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

A good aime doth not make a 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.

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.

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

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

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.

We are then truly afflicted 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.

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

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

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

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.

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

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.

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.

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

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

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.

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.

'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.

Believers are all for Chriſt and Chriſt is all for Beleivers.

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.

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

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

The tongue bleſſing God without the heart, is but a tinkling Cymbal; the heart bleſſing 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.

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 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.

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

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

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 ſome ſhould doe nothing elſe.

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.

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

Stones cannot make themſelves 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 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.

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.

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

Chriſt died that ſinners might live.

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

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

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.

Civility and morality without ſanctity, is but guilded infidelity.

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

The Saints have more comfort from Gods love to them, 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.

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 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 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.

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.

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

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

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

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.

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 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.

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 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.

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

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.

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

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

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

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

If we be not crucified with Chriſt, Chriſt being crucified 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.

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 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 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.

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.

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.

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

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.

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.

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.

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 them) themſelves be denied by Chriſt in the end.

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

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

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 on earth, will not ſatisfie a gratious heart.

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

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

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

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 they ſhould do, do (too too often) neglect to do the things which are without diſpute.

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

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 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 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 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.

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.

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 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, 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 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.

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 enjoy what they have (yea, they forget what they have) for getting of more.

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

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

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

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 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.

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

'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.

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

'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.

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.

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

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

We ſhould take care, that 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.

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 the Spirit luſting againſt the fleſh, and the law of his mind warring againſt the law of his members.

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.

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 his mouth and ſpeakes,

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.

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

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

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

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

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

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.

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

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

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

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.

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

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!

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

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.

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.

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

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 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 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.

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.

Though the myſtery of godlineſs be not without great controverſies, 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 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.

In this life the glory of heaven is but revealed to us, but in the life to come it ſhall 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.

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

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.

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.

A thankful heart for all Gods 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 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.

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.

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

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

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

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

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

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 expect to reap happineſs in the harveſt of eternity.

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

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.

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.

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

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.

Good meaning and innocency 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.

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

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, 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.

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.

The God of Iſrael will doe them good, that do good to the Iſrael of God.

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.

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.

The propheſies concerning 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 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 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.

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.

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 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 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.

God that made man without himſelf, will not ſave man without himſelf.

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

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

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

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

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

Meanes without God can doe nothing, but God without 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.

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

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

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

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.

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.

Chriſtian meetings are things meet for Chriſtians.

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.

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

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.

Onely money well and lawfully gotten is good and lawful money

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

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

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, 'tis to no purpoſe, 'tis nothing worth.

Omiſſion of good is comiſſion of evill.

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

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

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 Ordinances of God, will at laſt turn their backs upon the God of Ordinances.

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.

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

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

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

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

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

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

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 God, but alſo that all Gods dealings may be acceptable to him.

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.

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

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

Prayers not felt by us are ſeldome heard by God.

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.

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.

The prayerleſs man is a godleſs man.

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.

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

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

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

'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.

A Prophet may teach us, but onely God can teach us to profit.

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

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.

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.

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

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.

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

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 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.

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.

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.

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

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.

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.

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

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

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 (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.

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

'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.

There are many that ſuffer long, who are not long-ſuffering.

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

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 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 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.)

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 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 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.

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.

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

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 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.

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

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

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

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

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

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.

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 Chriſt for any thing, no not for all things.

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

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.

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 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.

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

Traytors alwayes become odious, though the treaſon be commodious.

Worldly troubles cannot overcome an heavenly peace.

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

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.

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

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.

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

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.

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

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

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

They are unſound men, that cannot indure ſound preaching.

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.

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

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

Vocation. See Calling,

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.

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.

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

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

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.

Some men find the want of comforts; and ſome a comfort in wants.

'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.

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.

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

Man is to work out his ſalvation with fear and trembling; 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.

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

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.

The ſelf-wiſe are alwayes 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 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.

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

They who marry where they like not, and love not, are like to love where they marry not.

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.

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.

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.

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

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

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

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 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.

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

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

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

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