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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30926	Flores intellectuales, or, Select notions, sentences, and observations collected out of several authors, and made publick, especially for the use of young scholars, entring into the ministry / by Matthew Barker ...	Barker, Matthew, 1619-1698.	1691 (1691)	Wing B774; ESTC R13711	68,681	154

Flores Intellectuales OR Select Notions SENTENCES AND Observations COLLECTED Out of several Authors and made publick especially for the Use of young Scholars entring into the Ministry By MATTHEW BARKER Minister of the Gospel in London Jesus saith unto them Have ye understood all these things they say unto him Yea Lord then says he unto them Therefore every Scribe instructed to the Kingdom of Heaven is like an Housholder who bringeth forth out of his Treasure things new and old Mat. 13.51 52. LONDON Printed by J. Astwood for Iohn Dunton at the Raven in the Poultrey 1691. TO THE READER I Little Intended God knows to bring these scraps of Learning to the Market for publick sale most whereof have lain by me for many Years as thinking them too juvenile for Publick Notice in this Critical Age For in my younger dayes to help my Memory I kept by me a paper-Paper-Book wherein I inserted some of those things which did occurr to me in my Reading as most remarkable and which I had a desire to treasure in my Memory And a while since acquainting a young Student in Philosoyhy and Divinity what I had done he earnestly solicited me that they might be made publick as that which might be of use especially to the younger sort of Schollars whose minds have not yet been exercised with graver Studies which first put it into my mind to put them to the Press And I now expose them as I find them in my Paper-Book extracted now out of one Author then out of another and now written at one time then at another now a passage in Humanity then in Divinity now of Poetry then of History now out of the Scriptures then out of Expositors now in Philology then is Philosophy I mingled all together without observing any method and my Pen like the Bee skipt from Flower to Flower So that the Reader must take them as he finds them and make the best use of them he can It may be he may find some things that may add to his Knowledge and be pleasing to his Mind as they were to mine own and as the Bee he may gather some Honey out of these Flowers All the Method I have used is only to parcel them into several Centuries and distinguish them by Figures one from another And what is found in them of Language that none but Schollars understand I have for the most part put into English And sometimes I find in my Paper-Book I have quoted the Author of what I have remarked and sometimes not And I cannot well recollect whence I had some Notions and Sayings which I put into my Paper-book above thirty Years agoe and being thus put together are like a Chain of Gold or String of Pearls I call them in the Title Intellectual Flowers and we know 't is proper and pleasant to have many distinct Flowers tyed together in a Nose-gay though of several sorts and gathered out of several Gardens And if any will censure them as a Rhapsody I confess they may be so styled yet I am not the first who hath exposed Rhapsodies to publick view taking the word in a more general sense And hath not Solomon himself lead the way to such a kind of Writing in his Book of Proverbs which are set down for the most part without any Method or dependance one upon another And we know the old saying Varietas delectat Variety Delights and if the Reader finds nothing else he will find that in these Papers And this I hope may be some Apology for my present Adventure which else may be censured as pedantick and singular Flores Intellectuales 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 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 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

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 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 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 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 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 Law-giver 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 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 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 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 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 FINIS Books Printed for John Dunton at the Black Raven in the Poultrey ☞ THere is newly publish'd Early Religion or a Discourse of the Duty and Interest of Youth With some Advices to Parents and Aged People to promote it in their several Capacities The Second Edition much enlarged By Timothy Rogers M. A. Price bound 1 s. * ⁎ * The Life and Death of the Reverend Mr. John Eli●● who was the First Preacher of the Gospel to the Indians in America with an account of the wonderful success which the Gospel has had amongst the Heathen in that part of the World and of the many strange Customs of the Pagan Indians in New-England written by Cotton Mather the second Edition carefully corrected Both Printed for John Dunton at the Raven in the Poultrey Price bound 1 s.