Canaans Flowings, Text

Canaans Flowings · Text

p. 275THE HEATHEN IMPROVED. OR, The Gibeonites hewing of wood and drawing of water for the Sanctuary.

1. SCipio made his boaſt, that there was not one of his ſouldiers but would adventure their lives for him, if it were to leap into the ſea, or to caſt themſelves down an high towre, if he required it. How much them ſhould Chriſtians be at Chriſts command, and not love their lives unto the death, eſpecially ſeeing all his commands are holy, juſt, and good.

2. When newes came to Anaxageras of the death of his ſon, at p. 176which they thought he would have been much troubled, he ſaid, I begate him mortal. Should not Chriſtians much more quiet themſelves at the loſſe of children, which though they beget mortal, yet not without hope of immortality.

3. A Philoſopher walking abroad, found a woman weeping, and asking her the reaſon, alas ſaid ſhe, I have broken my Pitcher; and walking another day, found another woman weeping, and asking her the reaſon, ſhe told him, her ſon was dead. He preſently ſayes, did that woman think that an earthen Pitcher would not break? and this woman, that a mortal man would not dye? Should we not expect that changeables will change? That the faſhion of this world will paſſe away? Wee ſhould ſo uſe creature-enjoyments, as if we were taking leave of them. Our moderation of joy and ſorrow ſhould be known, becauſe the end of all things is at hand.

p. 1774. Socrates when the Tyrant did threaten death to him, told him he was willing; nay, then ſaid the Tyrant, you ſhall live againſt your will: nay, but ſaid Socrates, whatever you do with me, it ſhall bee my will. And a certain Stoick ſpeaking of God, ſaid, quid vult volo, quid non vult nolo, vult ut vivam vivam, vult ut moriar, moriar. What God will, I will; what God nills, I will not; if he will that I live, I will live; if it be his pleaſure that Idye, I will dye. Ah how ſhould the will of Chriſtians ſtoop and lie down at the foot of Gods will; not my will, but thine be done.

5. Plutarch in his Epiſtle Conſolatory to his wife, on the death of a childe, among many other arguments hath this. We muſt alwaies think well of what the Gods doe. And ſhall not Chriſtians think well of what God doth, and ſay as Hezekiah, good is the word, and good is the work of the Lord.

p. 2786. A Roman ſervant knowing that his Maſter was ſought for to be put to death, put himſelf into his Maſters clothes, that he might be taken for him, and ſo was, and put to death, in memory whereof his Maſter erected a brazen ſtatue. Oh what Monuments ſhall we erect for Chriſt, who when we were to be put to death would die for us! for a good man ſome would dare to die, and greater love then this cannot be ſhown, then that a man may lay down his life for a friend; but behold, herein God manifeſteth and commendeth his love to us, that while we were yet ſinners, yea enemies, Chriſt dyed for us.

7. Phoeion an Athenian Captain, being condemned to death, & ſeeing one Cnippus condēned to the ſame death, but very fearful, he comforts him with theſe words, is it not enough to thee that thou art to dve with Phocion? Should it not comfort us in our ſuffering, that we dye with Chriſt?

p. 2798. Antonius after Julius Caeſar was ſlain, brought forth his coat all bloody, and laid it before the people, ſaying, loe here is the Emperours coat. Whereupon the people cryed out, ſlay the murtherers. Shall we not ſay ſo of ſin, which ſlew our Lord Chriſt, and would have ſlain us?

9. Numa held, that the ſervice of God was greater honour then to be a King; and ſhall not Chriſtians think ſo?

10. Alexander diſtributing very large gifts, was askt what he would keep for himſelf? hee anſwe…'d hope; by hope are we ſaved. He hath a great deal who hath not ſo much hope of good, as a good hope.

11. 'Twas the ſaving of an Heathen, Condo & compono quae mox de…romere poſſum; I lay in, and lay up, that I may lay out; and ſhall not Chriſtians do ſo?

12. When Pericles went into the p. 280Pulpit to make Orations to the people, he would make his prayer to the gods, that nothing might goe out of his mouth, but what might be to the purpoſe; a good example for Preachers.

13. Phocions wife having many Jewels ſhewn her by a Lady, ſaid, all my Jewels are there, pointing to her husband; and Cornelius ſaid of the Gracchi, his ſons coming in when a Lady was ſhewing her Jewels, hi ſoli ſunt ornamenta mea, theſe are mine ornaments; much more ſhould a Chriſtian point to Chriſt, and ſay, Chriſt is my all in all?

14. It was the ſaying of Metellus, that to do evil was a thing too eaſie, to doe good without danger, was a thing too common; but to doe good with danger, was the part of an honeſt and religious man.

15. Mans nature (ſaith Plutarch) cannot bring forth any p. 181fruit, which hath not ſome blemiſh.

16. Its ſaid of Cato, that no man ſaw him to be changed, though he liv'd in a time when the Commonwealth was ſo often chang'd; he was the ſame in every condition, though he ran through variety of conditions: O that it could bee ſaid of the Chriſtians, that they were Catoes in our dayes; that they did exerciſe & exert the like gracious, humble, and heavenly frames and acts in theſe times of their proſperity and advancement, as they did, or ſeemed to doe in the dayes of their adverſity, when they were under the feet of them that are now under foot.

17. The Mahometans live in ſuch an exemplary concord, that they ſeldome break into ill language; but if they do ſo, a third man will reprove him, with a fie muſſul-man, fall out! and all is appeas'd. Were it not to bee wiſht p. 282that the Mahometans were Chriſtians, and in this that Chriſtians were Mahometans.

18. Themiſtocles ſaid to Simonides, asking an unreaſonable matter of him, thou canſt bee to good Poet to ſing againſt the rule of Muſick, nor I a good Governor to do any thing againſt the Law. Juſtice muſt be preferred before courteſie.

19. Ariſtides 'tis ſaid was never the prouder for any honour, nor thought himſelf diſgrac'd by any overthrow, b…ing alwaies of this minde, that it was the duty of an honeſt Citizen to be ever ready to offer his body and life to doe his Countrey ſervice, without reſpect and hope of reward of money, or for honour and glory. 'Tis good to live above encouragements and diſcouragements, and to minde nothing ſo much as our duty.

20. A poor Scholar (Aeſchines) having nothing to give his Tuto… p. 283(Socrates) for his pains taking with him; when others gave gifts, Sir, ſaid he, I have nothing to give you, but if you will take me, I will beſtow my ſelf upon you. Wilt thou ſo, ſaid Socrates, nay, then I will give thee thy ſelf better, and ſo inſtructed him in Philoſophy. Chriſt hath taken more pains for and about us, and ſhall we not give our ſelves to him? Who will give us our ſelves better again, and inſtruct us in Divinity to the ſaving of our ſouls.

21. A great man having injur'd a Philoſopher, ſe…t his ſervant to intreat or charge him that hee would not write againſt him; by whom …e return…d this anſwer, that he was not at leiſure to think of him. Oh ſweet living, when injuries intermeddle not with the ſoul, but it can enjoy it ſelf, and employ it ſelf without diſturbance.

22. Valerius Maximus, tells us of p. 184a young Noble man that attended on Alexander while he was ſacrificing, and while he held the Cenſer for Incenſe, there fell a coale upon his fleſh, and burnt it ſo, as the very ſent of it was in the noſtrils of all that were about him; and yet becauſe he would not diſturb Alexander in his ſervice, he did not ſtir to put off the fire from him, but holds ſtill his Cenſer. What care ſhould we take then that we may attend upon the true and living God without diſturbance?

23. Antiſthenes deſired of his gods nothing in this world to make his life happy, but the ſpirit of Socrates, that was contentment to be able to bear any wrong or injury, and to continue in a quiet temper of ſpirit whatever befell him. Oh if Chriſtians had but the ſpirit, I will not ſay of Socrates, but of Chriſt Jeſus, oh how happy might they be in all conditions!

p. 18524. Marius Curio ſitting at home at dinner with a diſh of Turnips, ſome of Romes adverſaries ſent him many bribes and promiſes of great rewards, to have made him unfaithful to his Countrey; but ſaid he, that man that can be contented with ſuch fare as I have, will not be tempted with your rewards. Could we be content with a little, the temptations of much, would not much tempt us.

25. One ſaying to a Philoſopher, Couldſt thou but pleaſe Dionyſius, thou need'ſt not eat herbs and roots; the Philoſopher anſwered, could'ſt thou but eat herbs and roots, thou needeſt not to pleaſe Dionyſius. To the humble-minded, temptations of greatneſſe are no great temptations.

26. When Pyrrhus deſign'd war againſt the Romans, one Cineas ſaid to him, if we overcome the Romans, what benefit ſhall wee have of the victory? We ſhall then p. 286anſwer'd Pyrrhus, overcame all the reſt of Italy with eaſe; but ſaid Cineas, when we have won Italy, what ſhall we doe then? Why then ſaid Pyrrhus, we will paſſe into Africa, and conq…er Carthage; but ſaid Cineas, when we have all in our hands, what ſhall wee doe then? Why then ſaid Pyrrhus, we will be quiet, and take our eaſe, and make merry: and why ſaid he, may we not do ſo now without further travel and trouble? Many perſons deſign theſe and theſe things, and then give their ſoul a quietus eſt, a writ of eaſe. But he that cannot be quiet in his preſent ſtate, cannot promiſe himſelf quiet in a future ſtate; we many times goe from quiet for quiet, and from reſt for reſt, and loſe what we have for hopes of more. Why not quiet now?

27. Plutarch reports of a certain people, that to manifeſt their diſliking and diſdaining of men over-much dejected by any affliction, p. 287did condemn them in token of diſgrace to weare womens clothes: Seeing they did unman themſelves, they ſhould go as women. If thou faint in the day of affliction, thy ſtrength is ſmall; too many Chriſtians I fear would come under the condemnation and diſgrace of this Law.

28. Seneca hath this ſimilitude to ſet out the great evil of murmuring under ſmall afflictions. Suppoſe, ſaith he, a man to have a very fair houſe to dwell in, with very fair Orchards and Gardens, ſet about with brave tall Trees, for ornament; what a moſt unreaſonable thing were it in this man to murmure, becauſe the wind blows a few leaves off the Trees, though they hang full of fruits. If God take a little, and leave us much, ſhall we be diſcontent? If he take our ſon, and give us his own; if he cauſe the Trees to bring forth fruit, ſhall we be angry if the p. 188winde blow away the leaves?

29. Since God, ſaid Socrates, is ſo careful for you, what need you to be ſo careful for your ſelves? How like is this to that of Chriſt, Take no thought, &c. for your heavenly Father knowes that ye have need of theſe things: let your converſation be without care, for God careth for you.

30. When Socrates in a diſpute did bitterly fall upon one of his Familiars, ſaid Plato to him, it had been better to have ſpokē of theſe things in private; and replyed Socrates, ſhouldſt not thou alſo have told me ſo in private? Reprcofes are not very like to take, when in reproving we commit the evil which we condemn.

31. Socrates wittily rebuked the pride of Alcibiades, when he proudly boaſted how much land he had that lay together, by bringing him a Map of the world, ſaying, pray ſhew me where your Land lyeth p. 189here? One prick of a pin would have deſcribed it all. Alas, why doe we boaſt? The whole world is nothing to Heaven, and that which we have, is nothing to the whole. Shall we be proud of Atomes and duſt?

32. Cato among other things repented of this, that ever he ſpent 1 day idle. Dionyſius the elder being demanded, if he had nothing to doe, God forbid, quoth he, that ever it ſhould be ſo with me. Scipio the elder, ſaid, that he was never leſſe alone, then when moſt alone, when he was at leiſure, he had the greateſt buſineſſe. What a ſhame is it to Chriſtians to be found idle, and trifling away that time, which Heathens made ſo much of? Heu perdidt diem. Alas, I have loſt a day, ſaid Titus Veſpaſian, of the day wherein he had done no good.

33. Tully thought him not worthy the name of a man, that ſpent p. 290a whole day in pleaſures of the fleſh. And Socrates had ſuch a vile eſteeme of ſin, that he thought it one of the greateſt torments of men in another life, to be bound to the ſins they moſt delighted in in this life. And Seneca ſaid of himſelfe, I am too great, and borne to greater things then that I ſhould be a ſlave to my body. Oh Chriſtians what doe you doe more then others? will not you live above the fleſh and deeds thereof.

34. Remember ſaid one to Antigonus that thou art ſon to a King, and that will keepe thee from baſe courſes. And when Philip would have Alexander (who was wery ſwi…t on foot) to run in the Olympicke games, I could be well content quoth he, provided they were Kings and Princes to run with me. Let Chriſtians then ſtand on their birth and name, to doe nothing below the ſtate of Kings ſons, nothing unbecomming ſuch p. 291as are heaven-borne. Is it for Kings ſons O Lemuel? is it for Chriſtians to be vaine, proud, covetous? &c. Vellem ſi non eſſem Imperator, ſaid Scipio.

35. When Alexander ſaw an apparant great danger neare him, now ſaye's he here's a danger or tryall fit for the mind of Alexander. Chriſtians ſhould ſay of the greateſt tryals, here's a tryall for a Chriſtian. As 'tis ſaid of Ignatius that when he felt his fleſh and bones begin to be ground between the teeth of wild beaſts, now ſays he I begin to be a Chriſtian. For as Queene Elizabeth ſaid in priſon, the ſkill of a Pilot is beſt knowne in a tempeſt, the valour of a Captaine in a battel, and the worth of a Chriſtian in time of tryal.

36. When the Senators had wounded Caeſar with many ſore wounds, Brutus alſo gave him a a ſtabbe, with that he lookes upon him and ſays, foreign; what! and p. 192thou my ſon? all the wounds that Jeſus Chriſt receive from the world goe not ſo much to his heart as when his children wound him, what and you my ſons and daughers?

37. When Alexander ſaw Diogenes ſo well content with a little, he ſaid to thoſe that mockt at his condition, if I were not Alexander, I would wiſh to be Diogenes. Many could be almoſt Chriſtians; were it not for this honour, theſe riches and pleaſures, I would be a Chriſtian.

38. When Alexander on a time ſung and played curiouſly on an harpe at a banquet, his father Philip ſaid to him, art not thou aſhamed to have skill in theſe trifles? Ah how many chriſtians borne to better and more noble imployments then dancing and playing, have (alas have) more ſkill in ſuch things then in better. But are ye not aſham'd? &c.

39. Alexander when he ſate in p. 193judgement, would ſtop one of his eares to heare the other party withall. Our tale is good till another is told; we ſhould not condeme one report but heare both ſides. He that condemnes a man till he heare him, doth unjuſtly, though there be juſt cauſe to cōdemn him.

37. 'Tis ſaid of Fabricius, that he was ſo juſt, as you might ſooner turne the courſe of the Sun, then turne Fabricius from doing juſtice. And Ariſtides was ſo famous for juſtice, that he was called by the name of Ariſtides the juſt. When two came before him, ſaid he that accuſed the other, Ariſtides, this man did you ſuch an jniury at ſuch a time, to which and whom Ariſtides anſwered, Friend I ſit not here to heare what he hath done againſt me, but what he hath done againſt thee. Oh that Chriſtians were ſo famous for holineſſe, and juſtice, that p. 194it might be ſaid, there's ſuch an one the humble, ſuch an one the meek, ſuch an one the holy, ſuch an one the juſt, ſuch an one the patient: it could have been ſaid of Noah and Abraham, and Moſes, Job, &c. and why not of us?

41. When the Tyrant commanded that Anaxarchus ſhould be put into a mortar, and beaten to pieces with an iron peſtle, hee cryes out to his perſecuters, you doe but beat the veſſel, the husk of Anaxarchus, you do not beat me. Men may kill the body, and they can do no more.

42. Agrippa having ſuffered impriſonment for wiſhing Caius to be Emperour, was the firſt that was preferr'd by Caius when he came to be Emperour, and had a chain of gold given him as heavy as the chain of iron that was on him in priſon. If we ſuffer for Chriſt, we ſhall alſo reign with him; and if our afflictions abound, our conſolations p. 195ſhall abound much more; for our light affliction which is but for a moment, worketh for us a far more exceeding eternal weight of glory. Men may ſuffer for Chriſt, but they ſhall not loſe by it.

43. The Gauls when they had taſted the ſweet wine of Italy, askt where the Grapes grew, and would never bee quiet till they came there: they that taſte the ſweet wine of heavenly conſolations, will never be quiet till they come to Heaven.

44. Alexanders body was of ſuch an exact and excellent conſtitution, that it gave a ſweet ſent like to a perfume. So ſhould a Chriſtians converſation, be a ſweet ſmelling ſavour to God and men.

45. 'Twas a ſad and lamentable expreſſion of Lyſimachus, who had loſt his Kingdome for one draught of water, O dii, quam brevis voluptatis gratia ex rege me feci ſervü: Oh for p. 196what a ſhort pleaſure, have I made my ſelf of a King a ſlave. Alas, for what poor and ſhort enjoyments, doe men run the hazard of loſing the Kingdome of God and their ſouls.

46. Cleopatra told Mark Antonie, 'tis not for you to fiſh for Gudgeons, but for Towns, Forts, and Caſtles. 'Tis below Chriſtians to look after low and little things, ad majora nati, they are born, that is, new-born, to look after the kingdome of Heaven.

47. Plutarch ſaith of Themiſtocles that he accounted it below his ſtate to ſtoop to take up the ſpoils (though chains of gold) which the enemy had ſcattered in the way, but ſaid to one of his followers, thou maiſt, for thou art not Themiſtocles. 'Tis for worldly ſpirits, 'tis below the ſtate of heaven-born ſpirits to ſtoop to earthly things. Worldlings may, they are not Themiſtocles, they are not Saints.

p. 19748. 'Twas accounted ſo great an honour to be free of Rome, that who ever was free of that City, was not to be free of any other. Shall not Saints think it honour enough to be free Denizens of the City, the Heavenly Jeruſalem which is above?

49. When one preſented Antipater King of Macedonia, with a a book that treated of happineſſe, his anſwer was foreign, I am not at leiſure. How many are there that cannot find leiſure to receive the book and word of happineſſe ſent by Chriſt to ſave their ſouls?

50. Cato was ſo grave and good a man, that none would ſin in his preſence: whence it grew to a proverbial Caveat among them one to another, Cave tibi, ſpectat Cato; take heed what you doe, Cato ſees you. O how ſhould we ſtand in awe of the All-ſeeing God, and ſay to our own hearts, and one another, Cave tibi, Deus p. 290duplicate page p. 291duplicate page p. 192duplicate page p. 193duplicate page p. 194duplicate page p. 195duplicate page p. 196duplicate page p. 197duplicate page p. 198ſpectat, take heed, for God looks on.

51. Seneca to Lucilius. Live with men, as if God ſaw thee; and pray to God, as if men heard thee.

52. When King Demetrius had ſacket and razed the City of Megoera, to the very foundation, he demanded of Stilpo the Philoſopher, what loſſes he had ſuſtain'd? none at all, ſaid Stilpo, for warre can make no ſpoil of virtue; and 'tis ſaid of Bias, that his Motto was, Omnia mea mecum porto, I carry all my goods with me, viz. his goodneſſe. Ah how ſhould Chriſtians live above theſe things, & like Habakkuk, rejoyce in the Lord, and the exerciſe of a gracious ſpirit, and a good conſcience, when there is nothing but loſs and want on every ſide.

53. Ariſton ſaid, that neither a bath, nor an Oration doth any good, unleſs it purifie, the one the skin, the other the heart; p. 199that's good, that doth good.

54. When Themiſtocles was to marry his daughter, there were two ſutors, the one rich and a fool, and the other wiſe, but not rich; and being aſkt which of the two he had rather his daughter ſhould have, he anſwered mallem virum ſine pecunia, quam pecuniam ſine viro. I had rather ſhe ſhould have a man without money, then money without a man. The beſt of marriage is in the man or the woman, not in the means, or the money.

55. Ariſtides to Dionyſius the Tyrant, demanding his daughter in marriage, ſaid, he had rather ſee her burnt then married to a Tyrant. 'Tis better not to marry, then not to marry in the Lord. 'Tis poor honour to be married to a wicked man of honour.

56. When one aſkt Alexander how he could ſleep ſo ſoundly and ſecurely in the midſt of danger, p. 200he told him that Parmenio watcht; he might not well ſleep when Parmenio watcht. Oh how ſecurely may they ſleep, over whom he watcheth, that never ſlumbers nor ſleeps? I will, ſaid David, lay me down and ſleep, for thou Lord, makeſt me to dwell in ſafety.

57. Xenophanes when one Laſus call'd him coward, becauſe hee would not play at dice with him, ſaid, I confeſs I am a very coward in theſe things that are evil, for I dare do nothing at all. 'Tis better to be reproacht for not doing evil, then to do evil to avoid reproach.

58. Pericles being requeſted by a friend to bear falſe witneſſe in his behalf, and to binde it with an Oath, told him, I am your friend as far as the Altar, as if he had ſaid, ſaving my conſcience, and duty to the gods, when any would have us ſin, let's tell them, your friend, or your ſervant, uſque ad p. 201aras, I will do any thing to pleaſe and pleaſure you, except diſpleaſing God and my conſcience.

59. When Ageſilaus his own father would have had him give ſentence in a cauſe contrary to the Law; father, quoth he, your ſelf have taught me from my very childhood, to obey the Laws; I will therefore bee obedient to your good precepts, and paſſe no judgement againſt the Law. In ſuch caſes wee ſhould know no man after the fleſh, but be as Levi, who knew not his own father.

60. Ariſtarchus ſcoffing at the great number of Sophiſters in his dayes, ſaid, that in old time hardly could there be found ſeven wiſe men throughout the world; but in our dayes, quoth he, much adoe there is to finde ſo many fools: 'tis a bad age when men are wiſe in their own eyes.

61. One attempting to kill Prometheus the Theſſalian, run him p. 202ſo deep with his ſword into an impoſtume, that he let out the corruption and ſaved his life; ſo ſaith Plutarch, a reproachful ſpeech deliver'd in anger, or evil will, is the cauſe of healing ſome malady in the ſoul, which before was hidden or neglected.

62. Pythagoras was wont to ſay, that wee were then in beſt caſe, when we did approach unto the Gods, and worſhip them; 'tis good for us to draw near unto God, yea ſo good, that 'tis never well with us but when we are with God.

63. When newes was brought Zeno, that his ſhip with all the fraught and merchandiſe therein was caſt away; thou haſt done well, O fortune, ſaid he, to drive us to our ſtudying Gown, and our Philoſophers life again. We ſhould look upon loſſes and afflictions, as that which is to draw or drive us nearer unto God in holineſſe of life.

64. When Alexander came to p. 203Diogenes, and aſkt him if he wanted any thing, and would requeſt any thing of him, nothing ſaid he, but that thou wouldeſt ſtand out of the Sun. To a gracious heart there's nothing comparable to the ſhining of the Son of righteouſneſſe.

65. A Perſian King had one about him, whoſe place and office it was, to ſay unto him every morning as he entred into the Chamber; ariſe my Lord, and have regard to thoſe affairs for which Meſoromaſdes, i. e. the great God would have you to provide. Wee ſhould bethink us every night what we have done, and every morning what we have to doe for and in obedience to the great God.

66. God, ſaith Plutarch, hateth and puniſheth thoſe, who will ſeem to imitate him in Thunder, Lightning, and Sun beams; but thoſe that be followers of his vertues and goodneſs, he loveth and advanceth. An admirable obſervation, p. 204and ſutable to the Scriptures.

67. Nicias a Painter was ſo affectionately bent to his art, that he often forgate himſelf, and would ask his ſervants whether he had dined or no? The intentneſs of Archimedes alſo is famouſly known. Oh that we could be, if but now and then ſo intent at meditation of God, &c.

68. Dionyſius the younger us'd to ſay, that he kept and maintained many Learned men, not becauſe he did eſteem them ſo much, but for that he deſir'd to be eſteemed for their ſake. May we not fear that many entertain Preachers and Miniſters on the like account and for the ſame reaſon.

69. After Dioniſius was depos'd from his royal dignity and baniſhed, one aſkt him what good Plato and all his Philoſophy had done him? this benefit I have thereby, ſaid he, that I have learned to bear with patience this change p. 205and alteration of my fortune. And when one judged Socrates by his Phyſiognomy to be of a churliſh ſullen, froward, and dogged diſpoſition, for which the people were ready to beat him, knowing Socrates to be one of the meekeſt and ſereneſt ſpirited men that could be; Socrates himſelf ſaid, 'tis true, my diſpoſition is as he hath ſaid, but Philoſophy hath made the alteration. Ah! ſhall they ſpeak more of the efficacy of Philoſophy, then Chriſtians of Chriſtianity? God forbid. Oh that Chriſtians would make it appear that they have learned the truth as 'tis in Jeſus, and that the grace of God hath appeared to, and taught them, by holding forth the word of life, and ſhewing the virtues of the Lord Jeſus Chriſt, who excelled all that did vertuouſly.

70. When word was brought to Alexander, that at a feaſt there p. 206was one that did miſ-call him and revile him, 'tis ſaid he a rovall and Kingly act to ſuffer blame for well-doing. When ye doe well and ſuffer for it and take it patiently, this is acceptable unto God. 1. Pet. 2.20.

71. After Antigonus had bin a long time ſicke of a lingring diſeaſe, and well recovered againe, he ſaid, we have gotten no harme by this long ſickeneſſe; for this hath taught us not to be ſo proud, by putting us in mind that we are but mortall. 'Twas good for me that I was aflicted.

72. Paedaretus being not choſen one of the great councell conſiſting of three hundred men, returned with joy, ſaying, I am glad that in the city of Sparta there are found three hundred better men then my ſelfe. We ſhould rejoyce in common good, though carried on by others, and we our ſelves have no hand in it.

73. Endamedas ſeeing Zenoerates p. 207an old man ſtudying philoſophy with young ſchollars in an Academy, demanded of one that ſtood by what he was, and being told that he was one that ſought after virtue, ſaid he, if he be ſtill ſtudying and ſtill ſeeking it, when will he uſe and practiſe it. Alas how many are there that are ever learning, but never come to the knowledge of the truth.

74. When Hepheſtion quarrelled with Craterus, Alexander reproved him thus: what power haſt thou of thy ſelfe? what couldſt thou doe, and where wouldſt thou be, if a man ſhould take Alexander from thee. Some men looke high, who are upheld by others countenance and power, or elſe muſt be as low as the earth they tread on.

75. Ageſilaus the great being aſkt how a man might gaine himſelfe the greateſt name and reputation, if (ſaid he) a man ſay well and doe better. No ſuch good p. 208name as that which good workes doe get.

76. Alexander Commanded his treaſurer to give Anaxarchus the Philoſopher, whatſoever he demanded, and when his traſurer brought him word that he craved an exceſſive ſum, viz. an hundred talents, The man ſaid Alexander doth very well, knowing as he doth that he hath ſuch a friend of me as both can and will beſtow ſo much upon him. We may aſke great things of the great God, being aſſured that he both can and will make good his promiſes. He will give like a God.

77. When the Pilot of Antigonus his owne Gally came to him and told him that the enemie had a farr greater number of ſhips then they, ſaide hee, being here in perſon, for how many ſhips doeſt thou reckon me? how many ſoever and how ſtrong ſoever our enemies be, yet having Chriſt with us, there is p. 209more for us, then there is againſt us.

Nil deſperandum Chriſto duce & auſpice Chriſto, if God be with us, who can be againſt us? they ſhould never deſpair nor fear, that have God on their ſide.

79. One day when Phocion had deliver'd his advice among a great aſſembly of people, and ſeeing that with one accord they all approved his ſpeech, he was aſhamed; and turning toward his friends, ſaid, What, have I ſpoken ſome words that are not good, that this people ſpeak wel of it? A good man may in ſome caſes be jealous of himſelf when the bad approves him. Woe unto you when all men ſpeak well of you.

80. One asking Ageſilaus the great, what children ſhould learn when they were young? anſwered, that which they were to practiſe when they were grown up. Teach a childe the trade of his way, p. 210and when he is old he will not depart from it.

81. 'Tis ſaid of the Lacedemonians, that they never aſkt how many their enemies were, but where they were. So ſhould Chriſtians fall on and fight the good fight of faith, without conſidering the numbers that come againſt them.

82. Alexander being aſkt why he did not gather money and lay it up in a publick treaſury? for fear ſaid he, leſt being keeper thereof, I ſhould be infected and corrupted thereby. A good Caution for them that love to bear the bag.

83. A Philoſopher being askt why rich men attended not the gates of Philoſophers? becauſe ſaid he, they know not their need of Philoſophy. The reaſon ſo few attend at wiſdomes gates, is becauſe they know not the need they ſtand in of Chriſt Jeſus.

84. Socrates ſaid of them that would put him to death, they p. 211may take away my life, but they cannot hurt me. Men may kill Saints, but they cannot hurt them.

85. When there were commotions in Caeſars Army, the very name of Quirites huſht them. Oh that the name of Chriſt might prevail to huſh the commotions that are among profeſſors, who bite and devour one another, and doe themſelves more hurt then their enemies could.

86. Polemon coming into the ſchool of Zenocrates, with his drunken company crown'd with Garlands purpoſely to out-face him and his Philoſop hy; Zenocrates nevertheleſs went on with a lecture of temperance, preſſing it ſo far, that it wrought much upon Polemon, yea ſo much, that he immediately abandoned his former courſes, and became his diſciple, and proved the ſtricteſt of the whole Sect. How many have been thus caught at Sermons, and of vile p. 212ſinners become ſtrict Saints?

87. One of King Cyrus Courtiers, and a great Favorite, having but little eſtate, when he was to marry his daughter, was aſkt, Sir, where will you have a portion for your daughter? he anſwered, foreign, Cyrus is my friend. Saints may ſay much more, foreign, the Lord is my friend.

88. Furius Camillus was alwaies like himſelf, the ſame man, not pufft up by being dictator, no… dejected when forbidden his Countrey. The Chriſtians Motto ſhould be that of Queen Elizabeths, ſemper eadem, alwaies the ſame; not to be lifted up, when lifted up, nor caſt down, when caſt down.

89. Its written that Timotheus the Athenian, after he had in the account he gave to the ſtate of his Government, often interlaced this ſpeech, in this fortune had no hand, he never proſpered after in p. 213any thing he undertook. See Dan. 4.30. Iſa. 10.12, 13. VVhen men diſown God, God diſ-owns men.

90. Antiſthenes being aſkt what he had got by Learning? Anſwered, that he could talk with himſelf, he could live alone, he needed not to go abroad, and be beholding to others for delight: Much more may he ſay this, yea and much more then this, who hath learned Chriſt, and the truth as it is in Jeſus.

91. Either we muſt not come to great perſons, or coming ſeek to pleaſe them, ſaid Aeſop to Solon; either we muſt not come to them at all, or coming tell them the truth, and counſel them for the beſt, ſaid Solon to Aeſop.

92. Zenophon tells us, that when Cyrus gave Artabaſus one of his Courtiers, a Cup of Gold, he gave Chryſantas his Favourite nothing at that time but a kiſſe, which occaſioned this ſpeech from Artabaſus p. 214to Cyrus, Sir, the Cup you gave me was not ſo good gold as the kiſſe you gave Chryſantas. God gives wicked men many times gold, but without kiſſes, and godly men kiſſes, but without gold; yet the godly may ſay, there's more gold in their kiſſes, then in the others gold.

93. There was a long feud between Themiſtocles and Ariſtides, but being both employed in ſervice for their Countrey, Ariſtides beſpake Themiſtocles thus, If we be wiſe, its high time we ſhould now leave off this vain envy and ſpite we have a long time born each other, and that we ſhould enter into another ſort of envy more honourable and profitable; I mean which of us two, ſhall doe his beſt endeavour to ſave Greece. To which Themiſtocles made this anſwer, I am ſorry, Ariſtides, that herein your honeſty appeareth no greater then mine; but ſeeing it is ſo that you have deſerved the p. 215honour in beginning and procuring ſuch a commendable ſtrife between us, I will henceforth endeavour to exceed you in continuing this your deſire.

Oh that Saints would learn from Heathen, to lay aſide their particular differences, to mind publick advantage. Shall, alas! ſhall Heathens be better at ſelf-denial then Chriſtians?

94. Artaxerxes ready to periſh with thirſt, was conſtrain'd to drink puddle-water, of which he profeſt that he never drank wine with more delight. To the hungry ſouls, every bitter thing is ſweet. In times of ſtraits, a little is much, and that that's very bad, is very good.

95. When Archimedes had found out the reſolution of a queſtion in the Mathematicks, he cries out as one raviſht foreign, I have found it, I have found it: So when a ſoul that hath been ſick of love p. 216for Chriſt Jeſus, meets with him, ſhe raviſh'd with joy, cries out, I have found him whom my ſoul loveth.

96. Said one, and I ſuppoſe a Roman, it is unbecomming a Roman ſpirit, to cry out, I am undone, while Caeſar is ſafe. Oh how unbecoming Chriſtians to cry out I am undone, while Chriſt and their intereſt in him is ſafe.

97. Galienus the Emperour, when the report came to him that Aegypt was loſt, what then, (ſaid he) cannot I live without the flax of Aegypt? And when word was brought that a great part of his Dominions in Aſia was waſted, what then (ſaid he) cannot I live without the delicacies of Aſia? Oh for Chriſtians to ſpeak thus of any of their loſſes, from a principle of acquaintance with and enjoyment of God, is excellent. 'Tis like, very like, yea very much like that of Habakkuk, c. 3.17. though p. 217the fig-tree ſhould not bloſſome, neither ſhall fruit be in the Vines, the labour of the Olive ſhall fail, the fields ſhall yield no meat, the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls, yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. What? cannot I live and rejoyce without the flax of Aegypt, and the delicacies of Aſia?

98. God, ſaid Socrates, will be worſhipped with that kinde of worſhip onelyonly which himſelf hath commanded; and he will not be worſhipped, ſaid Cicero, with ſuperſtition, but with piety. Oh that Chriſtians would hear and learn!

99. When Caeſar was about 25 years of age, he wept, that he had lived ſo long, and done no great exploits; when as Alexander at that age, had conquer'd almoſt all the world. How many ſouls p. 218that have lived to twenty five, yea to thirty five, it may be fourty five, and more yeares, and have not yet done any thing to the conquering of the world, the ſubduing of ſin, the working out the ſalvation of their precious ſouls.

100. It's a moſt ſhamefull thing (ſaid Seneca) to ſpeake one thing and thinke another. Let not thine heart reproach thy tongue, when thou ſpeakeſt to God or Man.

101. Epictetus complain'd that there were many who would be Philoſophers as far as a few good words would goe, but were nothing for practiſe.

Such as ſay well and doe well are to be imbraced, ſaid Ariſtotle, but their very profeſſion is to be ſuſpected who back it not by a ſutable practice. 'Tis not names, but things, not words, but works. What pity 'tis to conjoyne drunkard or ſwearer, or proud or covetous p. 219with Chriſtian; when the drunkard goes to hell, what will then become of the Chriſtian? men joyne what God hath ſeparated, and God will ſeparate what men hath joyn'd. 'Tis no leſſe an abomination to put a good name upon a bad man, then to put a bad name upon a good man.

102. It's ſtoried of Caeſar, that he never ſaid to his ſouldiers ite, go on, but venite, come on, or follow me. Chriſt gives his people no command to obey, but he ſhewes them the way, follow me, is his word of command.

103. Phocion after he had done many notable ſervices for the Athenians was put to death by the; but a little before his death he charged his ſon never to wiſh ill to the Athenians for what they had done to him. Wiſh them well, that wiſh you ill, love and be a friend to your enemies, pray for and curſe not them that doe deſpightfully uſe you.

p. 220104. When Flaminius the Roman Generall had ſet the Greekes at liberty they ſo cried out Soter, Soter, Saviour, Saviour, that the very birds aſtoniſht at the noiſe fell to the earth. Oh with what ſhoutings ſhould Saints cry out of Chriſt Jeſus, Soter, Soter, Saviour, Saviour, ſeeing he hath ſet them at liberty from Satan ſin and wrath to come?

105. Crates threw his Gold into the Sea, ſaying, ego perdam te, ne tu perdas me. I will deſtroy thee, leſt thou deſtroy me. If men doe not put the love of the world to death, the love of the world will put them to death.

106. One of the Emperours ſaid of Rome, inveni lateritiam, marmorcam reliqui, I found it built of bricks, but I leave it of marble: Chriſt always makes us better then he finds us. He finds us a lump of dyrt dunghill, a ſinke of ſin and uncleanneſſe, but he purgeth us from dead workes and builds us up an p. 221holy (which is the moſt glorious) temple unto God.

107. Alexander ſaid of two of his Courtiers, that the one loved the King, but the other loved Alexander. May not Chriſt ſay of profeſſors, that ſome love Jeſus, but few love Chriſt. Vix diligitur Jeſus propter Jeſum, Jeſus is ſcarce loved for his own ſake. 'Twas Auguſtine his complaint.

108. A certaine ſtranger coming on embaſſage to the Senators of Rome, and colouring of his hoary haire and pale cheekes with vermilion, hue a grave Senator eſpying thedeceit, ſtood up and ſaid what Sincerity can we expect, at this mans hand, whoſe lockes and looks and lippes doe lie? think the ſame (ſaith one) of all painted hypocrites.

109. Julius Caeſar would never fore-acquaint his ſouldiers of any ſet time for removall or onſet, that they might be alwaies in p. 222readineſs. Be ye alſo ready, for ye know not the time when the Son of man will come.

110. Socrates when he ſaw one drnuke or diſcompoſed, and out of order, would ſay, foreign, am not I ſuch a one? by the ſight of others ſins, men may learne to bewaile their owne ſinfulnes and heart of corruption. As Maſter Bradford, (commonly called holy Bradford) when he ſaw any drunke or heard any ſweare, &c. would railingly complaine, Lord I have a drunken head, Lord I have a ſwearing heart. And the diſciples fear'd themſelves each man rather then another, and therefore ſaid Lord is it I? but Judas (he alters the word, being the bag-bearer and a meere hireling) he ſayes, Maſter is it I?

111. Magnus eſt animus qui ſe Deo tradidit, ſaid Seneca. He is of a truly great ſpirit, who reſignes up himſelfe to God: Puſillanimous p. 223and low ſpirits ſtrive and murmure. Commit thy way unto the Lord, truſt him, and he ſhall bring it to paſſe, Pſal. 37.5.

112. When the Senate informed Auguſtus of what ſome had ſaid of him, tuſh, ſaid he, non tantum habemus otii, we are not at leiſure to liſten to every ſlander that's raiſed of us. A Chriſtian ſhould be (as 'tis ſaid of Severus the Emperour) carefull of what is to be done by him, but careles of what is ſaid of him.

113. When Pyrrhus, Councellor to Sultan Selimus, perſwaded the Sultan to beſtow the great wealth which he had taken from the Perſian Merchants upon ſome notable Hoſpitall for releife of the poore, nay rather ſaid he, let it be reſtored to the right owners, and ſo it was. Ill-gotten goods given to the poor is no charity, reſtitution is the beſt advantage can be made of ſuch gaine. Would there were more Zacheus p. 224Chriſtians in the world, for though by reſtitution they might be poorer in goods, yet they would be richer in goodneſſe. A little good eſtate is better then a great bad one.

114. After that Socrates was put to death at Athens, Ariſtophanes rehearſed a Tragedy of his concerning Palamedes who had been executed by the Grecians long before at the ſiege of Troy, in which tragedy were theſe verſes.

Ye have ſlaine, ye have ſlaine of Greeks the very beſt,

— that never any did infeſt.

At the hearing whereof the people were ſo moved, that they preſently fell upon the Authors of Socrates his death and drew them forth to puniſhment. Oh that (as one applyes it) we could be as nimble to apprehend and to be avenged of our ſinnes, who put Chriſt to p. 225death who was without ſin, who never did any hurt, but good all his dayes.

115. Contemno minutulos iſtos deos modò Jovem habeam propitium, ſaid a heathen man; I contemne and deſpiſe all thoſe petty gods, ſo Jupiter be my friend. So Chriſt (ſaith the heavenly man) be my mediator and interceſſor, I care not for the petty advocates which the Papiſts adore.

116. Numa Pompilius forbad the Romans to believe that God had the forme of beaſt or man; and it was from the beginning of Rome an hundred and ſeventy yeares that they had no Image of God, either painted or graven. Plut. in vit. Rome-Heathen more Chriſtian, then Rome-Chriſtian, or rather Anti-chriſtian.

117. God, whom juſt men deſire to be like unto, doth excell all humane nature in 3 ſeverall things; in immortality, in power, and p. 229virtue; of which three, virtue is the moſt honourable and precious thing. Plut. in vita Ariſtidis.

118. Plato aſking quid fuit, quod ſemper erit, et nunquam fiebat, what that was, that always was, and never was made, et quid fuit quod ſemper fiebat et nunquam fuit, what that was, that was alwaies made, and yet never was, received this Anſwer: The firſt is God, the ſecond is a creature.

119. Phocion ſaid to one that requeſted an ulawfull thing of him, thou canſt not have me for a friend and a flatterer both. He is the trueſt friend that will doe nothing but what conſiſts with the trueſt friend-ſhip, and a good conſcience.

120. This was the nobleſt glory that could be among men, when a man bore the bell and praiſe, not that he was the ſwifteſt among the ſwift, or the ſtrongeſt among the ſtrong, but honeſt among the honeſteſt. Plut. in Lycurgo.

p. 272121. When Philip askt Democritus, if he did not fear to loſe his head? he ſaid, no, for if he took away his head, the Athenians would give him one immortal, he ſhould be ſtatued in the Treaſury of eternal fame. So Ovid.

Me tamen extincto fama perennis erit.

Should not Chriſtians then live above fear of ſuffering, and ſay as the Apoſtle 2 Cor. 4.16, 17.

122. Numa Pampilius put ſo much confidence in the gods, that one day when it was told him, that his enemies were in arms againſt him, his anſwer was, and I ſacrifice. Plut. in vit. Thus ſaid David, Pſalm 109.3, 4. They ſought againſt me without a cauſe, but I gave my ſelf unto Prayer.

123. Brutus viſiting Ligarius, and aſking him, what, ſick, Ligarius? no, Brutus, ſaid he, if thou p. 228have any noble enterpriſe in hand, I am well: So ſhould a ſoul ſay for Chriſt.

124. Some write of Epaminondas, a famous Theban, and ſome of Philip King of Macedon, that after high and unexpected Victories, they became (in their outward appearance at leaſt) very ſad, more like Mourners then Triumphers, for no other reaſon then for fear of ſome eminent diſaſter; for they held it ominous among the Ancients, to have long proſperity: One of them hath this good ſaying, though ill enough meant by him; God will not endure that any ſhould think well of himſelf, but himſelf. 'Tis much according to Scripture-diſcovery, that when men glory in their pride, God ſtains the pride of their glory.

125. When one wiſht Pythagoras (as I thinke) that the gods would give him whatſoever he deſired, p. 229nay rather ſaid he, that I may deſire but what they will give. Gods will is better for us, then ours for our ſelves, 'tis not for us to preſcribe, but to ſubmit to God.

ERRATA in the Milk and Honey.

S. for ſentence, l. for line.

Sentence 96. line 3. for becomes of, r. becomes us, S. 258. for thy will, r. my will be done. S. 294. r. much from a little. S. 295. r. ſuch thorns may be toucht. P. 250. lin. ult. for be preſt, r. depreſt.

In the Heathen Improved.

S. 7. l. 3. for Cenippus, r. Eunippus. P. 193. l. 3. for our r. one tale. P. 200. l. 2. leave out not, and r. he might well ſleep. S. 82. for Alexander, r. Anaxander. S. 93. leave out no, and r. appeareth greater. S. 110. for railingly, r. wailingly complain. Ibid. for a drunken head, r. heart.

FINIS.

End of the text · Ralph Venning, Canaans Flowings (1653)