Flores Intellectuales: OR, Select Notions, SENTENCES AND Observations, COLLECTED Out of several Authors, and made public, especially for the Use of young Scholars, entering 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 john Dunton at the Raven in the Poultry. 1691.   

TO THE READER.  
I Little Intended, God knows, to bring these scraps of Learning to the Market for public sale, most whereof have lain by me for many Years, as thinking them too juvenile for Public Notice in this Critical Age: For in my younger days, to help my Memory, I kept by me a Paper-Book, wherein I inserted some of those things which did occur 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 public, as that which might be of use, especially to the younger sort of Scholars, 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, than 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, than out of Expositors; now in Philology, then is Philosophy. I mingled all together, without observing any method, and my Pen like the Bee skipped 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 Scholars 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 Say, which I put into my Paper-book above thirty Years ago; 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 'tis proper and pleasant to have many distinct Flowers tied together in a Nosegay, 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 public 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 dependence 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 pedantic 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 myself. By which we may see out of what School proceeded the Pelagian .  
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 itself.  
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 spoke of their false Teachers, and in a Figure transferred what he said to them, to Apollo's, 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 than 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 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 Judgements 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 occasioned the coming of so great a Redeemer.  
27. Christ said of the Penny that was shown him, Whose Image and Superscription hath it? They said Caesar's: Then render to Caesar the things that are Casar's. So we may say of the Soul of Man.  
28. Vxor 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.  
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 Judgement upon him for his persecuting and killing the Christians.  
30. Quis placere potest populo cui placet virtus; He that is pleased with Virtue, will hardly please the People.  
31. Maxima peccantium poena est peccatum; Sin is its own greatest punishment.  
32. Vbi 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.  
39 Si debeo totum me pro me facto quid pro me refecto, said August. If I own 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 strait, the Army shouted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Saviour, A Saviour! with so loud a cry, that the Birds in the Air fell down astonished. 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 itself!  
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 Oil, in his Body, which will heal the Wound he giveth by his Sting. So the Word of God will both wound and heal.  
44. The Egyptians worshipped the Crocodile out of fear, because he did them hurt; and they worshipped a certain Water-Rat, called Ichneumon, because it devoured the young breed of the Crocodile.  
45. It's said of the Dutch, Peterent Coelum Belgae, si navibus peti possit; They are such Sailors, 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 baptised, 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.  
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 writ upon the Cover of their Koran in Arabic 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.  
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 easy.  
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 reckoned 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 Compels 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, Red, 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 Veil 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: 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 conceived 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 show 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 feared to be tormented, but none of them prayed 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.  
77. Non sic me lacerant Papistae ut illi amici nostri: As Luther speaks of Carolastadius and Zuinglius. The Papists done't distract me so much as those two Friends of mine.  
78. A true Saint with respect to sin, 1. Desire's 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, & confederate voluntates. Our Union with Christ doth not mingle Persons, nor confound Substances, but uniteth affections, and conjoineth Wills.  
80. The Promises of God are like the staff upon which Jacob leaned, and worshipped 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 Poisons, reports of a Woman that had accustomed her Body to Poison as her food, and yet had so much Beauty as to allure Princes to her Embraces, and by that means poisoned and killed 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 satisfy it.  
86. All Excellencies in the Creature are as the gild of the Cup, but in God they are as Massy Gold. He is not so much wise as Wisdom itself, etc.  
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 God's 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 it may not be suprà negotium, nor infrà negotium, sed par negotio; neither to be above its 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 Emperor, 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 altered by Ezra after the Captivity unto the Chaldee Character.  
94. The Altar is called 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 Springs, excellent Vines, and excellent Rocks that were in it. But Heaven may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where there are all excellent things. Vbitotum 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 looked 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 showed to us then possessed by us.   

The Second Century.  
1. Mayor 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.  
2. He is a good Logician that offers up to God a reasonable Service: A good Arithmetician, who hath learned to number his days: A good Orator, who hath persuaded 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 days, 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 Dariuses ransacked 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.  
7. A great Commander in his violent thirst sold himself and his Army into the Enemy's 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 cried, 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 men's 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 supplied.  
12. Plato being asked by one of his Scholars, How long his Precepts were to be obeyed, answered, Until there come an Holy One by whom the Fountains of Truth shall be opened, 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 Shipwrecked, lost all his Money and Goods, but put his Bible about his Neck, and swum 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 asked him where his Books were, answered, 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 in a stately Tomb, wise Cato in a small one, Pompey the great in none at all, upon which an Atheistical Poet descants thus, 
Marmoreo Licinus tumulo jacet & Cato parvo,  
Pompeius' nullo. Quis putet esse Deos?  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 replied 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, 
Alme Deus! Mundus sine Causâ te odit, amabas  
Tu sine causâ illum. Quam bonus ultor eras.  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 Emperor; Vtere jure tuo Caesar, Sectumque Lutheri, Ense, rotâ, ponto, funibus, igne, neca: Arise Caesar, take thy Authority, and destroy Luther's Sect by the Sword, upon the Wheel, in the Sea, with Ropes and Fire.  
22. I have read of one Cramerus a Schoolmaster, 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 knocked at his Chamber door, and demanded the Paper of him, but he answered, I have laid 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 Emperor 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.  
26. Castalio makes a threefold distinction of Men, the Unregenerate, 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 ways 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, though 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 myself, or God must cease 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 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: 
Gratia sola Dei certos Elegit ab aevo,  
Dat Christum certis gratia sola Dei.  
Gratia sola, Dei fidei dat munera Certis,  
Stare facit certos gratia sola Dei.  
Gratia sola Dei cum nobis omnia donet,  
Omnia nostra regat gratia sola Dei.   
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 satisfy them in Heaven.  
36. Quod Cor non facit non fit: What the 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 called 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 infer. Lactant: It's as great an Evil to requite an Injury as first to do it.  
42. It was a saying of Maximilian the Emperor, 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 Emperors 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 Evil, be afraid of thyself, though 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 treasured it up as Fire for the last days; 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 die more encumbered.  
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 lies 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.  
51. It was Lewis the Second of France, who when he was sick forbade any Man to speak of Death in his Court.  
52. Pro Junone Nubem, is a Proverb to signify 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. Vsurparis ad introitum regni, porta Inferni, etc.  
55. Tres sunt labores difficilimi, parturientium, regentium, & docentium: So Melancton. The labours of Childbirth, 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 Birdlime of the Wings of the Soul.  
58. As the Rivers running into the Ocean 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 Soldier. 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 Baptised, did first turn their Face to the West, and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce thee, O Satan; and then turned it to the East, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Christ, I am joined unto thee.  
63. Julius Caesar would never say to his Soldiers, Ite, go, but Eamus Commilitones, Let us go Fellow Soldiers: And Abimelech said to 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: Christ's Life is an instruction of manners.  
64. It was Antigonus, King of Macedonia, that said to the Governor 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 Virgin.  
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 dipped 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, did teach the Knowledge of God: And in the place of Christ's Resurrection, there was set up the Image of Jupiter, and in the place of his Cross a Statue to Venus. Hieron. The Devil being styled God's Ape.  
68 Naturalists writ of the Crocodile, that it grows to its 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 Madman, 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 always.  
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 opened his Eyes and Ears, and began to be 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 Governor of a certain City, only to receive into it a few sick Soldiers, who in the Night opened 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 Koran so attempered to every Man's 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 , in Justification faith and works, in Salvation mercy and merit, in Intercession Christ and the Virgin Mary, etc.  
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, 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 possessed 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 denies, which was an easy way.  
82. Antonius Spalatensis complains that St. Peter's Keys were turned into Keys to open rich Men's Chests and Coffers.  
83. The People may refer 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 Hypocrisy 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 Rainbow, 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 Hypocrisy.  
88 One of the Ancients saith of Death, Non est interitus sed introitus, non est exitus sed transitus, etc.  
89. Quintus Curtius saith of Alexander the great, that in a Battle 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 Coin, 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 opened 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 Battle of Newport to his Soldiers, 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 backside of their sealed Pacquets of Letters, these three Hebrew Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Niddui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cherem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Shammatha. Whereby they threatened 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 excel 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, Sat in tribus Ecclesia, Let the Church meet in Three.  
4. When Dionysius sent after Plato to excuse his showing him no more Respect when he was at his Court, he returned 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 die, 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 Friars 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 Rhetoric 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 Loadstone to the second, and the second a Touchstone 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 men's Fancy and Opinion, or elf 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 fullness 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 tie 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, etc. One Peter Lombard is more worth than an hundred Luther's, two hundred Melanctons, three hundred bullinger's, 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath one Eye upon the top of its Head, always 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 sense, Gen. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt go 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 show a man a Glory in Christ, that will enlighten the Darkness of this World, and darken the Glory of it.  
31. Non tam miseri quam mali dies. The days 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 finished 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. Psalms, where he prays, Let the beauty of the Lord our God be upon us, etc.  
33. Myrtus in profundo. A Myrtle in the bottom, is the Church's Emblem.  
34. All Grace we receive, comes from Christ three ways. 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.  
36. Chrysostom saith of S. John, that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He thundered 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 men's Minds and Wills to effect his own Counsels, without offering any violence to their Faculties.  
38. God is said in Scripture to swear by his Holiness, to show that he will not lie to us; which cannot consist with his Holiness.  
39 Anima est domicilii sui fabricatrix: The Soul forms to itself 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 called 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 injured, when they are hindered from doing evil to others.  
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 writ of the Ermine, when hunted, will rather fall into the Dog's 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 die 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 Balances 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 Balances, coming from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Ear.  
48. When the Duke of Venice shown Charles the 5th. the magnificent things of his Dominion, he answered, These are the things that make men loath to die.  
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 appeared in human shape, as he hath often done since Man's Fall.  
51. They say that the Gall of the Serpent is Poison to a Man, and the Spittle of a Man is Poison to it. And if the naked Foot of a Woman touch the Head of a Serpent, the Serpent presently dies. To show the Enmity betwixt them.  
52. Sol cum revelat inferiora, abscondit superiora: When the Sun reveals things below, it darkens the Stars, 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 Solomon's 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 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 before 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 replied, 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 sympathise.  
59 There are some Heresies that spring from the mind, puffed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 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.  
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 cried 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 always, but the Son abideth always. Jon 6.8.  
63. Socrates' reports of one Theodorus in julian's 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 Christ's Mediation.  
66. Bede tells a Story of a certain dying man, who having lived wickedly, was admonished 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 Orator, when he came to die, cried out, O me minimè sapientem. I am destitute of all Wisdom.  
70. Who would not willingly have John's Banishment for John's Raptures and Revelations, and jacob's hard Pillow for jacob's Vision?  
71. If a Man sometimes cannot stand before his own Conscience, how can he stand before God's Tribunal?  
72. Issachar and Naphtali were two weak Tribes, and were joined with Judah a strong Tribe. So the Church of God is weak, but is joined with Christ the Lion of the Tribe of Judah.  
73. If the Light of Starrs fails for want of Ministers called 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 Christ's wounds we may see the Bowels of his Compassion to Sinners.  
76. Sin is called 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 myself.  
78. I have read of one Chilion a Dutch Schoolmaster, who being persuaded 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 Rainbow; 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, etc.  
82. There is a Well in Persia, that it is a Capital crime for any to drink of but the King, and his  Son. But the Well of Life lies open to all.  
83. Magnates Magnetes. Great men are Loadstones, whom all are apt to follow.  
84. It is said in the Syriack-Ritual, that when Christ came to be Baptised of John, he should say to Christ, as it is rendered in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I cannot commit such a Rape upon the Honour of Christ, as by Baptising him to seem to prefer myself 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 King's Son in his Arms, should be pardoned any Offence. The Moral of this is easy.  
87. God is said, Ex. 34.6. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the Dual Number, which the Rabbins say, denotes God's 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 , or his Bed, rather than not pay it. The application is easy.  
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 days of Trajan the Emperor arose a certain false Christ, and called himself Bar-chocab, the Son of a Star; but afterward being slain in Battle, the Jews called 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 Prelates.  
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 lie  
Not one, but all a Noble Family:  
A Pearl 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 Philosopher's thought that Good and Evil were distinguished only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By men's 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 Virtue is not to be attained only by Instruction, as some other Philosopher's thought.  
2. The World is called 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 looked for was slow-paced, and long a coming. In which sense 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 Baptised in a Year of Jubilee, which was the thirtieth Jubilee after Israel's coming into Canaan, and about the thirtieth year of Christ's Life, who came to proclaim a Year of Jubilee in his Public 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, etc. 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, etc. and therefore are more sinful than the other.  
7. Mors Senibus in foribus est, Juvenibus in insidiis. Death is before the old Man's 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 Music and plenty of Provision before him, and a Sword hanging by a small Thread 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 sinned in Numbering 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 Herald 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 God's Image upon him.  
13. Pliny writes of the Pome-Citron, it is always bearing, when some of its Fruit falls off, other is springing up, and other ripe. A fit Emblem of Christ's 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 private. Whatever hurts us deprives us of some good.  
16. When any one died, 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, Unite my Heart, Psal. 86.11.  
19 Julius Caesar would be pictured 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. Egypt was watered with Man's 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 showed 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 Preached 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 acknowledged 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. Absalon made Joab come to him, by setting his Field on fire: And in the days 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 in the Sunshine of the Church's Prosperity.  
29. Chrysostom was called by Cyricius Bishop of Chalcedon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 cried out, he 〈◊〉 sport said, Hark 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. It's said that Diagoras turned Atheist b● observing a Man to escape and prosper tha● had forsworn himself about some Money b● entrusted in his hand.  
34. The Primitive Christians in their day● of solemn Humiliation, would lie prostrate upon the ground, which they calle● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
35. Hilarion, a good young Man, said t● 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: Th● proselytes 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 join, not only because the Levites were joined to the Priests in the Service of the Sanctuary; but because they were instruments to join 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 joined 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.  
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 showed 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, Upon thy Belly thou shalt go, Gen. 3.14. And the Heb● word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify 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 feared 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 Loadstone 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, though hindered in its motion; so have the Saints to perfection of Grace, though hindered by Sin and Temptations.  
47. No Israclite would willingly expose himself to be stung of the fiery Serpent, though there was a Brazen Serpent provided for his healing. So we ought not willingly expose ourselves 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 entered the City privately, and then publicly in a solemn Triumph. So the Saints that conquer enter Heaven first privately at Death, and at the Resurrection shall have a public 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 shown 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 inferiors Faculties, the Senses, and the whole man to himself: But the Devil gins at the Sense and the Inferior Faculties, to corrupt the Superior, 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, Country, 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.  
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 Pardoned, but not any who Crucify 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 quickened and strengthened to all the Duties of Religion, but many rest in the mere 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 of Pageantry, a Show, a Fashion, a Fancy without substance and reality, and the Phoenomena in men's 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 Days at Bucer's House, He every day risen 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 rejoice in other men's 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 ourselves 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 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 &  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 enlightened. 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 sollowed the Israelites; it did descend into Valleys, and climb up Hills, as the Chaldean Paraphrase tells us.  
76. Unsanctified Learning is like Quicksilver not killed, which turns to Poison.  
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.  
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 pithy words, Aetas parentum pejor Avis tulit nos nequiores: The Fathers worse than Grandfathers, and their Children worse than both.  
82. Augustus had a Daughter called 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 lieth 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 die at the root: So some men's 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 for the Sacrifices. Our Persons, and our best Sacrifices need washing in the Blood of Christ.  
87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ill savours will drive away Bees, and smoke Doves, as Naturalists writ. Let us take heed of that which may drive away from us the Holy Spirit.  
88 Autumn's Witherings tell us that the Sun is gone back: So when Professors whither, it shows 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 Almanacs.  
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 increased, as the Historian writes.  
92. We ought to make use of our Judgement and Reason in our Inquiries and Endeavours 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 Father's 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 Christ's 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 mixed with Myrrh, offered 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 intrinsic Value that was i● his Obedience.  
97. Severus the Emperor said when he came to die, Omnia fui & nihil profuit. I have been all things, and yet profited by nothing. But he never was a good Christian.  
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 Judgement every Man should behold all the Actions of his Life, Vno 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 Heaven-ward.   

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 Man's body Nature doth often heal itself; and the Fruits of the Earth when dead in the Winter, restore themselves in the Summer, and a Spring when it is muddied, it will purge itself. 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 itself, it would not limit itself 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 Stoics held nothing worthy the Name of Essence or Being which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Independent, 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 Being's is but the multiplied shadow of Invisible Unity.  
7. If all things should cease to be, they might be restored again out of the Infinite fullness 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 imagined to be; whereas Aristotle's Infinity is only the Division of Quantity, and the Duration of time, beyond which something may be still imagined to extend, and so is rather to be called Indefiniteness than Infinity. Cartesius.  
9 Whatever God hath done by second Causes, he can do it immediately by himself; as to preserve man's Life without Bread, as Moses was preserved Forty days 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.  
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 mere Universal, or Totum to all particular Being's, and created Perfections. He is called 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 not 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, etc. and his Perfections are not like those in Creatures.  
15. The Creatures Duration in being, is 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 Grandchild 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 Imbecility in ourselves is the usual Cause of Pity towards others, as knowing we ourselves 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 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 gins, carries on the Soul towards Heaven.  
22. As the Sun cannot send forth Darkness, so God cannot be the Author of Sin but by withholding his Grace, as the Su● makes Darkness by withdrawing its Light.  
23. As the Sun shining upon Crystal, make the Crystal to give light to other things; 〈◊〉 those that partake of God's 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 distress, etc.  
25. Earthly things cannot satisfy 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 Crystal cannot equal it.  
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 Lacedæmonians were slow in inflicting Capital Punishments, because Life is not recoverable: So much more is God patiented 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 off from the Temple. We should endeavour Purity in God's 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 preferred 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. Vbi 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 employed to seek after what they know not, that they do not practise 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, than nothing is too high for Faith: All things are possible to him that believeth, because Nothing is impossible to God.  
39 God's 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.  
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, etc. 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,  priusquam aliquis coleret verteret se in Orbem. That before any man worshipped 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, 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 Ambassador, who worshipped the Sun, and to dissemble his Idolatry, would say, Soli Deo gloria; which may be rendered in a double sense, 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 prayed to Jupiter his god, That he would deny him what he asked, if it was not for his good; and bestow what he asked 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 〈◊〉 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 Gild of Sin, and Shame from the Filth of it.  
49. The Law being made with Man in his State of Integrity, doth in itself 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 fallen 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 rendered, a Sacrifice for sin: So the Seventy use the words in many places, as in Leu. 4.3, etc. 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.  
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. God's Love and Christ's Propitiation are put together by the Apostle, 1 Joh. 4.10.  
53. The Apostle saith, Pray continually. As the Morning and Evening Sacrifice is called, 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 oftener 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.  
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 chief because his Will was sanctified ●ut in part.  
63. The Law condemns men for every cannot in our Duty, but the Gospel for our Wi●● not. And man's 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 worshipped their Gods, from Profanation: An● therefore appointed a Crier to proclaim t● the People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Holy things are fo● holy Persons. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pr●cul hinc, procul ite prophani. Let profane Persons be gone. Although their gods were br● Idols, and their Mysteries the Inventions o● men. How much more should the Mysteries 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 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 passed out of one body into another.  
70. And some of them held the World to be a wise understanding Animal, that Ordered and governed itself after the best Manner: And this they called 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 rerum, tantâ stat praedita Culpâ. That Nature was not framed by a divine hand, it is so ful● of Faults: And they instance in poisonous Herbs and hurtful 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 men's 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, 
Efficiunt animos humiles formidine Diuûm,  
Depressosque premunt ad terram.  They debase and depress men's Minds by the Fear of a Deity, and so deserved ill of Mankind.  
74. Aristotle said of Anaxagoras, That he 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 forced him to acknowledge a Deity.  
75. The Philosophers speak much of Plastic Nature, the forming Virtue 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 Plastic 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 joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together, a Mind working with Nature.  
76. Those Philosophers that made things superior, as the Heavens, the Souls of men, and their very gods also, such as they were, to be form 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 form All things out of it. And that Jupiter was turned all into Love when he made the World. Pherecides Syrus. The Creation sprang from Infinite Goodness and 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 Magis, 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 denied a Deity; and put him to death. And they banished Protagoras, and burned his Book for one passage in it; I have nothing to say concerning the Gods, whether they be, or be not: which showed 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 called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Lover of Truth. How often do we find specious Titles to wicked Books.  
84. Some Philosophers called the World, Deum explicatum, God unfolded; and the Creatures, radios deitatis, the Beams of the Godhead. And the Ideas 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 Worshipped 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, etc. 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 Supreme? The Devil answered in the Oracle, according to truth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Declare Jehovah to be the Supreme God; for he is meant by Jao. Macrobious. But in this God overruled the Devil.  
87. The Egyptians had an Opinion, That the Souls of Evil Men at death passed into the Bodies of Brute Beasts; but of Good Men, into Celestial Bodies. But was it not a better Opinion of the Indian brahmin's, 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 shown that there were hidden Mysteries in their Religion, not to be searched into: Or that their Gods which they worshipped, were to be both loved and feared, 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 called 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 Hieroglyphic of God, was a winged Globe, and a Serpent coming out of it. The Globe to signify his Eternity; the Wings, his active Power through the ●niverse, and the Serpent, his Wisdom. And they called 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 enfold,  
And in thine Arms Heavens whirling Fabric hold;  
Who art encircled with resplendent Light,  
And yet liest mantled o'er in shady night:  
About whom the exultant starry Fires  
Dance nimbly round in everlasting Gires.   
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 conquered Flattery, Cowardice, Grief, Anger, Fear, and am now Master of myself.  
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.  
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 Public, others of Private Men; some of Free Men, others of Bond Men: But saith he to God, Led 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 worshipped the Sun and Fire, yet it appears by Cyrus his Proclamation, who was a Persian, That they owned One Supreme God, Ezra 1. ver. 2. Some Creatures the Heathen worshipped 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 Supreme 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-catholics 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 the whole World. And that God and th● World together makes one living Animal. Th● their Wise Men became vain in their Imagination's.  
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 joined 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, etc. Psal. 45.  
6. That there are not three Hypostases, o● Persons, in the Trinity, but only a threefold 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 Notion about it, is too mysterious for young Studen● 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 Platonic 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 though 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 sense 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 engraven 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 clothed 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  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.  
18. Cum sis humi limus, cur non es humilimus, as Bernard wittily speaks, Man being made out of the Dust, it should make him lie in the Dust.  
19 Ptolemy 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 itself 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 Scarecrow, 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 refer 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 Milan 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 Apostasy.  
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 Gentleman-ushers of Death, and the sound of their Master's 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 Ox, because they waxed fat and kicked.  
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 immovably; 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 extinguished, 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 whither in a moment, as the Figtree mentioned in the Gospel, Mat. 21.20.  
34. The crossed Soldiers 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 called an Holy War by his Holiness.  
35. God appeared 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 imagined, from Heaven; but in the Siege of Troy, Diomedes and Ulysses 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 Dunghill, and it stinks the more; but stir Ointment, 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 banished 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 ravished 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 trial of Virtue.  
46. The Romans that worshipped 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 Gracchis, the Romans built a Temple to Concord: Whereby they shown 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 Christians 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 Pre-eminence, saith the Historian.  
53. They placed the Temples of Honour and Virtue near together, to show that all true Honour ariseth from Virtue.  
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 show 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 Country, and the Christians do less for the heavenly Country, Pudore pungantur, said Austin, Let them be pricked with shame: and if they do not less, Superbiâ non extollantur; Let them not be lifted up with pride: for there is no proportion betwixt the one Country 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 Virtues 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, etc. 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● been dashed in pieces by the Sin of Man. Polhill.  
61. The Poets feigned of Saturn, That h● devoured his own Children: And this Satu● they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies time; where by they meant, that Time devours the thing brought forth by it.  
62. Austin reproves Seneca for conforming to the Rites and Ceremonies of the Heathen Worship, though he did not approve of them in his Judgement, and thought them not acceptable to their Gods, but only because they were enjoined 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 worshipped what he reproved, and practised what he blamed, etc. 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 wholesome 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 virtuous; whereas the other Philosophers busied themselves about abstruse Speculations into Natural Causes; which tended little to purify their Minds, or regulate their Practice.  
65. The Heathen accounted their Daemons to be middle Deities, betwixt Men and the Supreme God; carrying up their Prayers 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 Mediator betwixt God and Men, the Man Christ Jesus, to the Christians.  
66. Many of the Gods whom the Heathe● worshipped, were dead Men; of whom the● made Images, and an Evil Spirit possessing them instead of their departed Souls, brought the Heathen to Worship them as Gods.  
67. The Stoics 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, See pray Aristippi animâ solicitum esse debere; He ought to be solicitous for his Soul, being of greater worth than the others was.  
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 puffed 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 seethe by the light of the Sun profits not the Sun, but himself; so our Righteousness may profit ourselves, 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 fight with 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, etc. are called, 1 Cor. 1.26.  
76. Christ is called the Word, Joh 1.1. and in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Platonists, as Christians, ac-acknowledge 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 myself 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 rejoiceth 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 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 shows that the Eye had originally and naturally a visive power: As something may be seen of a stately Palace in its ruins.  
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 honours, sed contemnere, (Lud. V.) It is not true Bravery to aspire to great Honours, but to contemn them.  
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, like 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, etc.  
91. Socrates dreamt that a Swan hatche● in his Bosom, and then fled away. The nex● 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 increaseth and decreaseth in whiteness, according to the increase 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: 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 embraced 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 Ptolemy; because it is grown older and colder than in his time, and so needs it.   

THE Seventh Century.  
1. AVstin makes this difference betwixt V●● and Frui; Vti est in ordine ad aliud, Frui est quod propter se delectatur. So that we are to use the World, but enjoy God.  
2. That an Artificer may learn and improve his Art, three things are required, Natura, Doctrina, Vsus; 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 Nonentity, than any positive Being.  
4. Austin, speaking of the Souls of good Men departed, tells us his Opinion, Quoth 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.  
7. A mere 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 than he had sinned 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 sinned, he ceased to be a Representative-Head to his Posterity: And therefore though its 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 always is acting. And, Deus visibilia invisibilitèr ●pperatur, is a like sententious Saying of the same Father. God effects visible things inusibly. 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 Sirens, That they will Sing when the Sea is stormy, and Mourn when it is calm; because in the former they were cheered 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 inquire 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 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 Threatening severe. 4. The Majesty of God that commanded, infinite. 5. The Goodness God had showed him was unspeakable. 6. And to disobey so suddenly after his Creation, and upon the first Temptation, etc.  
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 Inventors 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 quickened by it to improve his time, and to be doing good.  
25. It was disputed among the Heathen Philosophers, whether Virtue was to be loved for itself or not? The Stoics asserted it, and made an Idol of it; but Christianity refers 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 accused 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 threatened 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 myself. 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 Battle, 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 Choosing the Pope, may arise from such a Politic 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 men's 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.  
39 Of what use are practical Sciences, if not reduced into practice, as of Building, Measuring, Writing, Numbering? So what will mere 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 Heresy, Of Christ's being only Man, and had no Existence before he was born of the Virgin, was in the World before Socinus' days; 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 than 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 Music in their Motion. And it was one of the Jewish Fables, That Moses heard this Music 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 Music 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 forgot; that is, they forgot speedily.  
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 Soldiers in France. Long● Coriolan. p. 270.  
50. When there arose a difference betwi●● the Latin 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 persuading 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 Judgement.  
52. That is a good sentence I find in Ignatius' 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 Trials he calls them to.  
54. Not being is better than a miserable being, in a Metaphysical, but not a Moral sense.  
55. Greg. Nazianzen, when he came to Constantinople, found it overrun with Arianism; but restoring it again from that Error, he called the Church he was placed in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, Resurrection.  
56. The israelites put the Ark into a Cart, contrary to Rule, and then Vzza stretched 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 Loitering in Religion.  
58. The Pharisees called 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 men's 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 asked the reason, he said, He did it for his 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 Sceptre shall not departed 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.  
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  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 chief 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 Country 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 Murder 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 show, that Murder 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: 
Septima quaeque dies segni damnata veterno,  
Ut delassati turpis Imago Dei:  Their Seventh Day was spent in Idleness, for a Representation of their tired God.  
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 Cambyses asked his Councillors, 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 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 punished 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, etc.  
86. The Stoics 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 Nabuchadnezzar, 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 Ahad, etc. 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 Sepulchers 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 Cross-ways; 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.  
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 Country, 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 Balance, that inclines equally to either side. And therefore the Court 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 Foreskin, that they might not be known by their Circumcision to be Jew's. 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 Gild of Sin, Gen. 4.7. Sin lies at the door. Sometimes for the Occasion of Sin, Deut. 19.10. I burned 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, etc. 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, etc. 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, etc. 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 wholesome Air, that sick Persons brought thither, might be sooner healed; and what was done by the advantage of the Air, might be reckoned as done by the power of that Idol.  
10. Eve reasoned with the Devil, and was overcome; Christ reasoned 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 showed 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 joined to.  
15. The Lacedæmonians 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 thyself. 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.  
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 poisonous 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 befallen me! but, O happy Man, that I can bear it without sorrow of mind. Words easily said, and like a Stoic; 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 virtuous Nature? Am I less Just, Temperate, Prudent, Sober, etc. by all that I suffer?  
22. And it coming in my way, I shall add one thing more of these Stoic 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: 
And Jove himself cannot control  
What doth from linked Causes roll.   
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 Atoms, should also think that all things fell out by Chance. But in both these Opinions Providence is shut out; and no wonder then that both these Sects encountered St. Paul at Athens, Act. 17.18. Certain Philosophers of the Epicureans and Stoics encountered 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 Prescience hath no influence upon men's 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 Prescience 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 knowledge 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.  
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 signify their future eating and living together; which they called Confarreatio, or, a Bridecake. So Christ, in his Institution of the Lord's Supper, broke 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, etc. 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, shown 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 whither. 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. And if that he who was the Firstborn 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 Country, lest there they should forsake the True God, and True Religion. And when they punished 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 People's Sufferings.  
37. Crescentibus delictis exasperantur paenae; The increase 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 Councillors 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.  
40. The Heathen-Philosophers, not knowing the Scriptures, knew not whence sprang the Corruption they discerned in men's 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 easy to Christians themselves to demonstrate how Original Sin is propagated into men's 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 punished 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 Judgement to think what he pleased about it,  
41. The Serpent doth wear off its old Skin, by straining itself through narrow Holes and Caverns, and straight Passages. (Causinus.) So should Men put off the old Man, by passing through the straight Gate of righteousness, and true godliness.  
42. In Hyrcania 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 writ of those Infects 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 Poison in it, that stirs up a thirst that cannot be quenched. And the more Men drink, the more they thirst. (Aelian, lib. 6, the 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 buried with him in his Grave. Which he thinks might signify 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, than 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 unusual form, it hath some signification: as in the first word of Leviticus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is writ lesser than usually, to signify 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 signify 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 finished, 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 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 risen high, and hindered his passage. Whereupon he proudly and foolishly commanded the Waves to be whipped; 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 Fisherboat 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 bade them teach the Children of Judah the use of the Bow. He bade 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, Ouum, etc. And so had the Jews, as we read several Names of David's Psalms in Scripture, as Alamoth, Altaschith, Mahalath, Shoshannim, etc. 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 men's minds they are apt to divide him, as his Greatness from his Goodness, his Justice from his Mercy, etc. 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 Gild 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 ourselves, or the Creatures; or ascribing the Imperfections of the Creatures unto God.  
61. The 45th. Psalm refers 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.  
62. When Mutius Scaevola, that stout Roman, killed another, by a mistake, instead of Porcenna the King; and then said, He was sorry he missed the King, it was not Murder; 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 Country, 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 desired it.  
66. He that first maketh Experiments, aught 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 Oil failed; and therefore the High Priest was not called 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 entered into his Rest, and finished 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 lies 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 Corpse 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 Lion's Den? etc. or some of the Worthies among the Heathen, as Hercules, Epictetus, or Anaxarchus? etc. 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 called 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 Precedent 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 Soldier with a Sword of his own making. So Man's Destruction is of himself.  
78. Among other Fallacies in Logic, 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 public 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 Bowstrings: 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, transgressing 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 signify 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 atonement 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, etc. 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 entered on his public 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 ceased.  
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 testify 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 laid in Clemency. So did David, in his showing 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 World's 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 professed and practised; 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 Martyrs.) 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 Judgement 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 Poultry.  
☞ THere is newly published, 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 Poultry. Price bound 1 s.