SPIRITUAL FLOWERS FOR SAINTS AND SINNERS.  
Gathered out of the Garden of the sacred Scriptures, and Writings of Men famous in their Generations.  
By ROBERT PORT Minister of the Gospel of JESUS CHRIST.  Eccles. 12. ver. 11. The words of the wise are as goads and nails fastened by the Masters of Assemblies. 
London, Printed by G. Dawson for George Sawbridge, at the Sign of the Bible upon Ludgate-hill. 1655.   

THE EPISTLE TO THE READER.  
Courteous Reader.  
THe Press (I confess) is overpressed with some worthless works (as I may call them) raw Eructations of each petty Pamphletor, and Readers are cloyed and surfeited on variety in that kind. And Censure being so busy every where (blasting hopeful labours in the very bud) might make me suspect this of mine. Yet at an adventure (among such a throng of Writers as pester the world) I'll crowd in for company.  
This Book, thus composed and digested into heads, was intended to have attended my service alone for ever, but that some worthy friends, whose judicious eye might because me along to any good design, attested seriously, it would be very serviceable to Church and Commonwealth, for the advance of holiness. Whereupon I began to think with myself (as the four Lepers, 2 King. 7. 8, 9) I should not do well to hid or bury any thing, which might do others good, and therefore I have now adventured to publish it. Yet let it not render the modesty of this Book suspected, because it presumes to appear in company unmaned by any Patron: if right, it will defend itself; if wrong, none can defend it.  
And now I beseech thee (as well by my Epistle, as by my Book) labour to keep close to God in a lose Age; spend not thy time in complaining of the licentiousness of the time, in the mean time setting up a toleration in thine own heart and life.  
Take heed in pleasing thyself in a bare formal profession; labour to be rooted in Christ, he who is but a visible Christian, may in a short time cease to be so much as visible, He who speaks of Christ but notionally, may in time be won to speak against him.  
Lay the foundation of mortification deep.  
Love not the world.  
Reserve no lust from the stroke of Jesus Christ.  
Beware of scandals; take them not where they are; make them not, where they are not (the common sin of our times, to black Religion and the Religious, and then to fear and hate both.)  
Despise not the providences of God in the world; they are signs of God's mind, though not of his love.  
Delight in the public Ordinances, and highly esteem of faithful Ministers; they and Religion are commonly blasted together.  
Eat seducers; sit down under a Minister as well as under a Preacher.  
He who will hear every one, may at length be brought to hear none, Prov. 19 27.  
And he who will hear him preach, who ought not, may soon be left to learn that which he ought not.  
Preserve a tender conscience.  
Every step thou takest fear a snare.  
Read thine one heart in the wickedness of others.  
Be not slight in Closet duties.  
Oft think of God in thy particular Calling, for therein thou thinkest thou hast least leisure, but sure thou hast most need to do so.  
In a word, I wish thee as much delight and benefit in the perusing of my Book, as it hath cost me pains in collecting, digesting, transcribing and reviewing of it.  
And as this shall find acceptance with thee, I shall (as God shall give strength and more leisure) yet further approve myself to be.  
Thy Servant in the Lord, to promots thy Faith and Comfort. R. P.   

THE PRINTER TO THE READER.  
REader, be pleased to take notice, that the Author of these Collections (thus digested) is preparing for the Press these Books following, viz.  

I. The holy Bible opened in several Sermons upon choice Texts, out of every Book in the old and new Testament.  
2 Light and Darkness, or Truth by Scripture plainly confirmed, and error confuted.  
3 The Saints rich Cabinet opened and presented to public view: Containing many choice and precious Jewels, all which are reduced into Theological conclusions, Alphabetically disposed.  
4 Physical Glean, experimentally propounded.  
5 Emmanuel or God with us, being an Annual Chronology from the year 1640. to 165● methodically composed.  
6 The faithful Shepherd guiding his flock to a constant walking with God.  
7 Evangelicall Legacies for Saints and Sinners, tending to settle the wavering, to stay the wandering, and to strengthen the fainting.    

Spiritual FLOWERS. For SAINTS and SINNERS.  


Admiring.  
WE should admire nothing for, or in itself; but admire all things in God, and God in all things.   

Action.  
A good aim doth not make a bad action good; but a bad aim makes a good action bad.  
Many times there may be sin in the action, when yet the action may not be sin.   

Actions.  
A Christian may usually say, that all is not ill in his evil actions, nor all good in his good actions.  
Good actions (well done) better ourselves, and benefit others.   

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

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

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

Afflictions.  
Afflictions are then a blessing to us, when we can bless God for afflictions.  
Sanctified afflictions, as sickness, crosses and losses, are better than unsanctified health and gain.  
Affliction seldom comes without being a temptation, but temptation never comes without being an affliction to the Saints.  
Being afflicted doth often discover Hypocrites; yet being afflicted is no discovery of an Hypocrite.   

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

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

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

Angry.  
The world is angry with Saints, that they are no worse; and the Saints are angry with them and themselves, that they are no better.  
It doth not become us to be angry with God, though God come to be angry with us.  
He that is angry with his brother without a cause, is in danger of judgement; and he is likewise in danger of judgement, who is not angry with his Brother, when there is cause.  
Anger can hardly be silent, but that anger is admirable, which speaks and sins not. Be angry, but sin not.  
He that will be angry for any thing, will be angry for nothing. Antichrist. See Maen of Sin.   

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

Appearing.  
They for whom, and to whom God appears much, should appear much for God.  
Many men appear righteous, who are not righteous as they appear.  
That which makes God appear so glorious in our eyes, is his so gracious appearing, or appearing so gracious to the souls.   

Apostles preaching.  
The Apostles did preach to, and not lord it over the Lord's inheritance; but since their days many lord it over, and few preach to the Lords inheritance.   

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

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

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

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

B  

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

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

Behaviour.  
It's better to carry ourselves so, that God may smile, and the world frown upon us; than to carry ourselves so, as that the world should smile, and God frown upon us.  
A Christian should so behave himself, as not to be a shame to, nor ashamed of the Gospel.   

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

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

Better than others.  
When we see others better than ourselves, we should not grieve, but rejoice, that they are better than ourselves; yet we should not rejoice but grieve, that we ourselves are no better.   

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

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

Blessing God.  
The tongue blessing God without the heart, is but a tinkling Cymbal; the heart blessing God without the tongue is sweet, but still music; both in consort make their harmony, which fill and delights heaven and earth.  
Seeing it pleaseth the Lord to bless us, and that without cause given him, how much should it please us to bless him, who hath given us so much cause to bless him.  
God doth not only bless his people when they turn away from every one of their iniquities, but God doth also bless them in turning away every one of them from their iniquity.   

Self-blessings.  
When we begin to bless ourselves in earthly enjoyments, God blasteth them to us, either in taking them from us, or us from them: or if he leaves us the things, he takes away the comfort of them.  
Blood of Christ and Saints.  
The blood of Saints is precious in the sight of Christ, and the blood of Christ is precious in the sight of the Saints.   

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

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


Calling.  
Every man should have a Calling to follow, and follow his Calling.  
Every man should serve God in his vocation, and some, whose vocation it should be to serve God; as all should do it, so some should do nothing else.   

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

Saints Care.  
A Saint cares to keep himself in God's way, yet leaves the care of himself, and his way, to God.  
Men cannot enter into the cares of the world, but they must enter into a world of cares.   

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

Children.  
Stones cannot make themselves the Children of Abraham, but God can make stones the Children of Abraham.  
A Child of light may for a time walk in darkness, and for a time a Child of darkness may walk in light.  
'Tis one thing to be a Child under wrath, another thing to be a Child of wrath.   

Christ.  
Christ is the Christians patron, and the Christians pattern.  
Christ was made like to us, that he might be tempted; and we are tempted, that we might be made like to Christ.  
Christ, who did our work for us without us, will also work his work for us within us.  
They who make a prey of them that are Christ's, shall themselves become a prey unto Christ.  
Christ by drawing near unto the Saints, draws them near unto himself.  
A gracious soul so longs to be with Christ, that he thinks it long ere he be dissolved, that he might go to his long (his longed for) home.  
All the while Christ is without us, we are without Christ.  
The worst of Christ is better than the best of the world; the afflictions of Christ better than the pleasures of sin, and the reproaches of Christ, greater riches than the treasures of Egypt.  
It was Christ's abasement to be like us; but 'tis our advancement to be like Christ.   

Christ's work.  
'Tis better to have the work of Christ in our hearts, than the person of Christ in our houses.  
Christ died that sinners might live.   

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

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

Christian.  
One may be an honest man (as they say) and pay every man his due, etc. and yet not be a Christian; but one cannot be a Christian, and not be an honest man, and pay every man his due, etc.  
A man should not be a Christian only in show; yet in every thing a man should show himself a Christian.   

Almost a Christian.  
Most of the all that profess themselves Christians, are ('tis to be feared) but almost Christians.  
He that's but almost a Christian, will be but almost saved, that is, may go from the gates of heaven to the belly of hell; though he be not far from the kingdom of heaven, yet the kingdom of heaven is far from him.   

Civility.  
Civility and morality without sanctity, is but guilded infidelity.   

Comfort.  
A Saint had rather have holiness without comfort, than comfort without holiness.  
The Saints have more comfort from God's love to them, than they have from their love to God.  
'Tis better to enjoy soul-comforts, though one have none for the body, than to enjoy bodily comforts, and have none for the soul.  
Jobs friends could do no less than come to comfort him, yet when they came, they did nothing less than comfort him.  
'Tis very rare that God takes outward comforts from them, who are not taken with their comfort; but if he take them, that shall be their Comfort.   

Company.  
Many are pleased with the company of them, who are good, that are not pleased with the good of the company.  
'Tis to be feared, that they that love wicked men, do not hate the wickedness of men: or,  
That they that love the company of the wicked, do not hate the wickedness of the company.  
He that loves ill company, will learn it, if not the ill of the company.  
No man should do ill for company, nor good only for company.   

Communion.  
Communion with God, is more in conversation with God, than in contemplation with God.  
That God might have communion with us, Christ was made partaker of the humane nature; and that we might have communion with God, we are made partakers of the divine nature.   

Compliment.  
Complete speech is no Compliment, if men speak as they intent, and intent as they speak.   

Complaint.  
Saints have not such often occasion to complain, that what they have done is ill, as that what they have done is ill done.  
Many complain of their sufferings without a cause, wherein they should rather rejoice; for 'tis better to suffer without a cause, than that there should be a cause for our sufferings.   

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

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

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

Conscience.  
A good conscience without a good name, is better than a good name without a good conscience.  
A Saint will hazard his credit to save his conscience, rather than hazard his conscience to save his credit.   

Contentation.  
We should be so content with every condition, as to think the present best, yet many times it's best to think it so but for the present.  
Contentment without the world, is better than the world without contentment.  
The lowest condition in the world, with the love of God, is better than the highest condition in the world, without the love of God.  
A Saint is content, not only that the will of the Lord should be done, but that it should be also done to God's content.  
How little soever we enjoy, there is great reason we should be contented, and how much evil soever we undergo, there's no reason we should be discontented.   

Conversion.  
Before conversion men are willingly willing to sin, but after conversion men are willingly unwilling to sin.  
There are many convictions without conversion, but there is no conversion without convictions.  
Before conversion sin hath dominion over us; but after conversion we have dominion over sin, and we lead that into captivity, which did before lead us captives.   

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

Covenant.  
The tie of the Covenant is sure, for Christ is the surety of the Covenant.  
In the Covenant of works, God did first accept of the works, and then of the person; but in the Covenant of grace, God doth first accept the person, and then the work.   

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

Creation.  
In creation God gave us to ourselves, but in redemption he gave himself to us.   

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

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

Crosses. See Afflictions.  
Changes of conditions are but exchanges of mercy to a gracious soul.   

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

D  

Death.  
That man can never die an evil death (at least not kind of death can be evil to that man) who hath lead a good life.  
Death comes in by sin, and sin goeth out by death.  
The death of the body frees us from the body of death.  
Death hath nothing terrible in it, but what our life hath made so.  
When Saints die, they leave all their bad behind, and carry all their good with them; but when a Sinner dieth, he leaves all his good, & carries all his bad: the one goes from evil to good, the other from good to evil.  
Our sin delivered Christ to death, and Christ's death delivers us from our sin.  
It's appointed for all men once to die, and to some men its appointed to die but once; the rest shall have their share in a second death, wherein they shall find no rest.  
The natural death is the separation of the soul from the body; the spiritual death is the separation of the soul from God; and the eternal death is, the eternal separation of the soul and body from God.  
Think of death, as a thing thou must meet with, and of life, as a thing thou must part with; and therefore not to love that life too well, that keeps thee (if a Saint) from a better, nor at all to fear that death, that leads thee to a better life.   

Deeds.  
That deed is ill done, wherein God is no sharer.  
No evil action can be well done; but a good action may be ill done.   

Debts paying.  
While we are paying Gods due debts, we make ourselves the more his debtors; Lord, let me be thus in debt.  
The more we pay God, the more we own him, seeing we give nothing to him; but what he first gives to us.   

Last Days.  
A Christians last days should be his best days, and his fruits at last more than at first.   

Defy, Deify.  
Many defy the devil, sin and the world with their mouths, but deify them in their lives.   

Die.  
He that's fittest to die is fittest to live; and he that's fittest to live is fittest to die.  
When a Saint comes to die, his greatest grief is, that he hath done no more for God, and his greatest joy is, that God hath done so much for him.   

Dead-living.  
Some are alive and dead at the same time, for they that live in sin, and the pleasures of sin, are dead while they live.  
Saints are living dead men, Gal. 2. 19 20. and sinners are dead living men, Ephes. 2. 1, 2. yea, they are both dead and alive, alive and dead at the same time.   

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

Deliverance.  
Many enjoy deliverance from God, who yet do not enjoy God in the deliverance.  
Men are sometimes delivered up to Satan, that they may be delivered from Satan, 1 Cor. 5. 5.   

Self-Denial.  
A Saint should so deny himself, as to be nothing at all, that Christ might be all in all.  
They that deny not themselves, and their own ends for Christ, will deny Christ for their own ends; and will (woe unto them) themselves be denied by Christ in the end.   

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

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

Desire.  
They can never want much, who desire but a little, nor they ever have enough, whose desires are unbounded.  
There will be no end of desiring, till we desire that which hath no end.  
Less than one of these two desires granted, either that he may be with God in heaven, or that God will be with him on earth, will not satisfy a gracious heart.   

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

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

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

Disputing.  
The great end of disputations should be either to convince others, or to be convinced by others of the truth.  
Many men, while they spend their time in disputing what they should do, do (too too often) neglect to do the things which are without dispute.   

Doctrine and Life.  
When there is no Doctrine in the Life, there is but little life in the Doctrine.   

Doing.  
Let Christians do their best, and then let the world do their worst.  
That cannot be done too soon, which should be always a doing, as serving of God; yet better doing late than never, for 'tis never too late.  
Most men's do turn most to their undoing.  
A Christian should do no more than he may lawfully do, and he should not do all that he may do lawfully.  
Some men undo themselves by doing, and some are made by being undone.  
A man may do the things which please God, and yet not please God in doing the things.  
He that will forbear at no time to do something, which he may lawfully do, will ('tis ten to one) at some time or other do something, which he may not lawfully do.  
A Christian loves God, and fears God; he fears to do any thing against him, because he loves him; and he loves not to do any thing against him, because he fears him.  
Rather fear to do ill, than to suffer for thy ill doing.  
There is little difference between not doing what thou shouldest, and not doing it as thou shouldest; for to do thy duty only in show, or only for a show, is to do thy duty, and be still undutiful.  
To dislike what God doth, is to do what God dislikes. A double ball.  
A Christian should do nothing, to which he would willingly desire God's absence, or upon which he may not ask a blessing and assistance from God, nor as near (as he can) any thing, for which he should need to ask his pardon.  
A man should do nothing, which should not be imitated, and a man should imitate nothing, which should not be done.  
If that which thou dost be right, and the mind with which thou dost it be not so, all is wrong, and a man forfeits the acceptation of what was good, by the ill performance.  
Be careful to do nothing that deserves to be ill spoken of, and then thou needest not care if thou be undeservedly spoken ill of.  
'Tis the height of wickedness to do ill, and think it well done.   

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

Duties.  
Privileges annexed to any duties or graces, are made good by God when the graces are acted, and the duties performed by us; so that God is not behindhand with us in performance of promises, if we be not behindhand with God in performance of duties.  
Freegrace calls for full duty.  
Duties done for God, are no hindrance to duties to be done to God.  
All the duty of men, the duty of all men is comprised in this, Fear God and keep his Commandments, for this is the whole of men, this is a man's all, the rest being but vanity and vexation of Spirit.  
Many men please themselves in the duties they have done, though in doing of them they have not pleased God, but we should not take content in any duty, wherein we do not give God content.  
They that are most full of duty, are not always most dutiful.  
We should be willing to be like them (on earth) in duty, whom we would be like (in heaven) in glory; if Abraham's bosom be desirable, why should not Abraham's faith and obedience? seeing, unless we be faithful (though not so full of faith) as Abraham, we are not like to be glorified as Abraham.    

E  

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

Election, Calling.  
Our Calling is the first manifestation of our secret election, and a forerunner of our glorification, and is the very voice of God, foretelling us that he will save us.  
Our election doth not depend upon our faith, but faith depends upon election; nor justification upon works, but works upon justification.  
We are not elected because we are holy, but we are elected that we may be holy.   

Enjoyment of God.  
The enjoyment of God is the joy of our life, and the life of our joy, whatever our fare be, that alone is our cheer; how well soever we far, that alone is our welfare.  
Some men have not leisure to enjoy what they have (yea, they forget what they have) for getting of more.   

Enjoining.  
They that forbidden what God enjoins, and they that enjoin what God forbids, are both an abomination.   

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

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

Evil good.  
Evil things work together for good to them that love God, but good things work together for evil to them that hate God.  
Though a man should take more care, not to be evil, than not to appear to be so; yet he should take care to abstain from appearing, and from the appearances of evil.   

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

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

Exceptions.  
'Tis a wonder to see how many exceptions the Christian makes agains●●imself, and how few exceptions God makes against the Christian.  
A man should not willingly give, nor easily take exceptions,    

F  

Faith.  
'Tis not the work Faith, nor the work of Faith, but a working Faith, or rather he who works faith, by which we are justified.  
As without faith 'tis impossible for works to please God; so 'tis impossible for faith without works to please God.  
There are many poor in this world rich in faith, and many rich in this world poor in faith.  
Faith gets most, humility keeps most, and love doth most. The more full of faith, and the more painful men are, the more they please God.  
Though Abraham's faith were not a faith of miracles, yet it was the more miraculous, for it was a miracle of faith.  
Faith is the substance of things hoped for, and the evidence of things not seen.  
Many men's faith is but fancy, and many men will fancy their faith to be but so.   

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

Faithfulness.  
Though our faithfulness to God doth often fail, yet God's faithfulness to us doth never fail.   

Faults finding:  
We should take care, that that which we find fault with in others, should not in others be found to be our fault.  
Some men will be finding fault, when and where there's no fault to be found.  
The reason why Christians do find so much fault with themselves is, because they find themselves so much in fault, or because they find so many faults within themselves.   

Flesh, Spirit.  
Though the Saints live in the flesh, yet they are not flesh; for that which is born (as the Saint is) of the Spirit, is Spirit, and walketh in the Spirit.  
As it sads the Saints to find the flesh lusting against the Spirit, and the law of the members warring against the law of the mind; so it glads him to find the Spirit lusting against the flesh, and the law of his mind warring against the law of his members.   

Failing Falling.  
Saints may fail and fall in the way; but Saints cannot fall away.  
Though Saints are not preserved from failing, no nor altogether from falling, yet they are preserved from falling altogether. They may part with Christ for a time, but shall not departed from Christ for ever.   

Fool.  
He is not so much a fool, who hath no wit to use, as he that doth not use the wit he hath, or he that abuseth it by playing the fool in wit.  
A fool speaks with an open mouth, but a wise man openeth his mouth and speaks,   

Forgiveness.  
God promiseth forgiveness of sins to all that repent; but God doth not promise repentance to all or any that sin.  
It's a greater virtue to forgive one injury, than to do many courtesies, because its harder and harder, because more against nature, for many a man will do for another, that will not suffer for him.   

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

Friends.  
He is happy that finds a true friend in extremity, but he is happier, that knows no such extremity wherein to try his friend  
Though we prise our friends much, we should praise them but little, and to their faces not at all.   

Find. See Heaven. Following God.  
Many men follow God for the world's sake, but few men follow the world for God's sake.   

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

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

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

Friendship.  
That friendship will not endure to the end, which is begun for an end.   

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

G  

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

Gain, Loss.  
Men gain most by losing, and they lose most by gaining, Mat. 16. 25.   

Gifts.  
All the gifts and graces which God lays in our souls, should not be laid up as in a napkin, but laid out for God's glory and others good.  
Hypocrites are apt to think, that they have grace, because they have gifts; and Saints are many times thinking, that they have no grace, because they have no gifts.  
No gift coming from God is so mean, as to be despised, nor is there any so great as to be gloried in.   

God good.  
God is good to us when he sends us evil, because he sends us evil for our good.  
If God be good to them that seek him, what is he then to them that find him? Oh how good!  
God may as soon cease to be God, as cease to be good; as soon cease to live, as cease to love.   

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

God lovely.  
God is lovely in all his Creatures, more lovely in his Ordinances, but most of all lovely in Christ, who is altogether lovely.  
'Tis not man's loveliness, but God's lovingness, that engageth God to love and save him.  
God loves his people when he strikes them, as well as when he strokes them.   

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

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

God's putting down.  
God usually puts down that which man exalts, because what man exalts doth usually tend to the putting down of God.  
All the world cannot put down an humble man, because God will exalt him, and all the world cannot exalt a proud man, because God will pull him down.   

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

Good.  
He that thinks he was ever good, was never good.  
He was never so good as he should be, that doth not strive to be better than he is.  
It's a good proof that a man is good, when he labours to approve himself good to God and to men, and yet approves of himself more according to God's approbation, than man's approbation of him.  
As we must not attribute to God the ill that proceeds from man, so we must not attribute to man the good which proceeds from God.  
Some men are unwillingly willing to do good, thats' bad; others are willingly unwilling to do good, that's worst; but some are willingly willing, and that's best.  
'Tis not so much a mercy to have wherewithal to do good, as to do good with what we have.  
No man but he hath received more good than he hath done, and hath done more evil than he hath first suffered; and therefore should be content, though he receive but little good, and not discontent, though he suffer much evil.  
The good which we receive is not for our own sake: and the good which we do is not by our own power, it's the mercy of God that moves him to do any thing for us, and that enables us to do any thing for him.  
A man should not omit good when he hath, nor commit evil, though he have an opportunity to do it.  
Inward goodness, without an outward show of it, is like a tree without fruit, useless. And outward shows of goodness, without inward sincerity, is like a tree without heart, liveless.   

Goods.  
Wicked men have their goods from the will of God; but the Saints have theirs from the good will of God.  
Men are not more happy in having more goods, but in doing more good than other men.   

Godliness a Mystery.  
Though the mystery of godliness be not without great controversies, yet great without controversy is the mystery of godliness.  
Men that resolve to make gain their godliness, will never gain godliness, unless they resolve counter, to make godliness their gain.  
Some men, instead of making godliness their greatest pleasure and gain, make gain and pleasure their greatest godliness.   

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

Glory.  
In this life the glory of heaven is but revealed to us, but in the life to come it shall be revealed in us.  
The glory of all our hereafter glory, will be an oneness of communion with the Father, Son and Spirit, Angels and one another in God, who is one in all, and all in one.   

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

Gospel.  
The Gospel discovers a just God to be a friend to unjust man, without being unjust either to himself or man.  
The Gospel of peace is a great blessing, but the peace of the Gospel is a greater blessing.  
The Gospel breaks hard hearts, and heals broken hearts.   

Grace.  
One grain of grace is more worth than many pounds of gifts, or a gift of many pounds.  
Grace makes a man more a man, and more than a man.  
Grace is glory begun, and glory is grace made perfect.  
Seeing God will turn grace into our glory hereafter, we should turn grace into his glory here.  
The motions of grace are abundantly more excellent than the notions of grace.  
That can never be a grace to the body, which is a disgrace to the soul.  
There are promises of grace, and there are promises to grace. The promises of grace are made good by working the grace of the promise in the soul: But the promises to grace are not made good till the grace (to which the promise is made) be acted by the soul.  
Grace outworks, and works out, sin in Saints.  
Grace is the best wear, for it wears not out in wearing, all other things perish in the using.  
The God of all grace, and all the grace of God, is engaged to keep the Saints to eternal life.  
We may well wait for the Lords grace, seeing the Lord waits to be gracious.  
'Tis one thing to be wanting in grace, 'tis another thing to want grace.  
All Saints have all grace in some degree, but few have all grace in an high degree.  
Going on in grace, is a kind of growing in grace; for growing in grace is not so much a new thing, as the same thing renewed; 'tis acting the same graces over and over, and better and better. Abounding is growing in grace.  
What could God do more for us than accept us of his grace: and what less could God require of us, than to accept of his grace?  
Men may speak of grace unto us, but God only can speak grace into us.  
Saving grace is everlasting grace.  
A Saint feels the grace which he cannot express, an Hypocrite expresseth the grace which he doth not feel.  
The means of grace is but a mean thing if compared with grace, which is the main thing.  
There may be an omission, but never an amission of grace.  
A Saint doth not desire grace, only that he may be glorified, but that he may glorify God: not only that he may be saved, but that he may be sanctified.   

Greatness and goodness.  
Goodness without greatness, is better than greatnsss without goodness.  
'Tis not man's goodness, but God's goodness, which makes a difference betwixt man and man.  
To be very great and very good, is a very great good.    

H  

Heart.  
A thankful heart for all God's blessings, is the greatest of all blessings,  
That man's heart can be but seldom pure, whose tongue is often impure, for out of the abundance of the heart the mouth speaketh.  
Some men set their hearts on that, on which God would that they set only their feet, viz. the earth.  
We have (alas!) but too often our hearts to seek, when we come to seek God, whom we should seek and serve with all our hearts.  
When the heart is upright with God, he accounts all as well done, as if all were not well done, yea, he looks on that as done, which was never done.  
The hearts of Saints are larger than their words, but the words of Hypocrites are larger than their hands,  
God brings his people into various conditions, that they may know what is in their hearts towards him, and what is in his heart towards them.   

Worldly Happiness.  
Corn, and Wine, and Oil, is the worldling's happiness, and but a worldly happiness, for when the world is at an end, happiness it at an end with them.   

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

Heaven.  
While the Saints are on earth, Christ is preparing heaven for them, and them for heaven.  
If we do not find that in heaven which we did imagine, yet we shall find more than we did imagine.   

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

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

Holiness.  
Our holiness causeth not God's love, but God's love causeth our love.  
A Christian should not only be perfecting holiness, but we should also be perfect in holiness.  
He that loves not holiness in the seed time of his life, cannot expect to reap happiness in the harvest of eternity.   

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

Honour.  
To deserve honour and not to have it, is better than to have honour and not deserve it.  
None honour God so much, and God honours none so much, as the humble souls.   

Humbled one's.  
There are many humbled ones, that are not humble ones.  
He that humbleth himself shall be exalted, but he that exalteth himself shall be humbled.   

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

I  

Idle.  
It's as great fault to be idle, as to work on a Sabbath day.   

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

Innocency.  
Good meaning and innocency are careless, and seldom forethink what answer to make to their accusers, whence Christ said, take no thought, what or how you shall speak.   

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

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

Jesus Christ.  
Jesus Christ is not the Son of God, because he is the Messiah, but he is the Messiah, because he is the Son of God.  
Jesus Christ lost his own life, that he might save the life of his own. Though it grieves a poor soul, that Christ was pierced by him, yet it relieves a poor soul, that Christ was pierced for him.   

Joy.  
The joy of the holy Ghost is such as that there is both want in words, and want of words to express it; for 'tis joy unspeakable, and full of glory.  
Our Master's joy enters into us here, and we shall enter into our Master's joy hereafter.  
'Tis the Saint's greatest joy to enjoy God, and to joy in God.  
Joy is as troublesome in the time of sorrow, as sorrow is in the time of joy.   

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

Judging.  
Men judge of our hearts by our words and works, but God judgeth of our words and works by our hearts.  
Some men's judgements reside more in their wills, than their wills do in their judgements.   

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

K  

Kingdom.  
The prophecies concerning Christ's kingdom, will not be completely fulfilled, till Christ's kingdom be fully completed.  
A godly man is as willing that the kingdom of God shall come into him, as he is willing to go into the kingdom of God.   

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

Knowledge.  
Knowledge may be without grace, but grace cannot be without knowledge.  
'Tis better to have knowledge form in one, than to have a form of knowledge.  
Knowledge helps much to practise, and practise helps much to knowledge, for if any man do my will, he shall know the doctrine whether it be of God.  
We may sometimes know that by others, which we would never care to utter; but we should ever take care how (if ever) we utter that which we do not know.  
The most perfect knowledge that we have of God, is that we cannot, or do not know him perfectly.  
'Tis one thing to know Christ by a relation made of him to us, another thing to know Christ by a revelation made of him within us.  
He that knows not God, knows nothing.    

L  

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

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

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

Learned.  
A godly unlearned man is better than an ungodly learned man, and a better Scholar.  
The greatest Philosopher that ever was, is but an ignorant sot to the simplest Christian.  
A man may know the history of Christ, and yet be ignorant of the mystery of Christ.   

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

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

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

Liking.  
No man can either like all, or be liked of all.   

Little, Much.  
Some have the art to make much of their little, but few have the heart to make but little of their much.  
The little, which but one righteous man hath, is better than the riches of many wicked, Psalm 37. 16.   

Like to God.  
Christians are not only like God, but they are also liked of God; and Christians do not only like God, but they study also how to be like God.  
Some men, instead of being like God in this world, are like the God of this world.   

men's Lusts.  
men's lusts are their Gods on earth, but they will be their Devils in hell.   

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

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

Living by Faith.  
We live by faith, and not by sight, yet faith is seeing; it is the evidence of things not seen; for by faith we see the things that are not yet seen, but shall be, when we live by faith and not by sight.  
Man lives by death, for his natural life is preserved by the death of the creature, and his spiritual life by the death of Christ.   

Living to God.  
They that live to God here, shall live with God hereafter, but they that live to the Devil here, shall live with the Devil hereafter.  
He lives long who lives well, for time misspent is not lived but lost.   

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

Live.  
A Saint had rather live at God's determination, than at his own choice; his prayer is, Lord choose my heritage for me.   

Losses.  
A Christian gains by all his losses.   

Love.  
He doth not faithfully love, who loves not faithfulness.   

God's love.  
God loves his people, even in their sinful estate, though not with a love of well-liking in them, yet with a love of wellwilling to them.  
True love is not only pleased with the beloved, but seeks also how to please the beloved.  
The love of God is better than wine, and his loving kindness better than life and wine; yea, life is the better for the love, and the loving kindness of God.   

Sick of love.  
To be sick of love for God is soulsaving health; but to be sick of love for creatures, doth oft destroy the health both of body and soul.   

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

Self-Love.  
Self-love makes a man lovely in his own eyes, but loathsome in God's eyes.    

M  

Magistrates.  
What gain will it be to men to save themselves here, and to lose themselves for ever? To live and reign like Gods on earth, and not to live and reign with God in heaven.  
Many men seek other men's goods more than other men's good, and the wealth of the Commons more than the Commonwealth: but such should consider, that other men's goods will never be good to other men.  
When Magistrates hearts are not towards the people, the people's hearts will not be towards the Magistrates.  
It cannot be expected, that they will be careful of others good, who are careless of their own good.  
Men should order their reason of state by religion, and not religion by reasons of state.  
Civil honours are very necessary in a State, for thereby the State itself becomes more honourable.  
'Tis a sad thing when State-men grow richer, but the states of men, and men's estates grow poorer thereby. Such Statesmen should rather follow the noble example of the Aelian family, who chose rather to live poor in a rich Commonwealth, than to live rich in a poor Commonwealth.  
'Tis but reason, that they who bring gain to a State, should gain by the State; provided, that what they gain by it prove not a loss to it.  
Some men, when God lifts them up, are lifted up; and whereas advancement should make men lowly, it usually makes them (or rather they make themselves) lofty: but men in high places should not be high minded, lest he that advanced them up to heaven throw them down to hell.   

Ministers.  
Ministers should not preach sounding words so much as sound word●, least sound preaching be turned into a sound of preaching.  
They can but badly make God known, who know not God; or they teach Christ, who have not learned Christ.  
Men may speak of grace unto us, but God only can speak grace into us.  
If the feet of them that bring glad tidings are so beautiful, how beautiful are the glad tidings which their feet bring?  
Many men, yea (alas!) too many good men do the Lords work negligently; but many others (bad men) do altogether neglect to do the Lords works.  
Every man should serve God in his vocation, and some, whose vocation it should be to serve God; as all should do it, so some should do nothing else.  
It's a great shame, if all that are Prophets are not the Lords people, Rom. 10. 15. but its a grosser error to think, that all the Lords people are ministerially Prophets. Their being the Lords people makes them fit to hear, but not fit to preach; fit sheep, but not fit shepherds, Heb. 5. 4; 5.  
It was Jeroboam's sin, to make Priests of the lowest and basest of the people, 1 King. 12. 3. but it is a greater sin, to make Priests the lowest and basest of people.   

Man made, saved.  
God that made man without himself, will not save man without himself.  
Endeavours without God cannot, God without endeavours will not save any man.   

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

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

Men.  
The best of men are but men at best, Eccles. 4. altogether vanity.  
Men are not only heathenish, but hellish also by nature.   

Means.  
Means without God can do nothing, but God without means can do any thing.  
To trust in means is to neglect God, to neglect means is to tempt God.  
The great means which God affords his people here, is but little to that which he means to give them hereafter.   

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

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

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

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

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

Meetings.  
Christian meetings are things meet for Christians.   

Mercy.  
The price of mercy is to prise mercy.  
He can never truly relish the sweetness of God's mercy who never tasted the bitterness of his own misery.  
The depths of man's misery are not so deep as the depth of God's mercy.  
Many men take much mercy from God, who are but little taken with the mercies of God, and with the God of mercies.  
Such men have no mercy upon their own souls, who will not receive God's mercy into their souls.  
God doth not show mercy to his Creatures, because they please him, but because mercy pleaseth him; the pleasuring of them is the pleasing of himself.  
'Tis a choice mercy to have the choice of mercies, as Solomon had.  
Riches of mercy are not revealed to encourage men to the commission of sin, but that they may be encouraged to hope for the remission of sin.  
Whosoever brings mercy, both the mercy and the bringer are both of Gods sending.  
They that will not in the day of mercy receive mercy without judgement, shall in the day of judgement receive judgement without mercy.  
God should be the dearer to his people for their mercies, and dearer than their mercies.  
Almost all, or most of all God's justice is but mercy, and all our mercy is but justice; for we are all mutual debtors to one another, but God to none.   

Mercies.  
We then seek mercies right, when we seek them more to please God with them, than to pleasure ourselves with them.  
If mercies that come from God are so sweet; how sweet is God from whom the mercies come? or if mercies that are sweetened by God are so sweet, how sweet is God by whom the mercies are sweetened?  
God doth not any time put off his people, because he is not in a capacity to give mercy, but doth many times put them off, because they are not in a capacity to receive mercy.   

Merciful.  
He that is merciful to the Saints for Christ's sake, shall be rewarded by Christ for the Saints sake.   

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

Money.  
Only money well and lawfully gotten is good and lawful money   

Morality. See Civility. Mourning.  
A godly man doth not only mourn in secret for his public sins, but he also mourns in public for his secret sins.    

N  

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

Natural, Spiritual.  
Natural men will not do all they can; spiritual men cannot do all they will.  
We call fools naturals; but we may (and more truly) call natural men fools.   

Natural defects.  
Natural defects are not the Creatures fault, but the Creator's pleasure, and therefore he that finds fault with them, finds fault with God.  
That man hath a very ill nature who would have others be good to him, but he himself loves not to be good to others.   

Nothing.  
There is a time when nothing, a time when something, but no time when all things are to be spoken.  
That man hath nothing who wants Christ, and that man, who hath Christ, wants nothing    

O  

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

Offering.  
The Offerings did not, nor do sanctify the Altar, but the Altar did and doth sanctify the Offering.  
Vain Offerings are offered in vain; or they that worship God vainly do worship God in vain, 'tis to no purpose, 'tis nothing worth.   

Omission, Commission.  
Omission of good is commission of evil.   

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

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

Ordinances.  
Many use the Ordinances of God, who make no use of them; 'tis indeed good to use them, but the gain and sweetness is in making good use of them.  
Christ certainly speaks to men in that ministry which speaketh men into Christ.  
'Tis to be feared, that they, who turn their backs upon the Ordinances of God, will at last turn their backs upon the God of Ordinances.   

Opinion.  
Most men have a good opinion of their own opinion, though the opinion be not good.  
To maintain an opinion because it's thine, and not because it is true, is to maintain thyself, not the truth, and so to prefer thyself above the truth.   

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

Over-valuing self.  
He that over values himself, is usually undervalved by others.   

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

P  

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

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

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

Peace holding.  
'Tis better to hold one's peace, than by speaking to offend, or to give an offence.   

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

Pleasing God.  
As what Saints have pleaseth not God, if offered without themselves; so what they have from God doth not please them without himself.  
The best way to please all, or displease any with least danger, is to please him, who is all in all.  
There is nothing so sweetly pleasing, and pleasantly sweet to a gracious heart, as to please God.  
A Saint doth not only seek to please God, but also to be pleased with God, not only that his do may be acceptable to God, but also that all Gods deal may be acceptable to him.   

Passionate.  
When others are passionate towards Saints, Saints should be compassionate towards them.  
Passion makes them fools, which otherwise are not so; and shows them to be fools which are so.   

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

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

Prayer.  
Prayers not felt by us are seldom heard by God.  
In prayer a Christian must not tell God what he shall give, but ask God what he will give.  
A Christian should watch unto prayer, because of his adversary the Devil, who watcheth him when and wheresoever he prays.  
Prayer is like Jonathan's bow, which sent out the arrows, but faith is like Ionathan's boy, which fetched back the arrows.  
The Saints far the better, yea, are far the better for one another's prayers.  
Christ doth not dehort us from speaking much, but from much speaking in prayer.  
A Christian sometimes prayeth to have what he wants, and other times, yea, often at the same time he prayeth to want that he hath.   

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

Prayerful, Praiseful.  
He that is prayerful before mercy is received, should be praiseful when he hath received mercy.  
The returns of prayer call for the return of praise.   

Prayerless.  
The prayerless man is a godless man.   

Praise.  
A man should not praise his works, but his works should praise him.  
'Tis more a mercy to praise God for the mercies we have, than to have mercies to praise God for.   

Practice.  
'Tis good to profess, but practice is better; yea, of the two, practise without profession is better than profession without practice.  
Men cannot practise unless they know, but as good they knew not unless they practise.   

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

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

Portion.  
The Lord's portion is his people, and the Lord is his people's portion.   

Promises.  
God makes good all the good promises which he makes.  
Wicked men may apply themselves to the promises, but godly men may apply the promises to themselves.  
God doth not only give his people promises to believe, but doth also give them to believe the promises.  
Many good promises are made, which are not made good.   

Profession.  
'Tis not the only profession of a Christian, to make only a profession.  
'Tis not the profession, but possession of Christ, which is our hope of glory.   

Prophet. See Minister.  
A Prophet may teach us, but only God can teach us to profit.   

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

Q  

Quarrel not with God.  
If God be better to others than he is to thee, yet while God is better to thee than thou deservest, thou hast no cause to complain.   

Questions.  
Of all questions, there are two questions most necessary for a people to ask, and most comfortable for a Minister to resolve them in.  
The one is, what shall I do to be saved?  
The other, how shall I know, that I shall obtain salvation.    

R  

Rash men.  
Rash men are commonly harsh men.   

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

Religion.  
True religion takes most from the Creature, and gives most to God.  
Men may differ in religion, and yet be of the same religion; for every difference in religion, is not a differing religion.  
All other (which of a truth are false) religions, teach salvation by the work of man towards God, but our (which indeed, and which only is the true) religion, teacheth salvation as a work of God towards man, and in man.  
He is not learned in religion, who knows all the matters that ought to be known, but he who knows them in the manner, how they ought to be known.  
The use of the world takes many a man off from religion; religion takes no man off from the use, but only from the abuse of the world.  
In religion not to do as thou sayest, is to un-say thy religion in thy deeds, and to undo thyself by doing.   

Reason.  
Reason itself will dictate so much, that the mysteries of religion should be above reason; for could a man by reason comprehend God and his ways, (which are unsearchable) he might think it reason, and no robbery, to think himself as much a God as God himself.  
Reason and faith may walk together, provided, that reason give faith the upper hand.  
Reason is not equal in all men, nor perfect in any man, but so weak, sickle and inconstant in the most of men, that as there is no reason why any man should lean to his own understanding, and there is none or little reason, why any man should impose on another, he being so seldom and so little while consistent with himself, who was as confident of the opinion wherein he was, as he is of the opinion wherein he is.   

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

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

Reproof.  
Reproof should not be with passion, but with compassion; not with jeering, but grieving; I tell you these things (saith Paul) not laughing but weeping.  
He that reproves another's fault, and approves his own, is an Hypocrite.  
Reproofs should not be forborn, though they should not be born.  
Many men are so forward to reprove, that they reprove others for sinning, before they prove that that, for which they reprove them, is a sin.  
'Tis the wisdom of the reprover to reprove well, that the reproof may take; and 'tis the wisdom of the reproved, to take the reproof well.  
'Tis the part of a good man to reprove, though his reproof should not be taken in good part.   

Repentance.  
Some men there are, that repent of their sins, but forsake them not; others that forsake their sins, but repent not of them; others (who only are truly penitent) repent of them, and forsake them too.  
Christ did die, not only to give life to them that repent, but also to give them repentance unto life; not only to give salvation to them that believe, but also to give them to believe unto salvation.  
Some men so repent of their sin, that they sin in their repentance, so that their very repentance is to be repent of.  
Repentance for sin is nothing, without repentance (returning) from sin.  
Many men do nothing else but make work for repentance, and yet do nothing less than repent of their works.  
In the repentance of a grave Saint there is much in a little, but in the repentance of a Babe, there is but little in much.   

Resurrection.  
The glory of the Sun finds a resurrection, how much more than the Sons of glory?   

Revenge.  
Though God suffers his people not to sin in revenging their adversaries; yet God suffers not their adversaries to sin unrevenged.  
To revenge a wrong done, is to do a wrong to God; so a man becomes guilty of that which he complains of; and therefore unjustly complains of that which he himself doth.   

Reward.  
Though we should not serve God for a reward, yet we shall have a reward for our service.  
Though our reward be not for our good works, yet we shall have our good works rewarded, and have a good reward for our works.   

Riches.  
Riches and the increase of riches are neither evils nor dangers, unless that when they are given to us we give ourselves to them.  
If you can say, 'tis certain I am rich, I can say, 'tis more certain, that your riches are uncertain.   

Rich men.  
Few rich men are godly, but all godly men are rich.  
It's to be feared, that they that care not how rich they be, or how much riches they get, do not much care how they be rich, nor how they get their riches.  
It's very likely, that they who every themselves with other men's riches, will be ruined by their riches; for other men's goods will never be good to other men.  
Rich men need poor men's labours, as much as poor men need rich men's money.  
The rich should not despise the poor; for God made them both. And he that made thee the rich man, and him the poor man, could have made him the rich man, and thee the poor man.  
'Tis more honour to be rich in goodness, than to be r●ch in goods.   

Righteousness.  
Though beleivers are not to work for righteousness, yet they are to work righteousness.  
Christ is the righteousness of sinners unto God, and the righteousness of God unto sinners.   

Rome.  
Rome would prove the truth by miracles, when it should prove the miracles by truth.  
It will not be long ere Jesus Christ makes room for himself in Rome itself; and it will not be long after the destruction of the man of sin, that the sin of man shall be destroyed, as some think.   

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

S  

Sabbath.  
Man was not made for the Sabbath, but the Sabbath was made for man.  
Some persons do formally serve God on the seventh day, but do really serve the Devil and sin all the seven days; they pretend to keep a Sabbath to God, but spend the week, all the week in the devil's service.   

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

Saint's excellency.  
All the Saints are excellent, and some are more excellent than others; yet the highest Saint is not so far above the lowest, as the lowest Saint is above the highest of men.  
Every Saint is like God in a degree, though not in a perfection, and yet he is like God in a perfection of sincerity, though not of degrees.  
God expects that Saints should do more for him than for others, because God hath done more for them than for others.  
Though it sads us that he is no better, yet it glads him that he is no worse.  
The world sees not a Saint though they look him in the face, for the Saint is the hidden man of the heart, or the man in the Spirit.   

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

Selfseeking.  
Many men do but seek themselves in seeking God; and serve him, that they may serve themselves of him.  
Flesh is the Anagram of self, and in Scripture it's all one, to walk after the flesh, and to seek one's self; if then men walk after the flesh they shall die, for every man's perdition is of himself.   

Self-searching.  
It concerns all men to search themselves, and that quickly, but withal to take heed, they be not so quick in searching, as not to search to the quick.   

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

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

Scriptures.  
We may do well enough with the Scriptures, though we had no traditions; but could not do well enough with traditions, if we had not the Scriptures.  
The Scriptures show us what God hath done for man, and what man is to do for God.  
Some men try the Scriptures by the Fathers, but men should try the Fathers and all other men by the Scriptures.   

Salvation. See Working.  
Their salvation may be sure, who yet may not be sure of their salvation,  
Faith is as clear a proof, that men shall be saved, as salvation is a clear proof that men have believed.   

Scorners.  
They who scorn others, are usually scorned by others.   

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

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

Servants.  
If we are unprofitable servants when we have done our duties; how unprofitable are we when we do not do our duties?  
When we have done our duty we are but unprofitable servants, for our best is so bad, and our all so little, that it is but little more than nothing at all.  
Though the best of men (they being at the best but unprofitable servants) deserve nothing at the hands of God, yet they may deserve much at the hands of man, and if they have not the recompense which they deserve, yet 'tis a kind of recompense to have deserved.   

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

Sufferings.  
'Tis an high strain of spiritualness in the sufferings we bear, or in our bearing sufferings, when we can say, though I love not that which I suffer, and though I love not the burden I bear, yet I love to bear the burden.  
There are many that suffer long, who are not long-suffering.   

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

Sin.  
The industrious man hath no leisure to sin, the idle man hath no leisure to avoid sin.  
It's one thing to sin, another thing to be overtaken with sin, another to be overcome by sin.  
Private sins are oft punished with public shame.  
Every man brought sin enough into the world to repent of all his days, though he should never actually sin, and sins enough actually every day to sorrow for, though he had brought none with him into the world.  
Sin will prove that sinner's downfall, who falls not down to confess his sin, and to give glory to God.  
The sin of man filled the Creature with vanity, and the vanity of the Creature fills man with vexation of Spirit.  
Nothing disgraceth a man so much as sin, and nothing honours a man so much as grace.  
Some men, when they have prayed against sin, go and sin against prayer.  
The greatest of sins repent of is pardonable; and the least of sins not repent of is damnable.  
Great sins forgiven by God, must not be forgotten by us.  
God doth not only take off sin from his people (which is justification) but God takes his people off from sin (which is sanctification.)   

Sin, Sinners.  
It stands with the justice of God, to visit man with a perpetual penalty, who, if he might, would live perpetually in iniquity.  
The wicked sin but for a time, because they live but for a time: By their good wills they would never die, that they might ever sin, for they show they would ever live in sin, because they never leave sinning so long as they live.  
Although the lowest beleiver is above the power of sin, yet the highest beleiver is not above the confession of sin, because not above the practice of sin.  
Every sin against God is great, because it is against a great God.  
When our sin is increased, God's grace is not decreased; though we may be worse than we were, yet God is as good as ever he was.  
Nothing deforms a man so much as sin; nothing reforms or adorns a man so much as grace.  
Many men see the evils of their sin●, who do not see the sin of their evils.  
Many men sin with content, and are not content with sin.  
By reason of our sins we have cause to be sorrowful in the midst of our joys; but by reason of God's mercy we have cause to rejoice in the midst of our sorrows.  
A Christian hates sin for sins sake, and forsakes sin for God's sake.  
The evil of sin will never deliver us from, but always deliver us to the evil of sufferings.   

Sinners.  
Scarlet sinners may by grace be made milk-white Saints.  
The vilest sinners, once converted, become the strictest Saints.  
'Tis better being in hell with Christ, than in heaven with sin.  
If sinners cast not away their sins for God's sake, God will cast them away for their sin's sake.   

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

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

Sorrow.  
Sorrow for sin is to last as long as there is any sin to sorrow for.  
A true Christian had rather that Christ should take away his sin, and leave his sorrow, than take away his sorrow, and leave his sin.  
That sorrow for sin that keeps us from believing and rejoicing in Christ, is sinful sorrow.  
Though it be a Christians sorrow, that he hath sin to bewail; yet his joy, that he hath an heart to bewail his sin.   

Sons of God.  
God's Sons are his Servants, and his Servants are his Sons.   

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

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

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

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

T  

Testament. See Old. Temptation.  
He that can repel the temptation of gain, gains by the temptations.  
The Saints shall not be tempted above what they are able; at least not above that which God will enable them to bear.  
If God do not take off temptations from his people, yet he will not so keep them, as that temptations shall not take them off from him.   

Thanksgiving.  
In thanksgiving heartstrings and tongue-strings should be tuned to our souls.   

Things.  
He hath all things who hath God, though he have nothing else; but he hath nothing, who hath not God, though he have all things else.  
Those things which have much of our affections, when we have them, costs us much affliction when we are without them.  
The sweetness of divine things, is not in the hearing, or praying for, or talking of, but in the having and enjoyment of them.  
A Saint will part with any thing, yea, with all things for Christ, but will not part with Christ for any thing, no not for all things.  
The best things ill used become bad, and the worst things well used become good.   

Earthly Things.  
A Christian is not unworthy to manage earthly things; but earthly things are unworthy to be managed by a Christian.  
Earthly things ravish more in expectation than in fruition, but heavenly things ravish more in fruition than in expectation.   

Time.  
If you would not have time pass too fast, use not too much pass-time.  
That which many think their lost time, a Christian often finds his best time, and that is his thinking time.  
The redemption of time is not in the recalling of it, but in repenting for misspent time, and in improving the present to best advantage.  
Many men spend their time and strength in seeking that, which when they have found, they find, that it had been better not to have found or sought it.  
Man's idle time is the Devils busy time; therefore the Devil hath more service in one holy day; than in many working days.   

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

Traitors.  
Traitor's always become odious, though the treason be commodious.   

Troubles.  
Worldly troubles cannot overcome an heavenly peace.   

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

Truth.  
We may and should go from men to follow truth, but we may not go from truth to follow men.  
God doth not only deliver truth unto his people, but he also delivers his people unto truth.   

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

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

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

V  

Vanity.  
Solomon's Tautologies of vanity, are no vain Tautologies.  
All sin is vanity, yet (all that is vain, or) all that is vanity is not sin,   

Virtues.  
Virtues confessed by foes, and vices confessed by friends are commonly true.  
A man may love virtue, yet hate grace.  
Though gold cometh from the earth, none despiseth it; and though drosses come from the gold, yet none regardeth it: so the virtuous coming from mean parentage are honourable; and the vicious coming from noble parentage are contemptible.  
'Tis better to be famous from a contemptible family, than to be contemptible from a famous family.   

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

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

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

Unprofitable. See Servant. Unsound men.  
They are unsound men, that cannot endure sound preaching.   

Use of.  
We should use that for God's glory, which God gives us to use for our good.  
Wicked men have but a right to use the Creatures, but godly men have a right use of the Creatures.   

Voice of Christ.  
Christ's voice is sweet to the Saints, and Saints voice sweet to Christ.   

Using.  
The nonusing, is the abusing of favours.   

Unwilling.  
Man would not when he could, and therefore could not when he would enter into paradise.  
Vocation. See Calling,    

W  

Walking.  
A gracious heart desires not only to walk holily, but also to walk wholly with God.  
He is the best Christian (not who talks most of God) but who walks most with God.  
He doth not enjoy much of God, who walks not much with God; nor doth, nor can he walk much with God, who doth nor enjoy much of God.  
A Christian need to walk circumspectly, lest he give them that are without an occasion to offend, or them that are within an occasion of offence.   

Waiting. See Grace. God's Warning.  
God warns his people before he strikes them; and warns them that he may not strike them.   

God's Watching.  
If God watch not over us, and over our watch, our watching will be in vain.   

Saints Wants.  
When God seems to wink at, even than he seethe his people's wants; and when he seems to be careless, he is then careful of his people warfare.  
Some men find the want of comforts; and some a comfort in wants.   

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

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

Weak, Strong.  
When we are weak, we see what we are in ourselves; when we are strong, we see what we are in God.   

Working Salvation.  
Man is to work out his salvation with fear and trembling; for God worketh in him, both to will and to do; which imploys:  
First, that a man without God, neither can nor will save himself.  
And secondly, that God without man doth not save any man.   

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

Wisdom.  
Wisdom is good with an inheritance, yea, better without an inheritance, than an inheritance without wisdom▪  
The words of wisdom should be more acceptable to us, than the wisdom of words.   

Selfwise.  
The selfwise are always most ignorant of themselves.  
Many think themselves wise, yea, wiser than others, who indeed are otherwise; for the most selfwise are very fools.   

Wicked, Godly.  
Wicked men are dead while they live; but godly men live when they are dead.  
Wicked men have what they enjoy but from the providence of God; but godly men have what they enjoy from the promise of God.  
The wicked man saith, what I will is lawful; but the good man saith, what is lawful I will.   

Wife.  
'Tis better to have a Wife without a portion, than a portion without a Wife.  
They who marry where they like not, and love not, are like to love where they marry not.   

Will.  
God finds in every man a will to work upon, but he finds not (but makes) any man willing to be wrought upon.  
Judas, Herod, and Pontius Pilate fulfilled Gods will, in betraying and crucifying Christ, and so sinned not; but they did it not to fulfil God's will▪ but their own, and that was their sin.  
That man hath no good will, that wills no good.  
God will accept the will for the deed, when we are as willing to do, as to will the deed.  
A Christian may desire that which God wills not, and not sin in that desire; and he may sin in desiring that which God wills.  
'Tis not man's free will, but God's free grace, which makes one man to differ from another in goodness.   

Women. See Young. Word of God.  
Some can read the Word of God, who do not understand it, and some do understand it, who cannot read it.  
The Word of God is not only a pure, but purifying; not only a clean, but a cleansing Word.  
'Tis not the word that man speaks, nor the man that speaks the word, which can convert a soul.   

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

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

Word, Sword.  
The Word is God's Sword, and the Spirit is God's Arm; now (as that famous Captain, that had lost his sword, told his enemies) 'tis not so much the sword as the arm, unless the arm of the Lord be revealed, the report will not be believed. The Spirit can save without the Word, but the Word cannot save without the Spirit. Blessed are they to whom the Gospel cometh, not only in word but in power, in the evidence and demonstration of the Spirit.   

Words fit.  
Fit words are better than fine, for fit words are always fine, but fine words are not alway fit.   

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

World.  
'Tis a sad thing for a man to be taken out of the world by death, before he be taken out of the world by grace.  
'Tis a mercy to have a portion in the world: but to have the world for a portion is a misery.  
He that loves the world much, can love God but little.  
They will buy the world at too dear a rate, that pay but one sin for it.  
The world is not answerable to, nor able to answer our expectations.  
'Tis not the having the world, nor having an hand in the world, but having an heart in the world, which God disalowes.  
Be wisely-worldly, be not worldly-wise.   

Works.  
A Saint doth not so much do good works to live, as live to do good works.  
'Tis better that a man's own works, than that another man's words should praise him.  
The works which many men do, do honour God, when yet the men that do the works may dishonour God: We work not ourselves into Christ, but Christ works us into himself.   

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

Y  

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

Z  

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

AN HOLY ALPHABET FOR YOUNG CHRISTIANS.  
Being the principal points of Religion, laid down in entire Propositions and express words of Scripture for the more Authority.  
Whereunto is annexed, THE FAITHFUL SHEPHERD, Guiding his FLOCK in a way of walking with God daily.  
By ROBERT PORT Minister of the Gospel of JESUS CHRIST.  
London, Printed by G. Dawson for George Sawbridge, at the Sign of the Bible upon Ludgate-hill, 1658.   

AN Holy Alphabet For Young CHRISTIANS.  
The Principles of Religion.  
IT's only ask the Question, what is? taking thereto the first words of the Proposition, and the Proposition returns you the Answer. Instance.  
Q. What is Adoption?  

A  
A Adoption is an act of Godsfree Grace, whereby we are received into the number, and have right to all the privileges of the sons of God,  
Proof. 1 John 3. 1. John 1. 12.   

B  
Baptism is a Sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our engrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords,  
Matt. 28. 19 Rom. 6. 4. Gal. 3. 27.  
The Body is the outward and earthly part of Man, made of the beginning of the dust of the earth, Gen. 2. 7. Ch. 3. 19   

C  
Calling effectual is the work of God's spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel, 2 Tim 1. 9 2 Thes. 2. 13, 14. Acts 2. 37. Chap. 26. 18. Ezek. 36. 26, 27. Joh. 6. 44, 45. Psal. 2. 13.  
Creation, is Gods making all things of nothing, by the word of his power, in the space of six days, and all very good, Gen. 1. Exod. 20. 11. Heb. 11. 2.   

D  
Decrees of God are, his eternal purpose, according to the council of his will, whereby for his own glory, he hath fore-ordered whatsoever comes to pass, Ephes. 1. 4. 11. Rom. 9 22, 23.   

E  
Election, is the eternal and unchangeable decree of God, whereby of his free Grace and mercy he hath made choice of some rather than others, to bestow upon them eternal life and happiness, and that for the glory of his free grace, Ephes. 1. 4. Rom. 11. 2. 5, 6. Ephes. 1. 5.   

F  
Faith in Jesus Christ, is a saving Grace, whereby we rejoice and rest upon him alone for salvation, as he is offered unto us in the Gospel, Heb. 10. 39 Joh. 1. 12. Isa. 26. 3, 4. Phil. 3. 9 Gal. 2. 16.  
An holy Fast, is a religious abstinence from all the labours of our calling, and comforts of this life, so far as comeliness and necessity will permit, that we might be more seriously humble before God, and more fervent in prayer, Ecle. 4. 16. Levit. 23. 27. Dan. 9 9 11.  
An holy Feast, is an extraordinary thanksgiving for some notable diliverance out of some desperate danger, testified with feasting before God, with joy and gladness, sending Presents to our friends, and Portions to the needy, 1 Chron. 16. 8 Chap. 29. 10, 11. Neh. 8, 10. Hest. 9 22.   

G  
God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth, john 4. 24. job 11. 7, 8, 9 Psal. 90. 2. ja. 1. 17. Exod. 3. 14. Psal. 147. 5. Revel. 4. 8. Chap. 15. 4. Ex. 34. 6, 7.   

H  
Holy Ghost, is a true and coeternal God, with the eternal Father and the Son, and is given to me, to make me through a true faith, partaker of Christ and all his benefits, to comfort me, and to abide nigh me for ever, Phil. 5. 7. Gen. 1. 2. Is. 48. 16. 1 Cor. 3, 26. Chap. 6. 19 Acts 5. 34. Gal. 4. 6. Mal. 23. 19, 20. 2 Cor. 1. 22. Gal. 3 14. Acts, 9 31. john 14. 16. 1 Pet. 4. 14. john 15. 26.   

I  
Jesus Christ is the eternal Son of God, who in time became Man for his Elect, Gal. 4. 4.  
Institution, is an Act of God's free Grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone, Rom. 3. 24, 25. Chap 4. 6, 7, 8. 2 Cor. 5. 19 21. Rom. 5. 17, 18, 19 Gal. 2. 16. Phil. 3. 9   

M  
Mortification is that grace whereby our natural corruption is subdued; and vivification (or quickening) is that grace too, whereby inherent holiness is renewed in us, Ephe. 4. 22, 23. Rom. 6. 4. 11. 13. Col 2. 12.   

O  
Obedience now, is a careful endeavour to give unfeigned obedience to all God's commands, according to that measure of strength, wherewith God doth enable us, Luke 16. 74, 75. 1 Pet. 4. 2. 5. 1 john 3. 3. Ch. 5. 3.   

P  
Petition is a prayer, wherein we desire the preventing or removing things hurtful, and the obtaining of things needful, either for this life, or that which is to come, Isa. 37. 20. Mat. 6. 13. Psal. 6. 1. to 5.  
Prayer, is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement, of his mercies▪ Psal. 62. 8. 1 Io. 5. 14. Io. 10 23. Psal. 32. 5, 6. Dan. 9 4. Phil. 4. 6.  
God's Providence, is his most wise, holy, and powerful preserving and governing of all his creatures, and all their actions, Psal. 145. 17. Psal. 104. 24 Isa. 28. 29. Heb. 1. 3. Psal. 103. 19 Matt. 10. 29. to 31.   

R  
Reconciliation, is that grace whereby we are freed from God's curse, and restored to his fatherly favour. Rom 3. 10. 2 Cor. 5. 8, 9 Eph. 2 16. Col. 2. 21.  
Repentance, is a saving grace, whereby a sinner out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin turn from it unto God, with full purpose of, and endeavour after new obedience, Acts 11. 18. Ch. 2. 37, 38. Icel. 2. 12 jer. 3. 32. Ch. 31. 18. 19 Ezek. 36. 31. 1 Cor. 7. 11. Isa. 1. 16▪ 17.   

S  
A Sacrament is an holy Ordinance instituted by Christ; wherein by sensible signs, Christ and the benefits of the new Covenant are represented, sealed, and applied to believers, Gen. 17. 7. 10. Exod. 12. 1 Cor. 11. 23. 26.  
Sin, is any want of conformity unto, or transgression of the law of God, 1 john 3. 4.  
The Soul is the inward and spiritual part of Man, which is mortal and never can die, Eccle. 12. 7. Mat. 10. 28. 2 Cor. 5. 8. Revel. 6. 9  
The Supper of the Lord, is a Sacrament, wherein by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are (not after of a corporal and carnal manner, but) by faith, made partakers of his body and blood with all his benefits, to their spiritual nourishment and growth in grace, 1 Cor. 11. 23. to 27. Ch. 10. 16.  
Sanctification is the work of God's free Grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness, 2 Th. 2. 13. Eph. 4. 23, 24. Rom. 6. 4. 6.   

T  
Thanksgiving is a prayer, wherein we render thanks to God for his general goodness, and particular favours, 1 Sam. 2. 1 Psal. 136. 1. Psal. 103. 1. to 6.   

V  
A Vow religious, is a  promise unto God, made by a fit person, of some lawful thing which is in his choice, to testify his love and thankfulness, Deut. 23. 21, 22. Psal. 116. 12.   

W  
The word of God, is the holy Scriptures immediately inspired, which is contained in the Books of the Old and New Testament. 2 Tim. 3. 16.   
FINIS.   

THE Faithful SHEP HEARD, Guiding his Flock in a way of walking with God daily.  

CHAP. I.  
Endeavour to be sensible of thy original corruption daily, how it inclines thee to evil, and indisposeth thee to good; groan under it, and bewail it as Paul did, Rom. 7 24. tk●e special notice of your actual sins or daily infirmities, in thought, word, and deed.  
Endeavour to make your peace with God for them two ways.  
I. By repenting them, and confessing them to God, working your heart to grieve for them, by some melting considerations, as of God's goodness to you, thy unreasonableness and unprofitableness of sin, the prejudice and damage thereof to the soul, 1 john 1. 9  
II. By believing or casting yourself wholly on Christ's righteousness, for the remission thereof, and reconciliation with God, Rom. 3. 22, to 26. Cleaving to God's promises of pardon and peace, Isa, 43. 25. Rom. 5. 1. waiting till the Lord shall speak to you, Psal. 85. 8.   

CHAP. II.  
GEt your union with, and interest in Christ, cleared and confirmed to you daily more and more, that you are a branch in his vine, a member in his body, 2 Cor. 13. 5. This may be done three ways.  
I. By the daily renewal of your faith in Christ, especially of that act of faith, whereby the soul knits or ties itself unto Christ, casts or rolls itself upon Christ for salvation. 'Cause your heart in a solemn manner every day to act this part, or put forth this primitive act of faith in view of the whole soul.  
The daily exercise hereof will increase and strengthen the divine habit of faith in the soul, and make the soul sensible of the very act of it; by frequent believing, you shall feel at your very heart, that you do believe, so shall you have a witness in yourself that you are in Christ, 1 john 5. 10.  
II. By examining your heart upon what grounds you take Christ to be yours, and they are five.  
1. A fight and sense of your sins, of the guilt, power, and punishment of them, of your misery by them, Matt. 9 13.  
2. Your want of Christ seen and felt at your very heart, to justify, sanctify, redeem, and save you, or else you are utterly lost and undone everlastingly, Luke 19 10.  
3. God's free and general offer of Christ to any that will take him by faith, john 3. 16. manifold promises to this purpose. The ground of all God's offers and donations of Christ, being free Grace, rich mercy, underserved love, Ephes. 2. 4. to 8. Tit. 3. 4. to 7.  
4. Christ's sweet and gracious invitation of such to come to him, as are weary of sin, Matt. 11. 28. to buy, as have no money, no righteousness to commend them to Christ, Isa. 55. 1. no worth or desert in themselves.  
5. As sinful vile wretches as you are, have been bought of Christ, and found in Christ, see 1 Cor. 9 9 to 12. 1 Tim. 1. 13. Phil. 3. 7. to 10. why may not you? the more clearly you discern upon what grounds you take Christ, the more clear is your title to Christ.  
III. By surveying and observing in what manner you take Christ daily, and this by five resolves, as  
1. Whether you do wholly renounce all opinion and conceit of your own righteousness and desert? Matt. 8. 34. Phil. 3. 7 to 10. So that you come to Christ empty of yourself, very vile, yea nothing in your own eyes, unworthy to receive Christ.  
2. Whether you lay hold on Christ alone with an empty hand of faith, joining nothing with Christ in the matter of salvation.  
3. Whether you find the Father drawing your heart after Christ, john 6. 44. in hungering panting desires, that will never be satisfied without Christ; So that the stream both of your judgement, Phil. 37. 8. and affections, 1 Cor. 2 2. Gal. 6. 14. run towards Christ?  
4. Whether you take Christ as a Lord to rule you, as a Jesus to save you, Col. 2. 6. As one that is all, to your all, your wisdom, your righteousness, your sanctification, and redemdemption, 1 Cor. 1. 30. your spiritual food, john. 6. 36. Raiment, Rom. 13. 14. Strength, Phil. 4. 13. Life, Col. 3. 3. Gal. 2, 10.  
5. Whether you seek and wait for Christ (out of the sense of your spiritual penury) sacraments, prayer, meditation, conference, not as they are your own works of sanctification, but as they are Gods ordinances appointed of purpose for the manifestation & communication of Christ to the soul? frequent perusal hereof, will clear to you your manner of taking Christ, which will evidence to you, your right in Christ.   

CHAP. III.  
LAbour to draw, and derive from Christ, by the pulling attractive force of faith, ability sufficient for the day.  
I. To perform all duties, Phil, 4. 12.  
II. To exercise all the graces, 2 Cor. 3. 5▪  
III. To resist and overthrow all temptations and corruptions, Rom. 8. 37.  
FOUR To undergo all the trials & afflictions thereof, Phil. 4. 13. 2 Cor. 3. 5. john 1. 16. Thus make your provision of grace and strength from Christ every morning, fetch so much as you have occasion to use all the day long, yea and upon all occasions that fall out in the day. Go to Christ still for the wisdom that must direct you; for the holiness that must character you; for the soldier that must bear them, if they be crosses; for that strength that must resist them, if they be temptations; for ability to perform them, if they be duties. To this end, act your faith daily in the promises of grace and strength, as john 1. 16. Ezek. 36. 26, 27. Isa. 44. 3 Zack 10 12. which are both security given you by God, that you shall receive grace and conduit-pipes, or instruments of conveying the same from Christ unto you. Lo, this is the manner to do all in the strength of Christ, and to take forth a great deal of Christ into the soul, that not you, but Christ may live in you, Gal. 2. 20.   

CHAP. IU.  
Perform daily duties in family and closet, especially these three, Prayer, Meditation, Reading, all with serious affection, heat of affection, diligence and delight, jer. 48. 10. Mal. 1. 14. 2 Chron. 21. 24. these three ways.  
I. Watch to these duties, H. E. keep thy heart in a good frame for them, Ephes. 6. 18. undefiled with sin, untainted with the world.  
II. Take the fittest time for the performance of them all, when you are the least evil and sluggish: Begin the day constantly with thoughts of God.  
III. Be very real, serious, and substantial with God in them.  
iv Endeavour to feel all duties in your heart, inlivening, enlarging, infleming your affections: These be duties of most importance and consequence, commodity and comfort to the soul, because they properly appear at, and reach at the souls good and celestial happiness, to train up a soul of a Believer for heaven.   

CHAP. V.  
Fortify yourself every morning against your special lusts, to which you are by nature most prone, or shall be most tempted; be it pride, passion, covetousness, etc. This must be done four ways: As,  
I. By arguments and holy reasonings within yourselves, drawn from the sad effects thereof, as disprofit, discomfort, disgrace etc. to discover the unreasonableness of your sin, and make your soul ashamed of it: For instance. Shall I be proud? Then I am sure to fall, and God will count me for his enemy, for God resisteth the proud, ●am. 4: 6. Shall I be angry? If I let passion in, I cannot keep satan out, Ephes: 4: 26, 27. I shall grieve thereby the holy spirit of God, Ephes: 4: 30, 31. Shall I be covetous? I cannot but be very sinful, sigh the love of money is the root of all evil, 1 Tim; 6: 10.  
II. By pondering in your minds precepts in the Book of God against such sins, judgements threatened, or inflicted Prov: 6: 23, 24. on proud Herod, Acts 12: 23. voluptuous Dives, Luke 16: 28. churlish Na●a●, 1 Sam: 25: 38.  
III. By applying promises of mortification close to your hearts, as a plaster to the sore, for subduing your iniquity, Mic: 7: 19 Rom: 6: 14.  
iv By drawing virtue from Christ's death into the soul, which hath in it a kill force of sin, Rom. 6: 4: 107. Phi. 4: 10.   

CHAP. VI  
GEt your heart strongly fixed on God, by trusting on him; Psal: 112: 7. and submitting to him, 1 Sam: 3: 18. against all the fears, cares, double trials, affliction of every day, for sufficient to the day, is the evil thereof, Mat: 6: 34.  
This must be done five ways.  
I. Be prudent to foresee your personal trials and troubles, what ever they are like to be, Prov: 22: 3.  
TWO: Go hid and lay up yourself in God, run unto his name, for God is a work of habitation, to which a poor soul may continually resort, God will give commandment to save him, Psal: 71: 3. 1 ●et: 4: 19  
III. Especially commit that ver, thing to God, put it into his hands, whatsoever you desire to keep or fear to lose, 2 Tim: 1: 12. be it life, liberty, name, friends maintenance, etc. what you would have resolved if it be a doubt, Psal: 37: 5. or supplied if it be a want, removed if it be a cross, Psal: 50: 15. and together with the thing cast all your care, fear, sorrow, and trouble of mind about it, wholly upon the Lord, Matt: 6: 31. 1 Pet; 5, 7: Psal: 55: 22.  
iv Renew your faith in those promises every, day, which most concerns your present state, As,  

1. In promises of supplies if you be in want, Psal: 34: 8. & Psal. 37: 3. & Ps. 84: 11. Matt: 6: 30.  
2 Of direction if in doubts, Iam: 1: 5.  
3. Of deliverance if in trouble, job 5. 19 Of a good end and ductified use of all, Deut: 8; 16. James 5: 11. Rom: 8: 28. Heb: 12: 10.   
V last labour to see God's hand, Psal. 34: 9 Believe God's love, Heb; 12: 6. Rev: 3: 19 and with all meekness & patience to resign up yourself wholly to Gods will in every affliction, Ma●t: 2●: 39   

CHAP. VII.  
GEt and keep a savoury, relish continually of your Christian privileges, wherewith you are invested as you are new creatures in Christ: more especially of these six.  
I. Of your dignity, that you are God's Sons, 1 john 3 1, 2. Christ's brethren, Heb 2: 11. Heaven's heirs, john 20: 17. Partakers of an high and heavenly calling, jam. 2: 5.  
II. Of your liberty, that you are the Lords free men, Phil. 3: 14. delivered out of the hands of all enemies, 1 Cor. 7: 22. 2 Kings 17: 39  
III. Of your victory, that you are through Christ more than Conquerors over all the world of creatures, Rom. 8: 37, 38. 1 john 5: 4. of evils, temptations, persecutions.  
iv Of your safety, that you have an almighty God for your place of refuge, Psal. 18: 2. an hedge of providence, I●h, 1: 10. a guard of Angels, Psal. 91: 11. an enclosure of mercy, Psa●: 32: 10. and God's promise, as a writ of protection for defence, Heb: 13: 5. 6.  
V Of your riches as durable substance in heaven, Heb: 10: 34: an incorruptible inheritance, 1 Pet: 1. 4. a kingdom of glory, Luke 12: 32. and a crown of life, Rev: 2: 10. for you are heirs of God, and coheirs of Christ.  
VI Of your joy and pleasure, precious for kind and plentiful for measure, Psal: 16: 11. peace unconceivable, Phil: 4: 7. joy unspeakable, 1 Pet: 1: 8. the Master's joy: O! get your hearts affected with all these as being yours: Chew and suck them by serious meditation; work and warm them upon your hearts by close application, rubbing them into your affections: Oppose these your spiritual privileges to your temporal pressures, setting the one against the other, as your heavenly friends to your earthly foes; your high dignity in Christ, to your meanness in outward condition; your wealth above, to your want below; your future joy and rest, to your present troubles and sorrows: This will not only make you patiented under your afflictions in this life, Rom: 12: 11. but joyful in them, Rom: 5: 3. and triumphant over them, 1 Cor: 15: 55. Thus did Paul, Rom: 8: 18. 2 Cor: 4: 17. Chap: 6: 8, 9, 10. These will provoke to duty, 1 Pet: 2: 9, 11, 12. and preserve from fainting, 2 Cor: 4: 16, 17. and from trouble of heart, john 14: 1, 2.   

CHAP. VIII.  
Sanctify God in your hearts daily, 1 Pet: 3: 15. make him your fear, Ps: 37: 4. To this end do these four things.  
I. Have often high and honourable thoughts of God, serious meditations of his glorious attributes, as his wisdom, power, mercy, justice, etc. and work them upon your hearts, that they may echo to thee with pure and melting affections; this will increase and nourish up the divine nature fast in you, 2 Pet▪ 1: 4.  
II. Labour to be affected with all the works of God, As,  
1. To behold and admire the works of God, job 37: 14. in the Creatures, Psal▪ 136: 5.  
2. To see and taste God's goodness in every mercy, Psal: 34. 8.  
3. To take notice of, and tremble at the anger and displeasure of God in every affliction or judgement, Ps: 119: 120. Hab: 3: 16. That so you might answer the dispensations of God's providence, with suitable despositions, your hearts carrying a countenance in affection to all God's actions Isa. 26: 8.  
III. Wrestle with God by praying and believing, for an heart of flesh, Eze: 36: 26. which will receive impression from the very thoughts of God in the mind.  
iv Apply promises to particular affections, as, 1. Of love, Deut: 30: 6. 2. of fear, Ier: 32. 40. 3. of delight, Isa: 58: 14. There is heat and life in these promises sufficient to quicken and warm thy dead and frozen affections.   

CHAP. IX.  
GEt a public spirit to mind things of Jesus Christ, as rationally as if they were your own things, Phil: 2: 30, 31. to look on the things of others, & prefer Jerusalem's welfare before your chiefest joy, Ps: 137: 5: 6: & the Gospel's liberty before your own, as Paul did Acts 21: 13. To mourn for the sins of the times, as the godly in Jerusalem did Ezek: 9: 4. Especially lay to heat,  
I. The Church's misery, when God's ordinance go down and heresy and superstition go up; when any thing falls out which gives a blow to Religion, or prove an impediment to the Gospel, If the Ark be taken, call your comforts Icabods, 1 Sam: 4: 21.  
II. The afflictions of Joseph, Amos, 6: 6. the sufferings of God's servants ' whether Magistrates, Ministers, or people; O sympathize with them, Heb: 13: 3. Nehe: 1: 4. labour to feel their troubles and sorrows at your very hearts, and pray earnestly for them as the Church did for Peter, Acts 12: 5.  
III. The signs of the times, which Hypocrites cannot discern, though they be well versed in the face of the sky, h. e. The sad simptomes and presages of approaching judgements, as these seven following signifies.  
1. The commonness of sin, for all sorts transgress, in all kind of open sinfulness, with an high hand against light and nature, and means of grace, Gen: 15: 15. Ezek: 12: 3. Chap: 22: 4.  
2. Contempt of God's ordinances, misusing of his Ministers, 2 Chron: 36: 16.  
3. The departure of God's glory from his house, Ezek: 9: 3.  
4. Incorrisibleness after former, and under present judgements, Levit: 26: 15.  
5. The death of many righteous men, Isa: 57: 1. The carrying away of others to hiding places.  
6. The Vials of God's wrath poured upon the Churches beyond the Seas, Ier: 17: 12: 14.  
7. An Inundation of spiritual judgements, as a spirit of error, Appostacy, superstition, etc. which do commonly conclude and end in temporal plagues, Isa: 6: 10, 11. Now O Christian! the Holy Ghost is a public spirit breathing and acting in all the members of the body mystical, pray for it, Luke 11: 13. believe for it, Gal: 3: 14.   

CHAP. X.  
LAstly get your heart renewed from the world, and from those creature comforts in it, which are dearest and sweetest to you, wife, children, friends, goods, liberty, house; life, this Christ requires of those that follow him, Luke 14: 26, 27. Mark, 10: 29 30. This will prepare you either to suffer or to die, elther of which may put you upon it to love all. To this consider seriously these four things: As,  
I. All the world and all Creature comforts cannot satisfy the heart, when thou hast enjoyed them to the full, Eccl: 1: 8. Chap: 5: 9, 10. you soon grow weary of them, or glutted with them, so that you desire some new delights, or more of the old, or some over again.  
II. Nor can they sastisfie you, but expose oft to many lusts, 1 Tim: 6: 9, 10. temptations, distractions, to a spirit of the world, and they hinder from following Jesus Christ, Matt: 19: 22.  
III. Nor can they save you from God's wrath, from death or judgement, Prov: 11: 4. The wicked whose portion is only here, oft have the greatest share of them, Psal: 17: 14. job 21: 7: to 14.  
iv They serve only for this life, whilst we are on this side of the grave, they shall not be the least ingredients into our celestial happiness.  
O Christians when we come to be happy in heaven, we shall stand in no need of food, raiment, physic, marriage, Matt: 22: 30. for we shall be like the Angels of God in heaven, we shall then hunger no more, nor thirst any more, Revel: 7: 16. we shall then and there live by the alsufficient spirit of God, which needs no refreshing; we shall be clothed then with long white robes of immortality, Revel: 7: 9 To Conclude, when we come to heaven (the place of God's habitation) we shall enjoy the face and beatifical presence of the most glorious Jehovah (blessed for ever) as an object wherein all the powers of our souls will be satisfied with ineffable delight and everlastingness: God will be to us all in all, 1 Cor: 15: 28. O come LORD JESUS, Revel. 22: 20.   
FINIS.