. We read in the 17th. of Judges, of one Micah, whose name in the first Verse is called Micaiahu; which hath something of the Name of Jehovah in it; but he [Page 136]making an Image, and committing Idolatry, he is after­wards called only Micah.

51. Gideon is called Jerubbaal, for his pleading against Baal, Judg. 6.32. which is a name of Honour. But ma­king an Ephod, which was an occasion of Idolatry to Israel, he is called Jerubbosheth, a Name of Dishonour, 2 Sam. 11.21.

52. Abimelech slew his Brethren, threescore and ten Persons, upon one stone, Judg. 9.5. and was himself af­terwards slain by a stone, ver. 53. A just Retaliation. Lightfoot's Harmony.

53. It is reported by those that have sailed in the Sea called the Hellespont, That they that keep to the middle, sail with the greatest safety; wherein that old Saying, and extensive Rule is made good, Medio tutissimus ibis, The middle is most safe. Monsieur Grelot.

54. When Xerxes was sailing through the Hellespont to Greece, the Waves of the Sea rose high, and hindred his pas­sage. Whereupon he proudly and foolishly commanded the Waves to be whipt; as if he could command and chasten them at his pleasure. But he found it otherwise; for his Ship was broken, and he was fain to go into a Fisher-Boat to save his Life.

55. Whem Moab was in distress, it's said, they went up to Baiith and Dibon, the high places, to weep, Isa. 15.2. because there were the Temples of Baal, called Bamoth Baal, Josh. 13.17. And they went thither to weep, and make Supplication to Baal. Ought not we much more do this to the True God in Times of Distress? And shall they weep to Baal, and we not mourn to Jeho­vah?

56. It's said in David's Song of Lamentation over Saul and Jonathan, 2 Sam. 1.18. That he bad them teach the Children of Judah the use of the Bow. He bad teach them, [...], Kesheth, which though it signifies a Bow, yet here is to be taken for the name of a Song; as the Heathen had several Names for their Songs, as Fistula, Scutum, Ovum, &c. And so had the Jews, as we read several [Page 137]Names of David's Psalms in Scripture, as Alamoth, Altas­chith, Mahalath, Shoshannim, &c. And this Song, called Kesbeth, was some Song of Lamentation, which is now not known to us; but Josephus saith, many Jews did learn it in his time.

57. Though God be undivided, and an Indivisible Be­ing; yet through the narrowness of Mens minds they are apt to divide him, as his Greatness from his Goodness, his Justice from his Mercy, &c. which oftentimes hath a very bad influence upon the Hearts and Lives of Men.

58. All the Good we enjoy, was first God's before it was ours; and when we devote it again to him in his ser­vice, it becomes God's again, as in a new Right; and yet he rewards us as if it was originally our own.

59. In Sin may be considered the Obliquity of the Act, and the Guilt of it that defiles the Conscience. And the Prophet Zechary, chap. 13.1. speaks of a Foun­tain opened for sin and uncleanness. Where, by Sin, Heb. [...], is meant, the obliquity of it; and by Uncleanness, Heb. [...], is meant, the guilt of it: And this Fountain washeth away both. So that it signifies both the Blood and Spirit of Christ: In the one, we have the washing of Justification; in the other, of San­ctification.

60. Blasphemy is, either attributing the incommu­nicable Perfections of God to our Selves, or the Crea­tures; or ascribing the Imperfections of the Creatures unto God.

61. The 45th. Psalm referrs to Solomon in the Type, and to Christ in the Antitype: Where the Psalmist speaks to Solomon, to ride on in his Majesty, with Truth, Meekness, and Righteousness; which are as the four Horses that did draw his Chariot. And in these four doth Christ ride forth, in setting up his Kingdom in the World.

[Page 138]62. When Mutius Scaevola, that stout Roman, kill'd another, by a mistake, instead of Porcenna the King; and then said, He was sorry he mist the King, it was not Murther; for he intended to slay Porcenna that fought against the Romans: And as Error Personae did not make Jacob's Marriage with Leah void, nor Isaac's Blessing to Jacob, nor Joshua's Covenant with the Gibeonites; so nei­ther did it make Scaevola liable, or justly eclipse the Honour of his bold Adventure for his Countrey, in slaying another instead of the King. So that Acts are not only to be denominated from the Objects, but the Intention of the Mind.

63. When the Grecians had taken Troy, and were re­turning home triumphantly in Ships; one Nauplius, in a revenge, stole out in the Night, and set a Beacon on fire upon a Rock in the Sea; which the Grecians sailing to, thinking it to be an Harbour, split their Ships upon the Rock. So oftentimes by mistakes Men run into Dangers; and then, when they think all Danger is over.

64. It is said of Jerom, that he set a Death's-Head be­fore him. And I have read of some Anchorites, That they would every day scrape up some of their Grave with their Nails, to mind them of their Mortality. Such voluntary Signs may be more allowed to stir up the Mind to Meditation, than the Heart to Worship.

65. Death considered as an Enemy of Nature, so all Men hate it; as the Wages of Sin, so evil Men fear it; as a Passage to Life, and so good Men have desir'd it.

66. He that first maketh Experiments, ought to have Allowance given him. [...], saith the Greek Proverb. So that they make not rash Experiments to do mischief.

67. After the Captivity under the Second Temple, the Holy Oyl failed; and therefore the High Priest was not call'd by the Jews, Unctus Jehovae, but Vir [Page 139]multarum Vestium; Not the anointed of the Lord, but the man with many garments; having five Garments more than the other Priests.

68. The Priests under the Law did stand at the Altar, but Christ our High Priest is sat down in Heaven, being entred into his Rest, and finisht his Work on Earth.

69. The first Adam was the Father only of a Natu­ral Life; but Christ is the Father of Eternity, of Ever­lasting Life. He is called, Isa. 9.6. The Everlasting Fa­ther: Heb. [...], or, The Father of Eternity.

70. The Law, saith the Apostle, was not made for a righteous Man, 1 Tim. 1.9. In the Greek, [...], It lyes not on him as a Curse, as upon the Wicked.

71. It is a known story, yet it may be not to every Reader, That Julian the Apostate having got a great Army, one Lebanius an Heathen, and one of Julian's old Schoolmasters, asked a Christian Schoolmaster at Antioch, What the Son of the Carpenter, meaning Christ, would do now? He answered, He would make a San­dipila, or a Bier, to carry Julian upon to his Grave. And so the dead Corps of Julian was brought shortly after to Antioch.

72. Celsus, that great Enemy to Christianity, up­braided the Christians, That they set up such a Man as Christ to be their Captain and Saviour, who lived a miserable Life, and died a cursed Death. ‘Had they not, saith he, better have set up Jonah, who brought Niniveh to Repentance? or Daniel, that was miraculously delivered out of the Lions Den? &c. or some of the Worthies among the Heathen, as Hercules, Epictetus, or Anaxarchus? &c.’ Whom Origen doth smartly chastise, and strenuously confute, in his Book against him.

[Page 140]73. Lot, and his Company, when they went out of Sodom, were forbidden to look back: Quia non est animo redeundum ad veterem vitam, saith Austin, lib. 16. de Civ. Dei, c. 30. Because we must not think of going back to our old sinful Life.

74. Papias, who lived near the Apostles time, and an holy Man, was the first we read of who as­serted the Millennial Point, of Christ's Reigning on Earth a Thousand Years. Whom Cerinthus followed, asserting these thousand Years to be enjoyed in sinful Pleasures and Prosperity. Which turned off Austi [...] and many others from their Opinion.

75. I have read of the People call'd Sicyonians, that they would have no Epitaph written upon the Tombs of their Kings, but only their Names, that they might have no Honour but what did result from their Merits.

76. There was a grievous Persecution of the Church in Cyprian's time, under Aemilianus President of Egypt; which he mentions in one of his Epistles, saying of it, Non advenissent fratribus haec mala si in unum fraternitas fu­isset adunata; The Brethren of the Church had not suf­fered these Evils, had they been more united among themselves. A good Argument for Unity.

77. It's reported of Marius, a great Tyrant, who was brought up a Smith, and made Swords, That one day he was made Emperor, the next day Reigned, and the third day was Slain by a common Souldier with a Sword of his own making. So Man's Destruction is of himself.

78. Among other Fallacies in Logick, one is styled, Fallacia non causae procausâ; Such is that when Men accuse the Gospel as the cause of Divisions, and Religion as the Cause of Melancholy; and Piety, with the free practice and profession of it, to be the cause of publick Calami­ties, [Page 141]as the Heathen imputed them to the Christians of old; and so when Men will charge their sins upon God; as Homer brings in the Gods thus saying of Men: [...]: ‘Men accuse the Gods, and say all their Evils are from us.’

79. The Motion of the Heavens is Circular. So ought the Souls of Men return to that God from whom they first did spring; to make him their Centre who is their Prin­ciple. As it is with God, though he goes out of him­self by External Operations, T [...]men undique in se redit, (saith Austin,) making all his Works to centre in his own glory.

80. Si anima sit currus, cave ne caro sit equus, (as one speaks pithily;) If the Soul be the Chariot, let not the Flesh be the Horse that draws it.

81. When Rome was belieged by the Gauls, we read, the Roman Matrous cut off their Hair to make the Men Bow-strings: Which is more honourable than for Women to part with their Hair to make effeminate Perukes.

82. The Sin of Drunkenness, wherewith this Age aboundeth, is, as one saith of it, A sin against all the Com­mandments; for it unsits a Man for every Duty, both to God and Men. And so Adultery, saith the same Author, is a Sin against God the Father, considered as the Law­giver, trangressing his Law of Marriage, he making two, and no more, one flesh. And against God the Son, taking the Members of Christ, and making them the Members of an Harlot And against the Holy Ghost, in defiling his Temple.

83. God cannot but hate Sin, because it hath destroyed his Image, both in the fallen Angels and Men. As when the People of Antioch broke down the Image of Priscilla, the Wife of Theodosius, because he exacted of them a new Tribute, he sent an Army against them to revenge it. And will not then the destroying God's Image in Man much more provoke God to wrath?

[Page 142]84. When we read in the Evangelist, That after Christ was Crucified, and gave up the Ghost; upon the piercing of his Side with a Spear, there came out Water and Blood; we must not understand it, that they came forth together, but one after the other distinctly: for the Apostle, Joh. 1.5, 8. makes the Water and Blood two distinct Witnesses; and they signifie two distinct things, the Expiation of Sin, and the Sanctification of our Natures. And therein we may observe a double Miracle: One is, That his Blood should run out so freely after he was dead, which we know is not so with other Men: And the other, That the Blood and Water should come forth distinctly, and not mingle with one another. Martinius.

85. As the Mind of a wise Man will not be satisfied without solid Reason; so neither will his Heart be satis­fied with out a substantial Good.

86. As there was such a despising of the Law of Moses, for which there was no mercy to be had, nor attonement made, Heb. 10.26. so there may be such a contempt of the Gospel which may make a Sinner's case desperate: as in the case of Capernaum, Corazin, Bethsaida, &c. But this is known to God, rather than to Man; yet we have notice of it, Heb. 6.6. & 10.26.

87. Though our Saviour Christ was Sanctified from the Womb, and his Humane Nature was from the first united to the Divine; yet when he entred on his pub­lick Ministry, he had the Gifts of the Holy Ghost be­stowed upon him, which he had not before; which are meant by the Holy Ghost coming down upon him at his Baptism; and whereupon he is said, Luke 4.1. to be full of the Holy Ghost.

88. These Gifts of the Holy Ghost were sometime in a Conjunction with Sanctifying Grace, as in the holy Pro­phets, Apostles, and our Saviour: And sometimes not, as in Balaam and Judas, and many others who will plead them at the last day, as our Saviour speaks, Mat. 7.22. And as they had Gifts without Grace, so there may be [Page 143]Grace without these Gifts; as the Jewish Rabbins say the Jewish Church was without them all the time under the Second Temple, which was about Four hundred Years. In which time it was thought the Apocryphal Books were written, and therefore not written by Divine Inspiration, which was then ceas'd.

89. If Conscience be not our Ruler, it will be our Tor­mentor; for whatever Faculty of the Soul, or Member of the Body offends, the guilt of the Offence runs into the Conscience, and settleth there; as all the Filth of the City runs into the Common-shore, as of Jerusalem into the Brook Kidron.

90. When Christ ascended on high, saith the Apostle, Eph. 4.8. He gave Gifts to Men. The Psalmist saith, Psal. 68.18. Thou hast received Gifts for men; some read it, from Men, to entreat his Favour, and testifie their Sub­mission, as Captives will do to the Conqueror. The Septuagint read it, [...], Gifts in Man, in his Humane Nature. Which various reading ariseth from the various use of the Preposition Be; for the Hebrew in the Psalm is, [...].

91. Regnum auspicandum à clementiâ, is a Rule in State-Policy; ‘The Foundation of a Government is to be layd in Clemency.’ So did David, in his shewing favour to Shimei, who had cursed him. But Rehoboam begin­ning his Kingdom otherwise, stumbled at the Threshold, and entangled his Reign. And the rising Government of our present Protestant King and Queen seems to be di­rected by this Rule.

92. The Apostle calls his Ministry a Warfare, for the Perils that attended it, and Opposition of Enemies to it, 2 Cor. 10.4. And so speaks to Timothy, That thou mayest war a good warfare, 1 Tim. 1.18. And so said Luther, Quid aliud est praedicare quam mundi furorem incurrere; To Preach the Gospel, is to encounter the Worlds Fury. Let young Ministers consider it, and prepare for it; and let the Peo­ple [Page 144]consider the Apostle's Question, Who goeth a warfare at his own charge? 1 Cor. 9.7.

93. Some receive the Truth as an Inmate, not as a Ru­ler or Judge: Who made thee a Judge and Ruler over us? said the Sodomites to Lot, Act. 7.27. And though they receive the Truth as lucentem, yet not as redarguentem: They love the light of Truth, but cannot bear its scorching heat.

94. The Pythagoreans styled the Mind of Man, [...], The Holder of the Reins: As that supreme faculty which is to bridle and restrain inordinate Passions, and to guide Man, and the whole course of his walking and con­versation.

95. In some Coasts of Arabia, the odorifierous Spices do so perfume the Air, that Swine cannot live there. So Men of a swinish temper, who love to wallow in the mire of sin and wickedness, delight not to live where se­rious Piety and true Godliness are profess'd and practis'd; which are the best Perfume of any place.

96. Though Jus and Vis are words that are made of the same letters, yet we often see that the one doth ex­clude the other, and Justice and Right are shut out by Force and Power, and Might overcoming Right.

97. Many Men, instead of preparing to leave the World, are still employing themselves about settling in the World; and so are, as Seneca speaks, semper victuri, always about to live, rather than indeed living.

98. The Life of a Christian, in this World, is a Life of Faith; not of Vision or Fruition. But Faith, though in a lower degree, supplies the room of Fruition, as it is the [...], or the Subsistence of things hoped for; and of Vision, as it is the [...], or Evidence of things not seen, Heb. 11.1.

99. Tertullian comforts the Christians that had suffered Losses in their Estate for the sake of Religion, saying, [Page 145] Negotiatio est aliquid amittere ut majora Lucretis, or Lucre­mini: (ad Martyres.) It is good Trading, to lose some­thing, for the gain of greater things.

100. Every Man ought to consider his ways, in a three­fold respect. 1. With respect to his Ultimate End. 2. With respect to the Rule of God's Law. 3. With respect to his Final Account, and the Judgment to come.

But I shall add no more of these Intellectual Flowers (though I have many more ready gathered,) lest they be too many to be Bound up together in a small Book of a Shilling price. And I think the Buyer of it hath enough already for his Money