raised If they haue done all it is a shame wee should not doe something wee should rather bee glad though not of the cause yet of this effect that there is matter left for our charitie to expresse it selfe in this kind and to let blind deuotion know that if our ancestors had not founded such spiritual maintenance it might and should yet haue bin done by vs. There are many godly deuout persons who haue in these daies of light made and increase dwellings portions for the bodies of the poore and needy Excellent indeed is this worke it is a blessed thing to giue and blessed are they that feede the hungrie and clothe the naked But yet of all Almes houses the spiritual Almes-house is the best and Paul that willeth you to desire the best gifts would haue you vse your gifts to the best aduantage Wherefore I shew you a more excellent way As the soule is infinitely better then the bodie and life eternall then life present so the food of the soule is farre better then that of the body and the sauing of the spirituall life better then the preseruation of the temporall life If thou giuest to the body thou dost well but thou giuest to that which shall die but if thou giue to the soule thou dost better for thou giuest to that which by thy gift may liue for euer in happines and make the body liue for euer in the same blisse with it If thou giue naturall bread thou dost well but thou giuest that which perisheth with the vsing but thou most resemblest Christ thy head and giuest the best Almes when thou giuest the bread of heauen What a comfortable and ioyfull thing to thy soule and heart will it be to see a whole Congregation fed on Gods holy day with thy Almes to see many soules receiuing saluation as it were from thy hand to heare many blesse glorifie God for his gifts to thee thine to them yea to blesse thee therefore in the name of the Lord Surely such ioy is infinitely better sounder and fuller of waight then the ioy of mony corne and oyle but the ioy that God shall giue thee in the great marriage day in the day of the gladnes of thy heart in that day will againe infinitely exceed this Thē shal Christ say vnto thee come thou blessed of my Father for when I was hungry naked and cold in the very soule of my little ones thou diddest buy Manna long white robes fire of the Altar to feede cloth warme me thou gauest the best gifts and which most nearely and inwardly cherish me therefore shalt thou haue the best reward come and sit nearest vnto me But if some backeward withdrawing hearts in whome God hath no delight put this grace and glory from themselues by a perswasion that this businesse concernes them not but that euery horse should beare his owne burthen and each congregation maintaine a Preacher for themselues Let them know that naturall men not vsed to instruction for want of it haue no desire to it Things not known are vnsought much lesse will a naturall man part from things knowne for things vnknowne It is the propertie of teaching to make men desire to be taught expect not then this desire from them which haue not the meanes to attaine it the sweetnesse of the word must be first sounded in their eares before they will loue the sound thereof it must teach them the worth of it selfe before they will part from any of their worth for it He must be partly or wholly a spirituall man that hungers for spirituall foode vnto the losse of his temporall substance and how shall many such be expected where the word by which the spirit entereth hath not bin fitly opened vnto them Therefore if thou wilt haue them doe for themselues do thou something first though but a little for them whereby they may heare the word And then it is likely the word heard will make way for it selfe and perswade for increase of maintenance for it perswades the truly sanctified to a farre greater degree euen to fell all to giue life all for the Treasure of happinesse Christ Iesus whome lying more closely in the Cabinet of the word preaching deliuers vnto vs opened and displaied in full glorie and Lustre Yea it may bee by the word so communicated by thee there wil be some prouoked to doe that for others which thou hast done for them and so a generation of goodnesse may bee continued of which thou hast beene the father and a chaine of good works may be lengthned of which the first linke framed by thee is both the beginning and cause Hereunto may be added this other reason of forrein helpe That such places beare already as great a burden without the benefite of preaching as others do that haue it Wherfore that Saint Pauls rule of equity may bee obserued which will not haue some eased to haue others doubly grieued and that rule of Charity Beare yee one anothers burden it is fit that the burthen of such places should be deuided among many so to take away the griefe of surcharging by an equalitie and to ease the weight of the burthen by deuiding it with others 5. Part. As these great blowes of Satan haue afflicted the Ministery in these latter times so doe daily buffets lesser pinchings of the seruants of Satan follow and persecute continually the same Ministerie His plot and his hatred still are one though the limitation of his power by Gods ouer-ruling suffer him not at all times to bring forth like effects He is God be praised tied vp somewhat from appropriating of spirituall liuings yet what he cannot get in a rent hee striues to obtaine in a fine The Patron that cannot haue the yearely profit must haue a grosse summe in consideration of it and a scholler hauing spent much of his portion spirits and time in studie to make himselfe worthie of a place in the Church yet after must he studie for sureties or readie mony to throw into the mouth of Cerberus euen of these porters of hell that they stoppe not his way into the deserued Benefice And this also is a vertue if they will bestow it in this kinde of bestowing on a man able and sufficient for if such a one bee not very neere as finable as a meere dumbe and vnlearned fellow sufficiency shall bee bought out profitable ignorance shall be preferred before edifying knowledge The great God Mammon must chuse the Priest that fitteth him best the greatest truest God whose Priest is thoght thē to be choosing hath least to do in y t choise But ô thou Marchant of hel Factor for Satā know y t cursed is thy mony with thee thy mony is the price of Soules euen of spirituall blood the life of spirits Thou hast for that summe giuen ouer so many soules to Satan thou hast giuen their throats to the Butcher and thou hast done
worse then slaine them for thou killest them with death eternall Christ hath said what shall a man giue for his soule yea to giue a whole world and to lose his soule is a bad bargaine but what a beggerly and bloudy bargaine hast thou made which for litle pieces and shrids of the world hast sold many soules But to what end is it to speake to a man of clay that hath no sense nor feeling of heauen To what end is it to speake to a mule that hath no vnderstanding Such men are more dead then the Altar which heard the word of the Lord. They are stonie at the very heart and nothing but mony makes any sound by striking such a heart Otherwise euen to common reason it wold grosly appeare that a lanterne without a candle can giue no light that a man without sight cannot bee a guide to the blinde that men led by such guides must needes fall with their guides into the pit of eternall destruction But if it happen that a man of some sufficiencie hath like the Centurion by a great summe obtained the freedome of this Benefice then is the Patron readie to go into the Temple with the Pharisie to giue thankes that hee is not like other men There is a fit man in the place and hee hath taken no mony for the Benefice but for the Aduowson which a man may honestly doe But know thou Circumuenter of thy owne soule That if it were lawfull to sell an Aduowson thou shouldest sell it at the price of an Aduowson To finde out this consider what either thou payest for the patronage and so make some proportion by that or what a lay-man would giue for it that would make no vse of it but the bestowing For whatsoeuer is giuen beyond that which a man would giue to haue the meere naming of the Minister is the price of the benefice and not of the Aduowson it paies for the profit of the liuing not for the particular appointment of the man Mingle things as cunningly and confusedly as thou canst the iudgement of God shal single thē as perfectly and the euill shal be takē out shewed thee by it self in the great terrible day of the Lords displeasure Yet neither do I cōmend y e selling of Aduousons though at the easier rate for a Patronage is an excellent priuiledge a patrone hath the power of a great and high worke euen in the chiefest businesse of God Why wilt thou for a little mony let another doe God acceptable seruice when thou maist do it thy selfe Or why perchance dost thou suffer another to doe Gods seruice negligently and corruptly when thou maist doe it faithfully Take heede hereunto for if by thy sale the sheepe be vnfed for whome Christ died thou maist go among the cursed to whom it shall be said When I was an hungrie thou hadst food in thy hand and yet thou fedst me not Part. 6. But after all this is not the Minister fully escaped hauing paide the Patron for his passage he falles after into the hands of his Parish then is hee like a man rid of a Lyon falne among Wolues euery one almost if not wholly rubs vp his wit and makes it a principall conquest to deceiue the Parson Howsoeuer the Vsurer haue his ten of the hundred the Lawyer his grossefee and the workman his wages the Minister who layes out his stock for their saluation shall not haue his tenne of the hundred nay but a leane fee for the most pretious counsell nor his full wages for his most excellent worke It is a speciall part of thrift if we cannot conceale and defraud some tithes yet to make a good bargaine with the Minister and to get somewhat by him and if he will not bee so wrought on he must goe for a couetous and hard man But O thou ouerthriftie Tither what thinkest thou while thou dealest thus hast thou a soule or not If thou hast none at least if thou thinkest so words wil be vseles vntill thou feele one day by the torments of thy soule that thou hast one and then they will also bee vselesse But if thou hast one it is better then thy body which is also better then thy goods Thou gladly giuest to the Phisition to maintaine the health of thy body and to the Lawyers to preserue thy goods how doth not thy hand willingly chiefly stretch foorth it selfe to him which saueth thy soule which is infinitely better then these It sheweth too euidently that thou valuest things backwards since thou esteemest not thy soule as thou dost thy goods and body nor the eternall saluation thereof as thy present preseruation But they that haue had a glimse of heauenly glorie despise earthly things in comparison thereof and in disdaine say Is it a great matter to giue carnall things for spirituall such men know they cannot giue so good things to them as they receiue from them Therefore they would euen take out of their owne bowels to doe good to their teachers at least they wold thrust their right vpon them though ignorant of it they would by all meanes desire that they might liue plentifully in this world whose life is imploied to make them liue euerlastingly in the next Farre be it then from vs to vexe and discourage by robberie and impouerishing those who are the guides vnto heauen Let diuine loue iustifie them in taking their right yea help them to it and bring after them what they haue left of it Let vs entertaine them as embassadours of Christ with bountifull allowance and not shew our small regard of the Lord that sent them by our ill rewarding of his messengers Their estate is but for life and naturall affection towards their family is commendable in them as in vs therefore a prouident care if without wrong is not to be censured but allowed in them and a willing and a plentifull contribution is requisite in vs. And herein I deserue speedier assent because I am none of those I speake for Part. 7. A third cunning of Satan is to make sanctification an odious thing and to fasten on it some vile reproch that men may bee ashamed to serue God and to be saued And that this may worke the more effectually he suffers many to goe so farre in religion as they may without losing them that is in a morall and ciuill profession thereof but that degree beyond which indeed is onely the very life and power of sanctification is very offensiue to them and appeares to such to bee but hypocrisie and scrupulositie Hence it is that among most of these ciuilians regeneration and sanctification which they attaine not is Puritanisme and a true Saint is called a Puritan which in their English meanes a dissembling or scrupulous fellow And this being the verdit of those who account thēselues for honest men and their neighbours think the same to whom these ciuill men are almost Puritans like a kennel of
what estate this enioying is greatest we shall finde in that wherein naturall and as we terme them kindly affections and desires haue most satisfaction For indeede what comparison is their betweene the imagination of being pointed at for greatnesse and the solide sweetnesse of being loued of a wise and honest friend What comparison betweene the officious and hartles complements of seruice-offring-flatterers and the obsequious loue of a chaste wife and dutifull children what equality betweene the delicate inuitations of a dainty feast vnto a cloyed stomacke and the sweetnes of plaine fare to a naturall appetite which desireth it not beeing desired of it If these be the better comforts of life and that life is better which hath most of them then in a meane degree and not still in the greater is the best portion of life Therefore it is not amisse for men sometimes to aspire downwards euen to the conditions of an estate beneath them selues This I set forth not as perswading an vniuersall priuatenesse which as mans ouer-spreading ambition will euer make impossible so it needeth not but only in a publike fortune to carry a priuate minde not swilling in too generall and large desires but bounded within naturall and becomming affections And this not to make a heauen of it on earth as the Philosopher in vaine assayed in a world so throughly tempered and seasoned with misery but to draw men vpon profitable and aduantageable termes into the most quiet and orderly compasse of life that the order and quietnesse thereof might allow roome for the practise of some course profitable to the Commonwealth and especially to the contemplation of a better life For these are too much put out of minde by swolne Ambition that oft so takes vp the whole heart that it thrusts this present life the countrey wherein life was receiued and that country where only true life and happinesse shall bee beyond all care and remembrance 37 The pleasures of this world after they are past and after they begin they are going to be past are as much nothing as if they had not beene Therefore whē sinfull pleasures tempt vs let vs thinke that if we by Religion put them not from being they will euen by beeing put themselues from being Wherefore let vs much rather choose that grace should make them to bee nothing and to performe an acceptable worke to God which shal haue his reward then giue them leaue by their owne nature to bring themselues to the same nothing and yet to leaue guilt behind and obligation to punishment But if the mind will needs dote on dying pleasantnesse let the same mind at that same time know and beleeue the pleasure of seeing Gods face infinitely to exceede this both in quantitie and in qualitie and that it shall as certainely appeare to vs hereafter as these doe now if wee refuse these for it There is no ods that may disswade vs but presentnes of the one and futurenesse of the other which being againe vnmeasurablely ouerwaied by aduantage of excellencie and eternitie should so mainely carry vs that we should despise the presentnesse of all sinfull pleasures much more then Iacob his next present seuen yeeres libertie for Rachel or one that proueth masteries his present ease and pleasure for a corruptible crowne 38 The affections of man are vsefull and commendable meeting with fit occasions and limited by due measure But they are commonly inordinate among vs and lay hold on wrong obiects or on true in wrong measure Ioy is good yea necessarie when Gods loue is beheld and considered And ioy is good when Gods blessings are powred vpon vs for euen that ioy is the gift of God but ioy oft transgresseth for it reioyceth more in the blessings then in God and it is too liuely in temporall things and too dull in eternall Yea it reioyceth somtimes in sinne our owne or others which is a ioy in the place of sorrow For sorrow though hated is also very profitable and excellently meete for the sinfull and miserable estate of man Sinne when it hath myred the soule by repentant sorrow hath the filth though not guilt washed away and indeed the guilt is not washed away by Christ vntill the filth bee washed away by spirituall sorrow For as long as the dregges of sinne lie on the soule vnbathed in repentance so long the blood of Christ as it were lotheth to come neere it Againe sorrow fitteth excellently the estate of vanity and misery that our looke being sad our heart may be made better and that griefe may stirre vs vp to apply our hearts to wisedome whereby wee may escape through vanitie and misery into immortalitie and happinesse But sorrow is often faulty when it sorrowes more for losses then for sins which in effect is more for losses of this life then of life eternall It is faulty also when it is stubborne against spirituall ioy and will not let the hart reioyce in the mercy of God though he bid it reioyce continually yea hatred it selfe is good yet in one only cause when it is against men that hate God for then may we hate both their wickednes and them as our vtter enemies Yet wee must beware wee hate not men for some single sinne who otherwise striue to liue vprightly for in many things we offend al and haue need our selues in such cases often to be spared To such belongs the Spirit of meekenes to restore them and if Dauid say I haue sinned against God the Prophet must say Thy sinne is also forgiuen thee But the habitual and greedy sinner that putteth God far from him and in defiance saith Who is the Lord this man is odious and Iehosaphat shall be bitterly chidden if he loue them yet the bond of charitie may still hold on which must watch that our hatred be for Gods sake onely and not our owne for man ought not to hate man in his owne behalfe Beside this charitie must pray for the amendment of him for charitie to man desireth the preseruation not the destructiō of man as farre as it may without offending the charitie of God But summarily to bring all affections into their true vse and proportion let vs finde out both their vse and measure in the word of light kindling or quenching them lengthening or shortning them according to the direction and line thereof 39 The best knowledge hath been anciently thought to be mans knowledge of himselfe but the best knowledge indeede being the knowledge of the best which is God the knowledge of man comes next in worth who is the next best in this lower world and whom God knowne teacheth and commandeth to know himselfe and who by knowing himselfe shall the better know God Now the immediate vse of this knowledge being to better the knower hee that will make most vse therof must learne to know himselfe most in those parts and faculties which are of most vse and excellence Therefore on the soule let the soule of man
being filled with multitude nor with a spirituall the multitude hauing in them though fewest seuen thousand that bow not to Baal nor any dispensation from God for it but a law of God against it this neere intermarriage is a loathsome abomination in the eies of God It is a sinne against nature and so abominable euen to mans first and naturall apprehension 44 The course of the children of God through this world vnto heauen is the very course of the Israelites from Egypt to Canaan Israel is born in Egypt vnder the seruice of Pharaoh and brought from vnder him by a mightie and outstretched Arme escaping the death of Egypt by the blood of the Lamb. Gods children are begotten in the Kingdome of Satan and drawne from his subiection by his mighty power who can onely bind the strong man and take away his goods By the blood of the Lamb Christ Iesus they also escape that death which is due to them by being borne in the kingdome of Satan The Israelites by the red Sea were cleared from the prosecution and danger of Egypt and through it found a path toward the land of promise The true Israelites by spirituall and inward baptisme are dead vnto sinne and the kingdome of Satan and by that death escape from them hauing also a way painted out by the sanctification thereof to the Kingdom of blessednesse Forty yeeres long after their man-hood did the Israelites wander in the wildernesse vntill they came into Canaan and fortie yeeres are the vsuall time appointed to the children of God to trauell in this world before they come to rest And in this fortie yeeres the onely ordinarie food of Israel that gaue them life and comfort was Manna from heauen and the chiefe food of the regenerate is the Spirit of Christ which dwelleth in them and is their life and comfort Slender and light did that Manna seeme to the Israelites yet sufficed to bring them to the land of Promise and small doth the life and comfort appeare of this Spirit to fleshly reason euen of the regenerate but it will serue to bring them to heauen and to comfort and strengthen them by the way Manna shewed that man liueth not by bread onely but by euerie word which proceedeth from the mouth of God to teach vs that by this Spirit which proceedeth from the breath of God we haue as certaine a life as wee haue by bread But as at first there was an host to fetch Israel backe into bondage and at last there were hosts giants gates of brasse to keepe thē frō the possession of the Land of Promise Accordingly when Christians are escaped from the kingdome of Satan by regeneration and walking to Ierusalem which is aboue Legions and armies of wicked spirits the gates of hell yea Og the King of Basan the huge Prince of hel and the Principalities of darknesse fight against them and seek to turne backe and stop their progresse vnto rest But vnto Israel their enemies were as bread euen a prey and a triumph and to vs the God of peace will tread Satan vnder our feet the gates of hell shall not preuaile against vs but their temptations shall bee our aduancements and their resistance shall giue vs the title of conquerours And that we may make full benefit of this example let vs especially be carefull to walke like those Israelites which continued and perfected their course from Egypt to Canaan the chiefe resemblances among the Israelites of the true Christians among vs. Let vs auoide the sinnes of them who fell by the way let vs make great reckoning of the Manna of the Spirit feeding comforting and contenting our selues in all estates therewith in all estates trials and changes For this small dram of our new birth though it seeme to melt sometimes before the heate of tentation and the bread thereof tasts not so strong as the onions and flesh pots of naturall lust and pleasures yet it is of the wombe of the morning it comes from the day-spring on high it hath life eternall in it and this little seed shall raise vs vp in the glorious image of the incorruptible and euerliuing sonnes of God For the weake things of God are euer strong inough to accomplish their appointed end they are backt with omnipotence and if they wanted any thing in thēselues yet from that shall they draw perfect sufficiencie 45 The sanctified soule in this world is a widdow Christ is her husband and he is absent from her The senses haue their pleasant obiects to delight them the flesh hath grosse matter enough to satisfie the lusts thereof But the soule beholdeth not an obiect for her pure ioy for hee whom the soule loueth and should only loue is gone to a farre countrey yet is her heart towards him shee thinkes still vpon him though a pilgrime in a strange land shee breaketh out into longing passions and inquireth of the sheepheards for him she lookes by a chinke with the eye of spirituall light into heauen and so hath a glimse of him for whom shee is sicke of loue for he stands behinde a wall this earth of ours is a partition betwixt vs and him and he lookes through it but by a little grate yet still is shee his only as he is hers shee reioyceth in him and remembers his loue more then wine shee entreates him to draw her that shee may run after him to set her as a seale on his heart and as a signet on his arme for her Loue is as strong as death She fitteth her selfe for him by being all glorious within and chastly reserues her selfe vnto him as a garden inclosed and a spring shut vp Shee is decked with fruitfulnesse euen with fulnesse of all sweete fruits trees of incense al sweete spices Thus louing thus glorious thus chaste thus holy thus fruitfull in goodnesse shee waiteth for his returne vntill the eternall day breake and the earthly shadowes flie away This is a sanctified soule goe thou and doe the like 46 Herein is that in expressible height of Gods mercy to his elect much expressed that the most wise and laborious men in morall goodnesse yet not hauing grace passe vnder the Law and their very goodnesse is condemned to be sin For such indeede it is not comming from him who is the only Author of goodnesse nor returning to him who is the true end of all things Yet weake and sinful soules though laden with great infirmities by the mercie of God are taken from the Law into grace so their many sinnes are forgiuen them that weake and fraile men if striuing against sin though often falling into it might yet comfort themselues in that high mercie which laid hold on them and singled them out for its owne sake and not for theirs and that no flesh might reioyce in it selfe for the glory of flesh without the mercy of God is but shame to it selfe and matter for iustice As therefore we haue an infinite benefit freely
seeth them not that there should bee miracles by the diuell wrought or forged to stand betweene the eyes of men and this reuealed Antichrist that there should be distinctions coined subtill enough for lesse subtill soules to distinguish to the manifest Antichrist from it selfe Yet all these things are prouided by the seruants of this sonne of perdition and so powerfull that it is Gods election onely which mainely preserues those that stand and withstands this Mysterie of Satan And indeede how can that ignorance which is inioyned to the disciples of Rome be brokē through by them which are bound thereunto by a solemne vow and vnder feareful penalties They must know but what deceiueth them vntill they be so throughly deceiued that it is almost impossible to bee vndeceiued againe But this let them take with it that the same ignorance will serue to breede vp a man in any religiō be it neuer so grosse and at this day it equally serues the diuels turne to nurse two of his goodliest children the erroneous doctrines of Mahomet and the Pope Yet lest ignorance should faile and perchance a glimse of light might shine in vpon the seeled eies there are miracles daily prouided to set before the sight of men These draw them to say that Simon Magus is the great power of God but wee are taught to goe from these signes to the Law to the Testimony to the Word and this Word telleth vs that miracles in the latter times shall be fixed and vnseparable companions of the man of sin So in stead of conuerting vs they are acknowledged by vs to be the badge of Satan fastned on Antichrists sleeue and they tell vs to whom he belongs Wee neede no miracles now but to reueale Antichrist for wee beleeue the doctrine of Christ once fully confirmed by his own miracles Lastly if yet some greater light dazle the eies which neither ignorance can keepe out nor miracles employ in drawing the eies wholly to themselues then are there prouided subtill nice and sublimated distinctions and reasons whose office is to confound and intangle the vnderstanding rather then to enlighten it Falshoods are purified and refined and made as like truths as possibly they may that the vndistinguishing mind may equally accept them and so led by a little mistaking vnto a grosse error And hereof at this time is there a stedy forge in the Church of Rome which doth but expect what the Pope and his Priuie Councell say and instantly they are ready with their excellent inuentions to prooue it the voice of God and not of man Surely the wit of man is a powerfull thing in regard of man but in regard of the Spirit which made it alas weake it is and the effect cannot striue with his cause which is mightier then he Therefore this Babel of mans wit built vp against the Lord must needs be destroied by the Spirit of his mouth In the meane time vntill this victory of Christ vpon Antichrist be fully performed let vs pray vnto God that he will adde easily vnto the Church those who belong vnto him and that they may plainely see that hee who seeketh earthly things more then heauenly is of the earth earthly and farre from being the Deputie of the Lord of heauen 60 The second resurrection needes not to seeme very strange if wee consider the first already done in vs for whereas there is naturally in vs but a carnall wisedom that seeth and alloweth only present visible things for happinesse wee haue in our regeneration a wisedome placed in vs which blotting out the former wisedome and the happinesse thereof beholdeth God which is inuisible as our onely true happinesse We haue also in stead of our fleshly will which onely sauoureth fleshly obiects a will directly contrary therunto planted in stead of it which hateth the former will and the sinful pleasures wherein that wil chiefly delighted and loueth euen the persecutions of Christ which the naturall will especially hated Thus by the new birth light being created in darknesse out of no former creature a rightnesse of will being framed where was nothing but crookednesse and such a light and will that they alter the affections actions whole course of mā why may not the same new birth haue also another power with it euen to change the mortalitie of the body into immortality as it hath to change the corruption of the soule and body into puritie incorruption it being alike easie to go to giue life vnto death as light vnto darknes and good to euill 61 Because wee see not God or at lest we do not see how he seeth vs wee rather thinke that he sees vs not or are careles of his seeing So our blindnesse toward God casteth the likenesse of it selfe on God towards vs and imagineth him to bee vnto vs as we are to him Herein men are to God as some birds are to men who hiding their heads from seeing men think that men the whilest doe not see them But since the knowledge of God is the cause of men the being of men can reach no farther then the knowledge of God So whosoeuer takes the knowledge of God from him takes from himselfe his owne being for where the knowledge of God ceaseth to know him there he ceaseth to bee otherwise should man who is but the effect of Gods knowledge go farder then his cause which cannot be But surely God that made mā by his knowledge knoweth the man that he hath made he hath not placed him out of his owne reach but as at first after he made his creatures he saw euen through them that they were throughly good so for euer he veweth and pierceth them searching all things by that very wisedom which made thē Since then we are manifest and naked before our glorious God who both seeth and hateth all vncleannes but beholdeth with pleasure holinesse and purenes let vs take heede to our hearts yea our whole selues that no filthinesse appeare to him lest we bee shut out from the City into which no vncleane thing may enter But that God seeing vs to be pure in hart euen in soule body may at length be called vp to see God who is the fulnesse and perfection of all felicitie 62 The very being as well as the discoursing of our naturall reason may well prooue that man was not made onely for this world For if first it be granted that a great and excellent wisedome created this Vniuerse which the curious subtiltie of the parts and frame therof will inforce vpon vs it must also be belieued that wisedome doth all things wisely both in regard of order and end euery thing bringing forth his like now the beasts hauing a more easie and vninterrupted enioying of the world as not tilling or reaping neither building Barnes nor filling thē not foreapprehending griefes nor long retaining them what doth this reasonable soule in man I speake of the generall if his bound be this world