Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	faith_n	heart_n	unfeigned_a	1,237	5	10.9662	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

Gentiles together shewing that the Gentiles were not so cast off but that as to what was the maine and principall thing To wit the word of faith the Gentiles did share with the Iewes and that whoever among the Gentiles did beleeve and call upon the name of the Lord were saved no lesse then the Iewes for said he there is no difference betwixt the Iew and the Greek for the same Lord over all is rich unto all that call upon him and whoever beleeveth on him shall not be ashamed Now in the 3. and 4. Chapter hee giveth the Reason why the Iewes who sought after Righteousnes did not attaine it even becaus they sought it not in Christ but in the Law and the legall ministration wheras God had not appointed that for Righteousnes but to point unto Christ who is the end of it for Righteousnes unto every one that beleevs vers 5. And this hee proveth Viz. that Christ is the end of Law for Righteousnes from Moses words Deuter. 30. shewing that by that word of faith which Moses said was nigh unto the Iewes and in their heart so that they needed not say who shall ascend into heaven for it or descend into the deep is understood Christ. Otherwise hee could not have brought Moses words as the Reason or proof why Christ was the end of the Law as here hee doth Againe hee affirmeth for a man to say in his heart who shall ascend into heaven were to bring downe Christ from above or to say who shall descend into the deep were to bring him up from the grave which cannot be wherby it is manifest that by the word he understands Christ whom hee calls the word of faith which hee and his Brethren did preach And so they preached him nearer unto men then either Heaven or the grave The word is nigh unto thee even in thy heart and in thy mouth Some may say how is Christ to be understood to be in the mouth I answer It may be in Relation unto his being given unto men for the food of their soules according to what Christ said hee that cateth me shall live by me Now the food is put in the mouth that it may be nourishment unto the body so here is an allusion unto that as if Moses and Paul had said thou needs not perish for want of Christ the food and the life of thy soule for hee is as nigh unto thee as thou canst desire him as the very meat when it is in thy mouth yea hee is yet noarer Even in thy heart for now the meat may be put into the mouth and yet becaus of weaknes or some Impediment in the body the vertue strength of it may be hindred to goe unto the heart for the strengthning comforting or quickning of the same so though it wer in the mouth yet a man might die as being so weak that hee could not draw the vertue of it into his heart and indeed so it is with us men in the unconverted state wee are in such an impotent condition to doe any thing for our selvs that if life and vertue from God were not brought so near us as to be put in our very hearts wee could not live for wee are not only weak and sick but wee are dead in sins and trespasses and this is the wonderfull mercy of the Lord that hee hath brought this bread of life as near us as is possible for our quickning and salvation hee hath put it not only in our mouth but in our heart yet if the heart doth not kindly receive it nor suffer it to have its operation therein notwithstanding it is brought so near it will not give life unto the heart but be a savour of death unto death thereunto But wher the heart doth receive it so as to unite therwith it not only becometh life unto the heart soo as to fill it with pure Heavenly refreshment and joy and with most excellent and Heavenly breathings thoughts desires and meditations concerning the Mercy Goodnes Power and Love of the Lord and of his Wisdome Righteousnes Purity and Holines or whatever else it tasteth of and enjoyeth in him but also becometh a most abundant wellspring of life unto the mouth wherby it is opened after a marvelous manner to utter and expresse the thoughts and feellings and joyes of the heart in living words which are spirit and life having of the very vertue of the divine life in them which as they are a most sweet and acceptable favour unto God so are they of great use and service unto men both for quickning the dead and for refreshing and building up the living yet more abundantly in the power of that life which has quickned them And thus the word springeth up from the heart into the mouth but here it as it were descendeth from the mouth into the heart therfore it is first said to be in the mouth the word is near thee in thy mouth and in thy heart Now that this was the priviledge of the Gentiles no lesse then of the Iews to have this word so near unto them as to be in the mouth and in the heart The Apostle doth plainly affirme and so that the Gentiles who beleeved were saved no lesse then the Iewes for saith hee There is no difference betwixt Iew or Greeke but the same Lord is rich unto all that call on him And that these Gentiles who did call upon the name of the Lord and were saved were not under any outward administration of the Gospell is most evident from the Objection framed by the Apostle vers 14. 15. and his Answer thereunto The Objection is occasioned by Pauls saying that the Gentils who called upon the name of the Lord were saved Now it might be objected How shall the Gentiles call on him in whom they have not beleeved And if it should be replyed that some of them did beleeve The Objection is How shall they beleeve in him of whom they have not heard And if it be replyed they have heard the Objection remains How shall they hear without a Preacher and if it be replyed they have had a Preacher the Objection in the last place is who or what Preacher hath beene sent to them for how can they preach unlesse they be sent As it is written How beautifull are the feet c. Hereunto the Apostle doth not reply that Preachers have beene outwardly sent unto them for at this time The Gospell as to its outward administration had not gone over all the world but this hee givs for the direct and positive Answer But they have not all obeyed the Gospell c. So then faith come by hearing and hearing by the word of God So hee grants that they could not beleeve without hearing and that they could not hear without a Preacher which Preacher hee doth not say was any man sent unto them by whom they did hear but thus So then saith he Faith cometh by hearing and

hearing by the word even that word which was in their mouth and in their heart therefore hee adds But I say have they not all heard Yes verely the sound went into all the earth and their words into the ends of the world which words hee citeth out of the 19. Psalme where they are understood of that Universall language which the Heavens and Firmament Day and Night hath unto all men even all particulars without exception and are not cited by him for that end to prove that the visible creation did preach the Gospell unto them in the living clear powerfull Ministration thereof for that it cannot do but hee maketh use of them by way of allusion to signifie that as Universall as the language of these creatures was unto men outwardly even so universall was the language of this Word of faith which is Christ the Messenger of the everlasting Covenant sent to preach unto men in the inward even unto all without exception of any so that all among the Gentiles have heard this Word both Beleevers and Unbeleevers Now as concerning the Beleevers it is certaine for how could they beleeve in him of whom they had not heard and concerning Unbeleevers it is as evident from the Apostles words who saith They have not all obeyed the Gospell for Esaias saith who hath beleeved our report Now Marke the Apostle doth not say They have not all obeyed the Law of nature or the Light of nature but they have not all obeyed the Gospell so that the very Gospell has beene preached unto all otherwise they should never have beene charged with not having obeyed it Againe hee saith But have they not heard Even that which they disobeyed to wit the Gospell Hee answereth Yes verily their sound went into all the earth and their words unto the ends of the world alluding as is said unto that Universall language of the Heavens and Firmament Day and Night which speaks not only unto some of all sorts of men but to all particulars so that this Word hath had its language not only unto some of all sorts but Universally unto all and every particular otherwise the allusion unto the words of the 19. Psalme had been impertinent Moreover the Apostle proceedeth to shew how the Gentiles who followed not after Righteousnes had attained to Righteousnes even that of faith and yet the Iewes missed of it of which as hee gave the reason in the close of the last Chapter why the Iewes missed of it Viz. Beealls they sought it not by faith so in the close of this 10. Chapter hee further adds that notwithstanding all the high thoughts the Iewes had of themselvs as if they were the onely elect people of God and the Gentils cast of that the Lord had said long agoe I will provoke you to jealousie by a people that are no people and by a foolish nation I will anger you And that Esaias is so bold as to affirme that the Lord was more readily found of the Gentiles then of the Iewes for of the Gentiles hee saith I was found of them that sought me not but to Israel hee saith All the day long I have stretched out my hands to a rebellious and gain-saying people So that though the Jewes weremuch seeking and asking and praying yet they did not find the Lord becaus it was but in hypocrisie they were in their hearts a gainsaying and rebellious people whereas the Gentiles many of them had not such a shew of externall devotion and Prayers but were more righteous in heart before the Lord and so did more readily find him and know him yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles then did the Iewes notwithstanding all their great Profession Oh that the late Professors could read their figure in this at this day Some may object that it s said there 's no difference betwixt Iew and Gentile but the same Lord is rich unto all that call upon him which would seeme to import that such a rich mercy as the grace of God is only given to Beleevers and them that call on his name as it is else where said hee giveth grace to the humble wheras wee say hee giveth grace unto all To which I answer these Scripturs doe not import that hee giveth not Grace to all but only that hee giveth more Grace unto them who beleeve and truly call upon him and are humble even to enjoy his love and the comfort of his holy spirit and to none else yet hee giveth Grace even unto the Unbeleevers and Proud and Forgetters of him that they may become Beleevers and true and humble Seekers of him as many have become such who were as bad as any but who doe resist the Lord and the Grace offred and continue so doing till the day of their visitation passe over them the Lord ceaseth any more graciously to visit and hee causeth the same word by which they might have beene saved had they beleeved to become their condemnation becaus of their unbelief And here I desire the reader to observe that the Grace held forth both in this place and all others aforsaid is the very Grace that is evangelicall being the word of faith and the Light which is to be beleeved in and no other Grace making salvation possible to all men doth the Scripture declare of So that it may plainly appear that the universall non-evangelicall grace which Papists and Arminians speake of is but a figment and not the truth which is owned by us Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God that bringeth salvation hath appeared to all men or as in the translation of Beza himself hath shined in upon all men teaching us that denying ungodlines and wordly lusts wee should live soberly righteously and Godly in this present world c. And this hee gives as the Reason why Titus should exhort ALL those among whom hee lived unto Temporance Righteousnes and Godlines old men old women yong men yong women and servants c. even becaus the grace of God had appeared not unto them only but unto all men which taught them the same things inwardly as they who were sent of God did teach and exhort them unto outwardly and did not only teach men to deny and forsake the evills and lusts of the world but did appear bringing along with it a power to save from these things and indeed this is the very foundation and fundamentall ground of all outward teaching and instruction and exhortation in relation unto the things which pertaine unto Holines and Godlines that there is an inward principle which is the free grace or gift of God planted in every man to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto even as face answereth unto face in a glasse by and through which inward principle the true Teachers and Ministers of Iesus

light and life sufficient unto salvation Which saving mercy of the Lord visits every man till he hath wholly filled up the cup of his iniquity against it and then he is left to himself A threefold instance of this thing the Scripture gives us first of the Amorites Idolaters that possessed the Land of Canaan in Abrahams time The iniquity of the Amorites saith the Lord to him is not yet full How not yet full because the mercy of the Lord continued yet to visit them and they had not yet wholly outsinned the time of the mercifull visitation of God given them The second is that of the Jews over whom Luc. 13. 34. Christ lamented saying O Ierusalem Ierusalem c. O that thou hadst known in this THY DAT the things that belong unto thy peace but now they are hid from thy eyes And again how faine would I have gatherd thee as an hen gathereth her chickens but thou wouldst not therefore thy house is left unto thee desolate The third instance is that of the people of the old World of whom the Lord said my Spirit shall not alway strive in man for that he is also flesh c. All which do plainly imply a day of visitation unto them that perish and consequently that salvation was possible unto them through the appearance of God in that day Argument 3. From that universall duty that is upon every man to believe and call upon the Name of the Lord. THat it is the duty of every man that comes into the World to beleeve in and call upon the Name of the Lord is evident from Scripture Powre out thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name Jer. 10. 25. And why so doubtless because they ought to have known him and called upon his Name For punishment implies and is the wages of sin Now if not to know and call upon the name of the Lord were their sin then to know and call upon him was their duty Again these words who have not known thee import saving faith and knowledge Viz. who have not known thee in a believing way Again Prayer true prayer and faith are inseperable companions joyned together by God So that if the Lord hath required the heathen and Kingdomes of the world to call upon his name then he hath required them to beleeve as it is plain from these words how shall they call on him in whom they have not believed Rom. 10. 14. Psal. 62. 7 8. 65. 2. And if he hath required of them to beleeve then Christ the name of God the object of faith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been in some measure manifested and held forth unto them as the Apostle again answers to that objection Isayah 45. 22. have they not all heard yes No doubt their sound went out through all the Earth and their words unto the end of the world Rom. 10. 18. Psal. 19. 3. In all which places faith and prayer are conjoyned And remarkable it is that God is said to be Psal. 65. 2 5. the hope and confidence of all the ends of the earth unto whom all flesh come because he heareth prayer He is the ground of their hope and confidence and in him they ought and may confide as the God of their salvation This is further shewed by that inward Testimony in the heart of every man which sheweth him that there is a God or supreame Being for the same that sheweth man the existence of God sheweth him that he is to confide and trust in him to worship and call upon his Name to love feare and obey him c. Of which Paul spake saying to the Athenians That God made all nations of one blood that they should seek him c. Act. 17. 27. And hereunto he giveth them even all Nations atwofold ground of encouragement First because God is not far from every one of them that is to say because he is nigh unto them Very nigh yea so nigh that in him they live and move and have their being Secondly because they are his of-spring and children and he their father which holds forth most sweet and comfortable things unto the children of men Viz that the Lord doth regard them in so neare a relation notwithstanding their degeneration And thus much is clearly held forth by our blessed Lord and saviour in the Parable of the Prodigal son whose father still reckoned him as his son saying this my son was dead and is now alive was lost and is now found So that all men in a naturall condition while the day of Gods mercifull visitation remains towards them in some sence are the children of God that is to say his dead and lost children whom he visits to quicken and find them And this is for the seeds sake there is a seed of God in them of which it is possible for them to become the children of God as it springeth up in them to leaven and change them into the image of God And so in the naturall unconverted state they are his children not actualy but potentially that is they are in a capacity to become his children through that divine seed which is in them Therefore God is nigh unto them and lookes upon them in so neare a relation And this is the foundation or moving cause why all men should trust in the Lord worship and call upon him wherefore the nighness mentioned by the Apostle must needs signify a nighness of the Lord unto all men in mercy as a father unto his children he sees them dead and lost and the bowells of his tender love yearns towards them so that he comes nigh unto them in the tender love and mercy of a father to quicken and find them But to the falne Angels he stands in no such near relation It is I say the nighness of the Lord even in his saving mercy and in a saving way to all men that is the ground and foundation by the Schoolmen called Objectum formale the formall object why they should beleeve and call upon him For the act always praesupposes its formall object So that if the Lord requires all men to beleeve in and come unto him as children unto a father and seek from him that which is good for them in that relation then certainly he doth hold forth himself unto them in such a way as its possible for them to beleeve in and find him For it is as unreasonable a thing to require a man to beleev in that which is not held forth as an object of faith as to bid a man hear and yet speak nothing or look upon this or that thing when there is no such thing to be seen or presented to his sight or to bid a man smell tast or feel when nothing is exhibited to be smelt tasted or felt And so if the Lord ought to be beleeved in by all and that as a God of mercy as nigh

all to be saved absolutly but conditionally ex parte Objecti upon their beleeving And whereas it is again by them objected Either God willeth them to beleeve absolutly or conditionally Answ. We say conditionally Yet not so as if God required any thing to be done by them previous to their beleeving But upon their non-resistence of his operation when he worketh in them For when the Lord appeareth in that divine seed which he hath sown in all men to produce in them the very act of beleeving and to draw the will of man along with him to concur therin some do resist even when their bands are so far released that they might yield Thus we say that God willeth all men to beleeve upon their non-resistence of him when he works in them to the producing faith which is a being passive and not active For before faith they cannot be active to any thing that is good Hosea 11 4. Object 10. This doctrine seems to hold forth that all men even the unconverted have free will whereas according to the Scriptures testimony all unconverted men are in bondage and captivity so that they cannot do the things that are good Answ. Any freedom that men wholly unconverted may be said to have must be understood passively not actively For indeed in that state they cannot act that which is good but they can forbear to resist that which works in them towards their conversion And yet even this passive freedome is not of or from themselvs but of and from the Grace of God But some will perhaps infer from hence that they have an active freedome because beleeving is a being active and according to your Doctrine say they they may beleeve Answ. None can beleeve but as faith is wrought in them by the operation of the Spirit of God in his own seed by which they not resisting it faith would certainly be begot in them And in this sence it may be truly said they may or can beleev And though the soule be truly active in its faith afterwards yet at its first beleeving it may rather be said to be passive then active For what is its first beleeving but a suffering the seed of faith to cleave unto and unite with it And thus the first step of beleeving in Christ is called a receiving him which may be taken passively Now at the souls first beleeving it receivs power to be active and to act from a free will that which is good which freedome it doth not receive all at once but it groweth in the soule according as its faith groweth which beginneth in a very small thing nor can the soule beleeve at all times but only at such times as the Lord by his Spirit in his own seed breaths and movs upon the heart Object 11. By this Doctrine it seems that the reason why one man is converted and another not is to be imputed unto man himself and so he should make himself to differ from another contrary to the Doctrine of the Apostle 1. Cor. 4. 7. Answ. No such thing The reason being always to be imputed to the principall cause which is God and man at best but the instrument in his own conversion whatsoever he doth so as an instrument it is all from God and not of himself So that as for him the difference is to be imputed to God for man neither hath nor doth any good but what he hath received from him Object None have saving Light and Grace but the Elect all others being by God passed by and reprobated from all eternity Answ. That there is a decree of election and reprobation and that from everlasting we grant but in another sence then the Nationall teachers do assert it The understanding whereof the Lord by his spirit hath given us on this wise There are two seeds one elect and of God the other Reprobate and of the Divell the divine seed which is elect is that seed of which we have said that God hath sown it in every man that comes in to the world who so now cleave to this elect seed in true faith and persevere so to do to the end of the day of their tryall and temptation these are the elect of God who are chosen of him before the foundation of the world as fore knowing and fore seeing them in unity with this seed which is Christ in whom they are therefore said to be chosen Ephes. The reprobate seed is that seed of darkness and unrighteousness in men which is of the Divell They now which cleave thereunto and continue in unity therewith till the day of their visitation from the Lord expire they are the Reprobate whom God from everlasting did fore know would reject his elect and cleav unto this Reprobate seed to the very end of their day and so accordingly did reprobate them Thus then though the decree of Election and Reprobation be from everlasting yet it respects men not simply as men but as finally adhering and cleaving to the elect or reprobate seed So that none are at first passed by but all are once visited with a day of mercy and grace wherin it is possible for them to be saved But this their odd Doctrin that God hath altogether passed by all those that perish without ever making salvation so much as possible to them they indeavour to prove from these Scriptures Rom. 8 29. Rom. 9. Act. 13 48. Jud. 4. John 6 37. Which Scriptures they wofully wrest and wring to that purpose as I shall shew in the vindication of each of them And first to the first Rom. 8 29 30. From whence they would infer that none are called with a call sufficient to salvation but who are predestinat and justifyed because the Apostle saith for whom he did predestinat them he called and whom he called them ho did Iustify c. Ergo none are called Viz. Sufficiently c. But who are Iustified Answ. There is a more generall call whereby unconverted are called unto faith and renovation And there is a more speciall call and Vocation proper onely unto the converted wherby they are called unto the glorious liberty of the children of God being called the Sons and Daughters of the living God and so called unto such things as do pertain to such a state of which calling many Scriptures do speak as Rom. 9. 26. Eph. 4. 1. 4. 2 Tim. 1. 9. Hebr. 9. 15. Jud. 1. 2 Pet. 1. 10. of which speciall calling this place by them adduced is to be understood For whom he predestinated them did he thus call his people the children of the living God his Sons and Daughters and all these he justified Yet according to that Generall call many are called who are not predestinate for it s said many are called but few are chosen Yea I have already proved that all are called by God in their day●… and to say that God calls any insufficiently is to reflect both upon his goodnes power and righteousness The next

in which thou art happy and rich wanting nothing all thy life long quiet injoying much rest But what shall I do who cohabit with continuall slaughters c. who if I would live in the desert my Lievtenants would not suffer me and though they would being in this state it is not lawfull for me to quit them for how shall I defend my selfe before God who hath assigned me this Lott But thou reverend old man and servant of God for these words of wisedom where with thou hast helped and rejoyced me dehorting me from war receiv thou my presents and despise me not I am affected with kindness honouring wisedom so commanded his servants to bring forth gold severall sorts of array bread and oyle Which Dandamis beholding laughed saying to Alexander Perswade if thou canst the birds about the woods to receive thy gold and sing the better for it but if thou canst not perswade them nor shalt thou ever perswade me to be worse then they I therefore receive no unprofitable present which I can neither eat nor drink nor do I serve soule-hurtfull riches c. Here 's nothing in this desert to be bought with gold For God gives me all things freely c. selling nothing for gold but freely bestowing all good things and even the mind on those that freely accept it c. But the oyle he took and walking about the wood gathered some sticks and kindling a fire he said The Brachmanns have all things being fed by providence into the fire he powred the oyle till it was all consumed sang a hymne unto God Oh God immortall I givethee in all things thanks For thou rulest in all things giving all things abundantly unto thy creatures for their food Thou creating this world dost preserve it expecting the soules which thou hast sent into it that thou mayst as God justify those that have lead a pious life and condemn those that have not obeyed thy laws For all righteous judgment is with thee life eternall prepared by thee Who with eternall goodness shewest mercy unto all He that can doubt from whence these streames and from what Spirit these Doctrines and exhortations slow Whether from Nature or grace and that Evangelicall seems to me to have little skill in things that differ he that can ascribe it to Nature can surely not beleeve nature to be so vitiated and degenerate as it is in mankind he that shall say it proceeds from the devill or enemy of mankind is certainly worse then blind It were worth the while then to know where the Calvinists that acknowledge the cortuption of nature and deny the universality of grace will place it He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabick by the famous Dr. Everard printed in english 1657. and especially his booke or secret sermon in the mount of Regeneration and the profession of silence if he understand what he reads shall without all hesitation say the things there uttered transcend the reach of naturall wisedome and proceed from a more profound source As also his Doctrine in his 12. Booke called Crater or Monas where he doth not darkly preach the Baptism of Christ i. e. of the Spirit which he in his dialect calls the mind Lieupang Emperor of China taught that 't was the part of a great mind to forgive injuries and that the greatnesse of the mind n●…ver shines cleare●… then where opportunityes of revenge are neglected Demonax taught that we ought not to be wroth with offenders but endeavour to become their amenders to sin saith he is humane but to amend the faults of others is the part of God or of men most near unto him Claudianus taught that we ought to be ready to forgive offenders of our own accord and more ready to lay aside anger then to stirr it up and not refuse reconciliation with any that seek it King the Emperor of China said there is nothing that encreaseth vertue more then the slighting of all sustained injuries Now that these things they taught not out of vain-glorious ostentation nor to be seen and admired of men or for any self-self-end but purely out of conscience sincere love to God and faith unfeigned may further appear by what follows A certain Indian monk or secluse an ancient man living in a chappell in the Island Calempluy which certain Portugals having robbed of no small treasure they were by this old man sharply reproved and advised if they would escape the just iudgment of God and find mercy and pardon of their sins that their souls might not perish eternally to restore the spoyl they had taken away to pray with tears for forgiveness and as freely to give almes as they would bestow any thing upon themselves Which they promised to do but fearing least their prey might be taken from them they asked him whether there were no arms upon the Island the old man replyed no adding that all that would go to heaven stood more in need of patience to bear injuries then arms to revenge themselves See Ridderus his shamed Christian. The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes saying when the wicked see a man live well they say he doth it to be honoured of men when they see one that is pure of heart they say it is nothing but deceit and hypocrisy if a man be still and silent these blasphemers say he is mute and dumb if he be but a litle retired from the multitude they say he is a varlet or villain if he sustain injuries they call him coward if he bear ill language they say he is of a base offspring thus turning all good into evil Thus far concerning bearing injuries Now concerning riches hear what he saith if thou pursue not worldly things thou shalt have much satisfaction but if thou do hunt after them thou shalt have much trouble why art thou to no purpose buried in the world Forsake thy love unto the things of this world and place thy love on God if thou could get all that thou canst desire what is it it shall verily have an end And in his soliloquy to his own heart he saith o my heart thou sometimes wanderest through the whole universe becaus thy will is not fixed seeking every where and what 's the reason thou findest not that God that is in thy own heart by which thou mayst attain to salvation the world must have an end what will then be mans life the rich are never satisfied but alwayes covet more and in time they wax old ther 's nothing therfore better then to mind God Though I should loose my honour my money my friends my servants my youth and should have nothing to give any man 't is no matter best then it is for me to have my thoughts upon God alone Thus also taught Seneca saying a great mind never revengeth an injury becaus it is no