he may thinke he wants because he is possessed with all things God is his God It 's best to want that which we cannot injoy unlesse we sinne Weeping Excesse in weeping is against nature reason and Religion Many make a Christ of their teares World The whole world is a vanitie of vanities and vexations Will. To will is naturall but to will spirituall is above nature He cannot resist a sinfull will who hath no other then a sinfull will A man may perswade the will but it cannot be compelled To make Gods will to depend on mans will is to deprive God of his honour When we want a will to doe a thing wee pretend want of power and say I cannot Many prefer their wills before their lives for when they are crossed they wish for death The creature cannot doe more or lesse then God will Those vertues that adorne the will as love mercy justice are more glorious then those that adorne the understanding as wisdome power c. If the will gets into the understanding it puts all the powers of the soule upon action As the will is so answerable is the endeavour Wit A dull wit is fittest and best for him that wants discretion Winde Most men feed upon winde yet there is no satisfaction in it Words Many in stead of proofe will give big words but bare saying is no proofe Wonder For men not to prise their best workes is a wonder Naturall men wonder at worldly and sensuall things It 's no wonder if a naturall man seeke himselfe in all things Wisdome Wise men forecast how to doe most with least noise It 's wisdome sometimes to let passe and take no notice of a fault To feare to sin is wisdome and to depart from evill is understanding Wisdome goeth as farre beyond folly as light beyond darknesse It 's a speciall piece of wisdome to finde out and improve such places of Scripture as are sutable to our present condition The way to be wise in things naturall and spirituall is to observe and consider the reasons and causes of things It 's wisdome to doe that which is safest Wisdome is better then strength Worldly wisdome few have but what they paid too deare for The wisdome of man cometh from conference of things past and to come The more wise a man thinkes he is the more foole he is World This world is insufficient uncertain and perishing Every worldly thing is inconstant and a vaine vanitie Many are deceived by the false and vaine shews of the world The nourishing in our selves the love and care of worldly riches choakes the love of heavenly and kils many good things in us The things of this world are sutable to our spirits The world affords no stable comfort it perisheth in the using and when wee have most need of it The lesse the Saints desire the world the large their hearts are for God The more we love this world the lesse minde we have to leave it The more men are afflicted the more willing they are to leave this world The consideration of the end of the things of this world tends to weane from the world Such as are full of the world are empty enough of spirituall things He that is full of worldly businesse needs no other trouble The world is a great snare and deadly enemy to spirituallnesse they are the strangers that devoute our strength According as the world is sweet unto us so accordingly spirituall things are bitter The more men possesse of this world the lesse many use and injoy the more we love it the more we are crossed with it and the more we have of it the more we are in want Weaknesse Weaknesse with watchfulnesse stands when greater strength with selfe-confidence faileth The wisest and strongest Saints are most sensible of their own weaknesses Workes To be saved by Christ and to be saved by works are contrary the one excludes the other Christ will be all or nothing It 's possible for a person that beleeves through weaknesse to goe aside to the covenant of works Watchfulnesse Spirituall watchfulnesse is a speciall gift of God a chiefe part of godlinesse and a speciall helpe to holinesse and a Saints great priviledge Because the Saints watch no more they fall so much There is no good order in their lives who watch not Watching keeps the soule awake and fits us to exercise seasonably the fruits of the Spirits Of zeale The height of the affections is zeale Zeale is the height of love and the heat of the intention and affection Zeale is an affection wound up to the highest peg Zeale is the fire of the affections and it 's very hot Zeale is good when it 's for God it 's evill when it 's against him The command of God and Christs love to us and ours to him begets zeale for him it kindles it and makes it burne and flame Riches honour pleasure ease consumeth the Saints zeale and cooleth them The world and carnall friends powre much water to quench our zeale Zeale should eate us up and we eate it up Every man is zealous for God or himselfe To be zealous for a trifle is a great weaknesse Zeale cannot indure to see God dishonoured in no kinde A Saint loaths himselfe because he hath so little zeale for God c. AS it were with wings Mount thy selfe my spirit Vnto stable things Without alterings Which all comfort brings Them for to inherite Earthly things despise In them take no pleasure But thy selfe advise Higher for to rise Where true substance lies And the chiefest treasure Shadowing things are here Better things are higher In the Heavens cleare Let it then appeare That as things right deare Thou doest them desire Earthly things we know Soone away are sliding Here on Earth below They doe ebbe and flow And to dust they goe Without long abiding Yea they are by kinde So base and unstable That they should not binde To Earth a pure minde The which we may finde To be honourable Counsells Concerning Actions 1. SEe that what yee doe be lawfull see that your actions have a good foundation a word of God to warrant them else they are evill to doe things not required of God is the error of the wicked 2 Pet. 3. 17. that when God shall say Who required this at your hands Isa 1. 12. Deut. 12. 32. we may say thou O Lord. 2. Look what yee doe be expedient the circumstance of time place and person must be wisely conâ—idered to a good action is required that all the circumstances be good 3. Look to your end why yee doe what yee doe the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse works of mercy and necessity hinder 4. Look yee doe what is required because it is required and as it is required and when it is required to doe one dutie and neglect another is uncomely give each dutie it 's due
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
is Tâ—y necke with Chaines Christs commands are these chaines Our necks are not too good for Christs chaines chaines are for use and for ornament for use for service and to keep in order and restraine Chaines Many chaines chaines are for service and for strength to hold and last long a horse may snap a bridle asunder but a chaine will hold him if not many chaines will The Law of God is this bridle or chaine to restraine order and guide us in the right way in which wee are to walke the many commands of God are the chaines which are as a bit to be put in our mouthes and upon our cheekes and about our neckes if the commands of God were not strong and durable we have such stiffe necks we need chaines to hold us else we would breake them snap them asunder as Sampson did his cords by nature we are like the Horse and wilde Asse and swift Dromedary Jer. 2. 23. We are not easily catched and when we are we need be chained Also chaines are for ornament so are Gods commands My sonne beare thy fathers instructions they shall be as a comely ornament unto thy head and as chaines for thy necke Pro. 1. 8 9. Chaines of gold Song 1. 10. The more of these chaines we have in our mouths and about our neckes the better and the more faire and beautifull our neckes are no Jewels of gold or pearle can adorne any so as these chaines adorne they are ornaments to us it s a shame to us not to have these chaines about our neckes we live in evill times the commands of God men reject and perhaps count it Religion to doe so but yee that love the Lord abhorre such a thought Gods own people are to be ruled by him by his commands allow our selves to be set free from the commands of God is unreasonable and abominable 11. We will make for thee we saith God as Gen. 1. 26. Rowes of gold with specks of silver Divers ornaments severall fruits of the Spirit Gal. 5. 22 23. They are from God created by him Phil. 1. 29. Eph. 3. 16. Phil. 2. 13. to beautifie our conversation c. that it may be for his glory else it is not comely The soule saith 12. While the King Jesus Christ Sitteth at his Round Table With his Church at the Lords Table Mal. 1. 12. 1 Cor. 10. 21. With his Church at his spirituall banquet the Lords Supper a Round Table hath no upper end My spikenard is very costly spice Joh. 12. 3. A sweet smelling spikenard full of vertue see Song 4. 13 14. The breaking of Christs body in the Supper is this sweet precious Spikenard that fils the place with sweetnesse so the fruits of Christs death is held forth in the 〈◊〉 of ointment of Spikenard with which Christ was anointed Joh. 12. 3. Giveth forth the smell thereof The sent thereof fills soules with sweetnesse Joh. 12. 1 2 3. It sents forth Redemption Salvation happinesse and glory and what not Oh! the sweetnesse of these none can expresse nor conceive what joy delight or consolation is like this of Christ dying for my sinnes c. It causeth the soule to extoll Christ and say 13. A bundle of Myrrhe is my beloved unto me This holds forth the greatnesse of the contentment satisfaction and joy the soule takes in Christ in the fruits of his death the soule desires ever to take comfort in these benefits and bundle them up together least they be scattered and to seeke tie them up together in a bundle its the sweetest poesie ever to smell on to comfort refresh thy selfe withall A bundle of Myrrhe is sweet but nothing so sweet as Christ and his benefits is to me I finde by experience he is so to me there is nothing to be compared to him there is nothing so sweet and pleasing as is sweet Jesus unto me What is a mountaine of myrrhe and a hill of frankinsence Song 4. 6. Dropping sweet smelling myrrhe Song 5. 13. The bundle of my workes is not so sweet to me Love is as strong as death the coales thereof hath a most vehement flame Song 8. 6. The heate of these coales were so exceeding hot and the flame so vehement it scorched and burnt up all my righteousnesse ere I was aware that bundle is gone now I need it not for my beloved is a better bundle unto me I leane not on any thing but on my beloved Song 8. 5. I have nothing else to leane upon nor is any thing else worth the smelling on he is my delight and all my pleasure in the sence of sinne and wants I comfort my selfe in the Righteousnesse of Christ He shall lie all night The night is the saddest time by reason of darknesse the night is a sad time by reason â—f feares Song 3. 8. Many walke in darknesse Isa 50. 11. When my soule is most sad and darke he shall lie all night the soule is to own and imbrace Jesus Christ and rest satisfied in him Between my brests When I am at the worst Christ I desire and nothing but Christ I leave all to imbrace my beloved he shall lie as near my heart as may be he is onely sweet to me I will have him alone and nothing else to lie between my breasts that I may smell on him and be satisfied with his sweeetnesse when I am at the worst he is enough for me he alone will I imbrace and fill my soule with his loves and sweet solace The breasts is the place of consolation and satisfaction Isa 61. 10 11. A bundle of myrrhe is sweet for sent but not so sweet as he my soule solace thy selfe with him and take thou no content but in him I am my beloveds and his desire 〈◊〉 towards me Song 6. 10. 14. A cluster of Cipres is my welbeloved unto me Cipres is sweet it hath reference to Christ in the fruits of his death Redemption Salvation Justification c. are all clusters together in one and not to be parted Christ hath joyned them in one part them not In the vineyard of Eâ—gedy A fruitfull soile Jos 15. 6. 2. Ezek. 47. 10. So Christs death is wonderfully fruitfull who can reckon up his benefits all which are the fruits of his death Christ saith to the soule 15. Behold thou art faire my love behold thou art all faire It s twice repeated because Christ would have his to know and minde their beautie Isa 62. 5. Song 7. 6. Thine eyes are as doves eyes Good eyes and cleare as the eyes of doves by the Rivers of waters washed with milke Song 5. 12. It holds forth the soules quick-sightednesse in the mystery of Christ Eph. 3. 4. Secondly Doves eyes are chaste Doves eyes within thy looks Song 4. 1. It holds forth the soules chastnesse to Christ they are covered except it be to Christ their eyes are fixed on him they looke not to their workes for life but freely part with all their