Concerning actions .

The lesse we doe , the more we suffer .

Actions profit most , but contemplation pleaseth best .

As the soule is more noble then the body , so the actions of the soule are more noble then the actions of the body .

That which is the cause , ground , and end of an action , in it wee live , whether it be God or selfe .

Even the best actions of the best men , are subject to the mis-interpretation of others .

The more spirituall any duty is , the more averse our hearts are to it .

Actions begun with selfe-confidence , doe oft finde successe accordingly .

Actions which concerne our selves wee oft exceed in , but those that chiefly concerne God , we are hardly drawn to , but easily from .

If Satan cannot corrupt the action , he will endeavour to corrupt the judgement and affection .

Without some measure of love and joy , we are not fit for any good action .

Selfe-love rules all a naturall mans actions .

Wee often act more from affection then ●udgement , but such actions never produce ●olid comfort , but often reall sorrow .

Actions without a word to warrant them , cannot be done in faith and with comfort .

A roving minde , devours time and action .

The more wise we are , the more we weigh all our actions in the ballance of the Word .

Of afflictions .

Crosses and afflictions are Gods call to examine our hearts and lives .

Afflictions are as necessary for our spirits , as food is for our bodies .

Afflictions cause many to see their sinnes , to own and confesse them , and to be humble .

Sinne makes affliction bitter .

God sends afflictions to his , for to try and exercise their faith and patience , to open their eyes more to prevent and remove sin , and to quicken us .

Afflictions breed patience , give understanding , humble , and mortifie selfe , they teach a Saint experience , reforme him , and send him the oftner to God .

Such as are most afflicted , have oft-times most experience of God and themselves .

Not any affliction could trouble a childe o● God , if he did but know wherefore God di● send it .

It 's beyond our knowledge , what good Go● will doe us by afflictions .

God is as sweet and may be as much injoyed in poverty and affliction , as in prosperity .

God is alwayes present with his in affliction , though alwayes we doe not see him , because we often look so much on the aff●ictio● ( if oppressed with it ) yet many of the Lord see God best in affliction .

It is not best to fasten our minds upon the affliction , but to minde the end of every affliction , which of a certain will be sweet and comfortable to all that are the Lords .

A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction .

There is a blessing in every affliction to a childe of God , whether they see it or no , sooner or later , they shall finde it .

Without affliction , neither others know us , nor we our selves .

Of assurance of the love of God .

Assurance of salvation is an effect of the testimony of the holy Spirit , speaking peace to the soule .

A beleevers first assurance or comfort , doth arise from the apprehension of Gods free love to him in Christ .

As our assurance is of the love of God , so answerable is our peace and comfort , and accordingly are we spirituall , and our conversation is alike sutable .

Some things tend much to weaken , and other things tend much to strengthen the assurance of the love of God .

Obedience is necessary to our comfort and assurance , though not to pardon .

A childe of God may decay exceedingly in the sence and assurance of the love of God .

One that hath had the witnesse of the Spirit , to evidence the goodnesse of his estate , may notwithstanding , in time of temptation and desertion , question his estate , and be full of feares and trouble .

The assurance of a Christians good estate , may be maintained in him when the frame of his spirit and life is much degenerated from what it was .

The more we injoy the assurance of pardon of sinne , the more contented we are in any estate and straight .

He that hath assurance of the love of God , can trust himselfe with God in any estate and straight , and can part with any thing for God .

A heart sensible of sinne , and touched with remorse for it , may stand with the assurance of pardon .

Authority .

The authority the husband hath over the wife is great , but to exercise all of it ordinarily , none but fooles will doe : nor is it comely for the head to stand out of it's place .

Of the attributes of God .

The attributes of God are infinite .

The attributes of God are rocks of strength , and fountaines of comfort to his , and those that eye them live comfortably upon them .

It 's best in all our straights to looke to the attributes of God , and live upon them by meditation , faith , and prayer .

Of Apostacy .

Going back tends to apostacy .

Infidelity is a cause of apostacy : love of lusts , love of the world , ungroundednesse in the truth , an unsound heart , or not considering what attends the profession of Religion , causeth many to draw backe .

Such as love not the truth , will leave it .

To draw back from the profession of the truth , is condemned by God and man .

Offences , and darknesse , and weaknesse cause many to stumble and turne aside .

Age.

Old age is a state of griefe , and sorrow , and burden , to themselves and others .

Age will kill no sinne .

Distrust and covetousnesse , doe oft increase as age increaseth .

Every state and age hath some peculiar sinne to attend it .

It 's rare to see one full of yeares , full of zeale for God .

Old and cold ; yet so it should not be .

Of anger .

Anger is a short madnesse , it darkens our sight , dulls troubles , and corrupts us .

An angry man is weake , he cannot deny himselfe .

Such as are often angry , have but little ●udgement and consideration , wisdome and discretion .

A foole is soone angry , but not so soon pleased . Concerning Books .

Books doe much good , or much hurt .

There are too many Books , and because there are so many there needs more .

It 's best for ordinary capacities to read but few books , and such as are sutable to their conditions .

Many reade much to little purpose , for want of wisdome in choosing books , and wisdome to distinguish truth from error , and for want of a serious consideration and meditation on that they reade .

There is more true knowledge and comfort in the study of the Scriptures , then in all other books .

And seeing what God saith must stand , it 's best and safest to minde what God saith in his Word , and to sleight whatsoever any else say , if they speake not according to them .

Of beleeving .

No joy and peace without beleeving .

Our beleeving in Christ is sooner discerned by us , then our personall sanctification .

There is more reason to beleeve God then man , but it 's easier to beleeve man then God .

Oft-times we are willing to beleeve that to be , which we would have to be .

We beleeve more then we see and feele .

Concerning the body .

The beauty of the body is a vanity , it will soone decay .

The more we prize our bodies , the lesse we prize our soules .

To spare the body , and keepe it tenderly spoyles it , and makes it good for nothing .

He is an enemy to his body , that gives it all it craves .

A moderate dyet is good for soule & body .

The wise prize & preserve health of body .

The most of the paines and diseases of the body , are occasioned by excesse in eating and drinking .

Oft-times that we thinke best to preserve the body , will soonest destroy it .

To pamper the body with costly fare , will cause it the sooner to be diseased , & to perish and rott .

Many doe so feed and pamper their bodies , that they cannot rule them ; it will end in sorrow .

The way to be sick , is to fill the body with meat and drinke .

Many thinke that the costliest dyet and drinke is best for the body , but it doth not alwayes prove it . Sometimes water is better for the body then wine , and fasting better then feasting .

That fasting , sweats , colds and toile that are immoderate , are ill for the body .

The bodies of many want necessaries , because they overflow in superfluities .

Few men know what is good for their bodies , till it be too late .

Bondage .

Liberty to sinne , is the greatest bondage that can be .

Outward bondage is not much to a free and inlarged spirit .

Nothing can doe much hurt , when all is well within .

What can be grievous to him whose eye is fixed on Heaven , and knows it to be his own ?

Of outward blessings .

It 's a great mercy to injoy outward blessings .

The more common and largely God bestows his blessings , the less they are regarded .

In the want of blessings , we come to prize them .

Of causes .

Every cause depends upon the first cause .

The cause and the effect are inseparable .

Naturall causes will have their operations .

So much as we judge of things by secondary causes , so much we judge amisse .

Of comfort .

The immediate and divine comforts , are the sweetest .

Those comforts are the greatest and sweetest , that flow from the love of God to us .

He that lives by faith , wants not comfort .

Full and setled comfort a beleever cannot have , untill it be witnessed unto him by the Spirit .

Comfort without the Word , is but false comfort , and the Word without the Spirit yeelds but dark comfort .

Neither the Word , nor the Spirit , doth teach us to take comfort so much in the work of Christ in us , as from Christ himselfe .

He that grounds his comfort upon a right bottom rightly , his comfort will hold and be the same , because God is the same .

To build our comfort upon the change of our lives , is a sandy foundation which will fail .

There is no comfort that will last long , but that which is drawn from ( or confirmed by ) the word of God .

We oft seek comfort from the creature , which have no power to comfort .

God takes from his their comfort , to give them comfort upon better grounds , and for ever .

God mixeth crosses with comforts , and comforts with crosses .

Soul-afflictions imbitter outward comforts .

Many consent with Satan to take away their comforts , and then say they want comfort .

Loose walkers shall meet with sorrow , in stead of comfort .

If a childe of God fall into a grosse s●nne , it will so grieve the Spirit , as he shall not injoy so sweet comfort in his soule : sin will breake the bones of his comfort .

The Saints comfort is in Christ , who will provide for them while they live , and receive them when they dye .

Consolation .

After consolation look to meet with temptations and trialls of one kinde or other .

Crosses .

Crosses are sent by God to let out selfe .

Great crosses are good physick for great stomacks .

Even good men without some crosse , are prone to grow corrupt and carelesse .

Selfe makes the crosse to pinch , if selfe be removed the crosse is easie .

The more crosses a Saint hath , the more they doe him good , and make him more like Christ .

All the Saints crosses are appointed by God to doe them good .

Crosses that come onely by providence , wee have most comfort in .

Though crosses be not pleasing to the flesh , they are profitable to our spirits .

There are but few that make others crosses their own .

God crosseth men , that they may rest on his providence .

When we are crossed and tempted , we shew what mettle we are made on .

Of cares .

Cares cause feares and distractions .

Worldly cares doe greatly distract , and make men drunke .

The cause we are so full of cares & feares , is because we have so little faith , and selfe-deniall , and are not content with a little .

The poore are more freed from care then the rich .

The consideration of Gods care and providence , in providing for birds , &c. and the wicked , ( besides the promise of God ) is a speciall means to prevent immoderate care for food and raiment , for we are better then lillies , or sparrows , and our life is more then meate .

Custome .

Custome so shutts mens eyes , that they cannot see the true visage of things .

Custome makes hard things easie , and bondage no burden , and addes delusion to blindnesse .

Custome without truth , is but an old error .

Forme and custome are deadly enemies to spirituallnesse ▪

The rich observe customes , and the poore pay deare for them , they are starued by them , for if that which is spent at burials , were wisely bestowed upon the poor , it would be much better ; and so in other needlesse customes .

Custome by degrees eats out and destroyes Conscience .

Delight and custome so wraps a man up in sinne , that he cannot get free from it .

Men rock themselves asleepe in the cradle of custome .

Corruption .

Corruption cannot be teformed .

Corruption neither will nor can subdue corruption .

Concupiscence .

Concupiscence is strong and raging , and hardly tamed without much difficulty .

Complaints .

It 's best and safest to complaine to God .

Serious complaints made in season to such as can help by advise , are profitable and comfortable .

Contention .

Selfe willed , proud , and simple persons love to be contentious .

A contention is easier begun then ended .

There is nothing gotten by the husband or wives striving and contending one against another , but mischiefe , vexation , and losse .

Some will contend earnestly for that which is not worth the mentioning .

Creatures .

The voice the creatures cry is , contentment and rest is not in me .

The creatures are full of emptinesse , they satisfie but a small time , & spend in the using .

Every earthly blessing hath it's vexation .

The creatures cannot be injoyed without sorrow .

All the creatures are fading , part we must with them , and with life ere long .

The reason we are so subject to be drawn away with the creatures , is , because wee see not the emptinesse of them .

The creatures are like brookes , whose water faileth when we have most need of them .

The more we leane upon the creatures , the more we are pierced by them .

What so ever we depend upon , besides God and his Word , is but creature-confidence .

It 's not the enjoying of creatures , that will make our lives comfortable , but Gods presence , and blessing them unto us .

We oft love the creatures more before we have them , then when we have them , because we expected more from them then was in them .

Even the hearts of good men are apt to be taken with outward things .

The love of the creatures doe much hinder us in good things , but a wise use of them much furthers us .

He is not troubled at the coming and going of the creature , whose heart is fixed on God .

He that lightly esteems of outward things , can easily part with them .

A childe of God may in the use of the creatures be spirituall .

Creatures are not fountaines but cisterns , and broken ones , yet full of transitorinesse , mutability , and change .

God can give the comfort of outward things without them .

What God conveys by meanes , sometimes he instills immediatly from himselfe .

By the creatures many are deceived and insnared , and drawne into many excesses before they be aware , to the dishonour of God , and griefe of themselves , and others .

Company .

Eamiliarity with the wicked , will vex and corrupt us .

Good people are company bad enough .

Contentment .

Contentment is not in this world .

No earthly thing can give content .

Earthly contents are present to our sense .

Many will try conclusions to have content , though it was our first undoing .

So much as wee deny our selves , so much contentment we injoy .

Joy in God breeds content .

Such as know and minde the providence of God , enjoy contentment .

Counsellers .

Wise men will aske counsell .

There is much safety in many Counsellers , who are wise and faithfull .

Many by following their own counsell , prove great burthens to themselves & others .

Flesh gives counsell like it selfe fleshly .

Contraries .

Every contrary , the more it is resisted the more it appeares .

Charity .

Charity prevents many breaches and discontents .

Calamity .

No calamity cometh unaccompanied .

Condemne .

Many condemne with vehemency that in others which they approve on in themselves .

Covetousnesse .

Co●etousnesse is the birdlime of the soule . Most Mens care & skill is how to get money .

Such as thinke themselves least covetous , are most covetous .

Covetousnesse hath many pretences , colours , and excuses .

Such as are not contented with that they have , are covetous . And so much as wee are discontented with our estates , so much covetousnesse there is in us .

Distrust of God causeth covetousnesse , which is the roote of all evill .

Covetousnesse doth us more hurt , then we are aware of .

Covetousnesse fills our minds with distrust of Gods care of us , whereby wee vehemently desire the things of this world , to provide for our selves .

The more covetousnesse prevailes , the more it makes a man run , ride , scrape , deceive , flatter & frowne , to get the things of the world .

A covetous man cannot be satisfied with money ; yet money contenteth all men .

Many say things are nought , when they would have them easily , and for nought .

Many sigh after death to be free from crosses , but few to be free from covetousnesse .

Covetousnesse hath not a childe of God , though he hath too much of it .

Gods own people know not how to be revenged on themselves , for their coveting the things of this world .

It is a great dishonour to a childe of God to be covetous , and for the rich not to be bountifull to their brethren , & to good uses .

Worldlinesse reignes and beares sway in all places , as though there were no other world .

Chearfulnesse .

Chearfulnesse addes to the life of our spirits , it inlargeth our spirits , it fits us to receive happinesse , and to expresse it .

He that will support diligence , must support chearfulnesse .

In chearfulnesse there is no negligence .

An unchearfull spirit is soone weary ▪

Such as goe to God unchearfully , doe oft returne unthankfully .

A chearfull and willing spirit is most sutable and acceptable to God and man .

From a chearfull heart flows chearfull actions , but a heavy heart drieth the bones .

In all that are chearfull , there is not faith ; but as our faith is , so is our chearfulnesse .

Conscience .

A good conscience is a great comfort .

It 's a great mercy to have a tender conscience .

Conscience is a very tender thing , a small thing will trouble it .

It 's better to offend all the world then conscience .

When conscience cannot be heard , it will soone grow speechlesse .

Sinning against conscience , exceedingly hardens the heart .

Such as practice contrary to their consciences , will soone loose all conscience , and become men of no conscience .

A naturall conscience will be satisfied with the outside of a duty , a verball prayer will stop the mouth of conscience .

Conscience can see best and speak most in silence .

Grosse finnes , as lusts of uncleannesse , &c. will burne up , waste , and destroy conscience .

When time alone will end griefe of minde and trouble of conscience , the cure is worse then the disease .

It satisfieth not a doubting conscience , that another judgeth it lawfull .

The larger the conscience is , the better if lightly informed .

Nothing ought to binde the conscience but the word of God .

Christ .

A soule sensible of the want of Christ , cannot be satisfied without him .

It 's the nature of man to depend upon any thing rather then upon Christ .

Such as enjoy Jesus Christ , exalt him alone , as their life and glory , happinesse and peace , and all in all , and count no cost too much for him .

Many will serve Christ no longer then they may serve their own wills , backs , and bellies .

Christs servants are for the most part poore , and they appeare to the world very silly and contemptible .

Christ is sweet in meditation , more sweet in contemplation , but most sweet in fruition .

Of circumspect walking .

I● is a sweet thing to walke circumspectly in our actions to God and man .

Contemplation .

Contemplation is a great part of the happinesse the Saints here enjoy .

Contemplation sums up the severall beauties of meditations objects .

Wee meditate to know God , and contemplate to love him .

To contemplate on the things above is pleasant to those who have tasted of the sweetnesse of it .

The contemplation of Gods free love , and the soules interest in it , doth much revive , raise , and enlarge the soule .

Divine contemplation makes us high in thoughts , and rich in expectation .

Conversation .

A disordered conversation doth hinder spirituallnesse in holy duties , and causeth trouble , and sadnesse .

Commands .

The command of God is the most powerfullest thing in the world to a Saint ▪

There is not any of the commands of God needlesse .

If men did know the Majesty , and Authority , and infinitenesse of God , no man neither would nor could doe what he forbids , or neglect his command .

Many when convinced of a duty , consult with flesh and bloud whether they had best to obey God or no.

Deadnesse .

Deadnesse of heart argueth disaffection .

Deadnesse of heart is the grave of many good gifts .

Deadnesse of heart is an enemy to action .

One cause of our deadnesse and dulnesse in the things of God , is unbeliefe , and consulting with flesh and bloud .

Spirituall deadnesse is a great griefe to a childe of God .

When we are dead and dull , the meditation of the love of God will revive us .

Delayes in good things .

Delayes be dangerous : by delayes many a good motion dyeth , and comes to nothing .

Delayes arise from sloath .

Delayes coole us , and cause the affections to fall downe .

The more we delay , the more we may .

When we are to doe good , Satan cryeth hereafter , and that is never ; to morrow to morrow , cosens many a man .

By delaying we presume upon that we have not , and neglect that we have .

Declining .

It is easie to decline in good things .

A declining heart will catc● at that which may plead for declining .

Even Gods own people are subject to decline from him .

Difficulties .

Difficulties are discouragements , and handsome excuses are welcome to a sloathfull heart .

Love will carry on through all difficulties , and all manner of torments .

Distractions .

Multitude of businesse causeth distraction , especially when there wants a wise ordering and dispatch of them .

Distraction of minde in duties , is either from a minding other things , or resting upon our own strength , or in not seriously setting our minds on the things propounded by us , for on that the heart is throughly set upon , it 's so attentive to it , that on that instant it can be present at no other thing , especially to hinder the thing in hand .

Of doubts and discouragem●nts .

It 's the nature of sin to raise doubts in the soule .

There is no good got but discouragements .

Ignorance is the cause of doubts and discouragements .

So much discouragements we admit of , so much sight and comfort we loose in our life and happinesse .

Discontents .

A small matter occasioneth discontent .

All our discontents arise from disappointment ; frustration of expectation is the ground of vexation .

There is no man that is without discontents .

It 's folly and madnesse to be discontent at trifles .

There is the most difference between them that are one and most alike .

Disposition .

It 's the disposition of a wretch to be cruell .

A milde and loving disposition is amiable and desireable .

Duties .

A dead man lives upon duties .

It 's no wonder the Papists doe as they doe , because they expect heaven for it .

The more a Saint doth for God , the more he enjoyes God .

A Saints desire is to doe all for God .

A meanes not to sin , is not to omit duties

A man may do duties from convincement of understanding , and not from a principle of life and love .

Such duties as flow not from faith and love , are slavish .

Many will own and confesse their dutie in generall , and wholy deny it in particular , especially when it concernes them .

When a childe of God hath performed duties best , immediately he is tempted by the Devill and his own heart .

To be streightned in a duty may doe us more good , then if we had been much enlarged in it .

Of selfe-deniall .

So farre as we are spirituall , or live by faith so much we deny our selves .

Selfe is content to be a little denied in one kinde , to be pleased much in another .

Unlesse a man can deny himselfe in his will ▪ honour , credit , state , relations , wife , life , he cannot follow the profession of Christ .

There are but few that deny themselves , but many deny Christ , and his truth .

Such as cannot deny themselves , cannot endure the troubles and indignities of an angry world .

They live the sweetest lives , that most deny themselves .

If we could deny our selves , every thing that befalls us , would be easie and sweet unto us , for all things are so farre under us , as we are above our selves .

Of dreames .

God speaketh in a dreame , in a deep sleep , in slumber , and man perceiveth it not .

By dreames we may know what sin we are in danger to fall into , which we are not aware of .

An evill dreame doth shew some evill that prevailes in the heart .

Delight .

Such as delight not in God , delight in fin●

The more we delight in worldly things , th● more they sting and vex us when they part .

Fleshly delights are earnestly desired , an● acted with great willingnesse .

Despaire .

Despaire can doe no good .

Ignorance is a cause of despaire .

Despaire is not commanded nor commended , but condemned .

Distempers .

To be disquieted , or cast downe , arguerh a distemper of heart .

Distempers hinder us in our trust and delight in God .

Distempers hinder us in our spirituall and temporall callings .

Death .

We choose life with sorrowes , rather then death without them . I have heard that a porter being spent with his burden , was forced to throw it downe , oh death , saith he , come death , welcome death ; death comes in a visible apparition , what wouldst thou have with mee , saith death , oh nothing , nothing but helpe me up with my burden .

By life we have a being , but a better being is by death .

The day of death , is the first day of life .

He whose hopes are in heaven , is not much afraid of death .

Death is to him no misery , whose hopes are in eternitie .

When death seemes to dispossesse a Saint of all , it possesseth him of all .

The Saints have cause to welcome death .

Wise men desire death , yet are content to live .

As loath as we are to dye God by death delivers his from all sorrowes at once , and makes them happy for ever .

Death fully freeth the Saints from all crosses , burdens , and infirmities , why should I feare that I would not escape ? what hurt is it to enter into glory ? I cannot have my happinesse , unlesse I goe unto it .

Many good men at their death , have feares and paines .

Death hath something to say to every man , and would be heard , but men are not at leisure .

If it were not for the miseries that attend this life , many would lesse welcome death .

Concerning our ends .

The end is the ground and rule of our actions .

A man fully seeks to attaine his end : nothing contents a man till he finde that which he apprehends he needs .

As a mans end is in his eye , proportionably he useth the meanes to attaine it .

When the chiefe end is apprehended and minded , nothing can divide between the soule and it .

The more God is intended , the more he is desired .

When God is chiefly desired , no bounds nor limits is set to the desires and endeavours to attaine it .

Every thing rests in it's proper place : the attaining the end quiets the heart .

Unlesse we know and minde our end , we cannot have the comfort of our obedience .

The chiefe end beareth the greatest power in us .

Such as a mans principle is , such is his end .

The end declares to us the goodnesse of our action .

The end rules the meanes , and is above them .

We may know what is our chiefe end , by the place and power of it .

A man is constant to that which is his end , and acts freely to attaine it .

Wee are strongly inclined and moved to our end , willingly , diligently , patiently , constantly , to attaine it .

As we attaine our end , so are we contented : so farre as we intend God , we desire him .

The end is first in the intention , and last in execution .

A beleever is true to his end , however he may faile in the meanes .

The place of the end is in the intention and affection .

Not the endeavour , but the ground of it , discovers the end , whether it be God or selfe .