Admiring.

WE should ad­mire nothing for, or in it self; but ad­mire al things in God, and God in all things.

Action.

A good aime doth not make a [Page 2] bad action good; but a bad aime makes a good action bad.

Many times there may be sin in the action, when yet the acti­on may not be sin.

Actions.

A Christian may usually say, that all is not ill in his evil acti­ons, nor all good in his good actions.

Good actions (well done) better our selves, and benefit o­thers.

Acknowledge.

It is good to acknowledge God to be just, and 'tis just to acknowledge God to be good in all his wayes.

Adversity.

'Tis better to be preserved in the brine of adversity, then to rot in the honey of prosperity.

Affections.

When our affections and con­versations are in heaven, we in­joy heaven upon earth.

Afflictions.

Afflictions are then a blessing to us, when we can bless God for afflictions.

Sanctified afflictions, as sick­ness, crosses and losses, are bet­ter than unsanctified health and gain.

Affliction seldome comes without being a temptation, but temptation never comes with­out being an affliction to the Saints.

Being afflicted doth often discover Hypocrites; yet being afflicted is no discovery of an Hypocrite.

Afflicted.

We are then truly afflicted [Page 4] for sin, when 'tis more for dis­pleasing God, than for the dis­pleasure of God; more that he is displeased by us, than that he is displeased with us.

Alone.

Some men are least alone, when most alone; when Jacob was left alone, he did wrestle with God.

All in all.

It is for none but him who is all, and the fulness which filleth all in all, to give to all abun­dantly.

Angry.

The world is angry with Saints, that they are no worse; and the Saints are angry with them and themselves, that they are no better.

It doth not become us to be angry with God, though God [Page 5] come to be angry with us.

He that is angry with his bro­ther without a cause, is in dan­ger of judgement; and he is likewise in danger of judge­ment, who is not angry with his Brother, when there is cause.

Anger can hardly be silent, but that anger is admirable, which speaks and sins not. Be angry, but sin not.

He that will be angry for any thing, will be angry for nothing. Antichrist. See Maen of Sin.

Appearance.

Appearance in good is too little, in evill 'tis too much.

Appearing.

They for whom, and to whom God appears much, should ap­pear much for God.

Many men appear righteous, who are not righteous as they appear.

[Page 6] That which makes God ap­pear so glorious in our eyes, is his so gratious appearing, or appearing so gratious to the souls.

Apostles preaching.

The Apostles did preach to, and not lord it over the Lords inheritance; but since their dayes many lord it over, and few preach to the Lords inheri­tance.

Arguing.

The best arguments that we can use with Christ, are to tell him, that we, whom he loveth, are sick, that we are sick of love for him.

Ashamed.

Many men are ashamed of that, wherein, or whereof, they should glory, and glory in that whereof they should be ashamed.

Asking.

Though God hath promised to give to them that ask; yet many ask and miss, because they ask amiss.

Assurance.

There may be grace where there is no assurance; but there can be no assurance where there is no grace.

Babes in Christ.

Babes in Christ are but as car­nal men, yet are they not carnal as men that are but carnal; for such are not babes, nor as babes in Christ.

Baptized.

A man may be damned, though he be baptized, if he do not be­lieve: and a man may be saved, if he do beleive, though he be not baptized.

Behaviour.

Its better to carry our selves so, that God may smile, and the world frown upon us; than to carry our selves so, as that the world should smile, and God frown upon us.

A Christian should so behave himself, as not to be a shame to, nor ashamed of the Gospel.

Being in Christ.

'Tis one thing to profess and to beleive our selves to be in Christ; 'tis another thing to be in Christ, in whom we profess and beleive our selves to be: for many may beleive themselves to be in Christ, who are not; and many may be in Christ, who do not beleive themselves to be in Christ.

Beleivers.

Believers are all for Christ [Page 9] and Christ is all for Beleivers.

Better than others.

When we see others better than our selves, we should not grieve, but rejoyce, that they are better than our selves; yet we should not rejoyce but greive, that we our selves are no better.

Beauty-Spots.

Christians should not went Beauty-spots (seeing beauty-spots are the spots of beauty) for their beauty is to be without spots.

Birth-day.

Some have cursed the day of their first birth, but never any cursed the day of their second or new birth.

Blessing God.

The tongue blessing God without the heart, is but a tink­ling Cymbal; the heart blessing [Page 10] God without the tongue is sweet, but still musick; both in consort make their harmony, which fill and delights heaven and earth.

Seeing it pleaseth the Lord to bless us, and that without cause given him, how much should it please us to bless him, who hath given us so much cause to bless him.

God doth not onely bless his people when they turn away from every one of their iniqui­ties, but God doth also blesse them in turning away every one of them from their iniquity.

Self-blessings.

When we begin to blesse our selves in earthly enjoyments, God blasteth them to us, either in taking them from us, or us from them: or if he leaves us [Page 11] the things, he takes away the comfort of them.

Blood of Christ and Saints.

The bloud of Saints is preti­ous in the sight of Christ, and the bloud of Christ is pretious in the sight of the Saints.

Blushing.

Some men blush to be known to be wicked, who blush not to be wicked, though it be known.

Body of Christ.

The body of the Lord was dead and buried, but not the Lord of the body.

Calling.

Every man should have a Calling to follow, and follow his Calling.

Every man should serve God in his vocation, and some, whose vocation it should be to serve God; as all should do it, so [Page 12] some should doe nothing else.

Called.

The Apostle, though he saith, not many, yet he doth not say, not any rich are called; thus, that none might despair. Though he doth not say, not any rich, yet he doth say, not many rich are called; thus, that none might presume.

Saints Care.

A Saint cares to keep himself in Gods way, yet leaves the care of himself, and his way, to God.

Men cannot enter into the cares of the world, but they must enter into a world of cares.

Carnal men.

Carnal men love the God that they make, and hate the God that made them.

Children.

Stones cannot make them­selves [Page 13] the Children of Abraham, but God can make stones the Children of Abraham.

A Child of light may for a time walk in darkness, and for a time a Child of darkness may walk in light.

'Tis one thing to be a Child under wrath, another thing to be a Child of wrath.

Christ.

Christ is the Christians patron, and the Christians patern.

Christ was made like to us, that he might be tempted; and we are tempted, that we might be made like to Christ.

Christ, who did our work for us without us, will also work his work for us within us.

They who make a prey of them that are Christs, shall themselves become a prey unto Christ.

[Page 14] Christ by drawing neer unto the Saints, draws them neer un­to himself.

A gratious soul so longs to be with Christ, that he thinks it long ere he be dissolved, that he might go to his long (his long'd for) home.

All the while Christ is with­out us, we are without Christ.

The worst of Christ is better than the best of the world; the afflictions of Christ better than the pleasures of sin, and the re­proaches of Christ, greater rich­es than the treasures of Egypt.

It was Christs abasement to be like us; but 'tis our advance­ment to be like Christ.

Christs work.

'Tis better to have the work of Christ in our hearts, than the person of Christ in our houses.

[Page 15] Christ died that sinners might live.

Christ persecuted.

Christ was first persecuted by Paul in his members, and was afterwards persecuted in Paul, one of his members.

Christ our Mine.

'Tis more worth than all the mines of the world, to be able to say, Christ is mine.

Christian.

One may be an honest man (as they say) and pay every man his due, &c. and yet not be a Christian; but one cannot be a Christian, and not be an honest man, and pay every man his due, &c.

A man should not be a Chri­stian onely in shew; yet in eve­ry thing a man should shew him­self a Christian.

Almost a Christian.

Most of the all that profess themselves Christians, are ('tis to be feared) but almost Christi­ans.

He that's but almost a Chri­stian, will be but almost saved, that is, may go from the gates of heaven to the belly of hell; though he be not far from the kingdom of heaven, yet the kingdom of heaven is far from him.

Civility.

Civility and morality without sanctity, is but guilded infideli­ty.

Comfort.

A Saint had rather have ho­liness without comfort, than comfort without holiness.

The Saints have more com­fort from Gods love to them, [Page 17] than they have from their love to God.

'Tis better to enjoy soul-comforts, though one have none for the body, than to en­joy bodily comforts, and have none for the soul.

Jobs friends could do no less than come to comfort him, yet when they came, they did no­thing less than comfort him.

'Tis very rare that God takes outward comforts from them, who are not taken with their comfort; but if he take them, that shall be their Comfort.

Company.

Many are pleased with the company of them, who are good, that are not pleased with the good of the company.

'Tis to be feared, that they that love wicked men, doe not [Page 18] hate the wickedness of men: or,

That they that love the com­pany of the wicked, do not hate the wickedness of the compa­ny.

He that loves ill company, will learn it, if not the ill of the company.

No man should do ill for company, nor good onely for company.

Communion.

Communion with God, is more in conversation with God, than in contemplation with God.

That God might have com­munion with us, Christ was made partaker of the humane nature; and that we might have communion with God, we are made partakers of the divine nature.

Complement.

Compleat speech is no Com­plement, if men speak as they intend, and intend as they speak.

Complaint.

Saints have not such often occasion to complain, that what they have done is ill, as that what they have done is ill done.

Many complain of their suf­ferings without a cause, wherein they should rather rejoyce; for 'tis better to suffer without a cause, than that there should be a cause for our sufferings.

Confusion.

That which is confusion to us, is no confusion to God; for God hath the ordering of, and an order in all confusion.

Commandements.

All Gods Commandements are alike (holy, just and good) [Page 20] and therefore we should like them all.

Condemnation.

If that servant was condem­ned that gave God his own, what will become of them that rob God of his own.

Conscience.

A good conscience without a good name, is better than a good name without a good con­science.

A Saint will hazard his cre­dit to save his conscience, rather than hazard his conscience to save his credit.

Contentation.

We should be so content with every condition, as to think the present best, yet many times it's best to think it so but for the present.

Contentment without the [Page 21] world, is better than the world without contentment.

The lowest condition in the world, with the love of God, is better than the highest conditi­on in the world, without the love of God.

A Saint is content, not onely that the will of the Lord should be done, but that it should be al­so done to Gods content.

How little soever we injoy, there is great reason we should be contented, and how much e­vil soever we undergo, there's no reason we should be discon­tented.

Conversion.

Before conversion men are willingly willing to sin, but af­ter conversion men are willingly unwilling to sin.

There are many convictions without conversion, but there is [Page 22] no conversion without convi­ctions.

Before conversion sin hath dominion over us; but after conversion we have dominion over sin, and we lead that into captivity, which did before lead us captives.

Covetous.

Usually covetous men need money least, yet most affect it, and prodigals, who need it most, do least regard it.

Covenant.

The tie of the Covenant is sure, for Christ is the surety of the Covenant.

In the Covenant of works, God did first accept of the works, and then of the person; but in the Covenant of grace, God doth first accept the per­son, and then the work.

Contradictions.

It seems to many, that there are contradictions in the Scrip­tures, but they are not, but so many seeming contradictions.

Creation.

In creation God gave us to our selves, but in redemption he gave himself to us.

Creature-Comforts.

When we take comfort in Creatures without God, he takes away the Creatures, or the com­fort of it.

Crosse.

Christ did bear the curse, and therefore 'tis but reason that we should bear the cross.

Crosses. See Afflictions.

Changes of conditions are but exchanges of mercy to a gra­tious soul.

Crucified.

If we be not crucified with Christ, Christ being crucified [Page 24] will not deliver us from death, for we may die in our sins, and be damned notwithstandihg, if we do not rise with Christ, Christs resurrection will not save us; it is not Christ without us, but Christ within us, who is our hope of glory, Col. 1. 27.

Death.

That man can never die an evill death (at least no kind of death can be evill to that man) who hath lead a good life.

Death comes in by sin, and sin goeth out by death.

The death of the body frees us from the body of death.

Death hath nothing terrible in it, but what our life hath made so.

When Saints die, they leave all their bad behind, and carry all their good with them; but when a Sinner dieth, he leaves [Page 25] all his good, & carries all his bad: the one goes from evil to good, the other from good to evill.

Our sin delivered Christ to death, and Christ's death deli­vers us from our sin.

Its appointed for all men once to die, and to some men its appointed to die but once; the rest shall have their share in a second death, wherein they shall find no rest.

The natural death is the se­paration of the soul from the body; the spiritual death is the separation of the soul from God; and the eternal death is, the eternal separation of the soul and body from God.

Think of death, as a thing thou must meet with, and of life, as a thing thou must part with; and therefore not to love that [Page 26] life too well, that keeps thee (if a Saint) from a better, nor at all to fear that death, that leads thee to a better life.

Deeds.

That deed is ill done, wherein God is no sharer.

No evill action can be well done; but a good action may be ill done.

Debts paying.

While we are paying Gods due debts, we make our selves the more his debtors; Lord, let me be thus in debt.

The more we pay God, the more we owe him, seeing we give nothing to him; but what he first gives to us.

Last Dayes.

A Christians last dayes should be his best dayes, and his fruits at last more than at first.

Defie, Deifie.

Many defie the devil, sin and the world with their mouthes, but deifie them in their lives.

Die.

He that's fittest to die is fittest to live; and he that's fittest to live is fittest to die.

When a Saint comes to die, his greatest grief is, that he hath done no more for God, and his greatest joy is, that God hath done so much for him.

Dead-living.

Some are alive and dead at the same time, for they that live in sin, and the pleasures of sin, are dead while they live.

Saints are living dead men, Gal. 2. 19. 20. and sinners are dead living men, Ephes. 2. 1, 2. yea, they are both dead and a­live, alive and dead at the same time.

Delayes, Denials.

Delayes are not denials, and denials are not alwayes refusals of prayer. Sometimes Gods no, is no negative, God may delay long, and deny often, yet grant at last.

Deliverance.

Many injoy deliverance from God, who yet do not injoy God in the deliverance.

Men are sometimes delivered up to Satan, that they may be delivered from Satan, 1 Cor. 5. 5.

Self-Denial.

A Saint should so deny him­self, as to be nothing at all, that Christ might be all in all.

They that deny not them­selves, and their own ends for Christ, will deny Christ for their own ends; and will (wo un­to [Page 29] them) themselves be denied by Christ in the end.

Deceiving.

They that think (as all hy­pocrites do) to deceive God, will find that they deceive them­selves.

Desert.

He that deserves nothing, should be content with any thing.

Desire.

They can never want much, who desire but a little, nor they ever have enough, whose desires are unbounded.

There will be no end of desi­ring, till we desire that which hath no end.

Lesse than one of these two desires granted, either that he may be with God in heaven, or that God will be with him [Page 30] on earth, will not satisfie a grati­ous heart.

Despair.

None should despair, because God can help them; and none should presume, because God can cross them.

Destruction.

It usually falls out, that they who seek others destruction, find their own.

Diligent.

A diligent hand cannot make rich without God; and God doth seldome make rich without a diligent hand.

Disputing.

The great end of disputati­ons should be either to convince others, or to be convinced by others of the truth.

Many men, while they spend their time in disputing what [Page 31] they should do, do (too too of­ten) neglect to do the things which are without dispute.

Doctrine and Life.

When there is no Doctrine in the Life, there is but little life in the Doct [...]ine.

Doing.

Let Christians do their best, and then let the world do their worst.

That cannot be done too soon, which should be alwayes a doing, as serving of God; yet better doing late than never, for 'tis never too late.

Most mens doings turn most to their undoing.

A Christian should do no more than he may lawfully do, and he should not do all that he may do lawfully.

Some men undo themselves [Page 32] by doing, and some are made by being undone.

A man may do the things which please God, and yet not please God in doing the things.

He that will forbear at no time to do something, which he may lawfully do, will ('tis ten to one) at some time or other do something, which he may not lawfully do.

A Christian loves God, and fears God; he fears to do any thing against him, because he loves him; and he loves not to do any thing against him, be­cause he fears him.

Rather fear to do ill, than to suffer for thy ill doing.

There is little difference be­tween not doing what thou shouldest, and not doing it as thou shouldest; for to do thy [Page 33] duty onely in shew, or onely for a shew, is to do thy duty, and be still undutiful.

To dislike what God doth, is to do what God dislikes. A double ball.

A Christian should do no­thing, to which he would wil­lingly desire Gods absence, or upon which he may not ask a blessing and assistance from God, nor as neer (as he can) any thing, for which he should need to ask his pardon.

A man should do nothing, which should not be imitated, and a man should imitate no­thing, which should not be done.

If that which thou dost be right, and the mind with which thou dost it be not so, all is wrong, and a man forfeits the [Page 34] acceptation of what was good, by the ill performance.

Be careful to do nothing that deserves to be ill spoken of, and then thou needest not care if thou be undeservedly spoken ill of.

'Tis the height of wicked­ness to do ill, and think it well done.

Drunkenness,

When men are drunk with wine, wherein there is excess, the wine doth not so much a­buse the men, as the men do a­buse the wine.

Duties.

Priviledges annexed to any duties or graces, are made good by God when the graces are acted, and the duties performed by us; so that God is not behind­hand with us in performance of [Page 35] promises, if we be not behind­hand with God in performance of duties.

Free-grace calls for full du­ty.

Duties done for God, are no hinderance to duties to be done to God.

All the duty of men, the duty of all men is comprised in this, Fear God and keep his Comman­dements, for this is the whole of men, this is a mans all, the rest being but vanity and vexation of Spirit.

Many men please themselves in the duties they have done, though in doing of them they have not pleased God, but we should not take content in any duty, wherein we do not give God content.

They that are most full of du­ty, [Page 36] are not alwayes most duti­full.

We should be willing to be like them (on earth) in duty, whom we would be like (in heaven) in glory; if Abra­ham's bosom be desirable, why should not Abraham's faith and obedience? seeing, unless we be faithful (though not so full of faith) as Abraham, we are not like to be glorified as Abra­ham.

Earthly things.

Earthly things are such as the worst of men may have, and the best of men may be without; yet he that hath them not, may be happy without them, and he that hath them, may be miserable with them.

Election, Calling.

Our Calling is the first mani­festation of our secret election, and a fore-runner of our glorifi­cation, and is the very voice of God, fore-telling us that he will save us.

Our election doth not depend upon our faith, but faith depends upon election; nor justification upon works, but works upon ju­stification.

We are not elected because we are holy, but we are elected that we may be holy.

Enjoyment of God.

The enjoyment of God is the joy of our life, and the life of our joy, whatever our fare be, that alone is our chear; how well soever we fare, that alone is our welfare.

Some men have not leisure to [Page 38] enjoy what they have (yea, they forget what they have) for get­ting of more.

Enjoyning.

They that forbid what God enjoynes, and they that enjoyn what God forbids, are both an abomination.

Error.

There is a great deal of diffe­rence betwixt an error of love, and the love of an error.

Estates.

If we cannot raise our estates to our mind, we should stoop our minds to our estates.

Evill good.

Evill things work together for good to them that love God, but good things work together for evill to them that hate God.

Though a man should take [Page 39] more care, not to be evill, than not to appear to be so; yet he should take care to abstain from appearing, and from the appear­ances of evil.

Exalting.

God exalts some men to cast them down, and God casts some men down to exalt them.

Excellency.

'Tis not excellency in any man to be ignorant of his excel­lency; but this is a mans excel­lency, that though he know him­self so, yet he is not proud of it.

Excep [...]ions.

'Tis a wonder to see how ma­ny exceptions the Christian makes agains [...] [...]imself, and how few exceptions God makes a­gainst the Christian.

[Page 40] A man should not willingly give, nor easily take excepti­ons,

Faith.

'Tis not the work Faith, nor the work of Faith, but a working Faith, or rather he who works faith, by which we are justifi­ed.

As without faith 'tis impossi­ble for works to please God; so 'tis impossible for faith with­out works to please God.

There are many poor in this world rich in faith, and many rich in this world poor in faith.

Faith gets most, humility keeps most, and love doth most. The more full of faith, and the more painful men are, the more they please God.

[Page 41] Though Abraham's faith were not a faith of miracles, yet it was the more miraculous, for it was a miracle of faith.

Faith is the substance of things hoped for, and the evi­dence of things not seen.

Many mens faith is but fancy, and many men will fancy their faith to be but so.

Faith glorified.

God hath in this world glo­rified faith most, above all other graces; and above all other gra­ces faith glorifies God most in this world.

Faithfulness.

Though our faithfulness to God doth often fail, yet Gods faithfulness to us doth never fail.

Faults finding:

We should take care, that [Page 42] that which we find fault with in others, should not in others be found to be our fault.

Some men will be finding fault, when and where there's no fault to be found.

The reason why Christians do find so much fault with themselves is, because they find themselves so much in fault, or because they find so many faults within themselves.

Flesh, Spirit.

Though the Saints live in the flesh, yet they are not flesh; for that which is born (as the Saint is) of the Spirit, is Spirit, and walketh in the Spirit.

As it sads the Saints to find the flesh lusting against the Spi­rit, and the law of the members warring against the law of the mind; so it glads him to find [Page 43] the Spirit lusting against the flesh, and the law of his mind warring against the law of his members.

Failing Falling.

Saints may fail and fall in the way; but Saints cannot fall away.

Though Saints are not pre­served from failing, no nor al­together from falling, yet they are preserved from falling alto­gether. They may part with Christ for a time, but shall not depart from Christ for ever.

Fool.

He is not so much a fool, who hath no wit to use, as he that doth not use the wit he hath, or he that abuseth it by playing the fool in wit.

A fool speaks with an open mouth, but a wise man open­eth [Page 44] his mouth and speakes,

Forgiveness.

God promiseth forgiveness of sins to all that repent; but God doth not promise repen­tance to all or any that sin.

Its a greater vertue to forgive one injury, than to do many cur­tesies, because its harder and harder, because more against nature, for many a man will do for another, that will not suffer for him.

Fear God.

To fear God and keep his Commandement is all that we have to do, and that we all have to do.

Freinds.

He is happy that finds a true friend in extremity, but he is happier, that knows no such ex­tremity wherein to try his friend

[Page 45] Though we prize our freinds much, we should praise them but little, and to their faces not at all.

Find. See Heaven. Following God.

Many men follow God for the worlds sake, but few men follow the world for Gods sake.

Food.

Man turns natural food into his nature, but spiritual food turns man into its nature.

Fortunes.

High fortunes are the way to high minds, and high minds are the high-way to great fortunes, for pride goeth before, but not far before a fall.

Freedom by Christ,

Jesus Christ hath delivered us from this present evill world, [Page 46] though we are not at present delivered from the evill of this world.

Friendship.

That freindship will not in­dure to the end, which is begun for an end.

Fulness.

The wicked in the fulness of their sufficiency are in straits; but the godly in the fulness of their straits have a sufficien­cy.

Getting Gain.

All that a man gets is not gain, few men get profit by their getting; they will have but a bad bargain, that get the world, and loose their souls.

Gain, Loss.

Men gain most by loosing, and they loose most by gaining, Mat. 16. 25.

Gifts.

All the gifts and graces which God laies in our souls, should not be laid up as in a napkin, but laid out for Gods glory and others good.

Hypocrites are apt to think, that they have grace, because they have gifts; and Saints are many times thinking, that they have no grace, because they have no gifts.

No gift coming from God is so mean, as to be despised, nor is there any so great as to be glo­ried in.

God good.

God is good to us when he sends us evill, because he sends us evil for our good.

If God be good to them that seek him, what is he then to them that find him? Oh how good!

[Page 48] God may as soon cease to be God, as cease to be good; as soon cease to live, as cease to love.

Gods indearing.

This indears God to a Saint, and makes him pretious in his eyes, that he is so dear and pre­tious in the eyes of God.

God lovely.

God is lovely in all his Crea­tures, more lovely in his Ordi­nances, but most of all lovely in Christ, who is altogether love­ly.

'Tis not mans loveliness, but Gods lovingness, that engageth God to love and save him.

God loves his people when he strikes them, as well as when he stroaks them.

God resting.

God rested not till he had [Page 49] made man like himself, and man should not rest till he be made like God, or partaker of the di­vine nature.

God giving.

God is a giving and a forgi­ving, an open-handed and open-hearted God: open-handed in giving to us, and open-hearted in forgiving of us.

Gods putting down.

God usually puts down that which man exalts, because what man exalts doth usually tend to the putting down of God.

All the world cannot put down an humble man, because God will exalt him, and all the world cannot exalt a proud man, because God will pull him down.

Men, Gods.

The Heathen made Gods of [Page 50] men, and men of their Gods; attributing divine vertues to men, and humane vices to their Gods.

Good.

He that thinks he was ever good, was never good.

He was never so good as he should be, that doth not strive to be better than he is.

Its a good proof that a man is good, when he labours to ap­prove himself good to God and to men, and yet approves of himself more according to Gods approbation, than mans appro­bation of him.

As we must not attribute to God the ill that proceeds from man, so we must not attribute to man the good which proceeds from God.

Some men are unwillingly [Page 51] willing to do good, thats's bad; others are willingly unwilling to do good, that's worst; but some are willingly willing, and that's best.

'Tis not so much a mercy to have wherewithall to do good, as to do good with what we have.

No man but he hath received more good than he hath done, and hath done more evill than he hath first suffered; and therefore should be content, though he receive but little good, and not discontent, though he suffer much evill.

The good which we receive is not for our own sake: and the good which we do is not by our own power, its the mercy of God that moves him to do any thing for us, and that enables [Page 52] us to do any thing for him.

A man should not omit good when he hath, nor commit evil, though he have an opportunity to do it.

Inward goodness, without an outward shew of it, is like a tree without fruit, useless. And out­ward shews of goodness, with­out inward sincerity, is like a tree without heart, liveless.

Goods.

Wicked men have their goods from the will of God; but the Saints have theirs from the good will of God.

Men are not more happy in having more goods, but in do­ing more good than other men.

Godliness a Mystery.

Though the mystery of god­liness be not without great con­troversies, [Page 53] yet great without controversie is the mystery of godliness.

Men that resolve to make gain their godliness, will never gain godliness, unless they re­solve counter, to make godliness their gain.

Some men, instead of making godliness their greatest pleasure and gain, make gain and plea­sure their greatest godliness.

Gold a vanity.

Gold is a solid, well compact­ed and weighty metall: and yet gold (not onely leaf gold, or light gold, but gold) that's weighty is lighter than vani­ty.

Glory.

In this life the glory of hea­ven is but revealed to us, but in the life to come it shall [Page 54] be revealed in us.

The glory of all our hereafter glory, will be an oneness of communion with the Father, Son and Spirit, Angels and one another in God, who is one in all, and all in one.

Glorifie.

We cannot be said to glorifie God, though we do the things that glorifie him, unless we do the things to glorifie him.

Gospel.

The Gospel discovers a just God to be a friend to unjust man, without being unjust either to himself or man.

The Gospel of peace is a great blessing, but the peace of the Gospel is a greater blessing.

The Gospel breaks hard hearts, and heals broken hearts.

Grace.

One grain of grace is more worth than many pounds of gifts, or a gift of many pounds.

Grace makes a man more a man, and more than a man.

Grace is glory begun, and glory is grace made perfect.

Seeing God will turn grace into our glory hereafter, we should turn grace into his glory here.

The motions of grace are a­bundantly more excellent than the notions of grace.

That can never be a grace to the body, which is a disgrace to the soul.

There are promises of grace, and there are promises to grace. The promises of grace are made good by working the grace of the promise in the soul: But the [Page 56] promises to grace are not made good till the grace (to which the promise is made) be acted by the soul.

Grace out-works, and works out, sin in Saints.

Grace is the best wear, for it wears not out in wearing, all other things perish in the u­sing.

The God of all grace, and all the grace of God, is engaged to keep the Saints to eternal life.

We may well wait for the Lords grace, seeing the Lord waits to be gratious.

'Tis one thing to be wanting in grace, 'tis another thing to want grace.

All Saints have all grace in some degree, but few have all grace in an high degree.

[Page 57] Going on in grace, is a kind of growing in grace; for grow­ing in grace is not so much a new thing, as the same thing re­newed; 'tis acting the same gra­ces over and over, and better and better. Abounding is grow­ing in grace.

What could God do more for us than accept us of his grace: and what less could God require of us, than to accept of his grace?

Men may speak of grace unto us, but God onely can speak grace into us.

Saving grace is everlasting grace.

A Saint feels the grace which he cannot express, an Hypocrite expresseth the grace which he doth not feel.

The meanes of grace is but a [Page 58] mean thing if compar'd with grace, which is the main thing.

There may be an omission, but never an amission of grace.

A Saint doth not desire grace, onely that he may be glorified, but that he may glorifie God: not onely that he may be saved, but that he may be sanctifi­ed.

Greatness and goodness.

Goodness without greatness, is better than greatnsss without goodness.

'Tis not mans goodness, but Gods goodness, which makes a difference betwixt man and man.

To be very great and very good, is a very great good.

Heart.

A thankful heart for all Gods [Page 59] blessings, is the greatest of all blessings,

That mans heart can be but seldome pure, whose tongue is often impure, for out of the a­bundance of the heart the mouth speaketh.

Some men set their hearts on that, on which God would that they set onely their feet, viz. the earth.

We have (alas!) but too often our hearts to seek, when we come to seek God, whom we should seek and serve with all our hearts.

When the heart is upright with God, he accounts all as well done, as if all were not well done, yea, he looks on that as done, which was never done.

The hearts of Saints are larger than their words, but the words [Page 60] of Hypocrites are larger than their hands,

God brings his people into various conditions, that they may know what is in their hearts towards him, and what is in his heart towards them.

Worldly Happiness.

Corn, and Wine, and Oyle, is the worldlings happiness, and but a worldly happiness, for when the world is at an end, happiness it at an end with them.

Hatred, Love.

The Devil doth not, nay, the Devil cannot hate a Saint so much as God loves a Saint.

Heaven.

While the Saints are on earth, Christ is preparing heaven for them, and them for heaven.

If we doe not find that in [Page 61] heaven which we did imagine, yet we shall find more than we did imagine.

Helping-hand.

It many times falls out, that that hand is farthest off from helping, that is neerest at hand to help the helpless.

Holy.

Saints strive to be holy, as God is holy, they know they cannot be as holy as God is ho­ly.

Holiness.

Our holiness causeth not Gods love, but Gods love cau­seth our love.

A Christian should not onely be perfecting holiness, but we should also be perfect in holi­ness.

He that loves not holiness in the seed time of his life, cannot [Page 62] expect to reap happiness in the harvest of eternity.

Hope, Patience.

A Christian should possess his soul in the patience of hope, un­till his soul possess that which he hath patiently hoped for.

Honour.

To deserve honour and not to have it, is better than to have honour and not deserve it.

None honour God so much, and God honours none so much, as the humble souls.

Humbled ones.

There are many humbled ones, that are not humble ones.

He that humbleth himself shall be exalted, but he that ex­alteth himself shall be hum­bled.

Hypocrites, Saints.

The great difference between Saints and Hypocrites is this, that the Hypocrite hath but the expression of grace, the Saint the experience of it; the Hy­pocrite hath the notion, the Saint the motion; the one reads, hears, and speaks of it, the other sees, tasts, and feels it.

Idle.

Its as great fault to be idle, as to work on a Sabbath day.

Jest, Earnest.

As a man should not construe that in earnest which is spoken but in jest, so a man should not speak that in jest, which may be construed in earnest.

Innocency.

Good meaning and inno­cency [Page 64] are careless, and seldome fore-think what answer to make to their accusers, whence Christ said, take no thought, what or how you shall speak.

Intention.

Not to intend what thou speakest, is to give thy heart the lie with thy tongue; not to perform what thou promiseth, is to give thy tongue the lie with thine actions.

Self-Interest.

Self-interest carried on by policy, puts many civil men in­to civill (or rather uncivil) war.

Jesus Christ.

Jesus Christ is not the Son of God, because he is the Messiah, but he is the Messiah, because he is the Son of God.

Jesus Christ lost his own life, [Page 65] that he might save the life of his own. Though it grieves a poor soul, that Christ was peirced by him, yet it releives a poor soul, that Christ was peirced for him.

Joy.

The joy of the holy Ghost is such as that there is both want in words, and want of words to express it; for 'tis joy unspeak­able, and full of glory.

Our Masters joy enters into us here, and we shall enter into our Masters joy hereafter.

'Tis the Saints greatest joy to enjoy God, and to joy in God.

Joy is as troublesome in the time of sorrow, as sorrow is in the time of joy.

Israels God.

The God of Israel will doe [Page 66] them good, that do good to the Israel of God.

Judging.

Men judge of our hearts by our words and works, but God judgeth of our words and works by our hearts.

Some mens judgements re­side more in their wills, than their wills do in their judge­ments.

Justified.

We are not justified by be­lieving in Christ, but by Christ beleived in us; as a man is not healed by the applying of a plai­ster, but by the plaister applied: faith is not our righteousness, for our righteousness is by faith.

Kingdom.

The prophesies concerning [Page 67] Christs kingdom, will not be compleatly fulfilled, till Christs kingdom be fully compleat­ed.

A godly man is as willing that the kingdom of God shall come into him, as he is willing to goe into the kingdome of God.

God knowing.

God doth know not onely the meaning (the sense) of the words which man speaks; but he also knows the meaning (the aim, the scope, and the end) of the man that speaks the word.

Knowledge.

Knowledge may be without grace, but grace cannot be with­out knowledge.

'Tis better to have knowledge formed in one, than to have a form of knowledge.

[Page 68] Knowledge helps much to practise, and practise helps much to knowledge, for if any man do my will, he shall know the do­ctrine whether it be of God.

We may sometimes know that by others, which we would ne­ver care to utter; but we should ever take care how (if ever) we utter that which we do not know.

The most perfect knowledge that we have of God, is that we cannot, or do not know him perfectly.

'Tis one thing to know Christ by a relation made of him to us, another thing to know Christ by a revelation made of him within us.

He that knows not God, knows nothing.

Laity and Clergy.

Among them that are called the Laity you may find many children of light; and among them that are called the Clergy, you may find many children of darkness.

Laugh.

'Tis better that men should laugh at us for being godly, than that God should laugh at us for being ungodly.

Least, most.

Men are then least in their own eyes, when God is most in their eyes.

Learned.

A godly unlearned man is better than an ungodly learned man, and a better Scholler.

The greatest Philosopher that ever was, is but an igno­rant [Page 70] sot to the simplest Christi­an.

A man may know the history of Christ, and yet be ignorant of the mystery of Christ.

Learning.

Learning can onely a dorn re­ligion, but religion can onely bless learning; so that learning is more beholding to religion, than religion is beholding to learning.

Leaving Saints.

'Tis to be feared, that they, who leave the Saints of God, will not cleave to the God of Saints.

Light, Darkness.

God is light, and in him is no darkness at all; and we are dark­ness, and in us is no light at all; for our light is darkness.

Liking.

No man can either like [Page 71] all, or be liked of all.

Little, Much.

Some have the art to make much of their little, but few have the heart to make but little of their much.

The little, which but one righ­teous man hath, is better than the riches of many wicked, Psalm 37. 16.

Like to God.

Christians are not onely like God, but they are also liked of God; and Christians do not onely like God, but they study also how to be like God.

Some men, instead of being like God in this world, are like the God of this world.

Mens Lusts.

Mens lusts are their Gods on earth, but they will be their De­vils in hell.

Life short.

So short and uncertain is our life, that we know not whether he that is born to day may live to day, for as soon as a man is born, he begins to die.

Life eternal.

Eternal life is begun in this world, for this is eternal life; to know God, and Jesus Christ, whom he hath sent, John 13. 3.

Living by Faith.

We live by faith, and not by sight, yet faith is seeing; it is the evidence of things not seen; for by faith we see the things that are not yet seen, but shall be, when we live by faith and not by sight.

Man lives by death, for his natural life is preserved by the death of the creature, and his spiritual life by the death of Christ.

Living to God.

They that live to God here, shall live with God hereafter, but they that live to the Devil here, shall live with the Devil hereafter.

He lives long who lives well, for time mispent is not lived but lost.

Living in sin.

They who live most in sin, and in most sin, are most dead in sin.

All men live, move, and have their being in God; and yet most men are without God, and strangers to the life of God.

Live.

A Saint had rather live at Gods determination, than at his own choice; his prayer is, Lord chuse my heritage for me.

Losses.

A Christian gaines by all his losses.

Love.

He doth not faithfully love, who loves not faithfulness.

Gods love.

God loves his people, even in their sinful estate, though not with a love of well-liking in them, yet with a love of well-willing to them.

True love is not onely pleas'd with the beloved, but seeks also how to please the beloved.

The love of God is better than wine, and his loving kind­ness better than life and wine; yea, life is the better for the love, and the loving kindness of God.

Sick of love.

To be sick of love for God is [Page 75] soul-saving health; but to be sick of love for creatures, doth oft destroy the health both of body and soul.

Lovely.

There is nothing lovely but what is in Christ, and there is nothing in Christ but what is lovely.

Self-Love.

Self-love makes a man lovely in his own eyes, but loathsome in Gods eyes.

Magistrates.

What gain will it be to men to save themselves here, and to lose themselves for ever? To live and raign like Gods on earth, and not to live and raign with God in heaven.

Many men seek other mens goods more than other mens [Page 76] good, and the wealth of the Commons more than the Com­mon-wealth: but such should consider, that other mens goods will never be good to other men.

When Magestrates hearts are not towards the people, the peo­ples hearts will not be towards the Magestrates.

It cannot be expected, that they will be careful of others good, who are careless of their own good.

Men should order their rea­son of state by religion, and not religion by reasons of state.

Civill honours are very ne­cessary in a State, for thereby the State it self becomes more honourable.

'Tis a sad thing when State­men grow richer, but the states [Page 77] of men, and mens estates grow poorer thereby. Such States­men should rather follow the noble example of the Aelian family, who chose rather to live poor in a rich Common-wealth, than to live rich in a poor Com­mon-wealth.

'Tis but reason, that they who bring gain to a State, should gain by the State; provided, that what they gain by it prove not a loss to it.

Some men, when God lifts them up, are lifted up; and whereas advancement should make men lowly, it usually makes them (or rather they make themselves) lofty: but men in high places should not be high minded, least he that advanced them up to heaven throw them down to hell.

Ministers.

Ministers should not preach sounding words so much as sound word [...], least sound preach­ing be turned into a sound of preaching.

They can but badly make God known, who know not God; or they teach Christ, who have not learned Christ.

Men may speak of grace un­to us, but God onely can speak grace into us.

If the feet of them that bring glad tidings are so beautiful, how beautiful are the glad tidings which their feet bring?

Many men, yea (alas!) too many good men do the Lords work negligently; but many others (bad men) do altoge­ther neglect to doe the Lords works.

[Page 79] Every man should serve God in his vocation, and some, whose vocation it should be to serve God; as all should do it, so some should do nothing else.

Its a great shame, if all that are Prophets are not the Lords people, Rom. 10. 15. but its a grosser error to think, that all the Lords people are ministerial­ly Prophets. Their being the Lords people makes them fit to hear, but not fit to preach; fit sheep, but not fit shepherds, Heb. 5. 4; 5.

It was Jeroboam's sin, to make Priests of the lowest and basest of the people, 1 King. 12. 3. but it is a greater sin, to make Priests the lowest and basest of people.

Man made, saved.

God that made man without [Page 80] himself, will not save man with­out himself.

Indeavours without God can­not, God without indeavours will not save any man.

Marriage.

They that marry where they do not love, will love where they do not marry.

Man of Sin.

Though the man of sin pray to others; yet the man of God will pray to none but to the God of man.

Men.

The best of men are but men at best, Eccles. 4. altogether va­nity.

Men are not onely heathen­ish, but hellish also by nature.

Meanes.

Meanes without God can doe nothing, but God without [Page 81] meanes can doe any thing.

To trust in meanes is to neg­lect God, to neglect meanes is to tempt God.

The great meanes which God affords his people here, is but little to that which he means to give them hereafter.

Malice, Love.

Love excuseth what is ill done in another; but malice ac­cuseth what is well done in ano­ther.

Meats.

Meats were not forbidden because they were unclean, but were unclean because they were forbidden.

Masters.

If Masters take none, or but a small account of their Servants, their Servants will make but a [Page 82] small or none account of their Masters.

Living Martyrs.

How many living Martyrs have willingly suffered the losse of all things, and yet have suf­fered nothing in their sufferings, but have taken joyfully the spoiling of their goods, know­ing, that they have in heaven a better and an induring sub­stance.

Misery of great ones.

This is the misery of the great ones, that their greatness will not let them see, how little, how nothing, both they and their greatness are.

Meetings.

Christian meetings are things meet for Christians.

Mercy.

The price of mercy is to prize mercy.

He can never truly relish the sweetness of Gods mercy who never tasted the bitterness of his own misery.

The depths of mans misery are not so deep as the depth of Gods mercy.

Many men take much mercy from God, who are but little taken with the mercies of God, and with the God of mer­cies.

Such men have no mercy up­on their own souls, who will not receive Gods mercy into their souls.

God doth not shew mercy to his Creatures, because they please him, but because mercy pleaseth him; the pleasuring of them is [Page 84] the pleasing of himself.

'Tis a choice mercy to have the choice of mercies, as Solomon had.

Riches of mercy are not re­vealed to encourage men to the commission of sin, but that they may be incouraged to hope for the remission of sin.

Whosoever brings mercy, both the mercy and the bringer are both of Gods sending.

They that will not in the day of mercy receive mercy without judgement, shall in the day of judgement receive judgement without mercy.

God should be the dearer to his people for their mercies, and dearer than their mer­cies.

Almost all, or most of all Gods justice is but mercy, and all our [Page 85] mercy is but justice; for we are all mutual debtors to one ano­ther, but God to none.

Mercies.

We then seek mercies right, when we seek them more to please God with them, than to pleasure our selves with them.

If mercies that come from God are so sweet; how sweet is God from whom the mercies come? or if mercies that are sweetned by God are so sweet, how sweet is God by whom the mercies are sweetned?

God doth not any time put off his people, because he is not in a capacity to give mercy, but doth many times put them off, because they are not in a capaci­ty to receive mercy.

Mercifull.

He that is mercifull to the [Page 86] Saints for Christs sake, shall be rewarded by Christ for the Saints sake.

Miracles.

God doth not alwayes bind miracles to faith, nor faith to miracles; God will sometimes be beleived without them, and sometimes spends them upon un­believers.

Money.

Onely money well and law­fully gotten is good and lawful money

Morality. See Civility. Mourning.

A godly man doth not one­ly mourn in secret for his pub­lick sinnes, but he also mournes in publick for his secret sinnes.

Nature, Grace.

Nature teacheth us to prefer our lives before the world, and grace teacheth us to prefer our souls before our lives.

Naturall, Spiritual.

Natural men will not do all they can; spiritual men cannot do all they will.

We call fools naturals; but we may (and more truly) call natural men fools.

Natural defects.

Natural defects are not the Creatures fault, but the Crea­tors pleasure, and therefore he that finds fault with them, finds fault with God.

That man hath a very ill na­ture who would have others be good to him, but he himself loves not to be good to others.

Nothing.

There is a time when nothing, a time when something, but no time when all things are to be spoken.

That man hath nothing who wants Christ, and that man, who hath Christ, wants no­thing

Obedience.

'Tis obedience to disobey parents, when we cannot o­bey them without disobeying God.

Offring.

The Offrings did not, nor doe sanctifie the Altar, but the Altar did and doth sanctifie the Offring.

Vain Offrings are offered in vain; or they that worship God vainly do worship God in vain, [Page 89] 'tis to no purpose, 'tis nothing worth.

Omission, Commission.

Omission of good is comissi­on of evill.

One of Christs.

'Tis a great mercy to be one of Christs, though but one of his little ones.

Orders of Men.

In all orders of men, the great­est part are out of order.

Ordinances.

Many use the Ordinances of God, who make no use of them; 'tis indeed good to use them, but the gain and sweetness is in making good use of them.

Christ certainly speaks to men in that ministry which speaketh men into Christ.

'Tis to be feared, that they, who turn their backs upon the [Page 90] Ordinances of God, will at last turn their backs upon the God of Ordinances.

Opinion.

Most men have a good opini­on of their own opinion, though the opinion be not good.

To maintain an opinion be­cause its thine, and not because it is true, is to maintain thy self, not the truth, and so to prefer thy self above the truth.

Opportunity.

'Tis better to want opportu­nities for our hearts to improve, than to want an heart to improve our opportunities.

Over-valuing self.

He that over values himself, is usually undervalued by o­thers.

Old, New Testament.

In the old Testament the new was vailed, in the new the old is revealed.

Pardon.

God doth not onely give pardon to them that believe, but he also gives faith to believe pardon.

Parentage. See Vice. Parts.

'Tis not the best part of a Chri­stians excellency, that he is of excellent parts.

Pass-time.

That is the best pass-time, wherein the time is best passed.

Peace holding.

'Tis better to hold ones peace, than by speaking to offend, or to give an offence.

Physicians.

Physicians of greatest value are of no value in some cases; but one may say of them, mise­rable comforters are ye all.

Pleasing God.

As what Saints have pleaseth not God, if offered without themselves; so what they have from God doth not please them without himself.

The best way to please all, or displease any with least danger, is to please him, who is all in all.

There is nothing so sweetly pleasing, and pleasantly sweet to a gratious heart, as to please God.

A Saint doth not onely seek to please God, but also to be pleased with God, not onely that his doings may be acceptable to [Page 93] God, but also that all Gods dealings may be acceptable to him.

Passionate.

When others are passionate towards Saints, Saints should be compassionate towards them.

Passion makes them fools, which otherwise are not so; and shews them to be fools which are so.

Poor, Rich.

'Tis the misery of the poor to be neglected of men, 'tis the misery of the rich to neglect God.

Pride.

God will stain the pride of all glory, for indeed all pride will stain his glory.

Prayer.

Prayers not felt by us are sel­dome heard by God.

[Page 94] In prayer a Christian must not tell God what he shall give, but ask God what he will give.

A Christian should watch unto prayer, because of his ad­versary the Devil, who watcheth him when and wheresoever he prayes.

Prayer is like Jonathan's bow, which sent out the arrows, but faith is like Ionathan's boy, which fetcht back the arrows.

The Saints fare the better, yea, are far the better for one anothers prayers.

Christ doth not dehort us from speaking much, but from much speaking in prayer.

A Christian sometimes pray­eth to have what he wants, and other times, yea, often at the same time he prayeth to want that he hath.

Wordless Prayers.

An heart without words, is better than words without an heart, in the duty of prayer.

Prayerful, Praiseful.

He that is prayerful before mercy is received, should be praiseful when he hath received mercy.

The returns of prayer call for the return of praise.

Prayerless.

The prayerless man is a god­less man.

Praise.

A man should not praise his works, but his works should praise him.

'Tis more a mercy to praise God for the mercies we have, than to have mercies to praise God for.

Practise.

'Tis good to profess, but practise is better; yea, of the two, practise without profession is better than profession with­out practise.

Men cannot practise unless they know, but as good they knew not unless they practise.

Precept, Example.

Precepts without examples bind more than examples with­out precepts, though examples are more prevailing than pre­cepts.

Proud.

God resisteth the proud, but (giveth grace to, that is) assist­eth the humble.

Portion.

The Lords portion is his peo­ple, and the Lord is his peoples portion.

Promises.

God makes good all the good promises which he makes.

Wicked men may apply them­selves to the promises, but godly men may apply the promises to themselves.

God doth not onely give his people promises to believe, but doth also give them to beleive the promises.

Many good promises are made, which are not made good.

Profession.

'Tis not the onely profession of a Christian, to make onely a profession.

'Tis not the profession, but possession of Christ, which is our hope of glory.

Prophet. See Minister.

A Prophet may teach us, but [Page 98] onely God can teach us to pro­fit.

Providence.

Providence is creation conti­nued, or a creation in a new edi­tion.

Quarrell not with God.

If God be better to others than he is to thee, yet while God is better to thee than thou de­servest, thou hast no cause to complain.

Questions.

Of all questions, there are two questions most necessary for a people to ask, and most com­fortable for a Minister to resolve them in.

The one is, what shall I do to be saved?

The other, how shall I know, that I shall obtain salvation.

Rash men.

Rash men are commonly harsh men.

Receiving Christ.

They who receive not Christ in the acceptable day of the Lord, will not be acceptable to God in the day of the Lord.

Religion.

True religion takes most from the Creature, and gives most to God.

Men may differ in religion, and yet be of the same religion; for every difference in religion, is not a differing religion.

All other (which of a truth are false) religions, teach sal­vation by the work of man to­wards God, but our (which indeed, and which onely is the true) religion, teacheth salvati­on [Page 100] as a work of God towards man, and in man.

He is not learned in religion, who knows all the matters that ought to be known, but he who knows them in the man­ner, how they ought to be known.

The use of the world takes many a man off from religion; religion takes no man off from the use, but onely from the abuse of the world.

In religion not to do as thou sayest, is to un-say thy religion in thy deeds, and to undo thy self by doing.

Reason.

Reason it self will dictate so much, that the mysteries of re­ligion should be above reason; for could a man by reason com­prehend God and his wayes, [Page 101] (which are unsearchable) he might think it reason, and no robbery, to think himself as much a God as God him­self.

Reason and faith may walk together, provided, that reason give faith the upper hand.

Reason is not equall in all men, nor perfect in any man, but so weak, sickle and inconstant in the most of men, that as there is no reason why any man should lean to his own understanding, and there is none or little rea­son, why any man should impose on another, he being so seldome and so little while consistent with himself, who was as confi­dent of the opinion wherein he was, as he is of the opinion wherin he is.

Remission.

God doth not onely give remission of sin to them that repent, but he also giveth them repentance for remission of sins, and gives them to repent of the sins remitted.

Rest laboured for.

In this world the Saints labour for rest; but in the world to come they shall rest from their labour.

Reproof.

Reproof should not be with passion, but with compassion; not with jearing, but grieving; I tell you these things (saith Paul) not laughing but weep­ing.

He that reproves anothers fault, and approves his own, is an Hypocrite.

Reproofs should not be for­born, [Page 103] though they should not be born.

Many men are so forward to reprove, that they reprove others for sinning, before they prove that that, for which they reprove them, is a sin.

'Tis the wisdom of the re­prover to reprove well, that the reproof may take; and 'tis the wisdom of the reproved, to take the reproof well.

'Tis the part of a good man to reprove, though his reproof should not be taken in good part.

Repentance.

Some men there are, that repent of their sins, but forsake them not; others that forsake their sins, but repent not of them; others (who onely are truly penitent) repent of them, [Page 104] and forsake them too.

Christ did die, not onely to give life to them that repent, but also to give them repentance unto life; not onely to give salvation to them that believe, but also to give them to believe unto salvation.

Some men so repent of their sin, that they sin in their repen­tance, so that their very repen­tance is to be repented of.

Repentance for sin is no­thing, without repentance (re­turning) from sin.

Many men do nothing else but make work for repentance, and yet do nothing less than re­pent of their works.

In the repentance of a grave Saint there is much in a little, but in the repentance of a Babe, there is but little in much.

Resurrection.

The glory of the Sun finds a resurrection, how much more then the Sons of glory?

Revenge.

Though God suffers his peo­ple not to sin in revenging their adversaries; yet God suffers not their adversaries to sin unre­venged.

To revenge a wrong done, is to do a wrong to God; so a man becomes guilty of that which he complaines of; and therefore unjustly complaines of that which he himself doth.

Reward.

Though we should not serve God for a reward, yet we shall have a reward for our service.

Though our reward be not for our good works, yet we shall have our good works rewarded, [Page 106] and have a good reward for our works.

Riches.

Riches and the increase of riches are neither evils nor dan­gers, unless that when they are given to us we give our selves to them.

If you can say, 'tis certain I am rich, I can say, 'tis more certain, that your riches are uncertain.

Rich men.

Few rich men are godly, but all godly men are rich.

Its to be feared, that they that care not how rich they be, or how much riches they get, do not much care how they be rich, nor how they get their riches.

Its very likely, that they who enrich themselves with other [Page 107] mens riches, will be ruined by their riches; for other mens goods will never be good to other men.

Rich men need poor mens labours, as much as poor men need rich mens money.

The rich should not despise the poor; for God made them both. And he that made thee the rich man, and him the poor man, could have made him the rich man, and thee the poor man.

'Tis more honour to be rich in goodness, than to be r [...]ch in goods.

Righteousness.

Though beleivers are not to work for righteousness, yet they are to work righteous­ness.

Christ is the righteousness of [Page 108] sinners unto God, and the righteousness of God unto sin­ne [...]s.

Rome.

Rome would prove the truth by miracles, when it should prove the miracles by truth.

It will not be long ere Jesus Christ makes room for him­self in Rome it self; and it will not be long after the destruction of the man of sin, that the sin of man shall be destroyed, as some think.

Running after Christ.

When we run after Christ, he doth not run from us, yet many times when we run from Christ, he runs after us.

Sabbath.

Man was not made for the Sabbath, but the Sabbath was made for man.

[Page 109] Some persons do formally serve God on the seventh day, but do really serve the Devil and sin all the seven dayes; they pretend to keep a Sabbath to God, but spend the week, all the week in the devils service.

Safe.

No man is safe among his friends without God, but with God a man is safe, though without his friends, and among his enemies.

Saints excellency.

All the Saints are excellent, and some are more excellent than others; yet the highest Saint is not so far above the lowest, as the lowest Saint is above the highest of men.

Every Saint is like God in a degree, though not in a perfecti­on, and yet he is like God in a [Page 110] perfection of sincerity, though not of degrees.

God expects that Saints should do more for him than for others, because God hath done more for them than for others.

Though it sads us that he is no better, yet it glads him that he is no worse.

The world sees not a Saint though they look him in the face, for the Saint is the hidden man of the heart, or the man in the Spirit.

Seeking.

Though that which thou seekest for be good, yet while the way by which thou seekest for it be evill, thou shamest the end by the way and (by the way) wilt thou shame thy self in the end.

Self-seeking.

Many men do but seek them­selves in seeking God; and serve him, that they may serve themselves of him.

Flesh is the Anagram of self, and in Scripture its all one, to walk after the flesh, and to seek ones self; if then men walk after the flesh they shall die, for every mans perdition is of him­self.

Self-searching.

It concernes all men to search themselves, and that quickly, but withall to take heed, they be not so quick in searching, as not to search to the quick.

Secret.

They who are most with God in Secret, know most of Gods secrets.

Seeing God.

'Tis good to see God in all things, and all things in God.

Scriptures.

We may do well enough with the Scriptures, though we had no traditions; but could not do well enough with traditions, if we had not the Scriptures.

The Scriptures shew us what God hath done for man, and what man is to do for God.

Some men try the Scriptures by the Fathers, but men should try the Fathers and all other men by the Scriptures.

Salvation. See Worki [...]g.

Their salvation may be sure, who yet may not be sure of their salvation,

Faith is as clear a proof, that men shall be saved, as salvation is a clear proof that men have beleived.

Scorners.

They who scorn others, are usually scorned by others.

Service.

God takes that service most kindly, which is most kindly ser­vice.

Sermon.

To practise the Sermon we hear, is the best way of repeating the Sermon.

Servants.

If we are unprofitable ser­vants when we have done our duties; how unprofitable are we when we do not do our du­ties?

When we have done our duty we are but unprofitable servants, for our best is so bad, and our all so little, that it is but little more than nothing at all.

Though the best of men [Page 114] (they being at the best but un­profitable servants) deserve nothing at the hands of God, yet they may deserve much at the hands of man, and if they have not the recompence which they deserve, yet 'tis a kind of recompence to have deserved.

Sanctified.

The Saints even in this life are sanctified throughout, (that is) in every part, though every part be not throughout sanctifi­ed in this life.

Sufferings.

'Tis an high strain of spiritu­alness in the sufferings we bear, or in our bearing sufferings, when we can say, though I love not that which I suffer, and though I love not the burden I bear, yet I love to bear the bur­den.

[Page 115] There are many that suffer long, who are not long-suffer­ing.

Satan accusing.

Satan the great accuser, doth not onely accuse the Brethren unto God, but doth also accuse God unto the Brethren.

Sin.

The industrious man hath no leisure to sin, the idle man hath no leisure to avoid sin.

Its one thing to sin, another thing to be overtaken with sin, another to be overcome by sin.

Private sins are oft punisht with publick shame.

Every man brought sin enough into the world to repent of all his dayes, though he should never actually sin, and sins enough actually every day to sorrow [Page 116] for, though he had brought none with him into the world.

Sin will prove that sinners downfall, who falls not down to confess his sin, and to give glory to God.

The sin of man filled the Creature with vanity, and the vanity of the Creature fills man with vexation of Spirit.

Nothing disgraceth a man so much as sin, and nothing honours a man so much as grace.

Some men, when they have prayed against sin, go and sin against prayer.

The greatest of sins repented of is pardonable; and the least of sins not repented of is dam­nable.

Great sinnes forgiven by [Page 117] God, must not be forgotten by us.

God doth not onely take off sin from his people (which is justification) but God takes his people off from sin (which is sanctification.)

Sin, Sinners.

It stands with the justice of God, to visit man with a perpe­tual penalty, who, if he might, would live perpetually in ini­quity.

The wicked sin but for a time, because they live but for a time: By their good wills they would never die, that they might ever sin, for they shew they would ever live in sin, because they never leave sinning so long as they live.

Although the lowest beleiver is above the power of sin, yet [Page 118] the highest beleiver is not above the confession of sin, because not above the practice of sin.

Every sin against God is great, because it is against a great God.

When our sin is increased, Gods grace is not decreased; though we may be worse than we were, yet God is as good as ever he was.

Nothing deforms a man so much as sin; nothing reforms or adorns a man so much as grace.

Many men see the evills of their sin [...], who do not see the sin of their evils.

Many men sin with content, and are not content with sin.

By reason of our sins we have cause to be sorrowful in the midst of our joyes; but by [Page 119] reason of Gods mercy we have cause to rejoyce in the midst of our sorrows.

A Christian hates sin for sins sake, and forsakes sin for Gods sake.

The evill of sin will never deliver us from, but alwayes deliver us to the evill of suffer­ings.

Sinners.

Scarlet sinners may by grace be made milk-white Saints.

The vilest sinners, once con­verted, become the strictest Saints.

'Tis better being in hell with Christ, than in heaven with sin.

If sinners cast not away their sins for Gods sake, God will cast them away for their sinnes sake.

Singing Saints.

In heaven the Saints shall sing notes of the highest strains, but they shall not strain for the highest notes; here their pray­ses are noted with Selah, there their prayers shall be a note above Elah.

Soul and Body.

In this world the body was first, and then the soul; but in heaven the soul is first, and then the body.

Sorrow.

Sorrow for sin is to last as long as there is any sin to sorrow for.

A true Christian had rather that Christ should take away his sin, and leave his sorrow, than take away his sorrow, and leave his sin.

That sorrow for sin that [Page 121] keeps us from beleiving and rejoycing in Christ, is sinful sor­row.

Though it be a Christians sorrow, that he hath sin to be­wail; yet his joy, that he hath an heart to bewail his sin.

Sons of God.

Gods Sons are his Servants, and his Servants are his Sons.

Speech. See Complement. Spending.

He that when he should not spends too much, shall when he would not have too little to spend.

Success.

Success is the blessing of God on a good cause, and is curse on a bad cause.

Suffering.

'Tis lesse painful to suffer than to sin, for one may suffer [Page 122] without sin, but one cannot sin without suffering.

Superstitious.

Superstitious men do not fear God, but are afraid of God.

Testament. See Old. Temptation.

He that can repell the tempta­tion of gain, gains by the temp­tations.

The Saints shall not be tempted above what they are able; at least not above that which God will enable them to bear.

If God do not take off temp­tations from his people, yet he will not so keep them, as that temptations shall not take them off from him.

Thanksgiving.

In thanksgiving heart-strings and tongue-strings should be tun'd to our soules.

Things.

He hath all things who hath God, though he have nothing else; but he hath nothing, who hath not God, though he have all things else.

Those things which have much of our affections, when we have them, costs us much affliction when we are without them.

The sweetness of divine things, is not in the hearing, or praying for, or talking of, but in the having and enjoyment of them.

A Saint will part with any thing, yea, with all things for Christ, but will not part with [Page 124] Christ for any thing, no not for all things.

The best things ill used be­come bad, and the worst things well used become good.

Earthly Things.

A Christian is not unworthy to manage earthly things; but earthly things are unworthy to be managed by a Christi­an.

Earthly things ravish more in expectation than in fruition, but heavenly things ravish more in fruition than in expecta­tion.

Time.

If you would not have time passe too fast, use not too much pass-time.

That which many think their lost time, a Christian often finds his best time, and that is his [Page 125] thinking time.

The redemption of time is not in the recalling of it, but in repenting for mispent time, and in improving the present to best advantage.

Many men spend their time and strength in seeking that, which when they have found, they find, that it had been better not to have found or sought it.

Mans idle time is the Devils busie time; therefore the De­vil hath more service in one ho­ly day; than in many working dayes.

Ill Tongues.

If ill tongues could make men ill, many, yea, many good men were in ill taking.

Traytors.

Traytors alwayes become [Page 126] odious, though the treason be commodious.

Troubles.

Worldly troubles cannot overcome an heavenly peace.

Trusting God.

Our trusting of God should not exclude our endeavours, nor our endeavours exclude our trusting of God.

Truth.

We may and should go from men to follow truth, but we may not go from truth to follow men.

God doth not onely deliver truth unto his people, but he also delivers his people unto truth.

Truth receiving.

Many men receive the truth, who do not receive it in truth.

Try, Trust,

Men we try before we trust, but God we may trust before we try.

Types.

The book of Types in the old Testament hath this common with all other books, that the words signifie things; but hath this particular end proper to it self, that all the things signifie other things.

Vanity.

Solomons Tautologies of va­nity, are no vain Tautologies.

All sin is vanity, yet (all that is vain, or) all that is vanity is not sin,

Vertues.

Vertues confest by foes, and vices confest by freinds are commonly true.

[Page 128] A man may love vertue, yet hate grace.

Though gold cometh from the earth, none despiseth it; and though drosses come from the gold, yet none regardeth it: so the vertuous coming from mean parentage are honourable; and the vicious coming from noble parentage are contemptible.

'Tis better to be famous from a contemptible family, than to be contemptible from a famous family.

Vessels, Vassals.

By nature we are the vessels of sin, and the vassals of Sa­tan,

Ʋngodliness.

The time is coming, when ungodliness shall be as much prosecuted by justice, as in times past godliness hath been [Page 129] persecuted by injustice.

Ʋnrighteousness.

He that loves the wages of unrighteousness, will do unrigh­teousness for the wages.

Ʋnprofitable. See Servant. Ʋnsound men.

They are unsound men, that cannot indure sound preach­ing.

Ʋse of.

We should use that for Gods glory, which God gives us to use for our good.

Wicked men have but a right to use the Creatures, but godly men have a right use of the Creatures.

Voice of Christ.

Christs voice is sweet to the Saints, and Saints voice sweet to Christ.

Ʋsing.

The non-using, is the abusing of favours.

Ʋnwilling.

Man would not when he could, and therefore could not when he would enter into para­dise.

Vocation. See Calling,

Walking.

A gratious heart desires not onely to walk holily, but also to walk wholly with God.

He is the best Christian (not who talks most of God) but who walks most with God.

He doth not enjoy much of God, who walks not much with God; nor doth, nor can he walk much with God, who doth nor enjoy much of God.

[Page 131] A Christian need to walk circumspectly, least he give them that are without an occasion to offend, or them that are within an occasion of offence.

Waiting. See Grace. Gods Warning.

God warns his people before he strikes them; and warnes them that he may not strike them.

Gods Watching.

If God watch not over us, and over our watchings, our watch­ing will be in vain.

Saints Wants.

When God seems to wink at, even then he seeth his peoples wants; and when he seems to be careless, he is then careful of his people warfare.

[Page 132] Some men find the want of comforts; and some a comfort in wants.

Warres.

'Tis better to be at warres with men, and at peace with God, than to be at peace with men, and at warres with God.

War, Peace.

The best way for Christians to live in continual peace, is to maintain a continual war, and to be alwayes fighting the good fight of faith.

Weak, Strong.

When we are weak, we see what we are in our selves; when we are strong, we see what we are in God.

Working Salvation.

Man is to work out his sal­vation with fear and trembling; [Page 133] for God worketh in him, both to will and to do; which im­ploies:

First, that a man without God, neither can nor will save him­self.

And secondly, that God without man doth not save any man.

Wickedness.

'Tis the height of wickedness, to do ill, and to think it well done.

Wisdom.

Wisdom is good with an in­heritance, yea, better without an inheritance, than an inheri­tance without wisdom▪

The words of wisdom should be more acceptable to us, than the wisdom of words.

Self-Wise.

The self-wise are alwayes [Page 134] most ignorant of themselves.

Many think themselves wise, yea, wiser than others, who indeed are otherwise; for the most self-wise are very fooles.

Wicked, Godly.

Wicked men are dead while they live; but godly men live when they are dead.

Wicked men have what they enjoy but from the providence of God; but godly men have what they enjoy from the pro­mise of God.

The wicked man saith, what I will is lawful; but the good man saith, what is lawfull I will.

Wife.

'Tis better to have a Wife without a portion, than a porti­on without a Wife.

[Page 135] They who marry where they like not, and love not, are like to love where they marry not.

Will.

God finds in every man a will to work upon, but he finds not (but makes) any man willing to be wrought up­on.

Judas, Herod, and Pontius Pilate fulfilled Gods will, in be traying and crucifying Christ, and so sinned not; but they did it not to fulfill Gods will▪ but their own, and that was their sin.

That man hath no good will, that wills no good.

God will accept the will for the deed, when we are as wil­ling to doe, as to will the deed.

[Page 136] A Christian may desire that which God wills not, and not sin in that desire; and he may sin in desiring that which God wills.

'Tis not mans free will, but Gods free grace, which makes one man to differ from another in goodness.

Women. See Young. Word of God.

Some can read the Word of God, who do not understand it, and some do understand it, who cannot read it.

The Word of God is not onely a pure, but purifying; not onely a clean, but a cleansing Word.

[Page 137] 'Tis not the word that man speaks, nor the man that speaks the word, which can convert a soul.

Word, Works.

The word of life is best held forth in the works of our life.

Word.

In many their words are more than their intentions, and their actions lesse than their words.

Word, Sword.

The Word is Gods Sword, and the Spirit is Gods Arme; now (as that famous Captain, that had lost his sword, told his enemies) 'tis not so much the [Page 138] sword as the arme, unless the arme of the Lord be revealed, the report will not be beleived. The Spirit can save without the Word, but the Word cannot save without the Spirit. Blessed are they to whom the Gospel cometh, not onely in word but in power, in the evidence and demonstration of the Spirit.

Words fit.

Fit words are better than fine, for fit words are alwayes fine, but fine words are not alwaye fit.

Writing.

Men should rather do things worthy to be written, than write things worthy to be done, though both are worth the doing.

World.

'Tis a sad thing for a man to be taken out of the world by death, before he be taken out of the world by grace.

'Tis a mercy to have a porti­on in the world: but to have the world for a portion is a misery.

He that loves the world much, can love God but little.

They will buy the world at too dear a rate, that pay but one sin for it.

The world is not answerable to, nor able to answer our ex­pectations.

'Tis not the having the world, nor having an hand in the world, but having an heart in the world, which God dis­alowes.

Be wisely-worldly, be not worldly-wise.

Works.

A Saint doth not so much do good works to live, as live to do good works.

'Tis better that a mans own works, than that another mans words should praise him.

The works which many men do, do honour God, when yet the men that do the works may dishonour God: We work not our selves into Christ, but Christ works us into himself.

Worth.

That place is worth the look­ing after, which will make one lovely in the eyes of God.

Young Women.

If young Women were cloth­ed but with the Silk of Piety, the Sattin of Sanctity, and the Pur­ple of Modesty, God himself would be a Suitor to them.

Zeal.

Many men have much zeal, and little knowledge: and ma­ny others, who have much know­ledge, have but little zeal.