Man but Fortune-corrupted him A good Caution to Prelats 96. It is recorded of one Theobrotus some say Cleombrotus that reading Plato's Book of the Immortality of the Soul he threw himself down a Precipice to be in another World 97. I find I have inserted in my Paper-book an Epitaph upon the Tomb of the Earl of Warwick in whose Death the Family was extinct Within this Marble doth Entombed lye Not one but all a Noble Family A Pearle of such a price that soon about Possession of it Heaven and Earth fell out Both could not have it so they did devise This fatal Salvo to divide the prize Heaven shares the Soul and Earth his Body takes Thus we lose all while Earth and Heaven part stakes But Heaven not brooking that the Earth should share In the least Atom of a piece so rare Intends to sue out by a new revize His Habeas Corpus at the grand Assize 98. Some Philosophers thought that Good and Evil were distinguisht only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By mens Laws not by Nature 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates Execution of Justice is the Healer of Wickedness 100. The Rabbins say of the Law Non est unica literula in Lege in quam non sunt magni suspensi montes There is not a Letter of the Law upon which are not hanging great Mountains things of great weight THE Fourth Century 1. ARistotle thought that men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made good by Destiny rather than Discipline And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Vertue is not to be attained only by Instruction as some other Philosophers thought 2. The World is call'd in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signisies to cease because it is ceasing towards its end and period 3. It was objected to the Jews Messiam suam tardigradum esse That the Messiah they lookt for was slow-paced and long a coming In which sence some interpret that place Psal 89.50 51. Remember O Lord the reproach of thy Servants wherewith they have reproached the Footsteps of thine Anointed And the word for Footsteps in the LXX is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Heinsius renders Tarditatem Slowness 4. Christ is thought to be Baptized in a Year of Jubilee which was the thirtieth Jubilee after Israels coming into Canaan and about the thirtieth year of Christs Life who came to proclaim a Year of Jubilee in his Publick Ministry 5. The Heathen observed this Order in their Sacrifices First to appease their angry and adverse Gods before they sacrificed to those that were kind and propitious Gyrald 6. Some sins as Drunkenness and Fornication c. proceed much from the Constitution of the Body but some more immediately from the evil Habit of the Mind as Pride and Covetousness and Envy c. and therefore are more sinful than the other 7. Mors Senibus in foribus est Juvenibus in insidiis Death is before the old Mans face but lies in Ambush to young Men. Candid are Candidati Mortis The gray-headed are the Candidates of Death Young men are taken away old men go away 8. One of the Ancients brings in Satan thus saying to God Domine sit hic meus perculpam qui noluit esse tuus per gratiam Let this man be mine through his Sin who would not be thine by Grace 9. Dionysius ordered one that was a great Flatterer of him to be set at his Table in great State attended with Musick and plenty of Provision before him and a Sword hanging by a small Thred over his Head whereby the King would convince the Man of the Circumstances that attended his high Estate to cure his Flattery 10. Dei Conniventia non est coecitas Calvin Because God for a while conniveth or winks at Sinners it 's no argument that he is blind and doth not see them 11. Some observe that after David had sinn'd in Numbring the People God calls him plain David 1 Sam. 24.12 But when he was purposing to build God an House he calls him his Servant David 2 Sam. 7.5 12. The Herauld which hath on him his Coat of Arms is respected and feared so did the Creatures all fear and do Homage to Man while he had Gods Image upon him 13. Pliny writes of the Pome-Citron it is alwayes bearing when some of its Fruit falls off other is springing up and other ripe A fit Emblem of Christs Church that will be upheld by a succession of Converts in every Age. 14. Homer calls the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Place of no delight 15. Quicquid nocet aliquo bono nos privat Whatever hurts us deprives us of some good 16. When any one dyed the Romans would say Vale nos te ordine quem Natura permiseris cuncti sequemur Farewell we shall all follow thee as the Order Nature shall permit 17. The Aethiopians were wont to choose the fairest Men for their King And Absalom's Beauty might the more draw the People to him but a wicked Heart lodged under it 18. Anima dispersa fit minor The dispersion of the He art amongst many Objects weakens it which made David Pray Vnite my Heart Psal 86.11 19. Julius Casar would be pictur'd standing upon a Globe with a Sword in one Hand and a Book in the other with this Inscription to it Ex utroque Caesar A Caesar in Learning and in War 20. In Conversion God works upon men as Objects and then worketh by them as Instruments 21. Aegypt was watered with Mans Foot Canaan with Rain from Heaven Which may represent the difference betwixt the Moral Virtues of the Heathen and the Graces of true Christians 22. Vriah carried from David a Letter to Joab which contained his own Death in it though he did not know it So a Man may carry in his Heart some secret sin which may prove the Death of his Soul and yet he not know it 23. God shewed Man by his own Example that he must first labour before he enters into Rest 24. One asked Bernard a reason why he Preached so much better to day than yesterday answered Hodiè Christus herè Bernardus It was only Bernard Preach'd yesterday but to day Christ Preached in me 25. If the Heathen made Esculapius a God for finding out the Medicinal Virtues of Herbs how much more is he to be acknowledg'd as God who made these Herbs and put this Virtue into them As Lactantius pleads with the Heathen 26. Let Man and Beast Fast and Cry to God said the King of Nineveh The Beast would cry for want of Fodder 27. Absalom made Joab come to him by seting his Field on fire And in the dayes of Christ Pain Sicknesses and Diseases brought many to him So many are brought home to God and Christ by Distresses and Afflictions 28. There is a certain River in Peru which runs only in the day time by the Sun dissolving the Snow
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 Mans body Nature doth often heal it self 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 it self And so Grace or the Divine Nature is conflicting with Corruption to restore the Soul to its Primitive Purity and rectitude He that hath this Hope purifies himself 1 Joh. 3.4 2. The Limits that are in Effects are because they proceed from limited Causes and therefore that which hath no Cause of Being can have no Limits of Being as the Being of God And could we suppose any Entity to give Being to it self it would not limit it self either to Parts of Being or Period of Being and therefore God having his Being of himself must needs be an Universal and Eternal Being 3. Though God is One yet we cannot properly say he is One thing as we cannot properly say that Whiteness is a white thing or Heat is an hot thing but that which maketh things hot and white So God cannot be properly said to be any one thing but he that maketh all things and giveth Being to all things 4. As the Picture of a Man is not properly a Man but the image or shadow of a Man so all Creatures are rather the shadows and Images of Being than properly Being So the Stoicks held nothing worthy the Name of Essence or Being which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Independent and self-existing And Plato calls God often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Real Being 5. Impossibility of not Being cannot be found but in that which hath no Cause of Being 6. The multitude of Visible Beings is but the multiplyed shadow of Invisible Unity 7. If all things should cease to be they might be restored again out of the Infinite fulness of Gods Being without any diminution to his own Being whose Essence is infinitis realitatibus foeta pregnant with infinite Realities as one speaks 8. Infinitum est extra quod nihil est That is Infinite beyond which nothing can be imagin'd to be whereas Aristotle's Infinity is only the Division of Quantity and the Duration of time beyond which something may be still imagin'd to extend and so is rather to be call'd Indefiniteness than Infinity Cartesius 9. Whatever God hath done by second Causes he can do it immediately by himself as to preserve mans Life without Bread as Moses was preserved Forty dayes in the Mount to heal diseases without the use of Medicines to make Wine without the help of a Vine as our Saviour did by his divine Power And what Nature doth gradually creating Power doth in an instant 10. God hath not only all the Perfections of the Creatures in himself but infinitely more than they have in themselves So that he is more than a meer Universal or Totum to all particular Beings and created Perfections He is call'd by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ocean of Good And the Sea is more than the Totum of all the Rivers that flow from it 11. God was no where from Eternity but in his own Infinity And not in an infinite space as some have imagined If there was such a space it must be created and so not Eternal 12. But rather as Tertullian speaks Ante omnia erat Deus erat sibi tempus locus omnia God was before all things and was to himself Time and Place and All things 13. Deus nusquam est ubique est saith Bernard He is no where as in a Place but yet every where present 14. God is All things and yet Nothing I do not mean Absolute Nothing which neither can be Mother to that which is not nor Nurse to that which is for he is All Being But he is nothing of that which the Creature is as finite and passive and dependant c. and his Perfections are not like those in Creatures 15. The Creatures Duration in being is a continual receipt of Being from the first Being as the Beam from the Sun Plotin 16. The Pleasures of Life being transient are begotten and dying every moment And the Creatures enjoy them in a Succession and therefore still desire to be because they cannot possess them all at once But God can acquire nothing by Succession nor have that to morrow which he hath not to day Or lose that to morrow which he hath to day For his Eternity is Interminabilis tota simul vitae possessio Boetius The Possession of an Eternal Life all at once Or we may call it A simultaneous Life 17. Homo est terrae filius nihili Nepos The Son of the Earth and the Grand-child of Nothing 18. Some things in the World are apprehended by us as Contingent others as Necessary and God makes use both of Contingency and Necessity to accomplish his own Counsels wherein appears his incomprehensible Wisdom 19. It is a true Observation of Epicurus That Imbecillity in our selves is the usual Cause of Pity towards others as knowing we our selves are liable to the same distresses we see in others 20. What inordinate Desires the Devils had in their first Fall probably continue with them still and because they cannot be fulfilled they torment them and make theâ— miserable So it may be with the Souls oâ— wicked men in their future State 21. Mota faciliùs moventur is a Rule iâ— Philosophy Motions are easier continued thaâ— begun But in Divinity The same Poweâ— that begins carries on the Soul towards Heaven 22. As the Sun cannot send forth Darkness so God cannot be the Author of Sin but by with-holding his Grace as the Suâ— makes Darkness by withdrawing its Light 23. As the Sun shining upon Chrystal make the Chrystal to give light to other things 〈◊〉 those that partake of Gods goodness aâ— Grace will be doing good to others 24. Whatever Moral goodness God requires of us he hath all that eminently iâ— himself as to love our Enemies to perforâ—â— our Promises to pity those that are in dâ—stress c. 25. Earthly things cannot satisfie the Seâ—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 anâ— therefore of great value It may be redeemed but not bought with a Price The Golâ— and Chrystal cannot equal it 27. Pythagoras hearing Pherecides discoursing of the Immortality of the Soul it made him turn from being a Wrestler in â—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
was before her advised her not to carry it unseemly to the God that was behind her meaning the true God who is every where 97. Plato speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maker of the World as St. John doth John 1.1 2 3. 98. Epictetus tells us Every Man is sent to act some part in the World some to act the part of Poor Men others of Rich Men some of Publick others of Private Men some of Free Men others of Bond Men But saith he to God Lead me whither thou wilt let me act what part thou wilt if thou wilt enable me to act it well 99. If the Finite Mind of Man can take care of the things concerning himself so an Infinite Mind can take care of the whole Universe 100. Though the Persians worship'd the Sun and Fire yet it appears by Cyrus his Proclamation who was a Persian That they owned One Supream God Ezra 1. ver 2. Some Creatures the Heathen worship'd as God's Ministers or Servants others as bearing some likeness of God upon them others as Memorials of him thinking the Honour they gave to them would reflect upon God himself and be acceptable to him So that they owned a Supream Deity and did not terminate their worship in Creatures or Images yet notwithstanding are by the Apostle charged with Idolatry and Folly Rom. 1. Let the Roman-Catholicks consider this in their Image-Worship THE Sixth Century 1. THE Egyptian Isis or Goddess was pictured multimammea having many Breasts whereby they would represent the Deity as the Nourisher and Maintainer of all things 2. The Heathens gave to Jupiter their God several Epithets according to the several Works of Nature as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Rain and Stator as he by whom all things stand and the Stygian Juâ—iter as disposing of the Souls of Men after death 3. As â—â—e Bodies of Men sprung from the Earth so do the Souls of Men from the Soul of the World and thither again they return â—n death said some of their Philosophers not knowing the Scriptures And held That Nature was only Deus Mundo permistus God â—ingled with the World Or Divina ratio â—oti mundo insita A divine Reason planted in the whole World And that God and thâ— World together makes one living Animal Thâ— their Wise Men became vain in their Imaginâ—tions 4. They feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Justiâ—â— to be the Wife of Jupiter and placed in hâ—â— Throne Which may have a good Moral in it 5. It was one of Origen's fond Opinions Thaâ— Christ's Soul had an Existence before it waâ— united to its Body and by some extraordinary Acts of Holiness and Duty to God dâ—â— merit to be joyned in a personal Union witâ— the Son of God grounding it upon the Psaâ—mist's saying Thou hast loved righteousness anâ— hated iniquity therefore God even thy God haâ—â— anointed thee c. Psal 45. 6. That there are not three Hypostases oâ— Persons in the Trinity but only a threefolâ— mode of existing in the Godhead was thâ— Error of Sabellius 7. The Platonists asserted a Trinity in thâ— Godhead which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this different from thâ— Christian Trinity in making them subordinate to one another the first producing thâ— second and both producing the third in a Sâ—â— ordination But what this Subordination iâ— and whence it is and their abstruse Notioâ— about it is too mysterious for young Studenâ— in Divinity yea I think for the most experienced Divines well to understand Those that please may consult Dr. Cudworth's Intellectual System and his Discourse of the Platonick Trinity 8. Plotinus making the third Hppostasis in the Godhead to be the Soul of the World actuating all Creatures laid the Foundation of Infinite Idolatry To worship the Creatures as having some Divinity in them 9. It is too boldly said of some That tho all the Three Persons in the Trinity are Omnipotent ad extra yet not so within themselves for the Second Person cannot produce the First nor the Third the Second And to this sence they refer those words of our Saviour in the 10th of John My Father is greater than I. 10. It was a wicked saying of Epicurus That the reason why he studied to know the Causes of Natural Things was to free himself from the fear of a Deity 11. In Tertullian's time there was used in the Church Chalices or Cups that had ingraven upon them the Picture of a Shepherd carrying a Sheep upon his back alluding to the Parable in Luke 15. 12. Some Learned Men formerly and some of late have talked of the Souls being cloathed with two Bodies a gross heavy Body and another that is aetherial which is its inward indument whereby it is connected to the gross Body and is a Vehicle to it after death But this is no Article of Faith Neither is that Opinion That the Angels have such Aetherial Bodies and that Incense and sweet Smells are grateful to the Devils because they are agreeable to their vaporous airy Bodies and therefore were used in the Heather Sacrifices And that separate Souls may converse together in these Aetherial Bodies after death 13. Though a Man's End is extrinsecal to his Action yet Moralists say Dat speciem is moralibus It is as the Form in Natural Things to constitute its kind and to denominate it either good or evil 14. The Apostle Paul preached the Gospel first in that place to which he had a Commission to persecute viz. Damascus 15. Nullus est capitalior humani generis hoste quam qui Evangelii cursum impedit Menochius Mankind hath not a more deadly Enemy than the Man that hinders the course oâ— the Gospel 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arâ—â— Nothing is bad to a good Man nor good to a bad Man Boni benè utuntur malis mali utuntur bonis malè Good Men make good use of evil things but bad Men aâ— evil use of good things 17. Wicked oppressing Rulers are called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devourers of the People 18. Cum sis humi limus cur non es humilimus as Bernard wittily speaks Man being made out of the Dust it should make him lye in the Dust 19. Ptolomy called his great Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Physick-Shop of the Soul It could not well be called so until he had brought the Scriptures into it which we call the Septuagint 20. Godfrey Duke of Boloign having taken Jerusalem from the Turks the People would have set a Crown of Gold upon his Head No saith he I will not there wear a Crown of Gold where Jesus Christ wore a Crown of Thorns And Titus would not have a triumphant Arch to celebrate his Victory over the Jews saying That he was but an Instrument of God's Anger 21. They say of Quicksilver It hath in
the Light of Nature and the Power of the Law and the Insluence of Example and Love to Reputation may influence Men in it 60. We make a right Use of Ordinances when we are by them quicken'd and strengthned to all the Duties of Religion but many rest in the meer using them 61. Tactus est fundamentum vitae sensitivae Feeling is the Foundation of the sensitive Life so is inward sense and feeling of the spiritual Life 62. Totus Mundus exercet histrioniam The whole World is as a Stage-play or a piece of Pageantry a Shew a Fashion a Phancy without substance and reality and the Phoenomena in Mens Brains are more than the Phoenomena in the Heavens 63. It is not safe to remove or move Foundations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64. Peter Martyr said he being seventeen Dayes at Bucer's House He every day rose from his Table either doctior aut melior more Pious or more Learned 65. Rei cujusque perfectio est in adhaesione ad suum principium Aug. Every thing hath its most perfect Existence in the Principle out of which it springs 66. He that is a lover of others will multiply his own Comforts by it for he will rejoyce in other Mens good as his own For Love maketh Union 67. It is better to love than be beloved for the one may be a sign of Grace which the other is not 68. Seeing subordinate respects may be had to our selves in our serving God it makes it hard to know whether we make God our ultimate end 69. Old Jacob dying said I have waited for thy Salvation Old Simeon dying said I have seen thy Salvation Wherein we may see the difference betwixt the Old Testament and New 70. There is a threefold Knowledge of Christ Ex Lege ex Evangelio ex Visione By the Law the Gospel and by Vision 71. The Buttersly slutters about Flowers but gets no Honey as the Bee doth So many compass Christ about with an Outward Profession but derive no Grace from him 72. Anaxagoras said he was born Coelum Solem intueri But a Christian is to look higher than the visible Heavens 73. We should not employ our Time and Studies about Minutiae Argutiae little things and critical things which Elian calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consumptions of Time 74. Jonathan by tasting Honey had his Eyes enlightned So the best Knowledge of spiriritual things is by tasting 75. All other Waters may fail us but that which came out of the Rock sollow'd the Israelites it did descend into Valleys and climb up Hills as the Chaldean Paraphrase tells us 76. Unsanctified Learning is like Quicksilver not kill'd which turns to Poyson 77. Christ is compared to a great Rock in a weary Land Isa 32.1 He bore the heat that we might sit in the shade 78. Death brings all Men together as the King and Pawns are put together in the Bag when the Chess-game is over 79. An Old Disciple is like an ancient Oak that keeps its sap to the last 80. Hieron said of Paula a Noble Woman that she was Sanctitate quam genere Nobilior More Noble by her Holiness than her Birth 81. Horace sets forth the Degeneracy of Mankind in a few pitthy words Aetas parentum pejor Avis tulit nos nequiores The Fathers worse than Grandfathers and their Children worse than both 82. Augustus had a Daughter call'd Julia who grew so vicious that he would not own her for his Daughter but rather as an Imposthume broken out of his side 83. Earl Morton put this Epitaph upon John Knox his Tomb. Here lyeth the Body of that Man who in his life-time never feared the face of any Man 84. Those Fruits of the Earth that run up much into Leaves and Stalk will dye at the root So some Mens Religion runs up all into Talk and Profession but have no root of Life within Religion is the best Armour but the worst Cloak 85. Painters lay first a good ground-Colour before they flourish But many Men will flourish in Profession and have not laid a Foundation 86. Under the Law there was a Sea of Water for the Priests to wash in and Lavers for the Sacrifices Our Persons and our best Sacrifices need washing in the Blood of Christ 87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill savours will drive away Bees and smoak Doves as Naturalists write Let us take heed of that which may drive away from us the Holy Spirit 88. Autumns Witherings tell us that the Sun is gone back So when Professors wither it shews Christ the Sun of Righteousness is withdrawn 89. It was a saying of Peter Moulin When the Papists did forbid our Bibles and persecute us for reading them we were then zealous to read them but now we have free liberty to read them we lay them aside like Old Almanacks 90. Alexander asked King Porus his Prisoner How he would be used he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a King So let Christians and the Children of God live like themselves 91. Julian the Apostate did forbear Persecuting the Christians Non ex Clementiâ sed ex Invidiâ Not out of Kindness but Envy because he saw the more they were persecuted the more they encreased as the Historian writes 92. We ought to make use of our Judgment and Reason in our Enquiries and Endeavours in Matters of Religion All which the Papists take away by their Implicit Faith 93. Christ first made an Oblation of his Will to his Fathers Will and then offered up himself a Sacrifice As in Psal 40. Lo I come to do thy Will O God! and Not my Will but thine be done 94. There are two Words used in the 53d of Isa to set forth Christs bearing our Iniquity the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one signifies the lifting up the Burden upon the Back the other the strong bearing it Both are true of Christ 95. The Wine mixt with Myrrh offer'd to Christ upon the Cross was usually give◠to stupisie the Sense and to mitigate the Pain as some say but Christ refused it he was supported under his Pain by other means and was willing to suffer to the utmost for out sakes 96. The Satisfaction Christ made for our Sin was not only Ex pacto but Ex merito by reason of the intrinsick Value that was i◠his Obedience 97. Severus the Emperor said when he came to dye Omnia fui nihil profuit I have been all things and yet profited by nothing But he never was a good Christian 98. I have somewhere read of Olympus an Arrian Bishop denying the Trinity was struck dead with three Thunderbolts from Heaven 99. Austin thought that in the day of Judgment every Man should behold all the Actions of his Life 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
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 â—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 â—ave no power to come to Christ except the Father draw them it is because they have â—ot power to be willing And the defect in â—ans Obedience ariseth from the defect of his Will And even in the regenerate the Will â—s sanctified but in part and so commands â—ot with that strength in the Soul as else it â—ould do Non ex toto imperat quia non ex â—to vult as Augustin speaks concerning the Will And when the Apostle Paul saith To â—ill is present with me but how to do I find not 〈◊〉 was chiefly because his Will was sanctified â—ut in part 63. The Law condemns men for every cannot in our Duty but the Gospel for our Wiâ—â— not And mans Conscience doth not condemâ— 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 thâ— Truth And an evil cannot when a man cannot do good and cannot but do that which is evil Can a Black-moor change his skin Jer. 13.23 65. No man can be confuted of Error but by some Truth that he holds contrary to it 66. The Heathen were careful to preserw the Mysteries of their Religion wherein they worshipt their Gods from Prophanation Anâ— therefore appointed a Cryer to proclaim tâ— the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are foâ— holy Persons And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prâ—cul hinc procul ite prophani Let prophane Persons be gone Although their gods were brâ— Idols and their Mysteries the Inventions oâ— men How much more should the Mysterieâ— of the true Religion in the Worship of thâ— true God and of his own Institution be kepâ— 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 pass'd out of one body into another 70. And some of them held the World to be a wise understanding Animal that Order'd and govern'd it self after the best Manner And this they call'd God And that the Chaos out of which this World was made was the ruins of a preceding World 71. The Epicurean Atheists argued against a Supreme Deity making the World because they said there were many Faults and Defects in the Creation As Lucretius saith Nequaquam nobis divinitùs esse paratam Naturam rerum tantâ stat praedita Culpâ That Nature was not framed by a divine hand it is so fulâ— of Faults And they instance in poysonous Herbs and hurtfull Beasts and that a part of the World is not habitable Whereby they manifested their Ignorance and Arrogance both together 72. Yet these Philosophers held a multiplicity of aethereal gods and that they concerned not themselves with Mankind and that their Happiness lay in Omnium vocat tone munerum in a Freedom from all charge of Business as Judging it inconsistent with the Happiness of a Deity to be Curiosus rerum Inspector and Negotii plenus to be a curious Inspector and full of Business 73. They said that this notion of a Deity was injurious to Civil Government by setting up a Fear of God in mens Minds above the Fear of Princes And so Hobbs And it enslaved and debased men As the Epicurean Poet tells us of them who affirm any Deity ruling the World Efficiunt animos humiles formidine Divûm Depressosque premunt ad terram They debase and depress mens Minds by the Fear of a Deity and so deserved ill of Mankind 74. Aristotle said of Anaxagoras That he would never acknowledge that things were acted and moved by an Eternal Mind but when he could find out no other Cause to impute things to which forc'd him to acknowledge a Deity 75. The Philosophers speak much of Plastick Nature the forming Vertue that is in Nature which they say is as if the Stones and Timber had in themselves the Art of the Artificer to frame themselves into an House And we acknowledge with them such a Plastick Nature if they set it not up as God Whom we must acknowledge to be above Nature and that Natura naturans that giveth motion and Laws to Nature And therefore Aristotle doth well in joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a Mind working with Nature 76. Those Philosophers that made things superiour as the Heavens the Souls of men and their very gods also such as they were to be formed out of Corporeal matter they Invert the System of the Universe saith Dr. Cudworth who treats largely of things of this Nature in his Intellectual System 77. It was a pretty Notion of some of the Heathen that Love and Chaos were the first Principles of all things Chaos was the matter and Love formed All things out of it And that Jupiter was turn'd all into Love when he made the World Pherecides Syrus The Creation sprang from Infinite Goodness and 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