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 though always at rest and always at rest though alway is acting And Deus visibilia invisibilitèr â—pperatur is a like sententious Saying of the same Father God effects visible things invsibly Operationes Dei descendunt ad nos essenâ—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 of an Humane Soul corrupting the Tert John 1.14 The Word was made Flesh 19. Pride debaseth Man by turning Maâ— from God to himself but Humility exalteth him by turning him from himself to God To forsake God who is the Principle oâ— 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 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. 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 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
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 self-convicted 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 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 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 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 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 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 Paper-book an Epitaph upon the Tomb of the Earl of Warwick in whose Death the Family was extinct Within this Marble doth Entombed lye Not one but all a Noble Family A Pearle of such a price that soon about Possession of it Heaven and Earth fell out Both could not have it so they did devise This fatal Salvo to divide the prize Heaven shares the Soul and Earth his Body takes Thus we lose all while Earth and Heaven part stakes But Heaven not brooking that the Earth should share In the least Atom of a piece so rare Intends to sue out by a new revize His Habeas Corpus at the grand Assize 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 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 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 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 Vnite 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. Vriah 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 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
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. 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 Juâ—iter as disposing of the Souls of Men after death 3. As â—â—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 â—n death said some of their Philosophers not knowing the Scriptures And held That Nature was only Deus Mundo permistus God â—ingled with the World Or Divina ratio â—oti mundo insita A divine Reason planted in the whole World And that God and thâ— World together makes one living Animal Thâ— their Wise Men became vain in their Imaginâ—tions 4. They feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Justiâ—â— to be the Wife of Jupiter and placed in hâ—â— Throne Which may have a good Moral in it 5. It was one of Origen's fond Opinions Thaâ— Christ's Soul had an Existence before it waâ— united to its Body and by some extraordinary Acts of Holiness and Duty to God dâ—â— merit to be joyned in a personal Union witâ— the Son of God grounding it upon the Psaâ—mist's saying Thou hast loved righteousness anâ— hated iniquity therefore God even thy God haâ—â— anointed thee c. Psal 45. 6. That there are not three Hypostases oâ— Persons in the Trinity but only a threefolâ— mode of existing in the Godhead was thâ— Error of Sabellius 7. The Platonists asserted a Trinity in thâ— Godhead which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this different from thâ— Christian Trinity in making them subordinate to one another the first producing thâ— second and both producing the third in a Sâ—â— ordination But what this Subordination iâ— and whence it is and their abstruse Notioâ— about it is too mysterious for young Studenâ— in Divinity yea I think for the most experienced 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 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 oâ— the Gospel 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arâ—â— 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 aâ— evil use of good things 17. Wicked oppressing Rulers are called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devourers of the People 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
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 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 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 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 Vnionis Medium Communionis cum Christo The Spirit of 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 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 Tom. 1. p. 567. Plus valet unus Petrus Lombardus quam centùm Lutheri c. One Peter Lombard is more worth than an hundred Luthers
upon the Hills which is congealed in the Night So many are religious only in the Sun-shine of the Churches Prosperity 29. Chrysostom was called by Cyricius Bishop of Calcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he woulâ— not bend by any bad Compliances 30. Otho Bishop of Ments shut up a number of poor People in a Barn and then seâ— it on fire and when they cryed out he 〈◊〉 sport said Heark how the Mice do squeak Buâ— afterwards was so followed with Mice in hiâ— Chamber that he built a Tower on the Riâ—ver Rhine to free himself and yet they followed him thither 31. About the same time of the Year thaâ— the Jews Crucisied Christ was Jerusalem destroyed by the Romans 32. What proportion is there betwixt thâ— short Pleasure of Eve in eating the forbiddeâ— Fruit and the Calamities that flowed froâ— it 33. It s said that Diagoras turned Atheist bâ— observing a Man to escape and prosper thaâ— had forsworn himself about some Money bâ— intrusted in his hand 34. The Primitive Christians in their dayâ— of solemn Humiliation would lye prostrate upon the ground which they calle◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. Hilarion a good young Man said tâ— his Body Ego te aselle faciam ut non Calcitre◠〈◊〉 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 Thâ— 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 Noâ—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 â—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. â—1 32 And Plato styled a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maker of Peace betwixt God and Man 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 Vpon thy Belly thou shalt goe Gen. 3.14 And the Hebâ— 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 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 â—he works of Creation or Providence 50. Pharaoh and his Hosts were drowned in â—he Red Sea but the Infernal Pharaoh and his Hosts are drowned and destroyed in the Blood â—f Christ 51. The Roman Generals after a Victory â—rst entred the City privately and then â—ublickly in a solemn Triumph So the Saints 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 Aâ— 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 bâ— 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 Honsâ— and Land to follow the true God and thâ— true Religion which some think Christ alludes to in the Gospel when he speaks oâ— leaving all to follow him 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
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 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 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 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 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 greaâ— 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 â—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 Thou self-sprung Being that dost all infold And in thine Arms Heavens whirling Fabrick hold Who art encircled with resplendent Light And yet lyest mantled o're in shady night About whom the exultant starry Fires Dance nimbly round in everlasting Gyres 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
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 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-Vshers 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 31. If Sin be necessary and Men sin by necessity it is not sin if voluntarily it may â—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 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 Vlysses 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 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 Common-wealth 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 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 in Christ and him crucified which their Wise Men derided as foolishness 50. What the Heathen called Fate the