THE SAINTS nosegay. OR, A posy OF 741. Spiritual Flowers. Both Fragrant and fruitful, Pleasant and profitable.  
Collected and composed by SAMVEL CLARK. Pastor of the Church in Alcester.  
The Preacher sought to find out acceptable words, and that which was written, was upright, even words of Truth.  
The words of the wise are as goods, and as nails fastened by the Masters of the assemblies, which are given from one Shepherd.  Eccles. 12.10 11. 
LONDON, Printed by I. D. for Henry Overton, and are to be sold at his shop, entering into Popes-head Alley, out of Lombard-street, 1642.   

TO THE RIGHT honourable, THE LADY KATHERINE BROOK, Wife to Right Honourable, ROBERT, Lord BROOKE, Baron of Beuchampen-Court.  
Much honoured Madam,  
KING Solomon, the wisest of men, having tired himself in seeking to obtain happiness by the studies of learning, and knowledge, and at last, finding that he that increaseth knowledge, increaseth sorrow, he turns himself another way, and seeing the knowledge of the creatures could do him no good, he thought to try what delight the use of them could bring unto him; in the pursuance whereof, he gave not himself over to brutish, and unmanly pleasures, but to the free use of such creatures, as the Lord hath bestowed upon the sons of men, for their refreshing and delight: amongst which he reckons up gardens and Orchards stored with all sorts of fruits, and flowers: these he might have enjoyed with much profit, and comfort, if he had used them aright, but seeking for happiness in them, no such honey could be sucked out of the daintiest of those flowers; no such wine out of the fruitfullest of those grapes: and therefore he concludes, looking upon all the works which his hands had wrought, that all was vanity and vexation of spirit. Eccles. 2.11.  
Now as the Lord afforded unto him such choice delights: so he hath bestowed upon your ladyship a confluence of outward felicities; and amongst them Gardens (if I may guess) not far inferior to Solomon's: and those beautified, and enameled with variety of the choicest flowers, whose lively verdures, and fragrant smells (if I mistake not) your ladyship is much pleased with: yet herein I presume in a much different way from Solomons, as not seeking happiness in them; but rather desiring by those objects to raise up your soul to such contemplations, as may truly further your eternal happiness: and if your ladyship shall find such heavenly odours in those flowers, whose purest matter is the earth: and whose freshest beauty is so fading: what will you do in a nosegay of flowers, whose matter is divine; and whose smell, and beauty will never decay: Such anon I do here humbly present unto your ladyship: you may use it summer and winter without fear of withering; yea, herein are flowers both for food and physic: for meats, and medicine. Length of time will no whit impair, either the beauty or virtue of them, and therefore they do most transcendently excel all earthly flowers whatsoever: Indeed I must ingenuously confess, that few of them grew upon mine own soil; yet before I could bind them together in this handful, my labour was not small in walking through so many Gardens, out of which I have selected them: neither as I hope will it be offensive, or prejudicial to the worthy Planters, and Owners of them (some of which are with God, others now living) that I thus disperse them abroad, themselves having first made them common: If your ladyship please to vouchsafe your favourable acceptance of them, I doubt not but they will take the better with others; and if God may receive the glory, and his People benefit by these my labours, I shall have mine end, whose ambition it is to be esteemed.  
Alcester. Septem. 20. 1641. Your honour's humble servant, and remembrancer at the Throne of Grace. SAMVEL Clerk.   

To the Christian READER.  
Christian Reader,  
IF ever that prophecy of Habakkuk. 2.14. was yet fulfilled, that the earth should be filled with the knowledge of the glory of the Lord, as the waters cover the Sea. Certainly, it is in our times, and nation; wherein the bright sunshine of the Gospel hath enlightened our whole Horizon; and that not as at the first dawning of the day, but as risen up to his noon-point; and our Ministers, as bright stars, fixed in their several orbs, and receiving light from it, do communicate it to others, and if ever time, and place, since the Apostles, might glory in a knowing, learned, godly, and painful ministry, ours much more. A taste whereof this ensuing work will afford unto thee, wherein thou shalt find a collection of such golden sentences, precious for matter, and beautiful for composure, as will show the Authors of them, to be men endowed with singular abilities, conferred upon them by God, for the edification of his church, and that I may speak my mind freely, most of them are worthy to be written in Letters of gold upon pillars of Marble, that they may remain to all future posterities. Indeed towards the latter end, I have inserted some flowers of humanity amongst those of divinity, dealing therein as most do with their Gardens; in which here and there they afford some room for French flowers, in regard of their beauty to the eye, though the smell please little; or as Solomon in his proverbs, many of which are not only divine, but moral, ethical, political, &c. And howsoever the whole work consists of sundry brief sentences, yet thou shalt find them not altogether without method; for that usually, such as might be ranked under an head, are conjoined togther; as first, of sin in general, both original; and actual, then of sundry particular sins, than of Repentance, Grace, Faith, &c. And indeed, there are few heads in Divinity, of which something may not be found herein: and towards the latter end there are many Miscellanies, which could not be so well reduced to an head. In all, my aim hath been to mix profit and pleasure together, that such Readers, as affect either, whiles they seek for the one, might find the other; Also, which being done, I have mine end, which next after God's glory, was thy souls good; and in recompense of my pains, desire thy prayers for him, who is,  
Devoted to the service of thy faith, SAMVEL CLARK.   

A poesy OF spiritual Flowers.  
1 THE sin of man, because he was Lord and Head of the world, was a spreading and infectious evil, which conveyed poison into the whole frame of nature, and planted that seed of universal dissolution, which shall one day deface with darkness, and horror, the beauty of that glorious frame which we now admire.  
2 Pride, Ambition, Rebellion, Infidelity, Ingratitude, Idolatry, concupiscence, Theft, apostasy, unnatural affections, violation of the Covenant, an universal Renunciation of God's mercy promised, and the like, were those woeful Ingredients of which the first sin was compounded, in the committing whereof we were all sharers, because Adam's person was the fountain of ours, and his will the representative of ours.  
3 sin in the Faculty, is poison in the Fountain, that sheds infection into every thing that proceeds from it.  
4 Lust as its like fire in multiplying, so' its like hell-fire in abiding, it needs not to be preserved by a supply of outward materials to foment, and cherish it, but it supports itself.  
5 As the water when' it's stopped in' its principal course, yet one where or other (where it best may) it will find a vent: even so Lust in the heart, when the mind and faculties, and body, and members, are quite tired out in the principal service, will make a shift to break forth into some easier vent.  
6 A man's actual sins are personal, and therefore intransient, they begin and end in himself: but original sin is natural, and therefore with the nature it passeth over from a man to his posterity, being an entail that can never be cut off.  
7 original sin is left whole to every child of Adam: all have it, and yet every one hath it all too.  
8 A godly man's trouble, is not only for the smart and sting of sin, but for the filth and foulness of it, and the offence done to God by it, he accounts the greatest evil in sin, as God himself doth.  
9 Though our sins be exceeding great, yet we must labour to see an Al-sufficiency in God, a largeness of his mercy, which is able to swallow them up.  
10 A pure heart casts out sin, as pure liquour doth scum.  
11 As when oil and water are mixed together, the oil will work itself out, and purify itself: so a regenerate man, though he sin, he doth not mingle with sin, but he works it out by repentance.  
12 Whilst fire and water contend, neither is overcome, but when one yields to the other, than' it's overcome: so when there is a contestation between us and sin, if we yield to it, we are overcome of it; and he that is overcome of sin cannot be in Christ.  
13 As a Medicine is applied in vain, so long as the arrow head is in the wound: so if but one sin, or failing be allowed, all the means of grace are in vain to that person.  
14 The sins of God's people are sooner ripe, than the sins of the Heathen which know him not: because they have the constant light, and heat of his word, to hasten their maturity.  
15 As there is chaff about every corn in a field, saltness in every drop of the sea, and bitterness in every branch of wormwood: So there is sin in every faculty of man.  
16 Sin cleaves not only to our members, but runs over with a prodigious exuberancy into our very excrements, and adjacents: Absalon was proud of his hair: Jezabel of her paint, Herod of his robes, &c.  
17 Not to sin is here only our Law, but in heaven it shall be our reward.  
18 God suffers some sin to remain in his children, to draw them still to him, to cast them always upon the hold, and use of their faith, that their prayers may still find something to ask, which he may give, and there repentance something to confess which he may forgive.  
19 A lust may dog and pester, and overtake an holy man that hates it, and yet he hates it still: and the word may fright, & drive a wicked man from the sin he loves, and yet he loves it still.  
20 As the cloud which the prophet's servant saw, was at first no bigger than an hand, after it grew to cover all the Heavens: and the reason was, it rose out of a sea: So the sin of a man will continually grow, and overflow all his life: and the reason is, it hath a sea of lust to supply it continually.  
21 Lust is like a furious rider never weary of the way, though the poor beast, which must serve the rider's turn may quickly be worn out.  
22 If we who are God's children do our endeavour in mortifying our sins, the grace of Christ in us will weaken much the grace and favour of Christ to us will forgive the rest, and the power of Christ at last will annihilate all.  
23 The suggestions of sin quickly beget delight, and delight as easily grows into consent, and when the will (like the Master-Fort) is taken, the inferior members can no longer stand out.  
24 sin hath certain maxims and Principles of corrupted reason, which it takes for indubitable and secure, wherewith it countenances its tyrannical commands.  
25 Though the first allurements of sin seem modest, and moderate, yet if the Serpent get in but his head, he will easily wind in the rest of his body: or if he should not, yet his sting is in his head.  
26 sin loves not to be betrayed, or complained of: mutual confession of sin, to those who will pray for a Sinner, is a means to heal it.  
27 As sin is a violation offered by man to the law: so punishment is a violation retorted from the Law, to man.  
28 Sin is in the will of a man, as a bias in a bowl, as a flame in smoke, or as sports in the body, to actuate, and determine it to its own way, he therefore cannot resist the will of sin who hath no more than a sinful will to resist it by.  
29 The heart is a forge to contrive, and the members instruments to execute; the heart a womb to conceive, the members midwives to bring forth lust into act.  
30 The more tenderly and seriously any man is affected with the sense, and sorrow for the power of sin; the more he is deterred from it.  
31 A ship may in the midst of a calm by reason of a mist, and the mariners negligence to sound and discover the distances from land, split itself upon a rock, as well as be cast upon it by an irresistible storm: So the man who never fathoms his heart, nor searcheth how near he is to ruin, but goes leisurely, and uniformly on in his formal, and pharisaical security, when he lest thinketh on it, may perish as likely under the power of sin, as he in whom the rage of it is most apparent.  
32 The heart of a man is like a beast that hath much filth, and garbage shut up under a fair skin, till the word like a sacrificing sword slit it open, and (as it were) unridge the conscience to discover it.  
33 As a small stone thrown with a strong arm will do more hurt, than a far greater sent forth with a fainter impression: so a small sin committed with a high hand, with more security, presumption, and customariness than others, will more wast the conscience, then far greater out of infirmity, or sudden surprisal.  
34 If sin which cannot be avoided, be not lamented, it is undoubtedly obeyed.  
35 As mad men must be bound before they can be cured; so men in their lusts must be hampered by the Law before the gospel, and the spirit of liberty will be welcome to them.  
36 A hammer and a pillow is the best way to break a flint: a prison and and a pardon, a scourge, and a salve, a curse and a Saviour, is the best way to humble and convert a sinner.  
37 As a body in the grave is not pained, nor disaffected with the weight and darkness of the earth, the gnawing of worms, the stink of rottenness, nor any violence of dissolution, because the principle of sense is departed: So though wicked men lie in rotten and noisome lusts, and have the guilt of many millions of sins lying on their souls, yet they feel nothing because they have no spirit of life in them.  
38 If God's grace prevent sinners before repentance, that they may return▪ shall it not much more preserve repenting sinners, that they may not perish?  
39 As the sweetest wine in an aguish palate tastes of that bitter humour which it finds there: So lusts, and curses interweaving themselves in a wicked man's hands, take away the sense of their simple goodness, turn their table into a snare, and the things which should have been for their good into an occasion of falling.  
40 As in untilled ground there are ill weeds of all sorts, yet commonly some one that grows rifer, and ranker than all the rest; So in the soul of man there are spiritual weeds of all sorts: yet usually some one pestilent humour more predominant than all the rest, which if once mastered in us, the other petty ones will be the easilier subdued.  
41 Every one (say some) hath his own balsam in him; but it's most sure that every one hath his own bane in him.  
42 As the earth though but a centre, or point to the heaven, yet is a huge body of itself: So there is no sin though but a mote in comparison of some other, yet is a beam in itself.  
43 Though sin in the Godly be plucked up by the root, yet it's not wholly pulled out: though dejected in regard of its regency: yet not ejected in regard of its inherence.  
44 As when wine is poured out of a cup, the sides are yet moist, but when it's rinsed, and wiped there remains neither taste nor tincture: so that glimmering of divine light, left in a natural man, is so put out by obstinacy in an evil course, that not the least sparkle thereof appeareth.  
45 As the spider sucks poison out of the most fragrant flowers, or as a foul stomach turns good food into ill nourishment: so wicked men make ill conclusions of good promises and perverse application of wholesome precepts.  
46 All the dirt in the world cannot defile the sun: all the clouds that muffle it, it dispels them all, yet sin hath defiled the soul, that as far passeth the sun in pureness, as the sun doth a clod of earth: yea the least sin defiles it in an instant, totally, eternally.  
47 The deluge of waters which overflowed all the world, washed away many sinners, but not one sin; and the world shall be on fire, yet all that fire, and those flames in hell that follow, shall not purge one sin.  
48 Though the old walls, and ruinous palace of the world stand to this day; yet the beauty, the gloss, and glory is soiled, and marred with many imperfections, cast upon every creature by man's sin.  
49 All the evils in the world, serve but to answer and give names to sin: It's called poison: and sinners, serpents: it's called a vomit, and sinners dogs: the stench of Graves▪ and they rotten sepulchers; sin, mire; and sinners, sows: sin, darkness, blindness, shame, nakedness, folly, madness, death, whatsoever is filthy, defective, infective, or painful.  
50 By how much the soul exceeds all other creatures in excellency, by so much sin which is the corruption, poison, sickness and death of it, exceedeth all other evils.  
51 When Eudoxia the Empress threatened Chrysostom, go tell her, saith he, nil nisi peccatum timeo: I fear nothing but sin.  
52 As bring one candle into a room, the light spreads all over, and then another, and the light is all over more increased: So every sin in us by a miraculous multiplication inclineth our nature more to sin than it was before.  
53 All things in the world, if they be great, then are but few: if many than are but small: the world is a big one indeed, but yet there is but one: the sands are innumerable, but yet small: but our sins exceed both in number and nature, infinite, and great.  
54 Wicked men live upon the cream of sin, and having such plenty, then pick out none but the sweetest bits to nourish their hearts withal, James 5.5.  
55 As the killing of a King is amongst men a crime so heinous, that no tortures can exceed the desert of it: all torments are too little, any death too good for such a crime: so sin which is Dei cidium a destroying of God, so much as in us lies is so heinous that none but God himself can give it a full punishment.  
56 As a cloth is the same when its white, and when died with a scarlet colour, yet than it hath a tincture given it, that is more worth than the cloth itself: So when a man sins not knowing the law, the sin is the same for substance it would be, if he had known it, but that knowledge makes it of a scarlet colour, and so far greater and deeper in demerit, than the sin itself.  
57 A sin against knowledge is, when knowledge comes and examines a sin in, or before the committing of it, brings it to the law, contests against it, condemns it, and yet a man approveth and consenteth to it.  
58 As nature elevated by grace riseth higher than it so being poisoned with sin, it is cast below itself.  
59 To sin against mercy, of all other increaseth wrath; for such must pay treasures for treasures spent: as lavishly they spend riches of mercy, so God will recover riches of glory out of them.  
60 God's servants are noble, and free, though fettered in chains of Iron, as the slaves of sin are base prisoners, though frolicking it in chains of gold.  
61 sin is the spawn of the old Serpent, the birth of hell, and the vomit of the devil.  
62 sin is more hateful to God then the devil: for he hates the devil for sins sake, not sin for the devil's sake.  
63 sin is like a Serpent in our bosoms, which cannot live, but by sucking out our life blood.  
64 he that is under the dominion of his lusts, never yet resolved to part with them.  
65 One little hole in a ship will sink it into the bottom of the sea; and the soul will be strangled by one little cord of vanity, as well as with all the cart roaps of iniquity.  
66 When a man dives under water, he feeleth not the weight of it, though there be many tuns of water over his head; whereas half a tub of it taken out of its place, and set upon his head, would be burdensome; so whilst a man is over head, and ears in sin, he is not sensible of, nor troubled with the weight of it: but when he begins to come out of that state of sin, than sin begins to hang heavy, and he feels the great weight of it.  
67 As a living member is no burden, nor cumbersome to us, but a dead one is: so as long as sin lives in the soul,' it's nothing cumbersome: but when it's once mortified, it becomes a great burden to us.  
68 As the outrage of pirates will not cause two States at peace together to enter into war, unless the one state consent to, and maintain them in their rapine: so' it's not the rising of lust in our hairs, that breaks the peace between God, and us, unless they be consented to, approved of, and nourished with some presumption.  
69 As in a corn field, unless we manure, and plow, and weed it, it will wax fallow, and be overcome with weeds: so' it's with our hearts, except we plow them, and weed them, and watch over them, they will soon be over grown with lusts.  
70 Puntoes, & formalities, and cuts, and fashions, and distances, and compliments, which are now the darling sins of the upper end of the world, shall in the end prove nothing, but well acted vanities.  
71 The adulterating of wares, the counterfeiting of lights, the double weights, and false measures, and the courteous equivocations of men greedy of gain (which are almost woven into the very art of trading) shall in the end prove the mysteries of iniquity, and selfe-deceivings.  
72 Such as study playbooks, Pasquils, Romanses, &c. Which are the curious needlework of idle brains, do but load their heads with Apes and peacock's feathers, in stead of pearls, and precious stones.  
73 The conflict of the godly is with the unholiness of sin; but the conflict of the wicked, is only with the guilt, and other sensual commodities of sin: the first hates sin, because it hath filth in it to pollute: the other fears sin because it hath fire in it to burn the soul.  
74 As a noble man's child stolen away, and brought up by some lewd beggar, cannot conceive, or suspect the honour of his blood: so unable is corrupted nature, that hath been borne in a womb of ignorance, bred in a hell of uncleanness, and enthralled from the beginning to the Prince of darkness, to conceive or convince a man of that most holy, and pure condition, wherein he was first created.  
75 The best wit without heavenly wisdom makes us either the devils instruments to trudge upon his errands, to drudge in his service, or his implements to wear his coat to make him pastime.  
76 The works of natural men do neither begin in God, nor look towards God, nor tend to God; God is neither the principal, nor the object, nor the end of them.  
77 The Spirit opens sin in the soul, as a Chrirurgion doth a wound in a close room, with fire, friends, and remedies about him: but the devil first draws a man from Christ, from the word, from the promises, and then strips the soul, and opens the wound thereof in the cold air only, to kill and torment, not to cure and relieve.  
78 It is as great a work of the Spirit to form Christ in the heart of a Sinner, as it was to fashion him in the womb of a Virgin.  
79 Outward temptation, prevented inward corruption in our first parents; but inward corruption prevents outward temptation in us.  
80 Most carry themselves, as men to men, recompensing love with love again: but as Devils towards God, recompensing his love with hatred.  
81 We make God stay our leisure in turning from sin; therefore he may well make us stay his leisure in pardoning of it.  
82 Want of sorrow for sin is a greater argument of want of love to God, than the sin itself.  
83 A Glutton may fill his belly, but he cannot fill his lust: a covetous man may have his house full of money, but he can never have his heart full of money: And an ambitious man may have titles enough to overcharge his memory, but never to fill his pride.  
84 Water mingled with wine, doth not take away the substance of wine, but weakens it: so our smaller sins do not take away the nature of good deeds; but weaken them, and make them less perfect.  
85 black besprinkled upon white, takes not away the whole colour of white, but only darkens it: so our good works are not rooted up by our infirmities, but only defaced, and obscured.  
86 An unadvised practice coming from ignorance, is far more tolerable, then wilful disobedience, convicted, and condemned by knowledge  
87 In Adam and Christ no thoughts were misplaced; but though they were as many as the stars, yet they kept their ranks, and marched in their courses: but ours as Meteors, dance up & down in us.  
88 As in printing, let the letters be never so fair, yet if not placed in their order, and rightly composed, they mar the sense; so are our best thoughts, if mistuned, or misplaced.  
89 Our thoughts at best are like wanton Spaniels, who though they go with, and accompany their Master, and come to their journey's end with him; yet do run after every bird, and wildly pursue every flock of sheep they see.  
90 If we would but look over the copies of our thoughts, which we write continually, we should find as much nonsense in them, as we find in mad men's speeches.  
91 Whereas men should draw cross lines over their sins, and blot them out through faith in Christ's blood, they rather copy and write them over again in their thoughts, with the same contentment as they first acted them.  
92 Thoughts are the first begotten, and eldest sons of original sin; yea, and the Parents, and begetters of all other sins, their brethren; the first Contrivers, and Achitophel's of all the treasons, and rebellions of our hearts, and lives; the bellows, and incendiaries of all inordinate affections; the panders to all our lusts, and the disturbers in all good duties.  
93 If we have not mine of precious truths hid in our hearts, no wonder if our thoughts coin nothing but dross: frothy thoughts, for better materials, which should feed the mint, are wanting.  
94 As to prevent wind which ariseth from emptiness, men use to take a good draught in the morning: so to prevent those vain, & windy thoughts, which the heart naturally engenders, and which arise from emptiness; be sure every morning first to fill thy heart with thoughts of God.  
95 heaven hath a Pillory, whereon Pia fraus herself shall be punished.  
96 He that surpriseth truth with an ambush of equivocation, is as bad an enemy, as he that fights against her, with a flat lie in open field.  
97 A lie once set on foot besides the first Founder, meets with many Benefactors, who contribute their charity thereunto.  
98 Slender and lean slanders quickly consume themselves: but he that is branded with a great crime, though false, when the wound is cured, yet his credit will be killed with the scar.  
99 Slanderers slay, no less than three at once with one blast of their breath: The person traduced, Themselves, and the party they make report to: The first in his fame: Themselves in their souls: And the last also in the like, by drawing him to communicate with them in their sin.  
100 covetousness doth so far estrange a man from the power of the excellency of grace; that it degrades him of all the sweetness of nature.  
101 The world hath set adultery in a white sheet, but God himself hath stamped a black brand on covetousness, calling it Idolatry.  
102 The upper roof of the mouth is called coelum; but many men have no heaven in their mouths, no upper part, but all lower, never speaking but of these base, and low things.  
103 All vices are subtle, and sly, and can borrow habits, and dress themselves in the attire of virtues.  
104 He that drives the trade of breaking promises, though he may for a time fairly spread his train, yet he will moult his feathers soon after.  
105 None can be fledge in wickedness at the first hatching.  
106 The Devils last stratagem is, if he cannot beat us down to sin, to blow us up with pride.  
107 Corruption is apt to turn learning into leaven, to infect the heart with pride, which being armed, and seconded with wit, breaks forth into perverse disputes, and corrupts the mind.  
108 Men testify their pride in their looks, and fashions, in their eyes and tongues;' it's the deepest, the closest, and yet one of the openest sins: as a great oak, that spreadeth much in sight, and yet is deep under ground too.  
109 Ordinarily men would not be at such a distance in tenants, if they did not too much concur in the pride, and vain glory of an opinionative mind.  
110 Pride in a Christian is like the spleen in the body, that groweth most, when other parts wast, and decay.  
111 Pride, and self-conceit is a Bastard often begotten betwixt a learned head, and an unsanctified heart, which being once conceived in the soul, causeth it to swell till it burst in sunder.  
112 Its strange, yet true, that God sitting aloft in heaven, the higher that a man lifteth himself, the farther he is from him: and the lower that a man stoopeth, the nearer he is to him: as appeareth in the Pharisee and Publican.  
113 As an whole City will soon be fair, if every one will sweep but before his own door: so a whole State would soon be reformed, if every one would look home, and mend one.  
114 As war with the world procureth peace with God: so sorrow for sin procureth joy in God: the way to joy is by grief, as the way to health is by physic.  
115 A man's sorrow may be sincere, though he can weep more for the loss of some dear friend, then for his sin; because nature and grace concur in the first; whereas nature, and grace cross in the second.  
116 Nothing will make God's children so fair, as to wash themselves every morning in their tears.  
117 As we see stars in clear waters: so the stars of true joy appear in the crystal water of repentant tears.  
118 Repentance is the younger brother to innocency itself.  
119 Without sound humiliation, sin is not accounted the greatest evil, nor Christ the greatest good.  
120 If God hath cured the stone in our hearts, dissolving it by gentle draughts, when he hath bound others, cut them, and put them to much pain in taking it from them, we should remember, that we are engaged to the more thankfulness.  
121 Repentance with man is a change of the will, but repentance with God is the willing of a change. Aquin.  
122 Comforts, and chastisements, joy and sorrow make checker-work in our lives; sorrow bedews our eyes with tears, and joy wipes them off again.  
123 A Christian in regard of that spiritual conflict, that is within him, may say, good is before me, the glory, the service, the ways of God: I see it, but I cannot love it: I love it, but I cannot do it. I do it, but yet I cannot finish it: I will; but yet I rebel: I follow, but yet, I fall: I press forward, but yet I faint, & flag, I wrestle▪ and yet I halt: I pray, and yet I sin: I fight, and yet I am a Captive; I crucify my lusts, and yet they revile me: I watch my heart, and yet it runs away from me.  
124 As true valour is more increased by opposition; so the more a child of God falls into sin, the more grace is strengthened, and Satan gets the less ground: for as water where it finds a stop, grows more violent; so grace where it finds resistance, grows more strong and intent.  
125 The soul of a man naturally in regard of grace, and goodness, is in grace, and goodness, is instar codicis depravati, as a a book blurred, blotted, and misprinted, that must have much rased, and done out; ere it can be well corrected.  
126 God's grace and good things in us, are like a dull sea coal fire; which if it be not often blown, and stirred up, though there be no want of fuel, yet will of itself at length die and go out.  
127 It's a sure sign of grace to see no grace, and to see it with grief.  
128 There may be spiritual life without sense of pain or grief, as it is with the Saints in heaven; but there can be no sense of pain, and spiritual grief, where there is not some beginning of spiritual life.  
129 The greatest part of a Christian man's perfection in this life, consisteth rather in will then in work, and in desire, and endeavour more than indeed.  
130 As hunger is a sign of health in the body, so is spiritual hunger of health in the soul.  
131 As the eye can see other things, but it cannot see itself; so Christians many times better see how others grow in grace, than how themselves do, though they grow as fast, or faster than others.  
132 As a workman hath neither lost, nor lessened his skill, because he either wants, and cannot work; or hath bad tools, and therefore cannot work so well as if he had better: so neither doth it follow, that grace is abated in the soul, because it's not so vigorous, able, and active, the body being by age, sickness, or feebleness decayed and disabled, as it was when the parts and functions of it were fresh and lively.  
133 As broths, meats, & medicines, though they delight not the taste of a sick person, yet they may preserve life, and by degrees strengthen him: so holy actions, though performed weakly, yet with holy diligence, may much benefit the soul, though for the present it find little spiritual relish in them, or comfort by them.  
134 As a woman that hath felt her child stir, concludes that she hath conceived, though she doth not always feel it stir: so if upon good grounds we have found God's grace, and favour by the powerful work of the spirit upon our souls, we may be assured of spiritual life, though we find it not, so sensibly work in us at all times.  
135 As the stars shine but with a borrowed light from the sun: so unless God shine secretly, and give light to our graces, they will neither appear to comfort us, nor to be a witness of God's favour to us.  
136 As the chaff when the wheat is tossed in the sive comes up to the top: so in commotions, and winnowings of spirit, our corruptions float in our consciences, whilst the graces that are in us, lie covered under them out of sight.  
137 Grace comes into the soul like light into the air, which before dark, is illuminated in all parts at once: or as heat into cold water that spreads itself through the whole substance.  
138 God brings not a pair of scales to weigh our graces, and if they be too light to refuse them: but he brings a touchstone to try them; and if they be true gold, though never so little of it, it will pass currant with him.  
139 As fire by an Anti-paristasis gathers heat, when it's compassed about with coldness: so the nature of true grace, is to gather strength by relapses.  
140 As the senses discern between colour and colour; between taste and taste: so there is an ability in those which are perfect to discern between good and evil. Heb. 5. ult.  
141 As in a combat between two, the stronger upon equal terms would get the victory, but his adversary getting upon a hill, and having the wind of him, overcomes him, and leadeth him captive: so the spirit, though upon equal terms it would always get the better of the flesh; yet when the flesh gets upon the hill of temptation, and by driving the smoke thereof into its eyes, blinds it, upon such a disadvantage it may be overcome.  
142 As the Sun, when the beams of it are applied to a fitly disposed matter, and rest thereon, it begins to beget life, and motion in it, and makes it a living creature: so the Covenant of grace when it's applied to the heart of a man, it begins to beget life in him, and to make him a new creature.  
143 When the Lord writes his law in the heart, he doth not only knock off the old bias of sinful lusts, but sets on a new bias that bows, and bends it to the ways of God; so that besides the commandment, there is a strong inclination that carrieth it that way.  
144 Knowledge is the oil wherein the flame of the spirit lives: so that a man cannot have more grace, than he hath knowledge, though he may have much empty and unprofitable knowledge without grace.  
145 As the loadstone hath a lingering inclination after the iron, though it be pulled away a thousand times from it: such a disposition there is in God's servants to choose him for their Lord and husband.  
146 As a graft in a Grab-tree stock, changeth both sap, and fruit, and leeves, and all of another fashion: so when the life of grace is put into a natural man, it changeth the whole frame of the soul, both the inward, and the outward man.  
147 As the earth may bring forth grass, and common wild flowers of itself; but it must be ploughed, and sown before any choice plants can grow there: so our common natures may bring forth things that are morrally good, but they must be ploughed with contrition, and sown with spiritual graces, before they can bring forth fruits of righteousness.  
148 As the members of the body are knit unto the head, but some nearer, some farther off: so in Christ's body, all draw grace from him; yet in difference of grace, there is difference of hope.  
149 Grace and merit fight like fire and water, the one puts! out the other. Christians should have such humble judgements, as to be willing to learn any (though unwelcome) truth, to unlearn any, though darling error.  
150 All duties are so much the better performed, by how much the persons are more religious, from whose abilities the same proceed.  
151 There may be a brazen face, and much fool-hardiness without grace, but never a brave mind indeed, and spirit of steel.  
152 When a weak servant goes about a business, though he do it not so well as a stronger; yet a wise Master will consider his weakness: so the Lord considers the natural weakness of his servants, and deals mercifully with them in such a case.  
153 When a man is to use his horse, he suffers him not to run wildly up and down in the pastures, but will have him under bridle; so we should keep our hearts in frame, that they may be ready to do us service in holy duties, when we have need of them.  
154 No works, signs, nor miracles are able to change the hardness of man's heart, but the grace of God only.  
155 As a man looking through a red glass, every thing seems red to him: so God looking upon his children, through the bleeding wounds of their blessed Saviour, beholds them fair and ruddy, deeply died with an heavenly dye of acceptation and grace.  
156 The riper that the corn grows, the looser will the chaff be; and the more a man grows in grace, with the more ease will his corruption, be severed and shaken off.  
157 Men may be enlightened, but not sanctified: as a false star, or ignis fatuus may have light without influence, or heat.  
158 As in the body, there is required not only beauty, but order and proportion: so in duties, an excellent work must neither be misplaced, nor mistimed, nor attended with incongruous circumstances, otherwise it will rather prove a snare of Satan, than a fruit of the spirit.  
159 As light continues not in the house, but by its dependence on the sun; shut out that, & all the light is presently gone: so we can do nothing, but by the constant supply of the Spirit of Christ, he that begins must finish every good work in us.  
160 When Christians cannot do duties with life, yet they should do them with obedience; when not in comfort, yet with fear and trembling; when not as they were wont, yet as they are able, that what is wanting in strength, may be made up in their humility.  
161 restraining grace only charms, and chains up sin: renewing Grace crucifies, and weakens it; that turns the stream into another channel; this keeps it in its bounds, that is contrary to the rage of sin only: this to the reign of it.  
162 A natural conscience only shows the danger of sin, and so makes a man fear it: but a spiritual conscience, shows the pollution of sin, and so makes a man hate it.  
163 Flesh and spirit are in a man, as light and darkness in the dawning of the day: as heat and cold in warm water, not severed in distinct parts▪ but universally interweaved, and coexistent in all.  
164 Every one hath two selfs; a self of nature, and a self of sin, and both must be denied for Christ: this we must ever cast away as a snare; and that we must be ever ready to lay down as a sacrifice, when Christ is pleased to set himself in competition with it.  
165 God hath linked together with an indissoluble bond, happiness and holiness: reigning, and righteousness; the one as the crown, the other as the Robe; therefore the one cannot be had, or worn without the other.  
166 As it is an high impiety for a man to be bad in a good age, and to continue unreformed in a general reformation: so it is a special commendation for a man to be good in a bad age, and to continue uncorrupted in times of general corruption.  
167 There is no way to compass contentment, or happiness without God, and there is no way unto God, but by godliness.  
168 godliness may do a man good without gain, but gain can do a man no good without godliness.  
169 As the garments that we wear, must receive heat from the body, before they return heat to it: so there must be matter of joy, and comfort from within, ere any sound joy, or comfort can accrue from any thing without.  
170 The godly are not heavy, because they are holy; but they are heavy, because they are no more holy.  
171 As health freeth from all diseases, according to the degrees of it: so sanctifying grace freeth from all vices that are contrary thereunto, according to the measure and proportion of it.  
172 As the motion of the heart and lungs is always stirring, wheresoever a man is, and without pain it cannot be long hindered by holding the breath; so it is a sign that godliness is grown to a kind of connaturalness, when religious dispositions continue with us in all places, and cannot without trouble be long interrupted, Psal. ●9. 1.2.3. A good Christian is like a die that falls alike every way: or like gold, cast it either into fire, or water, and it neither wastes with the one, nor rusts with the other; but still retains its own purity.  
A child of God is like a piece of gold, though it want its full weight, yet give it its allowance, and it passeth currant.  
175 He is truly religious that converseth so with men in public, as if God overlooked him, and that communeth so with God in private, as if men overheard him.  
176 S. Augustine saith, It is the very essence of righteousness, for a man to be willing to be righteous.  
177 Holy men in their praiseworthy things are like the light side of the cloud, which conducted God's Israel in their way to Canaan; but in their faults and failings as the black of the cloud, which who so followeth (with the Egyptians) is sure to be drowned in the red sea of perdition.  
178 As the philosopher's stone turns all mettle into gold: as the Bee sucks honey out of every flower; and a good stomach sucks out some wholesome nourishment out of what it receives into itself: so doth an holy heart, so far as it is sanctified, convert, and digest all into spiritual, and useful thoughts.  
179 If we try to wind up our souls at any time to holy meditations, we shall find our minds (like the pegs of an instrument) slip between our fingers, as we are winding them up, and so fall down again before we be aware.  
180 As the clearest blood makes the best spirits, so a good life the greatest confidence; the purest air breeds the greatest agility, and the purest life the fairest hope.  
181 A man may have a good colour from flushing or painting, though his body be unsound, and a man can never have an healthful body, but his complexion is good. So the heart is never good, but it will appear outwardly: leaves may be without fruit, but fruit cannot be without leaves.  
182 As a man that sails to such a place, his compass stands still right, though the wind carry him violently another way; but the gust being over he returns, and sails to his intended haven: so the Saints sail by a right compass, their intents are still good; if they do otherwise it's by accident, when they are overborn by some temptation, which being once over, they return into the right way again.  
183 He that cuts down a tree with an ill axe, cuts it down in the end, though not so neatly: so a good man is still destroying the body of sin by obedience, though it be with some hacking and imperfection.  
184 Science, and conscience, both joined together, make up a perfect man in Christ Jesus.  
185 The nature of faith is to apprehend righteousness in the sense of sin; happiness in the sense of misery, and favour in the sense of displeasure.  
186 The reason why a perspective glass draws remote objects close to the eye, is, because it multiplies the species: So we by faith apprehending an infinite and everlasting glory, must needs conceive any thing through which we look upon it, to be but short and vanishing.  
187 As every line in a circumference, though never so distant each from other, doth if it be followed carry a man at last to one, and the same centre: so every promise by faith apprehended, carrieth a man to Christ; and to the consideration of our unity with him, in the right whereof we have claim to them.  
188 As a bird with a little eye, and advantage of a wing to soar up withal, may see more than an ox with a greater: So the righteous with a little estate joined with faith, tranquillity, and devotion, may have more pleasure, feel more comfort, and see more of God's bounty, and mercy, than a man of vast possessions, whose heart cannot lift itself above the earth.  
189 A man cannot live without lively faith, and faith is not lively, without an holy life.  
190 Faith in Christ must be seconded with faithfulness unto Christ, as we must have faith in him, so we must keep faith unto him.  
191 As it's but an harlotry love, for a woman to love the gift more than the Giver: so it's but an harlotry faith for us to trust God's pledge, or pawn, more than himself.  
192 Faith will enable us to see the sweet sunshine of God's favour, even through the thickest clouds of God's wrath.  
193 It is the efficacy of faith to believe what we see not: and it shall be the reward of faith, to see what we believe. Greg.  
194 Faith is a miracle of miracles; for it's founded as the earth upon mere nothing in itself, yet it bears the weight of sins, Devils, yea of God himself.  
195 Christ's righteousness is as much ours, to save us trusting upon it, as his own to glorify him.  
196 As when all outworks in a City are taken, the walls scaled, all fortification forsaken, than a Tower holds out last, and is a refuge to fly to: So when the devil, and God's wrath beleaguers us round, and the comfort of all our graces is taken from us, and we are driven to forsake all our holds of comfort, than we should fly unto the name of the Lord, as to a strong Tower.  
197 waiting on God is an act of faith: resting on him an act of hope: expecting help from him, an act of patience: the mind quietly contenting itself till God doth come: and of submission if he should not come.  
198 we would so believe in God, as if we used no means, and yet as diligently use the means, even as if our confidence were to be in them.  
199 Thistles are ill weeds, but the ground is fat where they grow: so doubting in a child of God, is a thing that resists faith, it is bad, but it is a sign that the heart is good where it is.  
201 Faith should be in the soul, as the soul is in the body, which is not there in vain, but is still stirring, and showing itself by motion, and action.  
202 As wine which is turned to vinegar, ceaseth to be wine: So ineffectual faith hath the shadow, and name of faith only, but it is not faith, and therefore not accepted of by God.  
203 As exercise begets health, and by health we are made fit for exercise: So assurance grounded upon the promise, enableth, enlargeth, and increaseth sanctification, and sanctification increaseth assurance.  
204 The Saints that ascend high in obedience, are like men gone up high upon Ladder: the higher they are gone up, the faster they hold, and they are not without some passages of fear to slip down.  
205 There is no darkness so desolate, no cross so cutting, but the splendour of a sound faith, and clear conscience is able to enlighten, and mollify.  
206 In prayer it is faith that must make us successful in the word, its faith must make us profitable: In obedience its faith must make us cheerful: In afflictions, its faith must make us patient: In trials, its faith must make us resolute: In desertions, its faith must make us comfortable: In life, its faith which must make us fruitful: and in death, its faith which must make us victorious.  
207 What we cannot believe by understanding we should labour to understand by believing.  
208 downwards a man's eye hath something immediately to fix on; all the beauty, and fruit of the earth being set on the outside of it, to show how short, and narrow our affections should be toward it: but outward the eye scarce finds any thing to bound it, all being transparent, and Diaphanous, to note how vast our affections should be towards God, how endless our thoughts, and desires of his kingdom, and how present to our faith heavenly things should be, even at the greatest distance.  
209 As Husbandmen cast some of their corn back into a fruitful soil, whereby in due time they receive it back again with increase: so should we do with worldly blessings, sow them in the bowels, and backs of the poor members of Christ, and in the day of harvest we shall find a great increase.  
210 charity's eyes, must be open as well as her hands, though she giveth away the branches, yet not to part with the root.  
211 alms in Greek comes from a word that signifies to piety, because they should proceed from a merciful, and p●tifull heart, and in the Hebrew and Syriack, it's called righteousness, as being by right due to the poor,  
212 In works of charity, our scattering is increasing: no spending, but a lending: no laying out, but a laying up, Prov. 11.24. Pro 19.17.  
213 Nothing can more effectually deliver a man from need, then to be liberal to them that be in need.  
214 Duties must be discharged, whatsoever difficulties we meet withal.  
215 Christ's obedience was meritorious, for the redemption of his Church; ours only ministerial, for the edification of his church.  
216 Luther said, that God loves curristas, not quaristas: we must not reason, but run.  
217 we bewray our love more by grief, in parting with any good, then by our joy in partaking of it.  
218 Reward hath an attractive, and punishment an impulsive, but Love hath a compulsive faculty: Reward draws: Punishment drives: but love hales a man forward to the discharge of his duty.  
219 Love unto Christ is an holy affection of the soul carrying of us with full desire to the enjoying of him, and making us to prefer our communion with him before all things in the world, that may challenge our dearest respect.  
220 If God write a law of love in our hearts, and shed abroad his own love to join therewith, it will work so strongly, that one grain of it, will have more force to purge out sin, and to constrain and strengthen to obedience, than a whole pound of terrors.  
221 How can God but love them that love him, seeing he loved them, when they loved him not.  
222 There is no affection freer than love; as there is nothing more forcible, so nothing that can be less forced.  
223 As Rackets at tennis make the ball live in a perpetual motion; so do repulses in love, and reflect it stronger into one another's bosom; the best temper of it, is, that the communication of it, be neither too forward to cool desire, nor too froward, lest it cause despair.  
224 God delights more in his country cottage of a godly heart, then in his courtly palace of heaven.  
225 The triangular heart of man was intended for a mansion for the blessed Trinity: and if we could but look into our own heart, we should find chalked upon the door, For God; as the King's Harbingers do for the lodgings of the Courtiers.  
226 Nothing is difficult with God, for his word is his will, and his will is his work.  
227 We can see no more than the back parts of God and live: we need see no more that we may live.  
228 Where God is absolute in threatening, he will be resolute in punishing.  
229 God is the most glorious, and most alluring object our minds can fasten on, and therefore the thoughts of him should swallow up all other, as not worthy to be seen the same day with him.  
230 God's power is as much seen in pardoning sin, and over coming his wrath, as in making a world, Num. 14.17.18.  
231 A poor soul is not contented with ease, pardon, knocking of his bolts, till he enjoys communion with God, and sees his face in his ordinances.  
232 As the sun is the fountain of all light, so that whatsoever the air hath, it's derived from the sun: so whatsoever comfort is in the creature, it's derived from God.  
233 As the fire that makes any thing hot, must needs be hotter itself: so the Lord (since all that is in the creature is taken from him) himself must needs have an al-sufficiency, he must be full of all things.  
234 An host may entertain strangers with better food, than he gives his children, yet he keeps the best portion for his children: so God may do much for those that are strangers to him, yet he keeps the best portion for his children, which they shall have in the end, though they fare hard here.  
235 We must principally love God for his excellencies not for our own advantages.  
236 When we guid● our hearts to God, he gives them back to us again; much better than when he received them; as vapours that arise out of the earth, the heavens return them again in pure water, much better than they received them.  
237 he that gives his heart to God, hath as much liberty, and as much power of his own heart, as he that follows lusts.  
238 Let a thousand lines come to one point, every one hath the whole, yet there is but one that answereth all: so it is with the Lord, though there be many thousands that the Lord loves, yet every one hath God wholly. Now as he is to them alone, so he expects, that they should give themselves to him wholly.  
239 God's performance, and remembrance go together, as the light, and the sun: so that in giving help to man, it's enough that God remembers him, whose memory, and mercy are, as it were but one act.  
240 God's book is not like a merchant's book, wherein is written both what is owing, and what he oweth himself: for God in mercy wipes out what we owe him, and writes only that which he owes us by promise.  
241 God shows more mercy in saving some when he might have condemned all: then justice in judging many, when he might have saved none.  
242 Where God multiplies his mercies, and men multiply their sins, there God will multiply their miseries.  
243 The Hebrews observe, that all the letters in the name of God, are litterae quiescentes, letters of rest▪ because God is the only centre where there the soul may find rest.  
244 there is no true godliness, where there is not contentment of mind, no true contentment of mind, where there is not godliness.  
245 The holier that men are, the happier they are; and the more godly they are, the more true, and sound contentment, they are sure of.  
246 There can be no contentment where any want is, nor freedom from want, where sufficiency is not, as there is not in the creature.  
247 God alone is the chiefest good; and the chiefest good is each ones utmost aim, and therefore our desires cannot be stayed, till we come home unto him, beyond whom we cannot possibly go.  
248 As a stomach that hath been enlarged to full diet looks for it, and rises more hungry from a slender meal: so communion with God enlargeth the faculties, and makes them more capable of greater joys; and therefore the creature is less able to fill the hearts of such, then of others, which never had this communion with him.  
249 God's name is I am, because he is all things to all men that they want.  
250 As Noah, when the deluge of waters had defaced the great book of nature, had a copy of every kind of creature in that famous Library of the ark, out of which all were reprinted to the world: so he that hath God hath the original copy of all blessings, out of which if all were perished, all might easily be restored.  
251 The heart is a pyramids inverted, large towards heaven, but contracted to a point towards the earth: let God rain a large influence of grace upon us, and we should be at a point for earthly things.  
252 As air lights not without the sun, nor wood heats without fire: so neither doth any condition comfort a man without God.  
253 Let our desires be what they will, if that which we have suit with them, its comfortable.  
254 When a woman marrieth a tradesman, or excellent Artist, she thinks it a good portion, and as good as if he had much money: so they that have the Lord for their portion, have enough, if they have nothing else.  
255 As Hagar, when the bottle was spent, fell a crying she was undone; she and her child should perish: there was a fountain near, but she saw it not, till God opened her eyes: so when our bottle is dried up in such means as we depend upon, we presently say, there is no hope, though the Lord the fountain is near unto us, if we had but our eyes open to see him.  
256 As a dropsy man, after he is brought into health, is content with less drink than he was before: so godliness brings the soul into a good temper, removing lustful humours, giving him that content that before he wanted.  
257 As the Bee, if it found honey enough in one flower, would not fly to another: so the nature of man, if it found sweetness and contentment, and comfort enough in God, it would not turn from him to the creature.  
258 If the sun be wanting, it will be night for all the stars: so if the light of God's countenance be wanting, a man may sit in the shadow of death, for all the clyster of worldly contentments.  
259 As women, when they have good meat to eat, do sometimes long after ashes and coals, and such things so when God compasseth a man about with mercies, if he suffer an inordinate appetite to take hold of him, his soul may have blessings present, and yet receive no comfort from them.  
260 God's enemies may have abundance, but they are but land-floods of comfort, they make a great show, and have some reality of comfort in them for the present; but like ponds, or land-floods are quickly dried up; but the springs of comfort only belong to the Saints, to whom they are renewed from day to day.  
261 As fire under water, the hotter it burns, the sooner it is extinguished by the overrunning of the water: so earthly things raise up such tumultuary, and disquiet thoughts in the minds of men, as at last extinguish all the heat and comfort which was expected from them.  
262 All those fantastical felicities, which men build upon the creature, prove in the end to be but the banquet of a dreaming man, nothing but lies, and vanities in the conclusion.  
263 Though a man have riches, and think himself so sure of them, that they cannot be taken away: yet they are like a flock of birds in a man's ground, which he cannot promise to himself any certainty of, because they have wings, and may fly away, Pro. 23.5.  
264 The glory of this world is like a rotten post that shines indeed, but its only in the dark.  
265 If we lay ourselves loaden with the utmost of all earthly excellencies, and felicities in the one scale of the balance, and vanity in the other; vanity will weigh us down.  
266 They which eagerly pursue the world's vanities, are like children following butterflies, which after all their pains they may miss, and if they catch, it's but a fly, that besmeares their hands.  
267 When the world cannot bring truth of happiness for her Champion to overthrow us, and draw us from God: she will be sure to deal with her old Chapman, the falsehood of the flesh; and so (if we take not heed) will overreach us▪ in our bargain.  
268 King Henry the fourth of France, asked the Duke D' Alva, if he had not observed the Eclipses: No (said he) I have so much to do upon earth, that I have no leisure to look up to heaven: so its true with many Christians, which are drawing lines in the dust (with Archimedes) till destruction seize upon them.  
269 As the Lapwing hath a crown upon the head, and yet feeds upon dung: so to be crowned with honour from God, and yet to feed upon the dung of the world, as basely as other men do, is unseemly for a Christian.  
270 Earthly things must neither be sought, with the height of design, nor height of desires; which like a precious box of ointment, must not be poured out upon those things: nor with height of devoir, spinning out our souls (as the Spider to catch a fly) nor spending the first borne of our thoughts upon them.  
271 There is a prodigious property in worldly things to obliterate all notions of God out of the heart of man, and to harden him to any abominations.  
272 Christians should beware of plunging themselves into a confluence of many boisterous, and conflicting businesses; as Paul's ship, where two seas met, lest the Lord give over their souls to suffer shipwreck in them: or stripping of them of all their lading and tackling: break their estate all to pieces, and make them get to heaven upon a broken plank.  
273 Too much eager love and attendance upon the world, robs many Christians of golden opportunities, of increasing the graces of their souls, with more noble and heavenly contemplations, on God's truth and promises: on his name, and attributes: on his word and worship; of rousing up their souls from the sleep of sin: of inflaming their spiritual gifts; of enjoying communion with God: of mourning for their sins: of besieging and besetting heaven with their more ardent, and retired prayers: of bewailing the calamities, the stones of Zion: of deprecating, and repelling approaching judgements, and of glorifying God in all their ways.  
274 A man comes to the world, as to a Lottery, with an head full of hopes, and projects to get a prize, and returns with an heart full of blanks, utterly deluded in his expectation.  
275 The world useth a man, as the ivy doth an oak, the closer it gets to the heart, the more it clings and twists about the affections, and though it seem to promise & flatter much, yet it indeed doth but eat out his real substance, and choke him in the embraces.  
276 He who looks steadfastly upon the light of the sun, will be able to see nothing below, when he looks down again: and the more a man is affected with heaven, the less will he desire, or delight in the world.  
277 As a cloud exhaled by the sun, hides the light of the sun which drew it up: so the great estates, and temporal blessings of God to evi●l men, serve but to intercept the thoughts, and to blot out the notions, and remembrance of him that gave them.  
278 If there were no earth, there would be no darkness; for its the body of the earth that hides the sun from our view; and the light of God's word and graces would not be eclipsed, if earthly affections did not interpose themselves.  
279 As boys that steal into an Orchard, stuff their sleeves, and pockets with fruit, hoping to get out with it; but when they come to the door, meet with one that searcheth them, and sends them away empty: so many hoard up riches, and think long to enjoy them, but ere long go hence, and meet with death which strips them, and suffers nothing to pass with them, but a sorry shirt, which yet they have no sense of, nor are better for it.  
280 When the body hath a wen, or a wolf in it, all the nourishment is drawn to that, and the body grows lean and poor: so when a man's heart is taken up with the world, it eats up, and devours all the good thoughts, and intentions of the mind: and the hidden man of the heart is starved, and pined in the mean time.  
281 Gold can no more fill the heart of man, then grace his purse.  
282 When we see a servant follow two Gentlemen, we know not whose man he is, but their parting will discover to whom he belongs: so when death shall sever the owner from the world, then will riches, revenues, &c. and all outward bravery cleave to the world, and leave him as poor a wretch, as when he first came into the world.  
283 Worldlings houses are always better ordered then their souls, and their temporal husbandry is always better than their spiritual.  
284 The deeplier that the drowsy heart of a covetous man doth drink of the golden stream, the more furiously its inflamed with spiritual thirst.  
285 They do extremely befool themselves, which think to have two heavens: one in this world, and another in the world to come: or to wear two crowns of joys, whereas Christ himself had the first of thorns.  
286 God puts money into earthen boxes (covetous misers) that have only one chink to let in; but none to let out, with purpose to break them, when they are full.  
287 On the banks of the dead sea grow those hypocritical apples, and well complexioned dust (the true emblems of the false pleasures of the world) which touched, fall to ashes.  
288 Most men use their knowledge in Divinity, as some do artificial teeth, more for show then service: or as the Athenians did their coin, to count and jingle with only, striving rather to be able to talk of it, then to walk by it.  
289 In some Christians the spring is too forward to hold; and the speedy withering of their religion, argueth that it wanted root.  
290 Hypocrites are like the Egyptian Temples, painted without, and spotted within, varnished without, and vermin within.  
291 None are so mad, as to keep their jewels in a cellar; and their coals in a closet: and yet such is the profaneness of wicked men, to keep God in their lips only, and Mammon in their hearts to make the earth their treasure, and heaven but an appendix, or accessary to it.  
292 As a piece of gold may be shaped into a vessel of dishonour for sordid uses: so a work may be compounded of choice ingredients, the materials of it commanded by God, and yet serve for base purposes, and directed to our own ends, it may stink in the nostrils of God, and be jected.  
293 Men that take upon them the name of Christ, and a show of religion, and yet deny the power thereof, are not only liars, in professing a false love, but thieves too in usurping an interest into Christ, which indeed they have not.  
294 Though nothing but the Evangelical virtue of the word, begets true, and spiritual obedience; yet outward conformity may be fashioned by the terror of the law: as in Ahab.  
295 Many who will not do good obedientially with faith in the power, with submission to the will, with aim at the glory of him that commands it: will yet do it rationally, out of the conviction, and evidence of their own principles.  
296 An unfruitful Christian is the most unprofitable creature that is; as a Vine is either for fruit, or for fuel, and improper and unprofitable for all other uses. Ezek. 15.3.  
297 Some come unto Christ, as to a Jesus for room and shelter, to keep them from the fire; not as to a Christ for grace, and government in his service.  
298 Many deal with Christ now in glory, as Joab did with Abner, they kiss and flatter him in the outward profession of his name, and worship: when they stab, and persecute him in his members.  
299 As in flaying of a beast, the skin comes away with ease till you come to the head: so many are well enough content to conform to good courses, till it come to the master corruption, and head-sin, and then there they stick.  
300 The Pharisee in the gospel exults arrogantly in himself, insulting insolently over others, and deceiveth himself alone, whom alone he excepteth, whiles he contemneth, and condemneth all besides himself.  
301 As inequality in the pulse, argues much distemper in the body: so unevenness in Christian walking, argueth little soundness in the soul.  
302 Wicked men in affliction are like iron, which whiles in the fire it melts, but after it hath been a while out, it groweth stiff again.  
303 He was never good indeed that desireth not to be better; yea, he is stark nought, that desireth not to be as good as the best.  
304 Peace, and prosperity hide many a false heart, as the snow drift covers many a heap of dung.  
305 None are so desperately evil, as they that may be good, and will not, or have been good and are not.  
305 As our ordinary fire heats but the outward man, but it heats us not within: so common righteousness contents itself with bodily exercise, and a performance of duties public, and private: but fire from heaven heats our hearts also.  
306 A woman may think that she is with child, but if she finds no stirring, nor motion, it's a sign that she was deceived: so he that thinks he hath faith in his heart, but finds no works proceeding from it, it's an argument that he was mistaken, for faith is operative  
307 A Man that commits adultery with any thing in the world, he would willingly be freed from the service of God, were it not for the loss of heaven, and going to hell: but he that serves him out of love would not go free if he might.  
308 As a crazy body cannot endure the trial of the weather; nor a weak eye the light: so an unsound heart cannot endure searching, and examination.  
309 A Merchant may cast out his goods, when in a storm he is in danger, and yet not hate his goods: so a man may cast away sin, when it puts him in danger of sinking into hell, and yet not hate his sin.  
310 As we deceive children, taking away gold, or silver, and giving them countets to quiet them: so Satan quiets the consciences of many with bare forms of piety, who are not able to distinguish between precious duties, and the right performance of them, and formal, and empty performances.  
311 Hypocrites may counterfeit all outward duties, and abstain from sins, but they cannot counterfeit to love the Lord.  
312 Silla, surnamed Faelix, accounted it not the least part of his happiness, that Metellus, surnamed Pius, was his friend: godliness is always the best friend to happiness.  
314 As the Cardinal made his emblem a beech tree with this inscription: Take off the top, and its the ruin of all the trees So its true of the purity of religion, tamper with, and take away that, and all other blessings will be gone.  
314 So material is the union of religion with justice, that we may boldly deem that there is neither, where both are not.  
315 It's better to leave religion to her native plainness, then to hang her ears with the counterfeit pearls of false miracles.  
316 Religion died in fear never long keeps colour; but this days' converts, will be to morrow's apostates.  
317 As tame foxes, if they break loose, and turn wild, will do ten times more mischief, than those which were wild from the beginning: so Renegado Christians rage more furiously against Religion, than any Pagans.  
318 Some turn conscience into questions, and controversies; so that whiles they are resolving what to do, they do just nothing.  
319 It's a blessed institution of younger years, when reason, and religion are together moulded, and fashioned in tender minds.  
320 As the very act fits a man for the exercise of any bodily labour: so the best preparation unto prayer, is the very duty itself.  
321 The duty of prayer is spiritual, and our hearts are carnal, and therefore it's no easy thing to bring spiritual duties, and carnal hearts together.  
322 A man in a ship plucketh a rock, it seems as if he plucked the rock nearer the ship, whereas the ship is plucked nearer the rock: so when we draw nearer to the Lord in prayer, there is a spiritual disposition wrought in our hearts hereby, whereby we draw nearer to him, but his purposes alter not.  
323 natural affections may add wind to the sail of prayer, and make it more importunate, though holiness may guide the rudder, and keep the course, and make the steerage.  
324 As an Angler, when he hath thrown in his bait, if it stay long, and catch nothing, he takes it up, and amends it, and then throws it in again, and waits patiently: so if we pray, and pray long and obtain not the thing we pray for, we must look to our prayers, see they be right, amend what is amiss, and so continue them till God hears.  
325 As the Fisher draws away the bait, that the fish may follow it the more eagerly: so God withholds blessings, that we might desire them more, pray more eagerly for them, and prize them more, when we obtain them.  
326 The husbandman looks not only to the grain that he hath in his Garner, but to that also which he hath sown; yea, (it may be) as to the better of the two: so prayers sown (it may be many years ago) are such as will bring in a sure increase.  
327 As members that are benumbed, by using them they get life and heat, and become in the end nimble: so when the heart is benumbed, and thereby unfit for prayer, the very use of it will make it fit for the duty.  
328 As a Physician puts many ingredients into a thing, but its own principal ingredient that he makes most account of to cure the disease: so we must use both prayer, and other lawful means, yet we must know that prayer is the principal effecter of the thing: and therefore we must put most confidence therein.  
329 The blood of sheep and swine are both alike, yet the blood of swine was not to be offered, because it was the blood of swine: so the prayer of an unregenerate man may be as well framed, both for the petitions, and every thing that is required immediately to a prayer, and yet not be accepted, because of the heart, and person from whom it comes.  
330 Though prayer be the key that opens God's treasures, yet faith is the hand that turns the key, without which it will do no good.  
331 There is a twofold faith required in prayer 1. Faith in the providence of God, whereby we believe that he is such a God, as is able to bring the things to pass. 2. Faith in the promise of God, whereby we believe he is willing to bring it to pass.  
332 earnestness in prayer is a fruit of faith, and not a mere expression of natural desires, when there is not only a sense of the thing we want, but also an hope of mercy, a ground to believe, that we shall have the thing granted, and out of this ground, an earnest, and importunate begging of it.  
333 The person must be righteous, and the prayer fervent, as indicted by the help of God's spirit, or else it's no sacrifice fit for the Lord.  
334 When there is no other way to escape a danger, a Christian can go by heaven, as Daedalus; Restatiter coelo, coelo tentabimus ire.  
335 Let Papists number their beads, that give their prayers to God by number, not by zeal: but let Saints tell their tears, till they be without number.  
336 Tertullian saith, that we should make prayers fat with fastings, which ordinarily are starved with formalities.  
337 God's children have the Altar of Christ to receive, the incense of Christ to perfume, the name, & intercession of Christ, to present their prayers to God by.  
338 God's children should proportion the vehemency of their prayers, to the violence, and urgency of their lusts, and temptations that trouble them, as 2. Cor. 12.8.  
339 God's promises to us must be the ground of our prayers to him, when God makes a promise, we must make a prayer: for all promises are of mercy, not of duty, or debt: therefore God is not bound to tender them to us, till we beg them.  
340 As promises are the rule of what we may pray for in faith: so prayer is the ground of what we may expect with comfort.  
341 A Christian hath what he will, because God gives him a will to desire nothing but that which is God's promise, and his own necessity.  
342 God will be sought, that he may be found of us, and he will be found, that he may be farther sought of us.  
343 spiritual things, as they must be sought before they can be found, in regard of their difficulty: so they may well be sought, that they may be found, in regard of their dignity.  
344 It's the usual manner of God's people to begin their prayers to God, with thankful commemorations of mercies formerly received Gen. ●2. 10. Psal. 90.1. & 71.18.19.  
345 These are always three special faults in prayer, faintness, coldness, boldness. 

1. There is a faint, a fearful, and distrustful prayer.  
2. A cold, formal, and superficial prayer.  
3. A bold, a proud, a presumptuous prayer: this last is worst.    
346 As the wheel of the Water-mill, the more violently the water drives it from it, the more strongly it returns upon the stream: so the more violently that God seemeth to thrust us from him, the more eagerly should we enforce ourselves to press upon him, Exod. 32.10.11.  
347 God seemeth to sleep, to make us awake out of our sleep, and cry the louder, to wake him out of his seeming sleep. Psal 44.23.24.  
348 God hears his children, when he seemeth not to hear them, to their profit, though not to their pleasure: he is present, when he delayeth them; yea, he is present in that he doth delay them, and that is better than present with them, that for the present is denied them: it's a point of mercy in that he is not so forward to show mercy.  
349 faithful prayer is ordained of God to be a means to obtain what we desire, and pray for: and therefore is never put up in vain, but shall have an answer. 1. John 5.14.15. For where God gives an heart to speak, he hath an ear to hear.  
350 Not the gifts but the graces in prayer are they that move the Lord.  
351 As we stick the letters of friends in our windows, or carry them in our bosoms, that we may remember to answer them; so the petitions of God's people pass not out of his sight, till he sends an answer.  
352 As a Sermon is not done, when the Preacher hath done, because it's not done till it be practised: so our prayers are not heard, when yet made, but we must wait for, and attend an answer.  
353 When we have put up a faithful prayer, God is made our debtor by his promise, and we are to take notice of his payment, and give him an acknowledgement of the receipt of it, or else he loseth of his glory.  
354 When God intends not to hear, he lays the key of prayer out of the way, as being loath that such precious breath, as that of prayer is, should be without its full, and direct success.  
355 It's a good sign that God will hear our prayers, when himself shall indite our Petitions.  
356 Great blessings that are won with prayer, are worn with thankfulness.  
375 That which is a spirit of supplication in a man when he prayeth, resteth upon him, as a spirit of obedience in his life; so as that dependence he hath upon God for the mercy he seeks for, is a special motive, and means to keep him fearful of offending, and diligent to behave himself as becomes a suitor, as well as to come and pray, as a suitor.  
358 As direct beams have more heat in them, then collateral, & oblique; so when our prayers are answered directly in the thing prayed for, it's more comfortable than when they are answered obliquely.  
359 As when sins are punished, miseries come then in, like armies in troops: so when prayers are answered, usually mercies come thick, and tumbling in.  
360 temporal things granted out of ordinary Providence only, do increase our lusts, and are snares to us, but obtained by prayer, they are sanctified to us.  
361 Prayer, and thanks are like the double motion of the lungs, the air that is sucked in by prayer, is breathed forth again by thanks.  
362 Things long deferred, and at last obtained by prayer, prove most comfortable, and stable blessings.  
363 As a wicked man's deliverance, and the granting his request lays a foundation, and is a reservation of him to a worse judgement: so the denial of a godly man's prayer, is for his greater good, and is laid as a foundation of a greater mercy.  
364 As a man cannot expect a crop, if he take not pains to plow and sow: no more can we expect an answer, if we do not take pains with our hearts in prayer.  
365 That ship doth all, ways sail the surest, which is driven with the breath of godly men's prayers.  
366 Our comforts in prayer, in hearing, our joys, our earnest penies which we have laid up, may be all spent in a dearth; yea our own graces, and all promises made to them: our own hearts may (being creatures use to) fail, but God's name, and his son's name rested on by us, will never fail us.  
367 As a Fountain hath always an aptness to pour forth water, but stones and mud may so stop it for a time, that it cannot break out: so a regenerate man hath an aptness to prayer, though sometimes it be hindered by carnal impediments, which being removed by the Holy Ghost, they pour out their spiritual prayers to God in Christ.  
368 Such Prayers as are the expressions of our own spirit, have nothing but flesh in them, and therefore are not regarded by God.  
369 A man may be willing that another should pass through his ground, but he will have leave asked that the property may be acknowledged: so God will have his children ask what they want, that they may acknowledge the property he hath in those gifts that he bestows upon them.  
370 As acquaintance grows among men by speaking, and conversing together: so when we are frequent, and fervent in Prayer to God we grow acquainted with him: as without it we grow strangers.  
371 That which we win with prayer, we wear with thankfulness, as that we got without Prayer, we spend unthankfully.  
372 As sleep composeth drunkenness; so Prayer composeth the affections, so that when a man is drunk with intemperate passions, he may pray himself sober again.  
373 he that omits prayer altogether, is a profane man: he that performs it zealously, and to the purpose is an holy man: but an hypocrite goes between both, he will do something at it, but not throughly.  
374 God requires no other tribute from us for all that he gives, but that we attribute all to him.  
375 Thanksgiving is the most effectual form of Prayer, being as a little water poured into the pump when the spring is low, that brings up a great deal more with it.  
376 thankfulness (as good seed) being bred of God's blessings, doth not preserve only, but increase all that bred it.  
377 As children when they cannot have all they would, many times throw away that which they have: so when we seek to God for that which we want, we are so intent upon that, that we forget the mercies we have received, and return not thanks for them.  
378 thankfulness is always the badge of a good nature.  
379 As a Shepherd sets his dog upon his sheep to bring them in, and that being done rates him off again: so God sets on lusts, and sin, and temptations upon his own children, but its only to bring them in unto him, and then he removes them.  
380 God never puts his servants to suffer, but he furnisheth them with spiritual sufficiency to go through: like as a prudent Commander makes not choice of white-livered soldiers for hot service, and high attempts, but of those of greatest experience, and most approved valour: so God singles out his valiantest soldiers for the strongest encounters: his best scholars for the largest lessons: his choicest armour for the highest proof: the most courageous Christians for the sorest afflictions.  
381 Christians should choose to arrive at heaven with tattered sails, rather than to ruffle towards hell with Cleopatra's silken tacklings.  
382 Even good men and generous spirits are apt to shrink and shrug when they are put upon dangerous services.  
383 human infirmity is apt to be querulous when it is under danger, and therefore there may be true piety, where yet there is passion.  
384 The greatest adventure in God's service, is the best assurance: the boldest adventuring, the best assuring.  
385 There are more riches in persecutions (much more in the promises and performances of God) then in all the treasures of the world.  
386 God's children are like torches, that show dim in the light, but burn clear in the dark; so they in prosperity and adversity.  
387 Christians under persecution count that God gives them living enough, if he give them their lives.  
388 Persecution is the bellows of the Gospel, blowing every spark into a flame; and Martyrs ashes are the best compost to manure the Church.  
389 If we be not encountered with the world's opposition, we shall be the more encumbered with the flesh's corruption.  
390 Heavy afflictions are Benefactors to heavenly affections, & that for three respects 

1. Because it abaseth the loveliness of the world without, that might invite us.  
2. Because it abates the lustiness of the flesh within, that might entice us to follow it.  
3. Because it abets the spirit in his quarrel to the two former, and quest of heavenly wisdom.  .  
391 Grace is hid in nature here, as sweet-water in rose leaves; the fire of affliction must be put under to distil it out.  
392 The Eagle tries her young at the sunbeams: so if God's children can outface the sun of persecution, they are sincere.  
393 Its part of God's husbandry, to dung his children with reproaches, that they may prove a richer soil for grace.  
394 Some Christians are like tops that will not go unless you whip them.  
395 Christ's head hath sanctified all thorns: his back all furrows: his hands, all nails: his side, all spears: his heart all sorrows that can come to any of his children.  
396 Whosoever will take Christ truly, must take as well his yoke as his crown; as well his sufferings, as his salvation: as well his grace, as his mercy: as well his spirit to lead, as his blood to redeem.  
397 Even in those afflictions which Christ as the King over his people inflicteth upon them, yet as their head, and fellow-member, he compassionateth, and (as it were) smarteth with them.  
398 As there is no lark without an heel: so no course of life without its cross.  
399 As a father will sometimes cross his child, to see his disposition: so God dealeth with his children, to see how they will take afflictions.  
400 As trees root themselves the more they are shaken: so comforts abound, the more sufferings abound.  
401 As it were to no purpose for the Finer to put his gold into the fire, except it lie there till it be refined: so were it to small purpose for God to lay crosses on us: if so soon as we whine under his hand he should remove them▪ we not being better thereby.  
402 As water penned in a Pipe shooteth up higher than it would, if it had space to disperse itself abroad: so our thoughts, and desires being straightened by afflictions are carried higher heaven-ward, than otherwise they would be.  
403 Impatience under affliction maketh it more grievous: as the snare is to the fowl, that by fluttering, and straining, makes the string straiter: or as a man in a fever, that by tossing, and tumbling, exasperateth the disease, and increaseth his own grief.  
404 God threatneth that he may not smite: he smiteth that he may not slay: yea, he slayeth some temporally, that others may not be destroyed eternally. 1 Cor. 11 32  
405 When God is angry with, and hides his face from his children, Satan watcheth that hour of darkness, and joineth his power of darkness to their natural darkness, to cause (if it were possible) blackness of darkness, even utter despair in them.  
406 When men go about to extinguish, and darken the light of direction, which God hath put into their hearts to guide their paths by, he putteth out the light of comfort, and leaves them to darkness.  
407 Other afflictions are but the taking some stars of comfort out of the Firmament, when others are left still to shine there: but when God's countenance is hid from the soul, the Sun itself, the fountain of light, is darkened to such, and so a general darkness befalls them.  
408 God in afflicting of his children, proportioneth the burden to the back; and the stroke to the strength of him that bears it.  
409 One son God had without sin, but not without sorrow: for though Christ his natural son was sine corruptione, without corruption: yet not sine correctione, without correction: though he was sine flàgitio, without crime, yet not sine flagello, without a scourge.  
410 As two pieces of Iron cannot be fondly souldred together, but by beating, and heating them both together in the fire: so neither can Christ and his brethren be so nearly united, and fast affected, but by fellowship in his sufferings.  
411 God by affliction separateth the sin that he hates, from the son that he loves; and keeps him by these thorns, that he break not over into Satan's pleasant pastures, which would fat him indeed, but to the slaughter.  
412 A Torch burns after a while the better for beating: a young tree grows the faster, for shaking: God's vines bear the better for bleeding: his spices smell the sweeter for pounding: his gold looks the brighter for scouring: God knows that we are best, when we are worst, and live holiest when we die fastest; and therefore frames his dealing to our disposition, seeking rather to profit, then to please us.  
413 As winds, and thunders clear the air▪ so do afflictions the soul of a Christian.  
414 Good men are like glow-worms, that shine most in the dark: like juniper that smells sweetest in the fire, like spice which savoureth best when it is beate● like the Pomander, which becomes most fragrant by chafing: like the palm tree, which proves the better for pressing: like Cammomile, which the more you tread it, the more you spread it, and like the Grape which comes not to the proof, till it come to the ●resse.  
415 Affliction like Lot's Angels, will soon away when they have done their errand: like plasters, when the sore is once whole they will fall off.  
416 Hard knots must have hard wedges: strong affections must have strong afflictions, and great corruptions, great crosses to cure them.  
417 God's corrections are our instructions; his lashes, our lessons: his scourges, our schoolmasters: and his chastisements our advisements. Isa. 26.9.  
418 The Christians under the ten Persecutions, lasting about one hundred and 8. years, had scarce a leap year of peace, in which some, as too ambitious of martyrdom, rather wooed, then waited for their deaths.  
419 There is in Christ erected an office of salvation; an heavenly Chancery of equity, and mercy not only to moderate the rigour, but to reverse, and revoke the very acts of the law.  
420 Though we be still bound to all the law, as much as ever, under the peril of sin: yet not under the pain of death, which is the rigour of the law.  
421 God's children are as fully bound to the obedience of the law, as Adam was, though not under danger of incurring death; yet under danger of contracting sin.  
422 The Law is spiritual, therefore, it's not a conformity to the letter barely, but to the spiritualness of the law, which makes our actions to be right before God.  
423 The Law of itself is the cord of a judge, which bindeth hand and foot, & shackleth unto condemnation: but by Christ it's made the cord of a man, and the bond of love, by which he teacheth us to go, even as a Nurse her Infant.  
424 The Law for the sanction is disjunctive, either do this, or die: for the injunction its copulative, do both this, and that too.  
425 God's children are not under the Law for justification of their persons, as Adam was: no● for satisfaction of divine justice, as those that perish, are but they are under it as a document of obedience, and a rule of living▪  
426 When the Law was once promulgated to Adam and put into his heart, as the common ark of mankind, though the Tables be lost, yet our Ignorance doth not make the Law of none effect.  
427 They who seek to put out the truth of God's word, by snuffing of it, make it burn the brighter.  
428 All like well to have God's word their comforter, but few take care to make it their counsellor.  
429 When we read the Scriptures, if we cannot sound the bottom, we should admire the depth, kiss the book, and lay it down; weep over our ignorance, and send one hearty wish to heaven, oh when shall I come to know as I am known.  
430 To allege Scripture in favour of sin, is to entitle God to that which he hates worse than the devil, and to make him a Patron and pattern of wickedness; and his Word, a sword for Satan, his sworn Enemy.  
431 Plain places of Scripture are for our nourishment: Hard places for our exercise; these are to be masticated as meat for men: those to be drunk as milk for Babes: by the former our hunger is stayed: by the latter our loathings.  
432 As the Lapidary brightens his hard Diamond with the dust shaved from itself: so must we clear hard places of Scripture, by parallel texts; which like glasses set one against another cast a mutual light.  
433 When men are sick, though they cast up all they eat, yet we advise them to take something, for something will remain behind in the stomach to preserve life: So we should hear the Word, though we forget almost all we hear, for some secret strength is gotten by it.  
434 When the body is sick, we use to forbear our appointed food: but when the soul is sick, there is more need of spiritual food then ever: for its both meat, and Medicine, Food, physic, Cordials, and all.  
435 It's better to lose the Sun of the Firmament, than the sun of the Gospel.  
436 The glorious Gospel of Jesus Christ, the son of righteousness, shining upon one that is dead in sins, causeth him to stink the more hatefully, both before the face of God and man.  
437 Ministers that have good parts, should labour to adorn the same by holiness of life, without which the other are but as pearls in the head of a filthy Toad, a pearl in the head, and the body all poison.  
438 Some deal with their Ministers, as Carriers do with their horses, lay heavy burdens upon them, and exact work enough, but afford them but easy commons, and then to recompense this, they shall have bells hung about their necks, they shall be commended for able Ministers, great pains-takers: but like ignoble, and hoggish Gadarens, they will grumble at every penny expended for the maintenance of the divine candle, that wasteth itself to give light to them.  
439 As a little bark in a small river, may do far better service, than a greater ship: so a Preacher that hath but mean gifts, may serve mean capacities, as well, or better, than one that hath greater.  
440 God's Ministers are Vines that bring forth grapes, but Magistrates are the Elms that underprop them. Ministers defend the Church with tongue, and pen, the Magistrates with hand, and power: Ministers are Preachers of both Tables; Magistrates the Keepers: the executive power of the word, and Sacraments belongs alone to Ministers: but the directive, and coactive for the orderly, and well performance, belongs to the Magistrate.  
441 A Minister is to desire rather to inflame then inform his Auditors.  
442 Jacob would not have misliked the corn, though the silver had not been brought in the sack's mouth: so a Sermon should not be misliked, if it bring corn to feed hunger, though the Preachers mouth bring not gold to feed the humour of every wanton Auditor.  
443 Luther speaking of the Clergy, sets a Probatum est upon a most desperate conclusion, Nunquam periclitatur Religio nisi inter reverendissimos.  
444 It's better to lose the lights of heaven, than Ministers which are lights to guide to Heaven.  
445 He that makes use of the light of the ministry to work by, its hard if he cannot get so much by his work, as will pay for his light.  
446 Bishops should be Lamps to set up light in the Church, not Damps to put it out.  
447 Paradise was the first Parish that had a Sermon in it, and Adam was the first Auditors that heard it; and the fall of man was the first text: and God was the first Preacher upon that text.  
449 Solon, Lycurgus, Numa, in publishing their laws, brought many things against the rule of reason; but nothing above the reach of nature: but God's Ministers in preaching the Law of God, teach nothing against the rule of nature: but many things above the reach of reason  
450 When Paul preached to Faelix, the accused party triumphed, and the judge trembled: but if touched with affecting words, he had turned to Christ, Faelix had been happy indeed.  
451 The Apostles were like fishermen, catching many at one draught: The succeeding Ministers like Hun●smen with much toil, & clamour, running up & down all day, scarce take one deer, or hare ere night  
452 The liveless letter forvivacity, & efficacy, comes far short of the living voice.  
453 As Zenophon saith of Cyrus' court, that though a man should choose blindfold, he could not miss of a good man ●here: so neither can one miss of a good text in the whole Bible, wherein there is not a word, but it hath its weight, not a syllable, but its substance.  
454 Many which will give their Physician leave to tell them of the distempers of their bodies: and their Lawyer of the flaws in their deeds; yet will not give their Minister leave to tell them that their souls are bleeding to eternal death.  
453 Many English Ministers may preach of hospitality to their people, but cannot go to the beast, to practise their own doctrine.  
454 Those Ministers that are informed (or inflamed rather) with the heavenly heat of zeal have a double property.  
1 Positive, for the furtherance of God's glory, and the salvation of others.  
2 Oppositive against all error and corruption, both in Doctrine, and Practise, Errores & mores.  
455 God's Ministers must upon every opportunity, use importunity for the raising of sinners out of that dead Lethargy, whereinto Satan, and an evil custom hath cast them.  
456 Ministers should be as the Cedars of Lybanus, tall, and that admit not of any worms; yea, as the tree of Paradise, sweet for taste, and fair to look upon.  
457 The Ministers life, is the life of his ministry, and Teachers sins, are the Teachers of sins.  
458 Though souls of men be light, because material, yet they will prove an heavy burden to careless Pastors, who must answer for them.  
459 As God is said to hold his peace, though he do speak when he doth not punish, Psal. 50.21. So he is said to preach, though he speak not, when he doth punish, his judgements being real Sermons of reformation and repentance, Mich. 6.9.  
460 The church here is not in a state of perfection, but like the Israelites in the wilderness, the blackest night had a Pillar of fire, and the brightest day had a Pillar of cloud.  
461 The more the Church is afflicted for Christ, the more she is affected to Christ.  
462 Its wisdom for those that are but of the House of Commons, to grant a subsidy of sighs; for those that are but of the common council, to take order for a press of prayers; for those that are but private subjects of the kingdom of Grace, to contribute a benevolence of tears, towards the quenching of those flames, with which the Church of God is on fire.  
463 As in a pair of balances, when one scale is up, the other must needs be down, and when one is down, the other is up: So if Babel get aloft, Jerusalem lieth low: and if Jerusalem rise, Babel must fall.  
463 As the son of Croesus, that never spoke before, seeing one going about to kill his Father, through vehemency of tender affection, cried out, O man wilt thou kill Croesus? So when our Mother the Church is in danger, if we have been dumb all our life time before, yet than we should have a mouth to open in Prayer for her.  
464 The Romans lost many a battle, and yet were conquerors in all their wars: so it is with God's Church, she hath and may lose many a battle, but in the conclusion the Church shall conquer.  
465 A man brought many books of the sibyls to a King of the Romans, and asking a great price for them, the King would not give it, than the man burned one half of them, and asked double the rate for the rest, the King refused again; and he did the like with half of those that remained, and doubled the price again: and then the King considering the value of them, gave him the price he asked: so if we forbear to bid Prayers for the peace of the Church, the time may come, that we may be content to bid blood▪ and our whole estates, and yet not to do the Church one quater so much good, as we may now by our prayers.  
466 As the light of the sun doth by reflection from the moon enlighten that part of the earth; or by a glass, that part of the room from which itself is absent: so though the Church be here absent from the Lord, yet his spirit by the word doth enlighten and govern it.  
467 If the people of God fall to remissness in life, with Ely, and from thence to open profaneness, with Phineas, than Icabod will follow, the glory is departed.  
468 As in a structure, the stones cannot subsist in the building by any qualities, or inherent virtues of their own, but only by the direct and perpendicular dependence, & subsistence which they have upon the foundation: so in the Church, no graces, nor inherent excellencies do hold men up, but only the full and sole reliance, and subsistence of the soul upon Christ.  
469 As God furnished Cyrus with treasure, for the building of the Temple: so he furnished many of the Heathen with much light of knowledge, and literature for the benefit of his Church and children.  
470 The commonwealth is a ring, the Church a Diamond, both well set together receive and return lustre each to other.  
471 Some cut off the flesh of the church's maintenance, under a pretence to cure her of a tympany of superfluities.  
472 Whosoever hath not a pearl of prejudice in the eye of his judgement, must needs confess it to be sacrilege to take away the dowry of the church, without assuring her any jointure in lieu of it.  
473 We should beseech God so to sanctify his creatures to us, as that they may not be either thieves against him, to steal away his honour, or snares to us to entangle our souls.  
474 A man can never be brought to God, till he forsake the creature; nor can he be brought to forsake the creature, till he see vanity in it.  
475 When any creature loseth any of its native, and created vigour, it's a manifest sign, that there is some secret sentence of death gnawing upon it.  
476 As pricks, and quavers & rests in music commend the cunning of the Artist, and delight the hearers, as well as more perfect notes: so the meanest of the creatures had so much goodness in them, as might set forth the glory of God, and minister content to the mind of man.  
477 As some promises are in our hand performed already, as rewards for our service past: so others are still before our eyes to call and allure us, as the price unto which we press.  
478 God's promises are full of consolation, as a dug is of milk: therefore when we faint, we should milk out consolation out of them, which will relieve, and stay our hearts.  
479 Plausible and witty evasions to avoid perjury, are but the tying of a most artificial knot in the halter, therewith to strangle one's own conscience.  
480 An oath being the highest appeal, perjury must needs be an heinous sin.  
481 An oath is the strongest bond of conscience: the end of particular strife, the soldier of public peace, the sole assurance of amity betwixt divers nations, made here below, but enroled in his high court, whose glorious name doth sign it.  
482 A resolution is a free custody: but a vow is a kind of prison, which restrained, nature hath the more desire to break.  
483 As Samson was bound in vain with any cords, so long as his hair grew into its full length: so in vain doth any man bind himself with vows, so long as he nourisheth his lusts within him.  
484 Truth sometimes seeks corners, as fearing her judge: though never as suspecting her cause.  
485 Truth hath always a good face, though often but bad clothes.  
486 Truth is like our first Parents most beautiful when naked: it was sin that covered them, and its ignorance that hides this: or if she doth appear in raiment of needle work, it's but for a more majestic comeliness, not gaudy gayness.  
487 As those parts of the nail next to the flesh, which at first are softer than the rest, do of themselves grow into that hardness, which is in the rest: so the consciences of all men have the seeds of that insensibility in them, which makes them at last deaf to every charm; and secure against all the thunder which is threatened against them.  
488 Some have sluices in their consciences, and can keep them open, or shut them up at their pleasure.  
489 That is the best glass that shows the smallest spots, the brightest light that shows the least motes: the finest flesh that is sensible of the least pricking: so that conscience that is sensible of the least sin, or failing, is the perfection of Christianity, whereunto we all should strive to attain.  
490 Lay an heavy burden upon a whole shoulder, and it goes away with it well enough: so if the soul and spirit be sound, & God enable a man to bear it; diseases, imprisonment, disgraces, &c. are easily born.  
491 The frame of the spirit in the voluptuous, ambitious, and riotous person, is like the lower part of the Elementary Region, full of unquietness; because the seat of winds, tempests, and earthquakes: whilst the believers soul is like that part towards heaven, which is always peaceable, and still enjoying true rest and joy.  
492 As the operation of the sun is strongest there, where it is not at all seen in the bowels of the earth: so the judgements of God do often lie heaviest there, where they are least perceived, viz. in a hard heart.  
493 If a little stone falling from an high place, doth more hurt than a far greater that is but gently laid on: how woeful must their case be, who shall have millstones and mountains thrown with God's own arm from heaven upon them?  
494 As God's wrath is heavy, and so exceeds the strength of nature to overcome it: so its infinite also, and so excludes the hope of nature to escape it.  
495 Warnings of God's judgements are least feared by those whom they most concern: and most feared by those whom they least concern.  
496 Men marked out by God for destruction, will run their own heads into the halter.  
497 As Generals, when a general fault is committed by their soldiers, cast lots, and pick out two or three, & put them to death, that the Army may be saved: so the Lord takes here, and there one, and follows them with open and great judgements, and lets the generality alone, because he would spare mankind.  
498 Man by means of propagation attaineth to a kind of Immortality, and eternity, and in his posterity surviveth himself.  
499 Children of believing parents, are by virtue of their parent's copy, and God's gracious entail, within the compass of his Covenant, Gen. 17.7.10.11. Act. 2.39. Rom. 11.16. i Cor. 7.14.  
500 Many make an idol of their posterity, and sacrifice themselves unto it.  
501 he that chooseth rather to die, then to deny Christ, is once for all a Martyr; but he that chooseth to live a wretched life, little better (if not worse) than death, rather than to do evil, is every day a Martyr, 1 Cor. 15.31.  
502 Were it the punishment, not the cause that makes martyrdom, we should be best stored with confessors from jails, and martyrs from the gallows.  
503 Lawyers which oppose and wrangle against a good cause, or undertake the defence of a bad, are both equally most unworthy the very moral virtue of an honest Heathen.  
504 He that brings himself into needless danger, dies the devil's Martyr.  
505 Marriage is rather a fellowship of the dearest amity, than disordered love: and Love and Amity differ as much as the burning sick heat of a feavet from the natural kindly heat of an healthful body.  
596 We may often see a little golden glue to join fast in the dearest bonds of pearls and clay; but noble miseries and golden fetters, are fit enough for such couples.  
507 They never want years to marry, who have a kingdom for their portion.  
508 Some, as for children's sake they marry once, so for children's sake they will marry no more.  
509 Man is a creature of the kind, not of those which love only, to flock, and feed, and live together as daws, and Stares do: but of those which desire to combine and work, and labour also together, as Bees, and Pismires do.  
510 The Rabbins observe, that if you take the letters of the name Jehovah out of Ish, and Isha, Man, and Woman, there remains nothing but Esh, Esh, fire, fire: to note that where marriage is not in the fear of God, there is nothing in it but the fire of contention.  
511 Man misseth his rib, and seeks to recover it again by marriage: and the woman would be in her old place again, under the man's, arm or wing, from which at first she was taken.  
512 It's the greatest judgement that can befall a man, to have that turned to his evil, that was at first ordained for his good, to have his table made a snare; his bread, his bane: his raising, his ruin: his delights, his destruction: the wood of his house a Gibbet to hang him on: and his wife which should be the light of his eyes, the joy of his heart; to be a continual eyesore, and a perpetual heart-sore unto him.  
513 A good wife is to her husband, as a Physician to tend him in his sickness: and as a Musician to cheer him up in his heaviness.  
514 As the Trumpeters own voice is nothing so loud, or strong of its self, as the sound that it yieldeth, when it presseth through the Trumpet: so every action in the family, gains more weight, and procures more credit, when it passeth through the husband's hands, and comes from him.  
515 Man, and Wife are as those two branches in the prophet's hand, enclosed in one bark, and so closing together, that they make but one piece, and the same fruit comes of either, Ezek. 37.17.  
516 He that i● free from a wife may frame his choice to his mind: but he that hath chosen must frame his mind to his choice: before he might conform his actions to his affections, now he must endeavour to frame his affection according to his action.  
517 Among the Heathen, the gall of that sacrifice which was lame, and offered at weddings, was thrown out of doors: to show that married persons should be each to other like Doves without gall.  
518 The Pythagoreans set a note of infamy upon the number of two, because it was the first that durst depart from ●nity: for nothing is so diabolical as division▪ and therefore the devil among the vulgar is known by his cloven foot.  
519 There is a three fold unity. 

1 Of persons in one nature.  
2 Of natures in one person.  
3 Of natures and persons in one quality.    
In the first, is one God. In the second, is one Christ. In the third, is one Church. Christ & his church being spiritually united to make up one mystical body.  
520 Honour is but the raising the rate, and value of a man, it carries nothing of substance necessarily along with it.  
521 Great men are but the greater Letters in the same volume, and the poor the smaller, though they take up more room, yet they put no more matter, and worth into the word which they compound.  
522 Every dignity hath some duty annexed to it, and it's no reason that they which refuse the latter, should expect the former; yea, the greater the honour is, the greater is the dishonour, if the duty be not done, that that honour exacteth.  
523 Rising men shall still meet with more stairs to raise them; as those which are falling, with stumbling blocks to ruin them.  
524 Corrivals in honour count themselves eclipsed by every beam of state which shines from their competitor.  
525 A godly froitfull life hath a fairer prospect towards honour, than all the advantages in the world besides.  
526 There is a divine and supernatural Nobility, wherein God is the top of the kin, and Religion the root, in regard of which all other nobility is but a mere shadow.  
527 Much hurt and mischief is usually done, when a wicked wit, and wide conscience wield the sword of authority.  
528 It is so sovereign, that when authority countermands what God hath commanded, we must refuse the will but still reverence the power of a lawful Magistrate.  
529 Government is the prop and pillar of all States, and Kingdoms, the cement and soul of human affairs: the life of society and order; the very vital spirits, whereby so many millions of men do breath the life of comfort, and peace, and the whole nature of things subsist.  
530 That State will never excel in virtue, in which there is an high price set upon riches.  
531 The Ancients placed the Statues of their Princes by their fountains, to show that they were fountains of the public good.  
532 The very circle of the crown upon a King's head, tells him, that his power is bounded, and that he must keep his thoughts within compass.  
5●3 Regiment without righteousness degenerateth into tyranny, it's but robbery with authority.  
534 The Heathen subject serveth God for his Prince: but the Christian subject serveth his Prince for God.  
535 It's the subjects shoulders that supporteth Princes, as the lower stones in a wall do those that lie aloft over them.  
536 tyrants' corpse have seldom any other balm at their burial, than their own blood.  
537 The commonwealth may grow fat, but never healthful by feeding on the Churches goods.  
538 royal goodness is wont to make, or find loyal subjects of all noble spirits.  
539 The freest, and greatest liberty of ingenuous subjects, speaks their sovereign the completest Monarch, ruling not only bodies with fear; but souls with love.  
540 There is a time. when public good calling for justice, leaves no room, nor place for any mercy; but that only which some miscall, Severity.  
541 Subjects should be Adjectives, not able to stand without (much less against) their Princes, or else they will make but bad construction.  
542 Though bookishness may unactive, yet learning doth accomplish a Prince, & makes him sway his sceptre the steadier.  
543 Princes who make their subjects over great, whet a knife for their own throats.  
544 jealousy if it be fire in private persons, it is wildfire in Princes, who seldom raze out their names, whom once they have written in their black bills.  
545 Princes do not love to see them, to whom they owe themselves, and their kingdoms, so unwelcome are those courtesies, which be above requital.  
546 Ruptures betwixt great ones, are always dangerous, whose affections perchance by the mediation of friends may be brought again to meet, but never to unite and incorporate.  
547 Princes, the manner of whose death is private, and obscure fame commonly conjures again out of their graves, and they walk abroad in the tongues, and brains of many, who affirm and believe them to be still alive.  
548 royal goodness is much more prone to smile, than frown; yet yielding to both in fittest seasons.  
549 Alexander Severus, a worthy and learned Emperor, was wont to say, That he would not feed his servants with the bowels of the commonwealth.  
550 Generally active nations are strongest abroad and weakest at home.  
551 It is not the firmness of the stone, nor the fastness of the mortar, that maketh strong walls, but the integrity of the inhabitants.  
552 The Genius of old kingdoms in time groweth weaker, and doteth at the last.  
553 As it was a sign, that Samson meant to pull down the house upon the heads of the Philistines, when he pulled down the Pillars that bare up the roof: so its a shrewd sign that God is about to ruin a State, when he takes away those that are the Pillars, and props of it.  
554 As he is a strong man, whose joints are well set, and knit together, not whom nature hath spun out all in length, and never thickened him: so it is the united and well compacted kingdom entire in itself, which is strong; not that which reacheth, and strideth the farthest.  
555 It's better to be Scripticall, then Definitive in the causes of God's judgements.  
556 Many men by surfeiting, dig their own graves with their teeth.  
557 Many wicked men are like Hawks of great esteem, whilst living, but afterwards nothing worth: the godly are like to tamer fowls, which are hushed forth, and little heeded whilst living, but after death are brought into the Parlour.  
558 The wise man being asked, returned this as the most profitable observation as he could make upon the sight of Rome flourishing, that even there also men died.  
559 There stands in one end of the Library in Dublin, a globe of the world, and a skeleton of a man at the other, which shows that though a man were Lord of all the world, yet he must die.  
560 As it is not a loss, but a preferment and honour for a married woman to forsake her own kindred, and house to go to an husband: so it's not a loss, but preferment for the soul for a time, to relinquish the body, that it may go to Christ, who hath married it to himself forever.  
561 Good done at our end, is like a lantern borne after us, which directs them that come behind, but affordeth us very little light: whereas the good done in our life time, is like a lantern borne before us, that benefits both them, and us equally, imparting light to either.  
562 Death is the greatest loss that can be to the worldly man; it is the greatest gain that can be to the godly man.  
563 God's children, as by death they are rid of corruption: so after death they have no need of correction.  
564 Death is the best Physician to the godly, it cures them not of one disease, but of all, and of all at once: not for once only, but for ever; yea, it cures them of death itself.  
565 A man may have a threefold being: A being of nature: A well Being of Grace: and the best Being of Glory: our Birth gives us the first: our New-birth the second, our death the third.  
566 It's no life but death that severs a man from Christ whilst he liveth: and it's no death, but life that bringeth a man home to Christ when he dieth.  
567 Man is nothing but soul, and soil: or Breath, and Body: a puff of wind the one: and a pile of dust the other.  
568 do not that to day that thou mayest repent of to morrow: yea, do not that to day, that it may be too late to repent of to morrow.  
569 Considering the frailty of our lives, it's no marvel, that death meets with us at length: it's rather marvel, that it misseth us so long.  
5●0 we are sure to die, not because we are sick, but because we live: for a man may be sick, and not die: but what man lives, and shall not see death.  
571 sin and Death, are as needle, and thread: the one entering before, is a means to draw on the other: nor would one follow, if the other went not before.  
572 None come into life, but by the peril of death: and some are carried from the womb to the tomb: from Birth to burial. Io● 10.19.  
573 As for our Lands, so for our lives we are but God's Tenants at will,  
574 man's life is as a day, days are not all of one length, neither is there less variety in the length, and size of men's lives.  
575 When we have children at nurse or school, when trouble or danger is in those places where they make their abode, we send for them home, that they may be in safety: so God calls some of his children out of this world, thereby taking them away from eevill to come, Isa. 7.1.  
576 When our houses are in danger of firing we remove our treasure, and jewels in the first place into places of more security: so where God's wrath like fire is breaking in upon a place, he removes his children to heaven, a place of greater safety.  
578 Death will do that all at once, which Grace doth now by degrees.  
578 Ambrose at the point of death, said to his people, I have not so lived among you, that I should be ashamed longer to live with you, nor am I afraid to die, because we have a good Master.  
579 Death is the Lady, and Empress of all the world; her treasure is without surrender: and from her sentence there is no appeal.  
580 Because God defers punishing, men defer repenting; and spend the most precious of their time and strength in sinning: and then think to give God the dregs, the bottom, the last sands, their dotage, which themselves, and friends are weary of.  
581 God's children are never better delivered out of their troubles, than when they seem not to be delivered at all: when they are delivered out of them by death.  
582 A good man's death is like music, though it consist of sharps, yet it ends in a Diapason, and with a sweet close.  
583 When an ordinary man breaks rank, and dies, there falls a vapour: but when a good man dies, there falls a star: when Israel departed from Egypt, they robbed the Egyptians; and when a good man shakes off the world, he robs the world.  
584 As all the fresh Rivers run into the salt Sea; so all the honour of the world ends in baseness: all the pleasures of the world in bitterness: all the treasures of the world in emptiness: all the garments of the world in nakedness: and all the dainties, and delicates of the world in loathsomeness and rottenness.  
585 The Grammarian that can decline all nouns in every case, cannot decline death in any case.  
586 When Adam and Eve became subject to death, because of their sin, God clothed them with the skins of dead beasts to mind them of their mortality.  
587 Its hard for a man to think upon long life, and to think well.  
588 As a Bird guideth her flight by her tail: so the life of man is best directed by a continual recourse unto the end.  
589 The remembrance of death is like a strainour, all the thoughts, words, and actions, which come through it are cleansed and purified.  
590 An holy life empties itself into an honourable death.  
591 Christians who live dying, and die living loose nothing by death, but what may well be spared, sin and Sorrow.  
592 Life is death's seeds-time: death, life's Harvest; as here we sow, so there we reap: as here we set, so there we gather of a blessed life, a death as blissful.  
593 It's no death but life to be joined to Christ, as it's no life, but death to be severed from him.  
594 sickness puts men in mind of their sins, Conscience speaking loudest, when men grow speechless.  
595 It's no true life that yieldeth to death; that tendeth to death, that endeth in death. It's true life that is eternal.  
596 Life is a precious prey where God spares it, especially in public calamities.  
597 With the Papists, the ostentation of the prosperity of their estate, is the best demonstration of the sincerity of their Religion.  
598 To infer that Rome's faith is best for her latitude, and extent; is falsely to conclude the fineness of the cloth, from the largeness of the measure.  
599 A great part of the Popish Religion consisting of errors, and falsehoods its suitable that accordingly it should be kept up▪ and maintained with forgeries and deceits.  
600 There is such an Antipathy, between a Protestant, and a Papist, as is between the two birds in Plutarch, the Siskin, and the Muskin, which will fight eagerly alive, and being dead, if you mix their blood, it will run apart; and discociate: or like the two Poles of heaven, which stand for ever directly, and diametrically opposite.  
601 Many popish miracles are stark lies, without a rag of probability to hide their shame, where the believer is as foolish, as the inventor, impudent.  
602 Pictures have been accounted lay men's books: but now they are found to be full of erratas, and never set forth by authority from the King of heaven to be means, or workers of faith.  
603 The Popes converting faculty, works strongest at the greatest distance; for the Indians he turns to his religion, and the Jews in Italy he converts to his profit.  
604 The Pope persuades men they are cleansed of their sins, when they are wiped of their money by his Indulgences; he hath the conscience to buy earth cheap, and sell heaven dear.  
605 One being accused, and cited to appear at Rome, found the Pope's doors shut against him, but he opened them with a golden key, and found their hands very soft towards him, whom formerly he had greased in the fist.  
606 The Pope is like that Shepherd, that knows no other way to bring home a wandering sheep, then by worrying him to death.  
607 It hath always been the Pope's custom, to make the secular power little better than an Hangman, to execute those whom he condemns.  
608 The Pope will not dispense, that Princes should hold plurality of temporal dominions in Italy; especially he is so ticklish, he cannot endure that the same Prince should embrace him on both sides.  
609 Men cannot be canonised by the Pope, without great sums of money, whereby it seems that Angels make Saints at Rome.  
610 As Purgatory fire heats the Pope's kitchen, so the Holy-water fills his pot, if not pays for all his second course.  
611 The Papists by their Holywater pretend to wash men from their profaneness, whiles they profane them by their washing.  
612 Covents got their best living by the dying, which made them (contrary to all others) most to worship the Sun setting▪  
613 Henry the eight, breaking the necks of all abbeys in England, scattered abroad their very bones, past possibility of all recovering them.  
614 Superstition not only taints the rind, but rots the very core of many actions.  
615 As its sacrilege to father God's immediate works on natural causes: so its superstition to entitle natural events to be miraculous.  
616 Its just with God▪ that those who will not have Truth their King, and willingly obey it: should have falsehood their Tyrant, to whom their judgements should be captivated, and enslaved.  
617 No opinion is so monstrous, but if it have a Mother it will get a Nurse.  
618 Obstinacy is that dead flesh, which makes the green wound of an error fester by degrees, into the old sore of an heresy.  
619 In the Western parts formerly, heresies like an angle caught single persons: which in Asia, like a Drag-net, caught whole Provinces; as always errors grow the fastest in hot brains.  
621 The Grecians had the Statue of Peace, with Pluto the the God of riches in her arms; and the Romans with a Cornu copia.  
622 Hercules Club was made of Olive, the emblem of Peace.  
623 A cheap olive Branch of Peace, is better than dear bays of victory.  
624 The Latins did but flourish, when they called war bellum: as the Grecians flouted; when they called the fairies Eumenides.  
625 Peace is better than war, as for other causes; so because that in times of peace, usually children bury their parents, but in time of war, Parents are wont to bury their children.  
626 One coming to a general for justice: What dost thou talk to me of justice (saith he) I cannot hear the noise of Law, and justice for the sound of drums and Guns, Arma silent leges.  
627 War is a Tragedy, which always destroys the stage, whereon it's acted.  
628 In sudden alterations it cannot be expected, that all things should be done by square, and compass.  
629 The devil in his oracles used to earth himself in an Homonymy: as a fox in the ground, if he be stopped at one hole, he will get out at the other.  
630 custom and long continuance in slavery, doth so harden, and brawn men's shoulders, that the yoke thereof doth not pain them.  
631 virtue will quickly wither, where it is not watered with reward.  
632 Modesty, being the case of Chastity, it is to be feared, that where the case is broken, the jewel is lost.  
633 unto a double apprehension of justice in God, there must answer a double act of Righteousness in man, or in his surety for him: to God's punishing justice, a righteousness Passive, whereby a man is rectus in curia again, and to God's commanding justice, a righteousness Active, whereby he is reconciled, and made acceptable to God again▪  
634 They which are most alone, should be most in the company of good thoughts.  
635 he that plays the unthrift with golden occasion, let him not hope for another to play the good husband with.  
636 Passions, like heavy bodies down steep hills, move violently, being once in motion, and know no ground but the bottom.  
635 Severity hot in the fourth degree, is little better than poison, and becometh cruelty itself.  
637 idleness disposeth men to all vices; as standing waters are most subject to putrify.  
638 An honourable foe is better than a treacherous friend.  
639 There is no end why such things should be with danger determined, which without danger of sin we may well be ignorant of. August.  
640 Our quickest sight in the matter of the Trinity, is but one degree above blindness.  
641 God useth to withdraw miracles, where he affords means.  
642 grey hairs are the silver crown of age, and Glory the golden crown of Immortality.  
643 A plentiful table to feed the body, without profitable discourse to feed the mind, is little better than a manger.  
644 we take notice of the price of any good, carendo magis quam fruedo.  
645 Contraries are the best Commentaries upon one another, and their mutual opposition, the best exposition.  
646 Health is most esteemed, when it brings letters of commendation from sickness.  
646 The consolations of Christ's presence, are much enhanced by the desolations we find in his absence.  
647 Parisiensis said, that to excommunicate men for trifles, is as if a man should see a fly, or a flea upon ones forehead, and should take a beetle, and knock him on the head, to kill to fly.  
648 The earth since the curse, is a fond mother to dirty weeds; a froward Stepmother to dainty flowers.  
649 (We) is sometimes the language of humility, when a man is urged to a necessary self praise, for therein we distribute the honour to many, that we may not seem to attribute too much to ourselves; then this plural number, is a phrase of singular modesty.  
650 God's authority is sufficient security to undertake any difficulty.  
651 vain hopes are the dreams of waking-men, as vain dreams are all the wakings of sleeping, and carnal men, whose life is but a dream.  
652 As to bow very low backwards, argues not weakness: but strength and activity: so to yield to weak brethren (provided that it be not so low as to sin) shows neither infirmity, nor pusillanimity.  
653 When Bucephalus came first to court, he was like to have been sent back, because none could back him: Alexander observing the mistake, that they all came on the sunny side, and so scared the horse with their shadow; backed him himself on the other: so many men might be backed for God's use, if men did not go on the wrong side, using means without discretion.  
653 It's a good course of wisdom, not to aggravate, but to take things as they are; not to make them worse, but as candidly, to judge of them as the things will permit.  
654 Man is a rational creature, and must be mastered when he goes the wrong way, by mastering his reason, which must be, 

1 By strong and clear convincing.  
2 Sharpe, and sweet reproving.  
3 Sound, and grave instructing.  
4 Seasonable, and necessary comforting.    
655 The mind in a man is as a strong Fort in a city, which being once gained, its easy to command the whole country.  
656 The Rabbins rule is: clothe thy wife above thy estate, thy children according to thy estate, and thyself beneath thy estate.  
657 In his creation we find man made after the similitude of God; and in his restauration, we find God made after the similitude of man: and man once again after the similitude of God.  
658 Jonah had been drowned, if he had not been devoured: the letter destruction was a deliverance from the former; and the Ravine of the fish, a Refuge from the rage of the Sea.  
659 Where the treasure is, there the heart is; and where the heart, there the happiness; and where the happiness▪ there the God.  
660 If God favour not our attempts, neither the plotting of our heads, nor the solicitousness of our hearts, nor the druggery of our hands, nor the whole concurrence of our created strength, nor any other assistances that we can procure, will be able to effect the most obvious, and feasible events.  
661 What pains do husbandmen take to keep the earth from giving up the Ghost; in opening the veins thereof, in applying their soil, and marvel, as so many salves, and cordials, in laying of it asleep (as it were) when it lies fallow, that by any means they may preserve in it that life, which they see plainly approaching to its last gasp.  
662 far more precious to a man, is a chain of Iron, that draws him out of a pit; then a chain of Gold, which clogs him in a prison: A key of Iron which lets him out of a Dungeon, than a bar of gold which shuts him in.  
663 As all the good which Christ hath done, is ours by reason of our communion with him: so all the evil we suffer, is Christ's; by reason of his compassion with us.  
664 In this scribbling age, many polemical Pamphlets come forth, with more teeth to bite, than arguments to convince.  
665 Some things are so inherently good, that though they may be done imperfectly, yet they cannot be done profanely: as to believe, fear, trust in God, &c. Others so good with relation to God, that because they may be done without relation to him, and such other conformities, as are required in them: (as to give alms, fast▪ pray, &c.) therefore they may cease to be good at all.  
666 As the influence of the same sun, ripeneth both the Grape, and the Crab: and yet though the Grape hath sweetness from it, the Crab still retains the sourness, which it hath from itself: so the same spirit helps the faithful in their holy, and the wicked in their moral works, which yet retain the quality, and sourness of the stock, from whence they come.  
667 natural impotency in good can give no excuse to wilful neglect.  
668 When an action hath evil in its substance, it is to be omitted: but when in itself, it is the matter of a precept, and hath evil only externally cast upon it by the Agent: the action is not to be omitted, but the Agent reformed.  
669 As by the Cable a man may draw his vessel to the anchor: so the soul being fixed by the anchor of hope to Christ, doth hale, and draw itself nearer and nearer to him.  
670 Christ without any demerit of his, suffered our punishment, that we without any merit of our own, might obtain his grace.  
672 As a Prince in his inauguration openeth prisons, and unlooseth many which were there bound to honour his solemnity: so did Christ to some of his Saints at his resurrection, and in them gave assurance to all his of their conquest over the last Enemy.  
673 Those superiors which correct, and instruct not, are like those which snuff the light oft, but put no oil into the lamp.  
674 As it is no council, but a Conventicle, where Truth is not aimed at: so it's no society, but a conspiracy, wherein right is not regarded.  
675 As the property of an ingenuous disposition in an inferior, to acknowledge a fault sometimes, even where there is none: not by lying & dissembling, but by a patient bearing, and forbearing, being as ready to alter what is done, as if it had been done otherwise then it ought.  
676 A few grey hairs may be more worth, than many young locks; and a few grey beards do more than many green heads.  
677 As for our lands, so for our lives; we are but God's tenants at will.  
678 The most that any know is the least of that they know not.  
679 It's a double misery to be miserable: and yet not commiserated: to be in a pitiful plight, and yet not to be pitied.  
700 man's extremity is God's opportunity.  
681 Deliverance is oft nearest, when destruction seemeth surest.  
682 Professed hatred taketh away opportunity of revenge.  
683 It is our best, and surest security, for us never to secure.  
684 In the natural body, pain in one member, causeth pain in all the rest: but in the spiritual body politic, not the pain only, but the want of pain in one member, is a means of pain to the fellow members.  
685 Some men neither hope in God, nor fear him: these neither regard his wrath, nor his mercy.  
Some fear, but hope not, these regard his wrath, but not his mercy.  
Some hope, but fear not ●hese regard his mercy, but not his wrath.  
Some hope and fear, and these regard both his mercy, and his wrath: the fear of God's judgements now, is the only way to prevent the feeling of them hereafter.  
686 They that 〈◊〉 scholars to their own reason, are sure to have a fool to their Master.  
687 council is an act of the understanding, deliberating about means to an end: and directing to choose a particular means that tends to the end.  
688 Kings may pardon traitors, but they cannot change their hearts: but Christ pardons none, but he makes them new creatures.  
689 Socrates knowing that there was but one God, said in his Apology for his life, that if they would give him his life, upon condition, to keep that truth to himself, and not to teach it to others, he would not accept life upon such a condition.  
690 As the light of the sun, because its ordinary; is not regarded: so ● continual sunshine of God's favour enjoyed, occasioneth but a common esteem of it.  
691 God's Attributes and Christ's righteousness do sufficiently, fully, and adequately answer all wants, and doubts, all objections, and distresses we can have, and can be in.  
692 A man may leave that estate to his children, which he hath gotten by wisdom: but he cannot leave them wisdom to guide that estate when they have it.  
694 He that keeps the right way, he goes the shortest way to happiness.  
695 As a man may show an object, and bring it to the light, but he cannot make a blind eye see it: so a man may propound arguments, but cannot make an unfit heart capable of comfort from them.  
696 He that is most fearful in sin, is most bold in all things else.  
697 As weathercocks and mills, when the wind ceaseth, or the waters fail, stand still: so men usually are carried to do us good, or evil with by respects: so that when those respects fail, they give over to do either.  
698 As In war, the chief strength of the soldiers lieth in their Captain: so in spiritual conflicts, all a Christians strength is in and from Christ.  
699 No man can so see the riches of Christ, as to be affected with them, without the help of the spirit.  
700 Even as a good eye is the glory of the face: so a good intention aiming at God's glory, is the glory of the action.  
701 The crookedness of our nature is such, that it fears not crosses till it feels them: nor sees mercies till they are out of sight: it being with the soul, as with the eye, that sees nothing that is not somewhat distant from it.  
702 Heaven is such a place, where there is nothing more than what should be desired: nothing more that can be desired.  
703 They that are least fearful before danger, are most basely fearful in danger.  
704 No instrument was ever so perfectly in tune, in which the next hand that touched it did not mend something: nor is there any judgement so strong, and perspicacious, from which another will not in some things find ground of variance.  
705 spiritual joy is like fire upon the Altar, it hath ever fuel to feed upon, though we do not always fear it.  
706 Every of our senses in heaven shall be filled with its several singularity, and excellency of all possible pleasure, and perfection.  
709 Satan's insatiable malice is such, that he would have every sinful thought to be a sin of Sodomy: every idle word, a desperate blasphemy: every angry look, a bloody murder: every frailty, a crying sin: and every default, a damnable rebellion.  
710 Adam's fall hath made man's capacity very small.  
711 The Jews who had bought Christ for thirty pence, were themselves sold thirty a penny, at the last destruction of Jerusalem.  
712 The Jews bought leave on the tenth of August, (the day on which their City was taken) yearly to go into it to bewail it: so that they which bought Christ's blood, were after glad to buy their own tears.  
713 Active men like millstones in motion, if they have no other grift to grind, will set fire on one another.  
714 Though an argument fetched from success, is but a cipher in itself, yet it increaseth a number, when joined with others.  
715 Commonly, they who vow not to go the high way of God's ordinances, do haunt base, and unwarrantable by-paths.  
716 Voluptuous persons make play their work, and have their constant diet on the sauce of recreations.  
717 The saddle oft times is not set on the right horse, because his back is too high to be reached, & commonly the Instruments are made skreens to save the face of the principal from scorching.  
718 Favourites are usually the Bridge by which all offices must pass, and there pay to●e.  
719 Men breed in soft employments, are presently foundered with hard labour.  
720 Many men's gifts prevail more to raise them, than their endowments.  
721 Industry in action, is as importunity in speech; by continual inculcation, it forceth a yielding beyond the strength of reason.  
722 Though devotion be the natural heat, yet discretion is the radical moisture of an action, keeping it healthful, prosperous, and long lived.  
723 Some men are given over to damnable villainies, out of the road of human corruption, and as far from man's nature, as God's law.  
725 usually suspiciousness is as great an enemy to wisdom, as too much credulity: it doing oft times hurtful wrong to friends, as the other doth receive wrongful hurt from dissemblers.  
726 The leprosy was most rife in our saviour's time, God so ordering of it, that Judea was sickest, while her physician was nearest.  
727 The Turks, which reap no benefit by Christ's death, receive much profit by his burial, farming the sepulchre for a great rent to the Friars.  
728 In some men's discourses, one cannot see matter for words, as in some others, scarce words for matter.  
729 A female was allowed in peace-offerings, to show that a ready heart sets an high price with God upon a low present.  
730 The preservation of wicked men, is but a reservation: as Sodom and her sisters, who were rescued from the four Kings, that God might rain down hell from heaven upon them.  
731 Wicked men swim merrily down the stream of prosperity, as the silly fishes do down the River Jordan, till they perish in the dead sea: their merry dance ending in a miserable downfall.  
732 As the high heavens may be seen through a low lattice: so may a large heart sometimes in a little gift.  
733 It's a great slavery to make the mind a servant unto the tongue: and so to tie her up in fetters, that she may not walk, but by number and measure.  
734 usually they know not what they say, who so speak; as that others know not what they mean.  
735 Misty, and cloudy Eloquence, serves only to shadow an ignorant mind, or an ill meaning.  
736 Some men had rather do ill, and get a pardon for it, by an apology; then to be faultless, and stand in need of neither, Maluit excusare culpam, quam non committere.  
737 Nothing can work as God would have it, unless it be such as God made it  
741 God's children are sometimes too desirous to pity themselves, and need no Peter to stir them up to it: the flesh of itself being prone enough to draw back and make excuses, to hinder the power of grace from its due operation in them.  
FINIS,