Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33971	Par nobile two treatises, the one concerning the excellent woman, evincing a person fearing the Lord to be the most excellent person, discoursed more privately upon occasion of the death of the Right Honourable the Lady Frances Hobart late of Norwich, from Pro. 31, 29, 30, 31 : the other discovering a fountain of comfort and satisfaction to persons walking with God, yet living and dying without sensible consolations , discovered from Psal. 17, 15 at the funerals of the Right Honourable the Lady Katherine Courten, preached at Blicklin in the county of Norfolk, March 27, 1652 : with the narratives of the holy lives and deaths of those two noble sisters / by J.C.	Collinges, John, 1623-1690.; Collinges, John, 1623-1690. Excellent woman.; Collinges, John, 1623-1690. Light in darkness.	1669 (1669)	Wing C5329; ESTC R26441	164,919	320

and think that the asserting of it derogateth from Christs plenary satisfaction which indeed would have something of truth in it had not God in that Covenant reserved himself this liberty If Psa 89. 31 32 33 34. they break my Statutes and keep not all my Commandments then will I visit their iniquity with a rod and their transgressions with stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips By vertue of Gods Covenant with Christ for us their earnest salvation and the welfare of their souls for ever is secured Nay more afflictions as they are tokens of divine wrath and legal demands of satisfaction to Gods Justice cannot fall upon Gods people but he hath reserved to himself the liberty of a Father in love and kindness to chastise his people with rods The people of God therefore should not think it strange if they meet with these dark issues of divine providence nor should any entring into the waies of God promise himself a freedom from afflictions and trials of this nature Christ hath secured us eternal salvation and all necessary means and influences of grace in order to it but he hath not totally exempted us from the rod of affliction But this is not all The second Proposition speaketh yet more The Child of God may not only live but may 2 Prop. also die and fall asleep unsatisfied as to the likeness of God This is true both as to the likeness of God in them and the manifestations of God unto them 1. As to Gods Image in them this lies in the perfection of holiness and is so far true that it is hard to find a child of God whoever as to this died satisfied what Christian on his death-bed ever said he had faith enough or love enough or holiness enough David cryes out Although my house be not so with God And where is the soul that departing to eternity sees not reason to complain that his heart hath not been so with God as it ought to have been The best of men sinneth seven times in a day 2. But it is true also as to the apprehensions of divine love not being able when they die to say assuredly My Beloved is mine and I am his What shall we say to the great example of our Lord and Saviour It is true he knew he was the eternal Son of God that after his resurrection he should be glorified with that glory which he had with his Father from all eternity and in this respect might differ from some of his children who dying may want that certainty and only die with a good hope through grace yet in this dying hour he cryes out My God my God why hast thou forsaken me Nor can we well understand how he should for us die under the curse and sensible feelings of divine wrath unless we grant that he died under the withdrawings of the sensible manifestations of divine love and certainly the Disciple is not above his Master nor the Servant above his Lord. Our own experience also proves it have not we known some persons of whom while they went in and out with us could say These are the anointed of the Lord we saw them walking closely with God fearing every sin making conscience of every duty serving the Lord so far as we could judge in spirit and truth and this not in a fit but constantly yet when they came to die their Candles went out in obscurity We have not seen them in that triumph of faith that fulness of joy and peace which it may be we did expect Not able to say with Job In Job 19. 26. Rom. 8 38. my flesh I shall see God nor with Paul I am perswaded that neither life nor death shall separate me from the love of God in Christ Nor is there any thing in spiritual reason to hinder it Sensible manifestations are none of our necessaries God hath no where promised that they shall not fail the soul in death Mr. Rutherford I remember propounds this to be observed Whether usually when in the time of their life the Saints of God have felt many reflexions of divine love many sensible consolations God hath not left them to die in the dark And on the contrary when any of his children have in the time of their life been full of fear and dejections c. God hath not usually in their sick and dying hours shined upon them with visions of peace It is not to be fixed as a standing Rule for the Almighty is neither to be limited nor tracked in his goings but it may be worthy of our observation Now this seemeth a very hard dispensation Gods people oft-times know not how to live without sensible manifestations of his love but they are much more at loss how to satisfie themselves to die without it May we therefore in any degree of humility guess at some reasons of so sad a divine dispensation 1. In the first place it is enough to a modest soul inquisitive in this particular to say Even so O Father because it pleaseth thee God will have us to know that the wind bloweth both where it listeth and when it listeth and that his Spirit is not less free We shall not know the hour when he will visit his peoples souls nor will he constantly come in at the same hour that he might assert his own liberty to us this may be one and indeed it is the great reason to be assigned of this dispensation 2. The Lord may have a design by it to make a trial of his servants faith It is a good faith that will long maintain a living Saint without sight but it must be a strong faith which will maintain a Christian in his dying hour without it This was the faith of Job Though he kills me yet I will trust in him This is a faith which holds out to the end and shall have the Crown of life which God hath promised It is the last act of faith to serve a departing soul Love goes with the soul into another world Faith parts with it at the gates of death the vision of faith is then changed for the beatifical vision What a man seeth how doth he hope for That faith that seeth Christ through a glass darkly hath its eyes in death quite out The soul comes with open face to behold the glory of God It argues a great spirit in a souldier to fight to his last breath And it speaks a couragious strong faith for a Christian to die believing dying hope is a good hope therefore it is given as the character of a righteous man that he hath hope in death And of the Hypocrite it is said Where is the hope of an Hypocrite when God takes away his soul Job saith that his hope shall be like the giving up of the Ghost Look as dying

and a Candlestick for the Servants of God who passed that way but like Lydia she would adjure them if they judged her faithfull to come to her house To this purpose she had set apart one Chamber in her own house to which she had given the name of The Ministers Chamber She highly prized any laborious Godly Minister and that for his works sake and she had as little kindness for any who attended not their Work or whose lives defamed their Doctrine and Function having nothing but the colour and form of their Coat to make them known she had indeed a peculiar kindness for some but a great love for all whom by any thing she could discern deriving from Christ and dedicating their time and hearts to his service So far as I could estimate it she every year spent the fourth part of her Revenues upon good Ministers and poor Christians Her charitable acts were like that pious act of Araunah of whom the Scripture saith As a King he gave unto the King What she did of this nature she did nobly and a very large heart and hand God had given her How often hath she lodged strangers relieved the afflicted washed their wounds instead of their feet washing of which being not our guise How diligently did she follow every good work Her Coach was ordinarily seen waiting for her at the doors of poor and mean persons whiles others like Michal looked out at their wanton Windows saw it and mockt It pleased her Ladyship when she came home to fancy what the wanton Gallants of the Town said How glorious was the Lady Frances to day spending her time in Visits to poor Knitters She had an answer ready with a small alteration from the man according to Gods own heart It was before the Lord with such as he hath chosen to Eternal life leaving Vain persons to perish in the recompence of their iniquity While others were measuring the ground with their idle feet she upon her bended knees was taking her turns with God and taking the heighth of the third Heavens While they were discoursing of the Mode in this or the other habit she was discoursing with poor Christians upon sick and Death-beds about the long white Robe of Christs righteousness the New Name the white Stone the Chains about the Saints necks while they were laughing and pleasantly busied at their Feasts Balls and Playes she was in her Closet mourning and offering up to God the spiritual sacrifice of Prayers and Tears both for her self and them She was of our Divine Poets mind that Kneeling never spoiled Silk-stocking nor Gown neither and that Christian Cottages never dishonoured a more stately Coach I have known some very mean Christians but indeed of great grace and great experience in the wayes of God from whom lying on their beds of afflictions she would hardly be two dayes absent nor did she judge any time too long to spend with them She would often say to me that she believed Love constrained equally if not more in spiritual Relations than in those that were natural and when in her dark hours she sometimes ran the fate of other Christians wanting such evidences of Grace as she desired to have found she would from this relieve her self that if St. Johns Argument were infallible 1 Joh. 3. 14. We know that we have passed from death to life because we love the Brethren she yet had a ground of hope for if her heart did not strangely deceive her she loved them and that because of their holiness c. nor was she any of those that said she had Faith or Love and had no Works None of those whom St. James reflects upon Who if a Brother or Sister were naked and destitute of daily food would say to them James 2. 15 16. Depart in peace be you warmed and be you filled notwithstanding gave them not those things which were needfull to the Body Her love did not evaporate and spend it self in an empty-handed Visit or meer pitying of such as were in affliction she many wayes refreshed their bowels if she found their bodily distempers difficult she would ordinarily send her own learned Physician to them who himself was a Luke too towards such as feared God if she found them under spiritual trouble she would direct me to them She would put her own hands to their wounds send them dishes from her own Table when she had been with them at any time like the good Samaritane in the Gospel when she came away she would take out money from her purse and give to Nurses saying to them Take care of this person and whatsoever you spend more when I come again I will repay you Her self denyal in all acts of piety and charity to the souls and bodies of others was the just admiration of all sober persons in the place where God had fixed her for which she was universally honoured even by those who were of far different complexions from her Nor was she at all morose in her converse Her piety taught her civility and affability and a readiness to do good to all though her delight according to that of David was in those Psal 16. 3. whom she apprehended dear unto God and she was according to the Apostles direction most abundant in doing good to those of the Gal. 6. 10. houshold of Faith Though her Expences were great and noble yet those upon her self were mean and inconsiderable She cared not to be known by so pitifull a badge of Honour as Costly Apparel but was far more ambitious of purchasing to her self an honourable report from good works which yet she did not to be seen of men and was carefull as to the most of them that they should neither be taken notice of in the doing nor that any record should be left of them her desire was to have praise not from Men but from God Landes quia merebatur contempsit quia contempsit magis merebatur So little did she affect applause that drawing her last will at least the Preface to it with her own hand whiles I had the liberty of my publick Ministry she willing me to preach at her Funerals added as I remember these very words And I desire him to forbear all commendations of me a vile sinfull Creature Thus did this Noble Lady go in and out before us commending the holy wayes of God not only to all in the house with her but to all that dwelt round about her Thus did she shine in her Horizon she was not a reed shaken with the winde not one carried about with every winde of Doctrine she was not a person known by her cloathing in soft and costly rayment yet she had been no stranger to Kings houses she was a burning and a shining light and for many years the people of God in the City of Norwich rejoyced in her light to say nothing of more extraordinary advantages they injoyed at least three opportunities each week

a people he is set out as turning his face toward them Hence in Scripture the people of God pray for the favour of God under this notion Psal 80. 3. Psal 80. 3. Cause thy face to shine upon us and we shall be saved Psal 31. 16. Make thy face to shine 31. 16. 27. 8. upon us Psal 27. 8. c. In this sense Cain spake Gen. 4. 14. From thy face I shall be Gen. 4. 14. hid id est from thy favour And it is by some learned Expositors observed that when the term favour is joyned with behold or shine c. it alwaies thus signifies Thus Psal 67. 1. God be merciful unto us and bless us and make his face to shine upon us i. e. shew us some token for good this is sometimes called the light of Gods countenance 2. The fear of God sometimes signifies Gods glorious manifestation to his Saints in Heaven 1 Joh. 3. 2. 2 Cor. 3. 16. where as the Apostle speaketh his people shall see him with open face face to face as he is c. I am inclined to understand the phrase in the utmost latitude I will or shall in righteousness behold thy favourable face in the influences of thy love in this life and thy glory in that life which is to come and accordingly it will not be different to interpret Davids beholding 1. In this life they behold the favour of God with the eyes of their mind apprehending the love of God in Jesus Christ to their souls and being perswaded of it according to that of the Apostle Rom. 8. 38. I am perswaded that neither life nor death nor Angels c. shall separate us from the love of God which is in Christ Jesus our Lord. In the life to come they shall behold the face the presence and glorious manifestations of God not only with the eyes of their minds but with their bodily eyes Job 19. 26 27. In my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another Then we shall see him face to face 1 Cor. 13. 12. and as he is 1 Joh. 3. 13. I have now opened the former part of the text which I called Davids resolution I will behold thy face in righteousness c. And you see it comes to thus much O Lord it pleaseth thee in the wisdom of thy providence to prosper my bloody and cruel enemies they are full of riches and children yet they walk proudly and dishonour thy name they have a large proportion of the good things of this life and they look upon them as their portion let them do so As for me I am indeed in a low condition poor and afflicted and persecuted but I will look after righteousness I will labour for the righteousness of Jesus Christ and endeavour to live an holy life and conversation having respect to all the Commandments and walking closely with thee Though I be used cruelly and unjustly yet I will walk innocently and manage a just and righteous cause and so doing I will look towards thee and hope in thee Let others look after the favour of the world my business shall be to contemplate thee to meditate to fix the eyes of my soul on thee that I may have the manifestation of thy love to my soul here and that I may enjoy thee in glory hereafter This shall be my aim this my study though I do not now see thee yet if my soul be clothed with the Righteousness of thy Son if I endeavour to walk closely with thee I shall one day either here or in glory behold thy face if I do not see thy face before I die yet in the resurrection I shall see it When I awake I shall be satisfied with thy likeness I come now to the Explication of the latter part of the text which I told you in those words I shall be satisfied The Septuagint reads it I shall be feasted 1. The word signifies a plentifull filling The word by which the Greek Interpreters translate it signifieth such a filling as the beasts are filled with eating grass you know they make themselves very full seeding meerly by sense and according to appetite under no regulation of reason Thus it is used Hosea 13. 6. According to their pasture so were they filled and their heart was exalted To this degree are souls sometimes filled in this life with manifestations of grace Thus are the souls of the Saints filled with Gods manifestations of himself to them in glory Such sometimes are the shinings of divine light upon the soul on this side of Heaven that it knows not how to bear any more it is filled with a joy unspeakable and full of glory But in the other life Eye hath not seen nor ear heard nor can it enter into the heart of man to conceive what things God hath prepared for them that love him Yet even then the glory of the Sun of Righteousness will be above the glory of the brightest Star They shall be glorified with the same glory as Christ and his Father are glorified as to the kind not as to the degree of it we can receive but according to our capacity In short they shall be so filled as they shall desire no more The word signifieth perfect fulness and therefore Criticks derive it from a word that signifies seven which in the dialect of Scripture is the number of perfection Seven times a day will I Psal 119. 164. Gen. 4. 15. Pro. 24. 16. praise thee that is many times Vengeance shall be taken on Cain seven-fold She that hath born seven languisheth Prov. 24. 16. The righteous man falleth seven times a day And so in many other texts But further yet the word signifies a filing as with dainties as a man is filled at a feast a man may be filled with bread but at a feast we are usually filled with pleasant bread as Daniel calleth it So then when David saith he shall be satisfied he in effect saith I shall be filled seven times filled brim full perfectly filled as at a feast And indeed thus shall the souls of Gods people be filled but when and how are two questions which by the remaining words must be resolved When I awake saith the text or in awaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in watching or in being made to awake or to watch For the form of the words it admits this variety of interpretation The LXX read it When thou shalt appear unto me The Vulg. Lat. When thy glory shall appear unto me We will first consider the original word in its latitude of significancy and then weigh what it here importeth The word in the Hebrew comes from a roo which signifies three things 1. To make tedious 2. To watch 3. To awake The two latter alone can fit this text and betwixt those two interpretations I find all valuable interpreters divided The Hebrew properly is in watching or in awaking

them You have dear Sir made it appear in your practice that the fopperies of the Romish Religion are baits fit for no noble and ingenuous souls nor any that have once seen them in their proper element You have had an ocular demonstration of the folly that attends it and the licentious leudness tolerated and patronized by it and while others in a Land of Righteousness have learned wickedness and from the very Tents of Protestants have proved Renegadoes to the Faith makeing shipwrack both of it and a good conscience You have defied the Babilonish Whore in her very bed of filthiness and been faithful where Satan hath his Throne treading upon the Lion and the Adder and without harm trampling the young Lion under your feet 'T is Sir I hope because the Lord hath set his love upon you that he hath delivered you and he will set you on high because you have known his Name Go on dear and honoured Sir to make the tear of your Parents to be your fear to love that dear Saviour whom above all the world your dying Mother begged for your portion You must Sir give me leave chiefly to insist upon the mention of your Mother you know she alone was known to me so much as by face Go on Sir to justifie her interest in Heaven by making it appear that her prayers were for you heard and accepted Let all her Vertues and Graces be read in your holy conversation When she came to die though it was in the prime of her years it was no grief of heart unto her that she had consecrated her life to God and early drawn off her self from the perishing vanities of the world I can assure you Sir she never repented her of one of those very many hours which she had spent in prayers and tears on the behalf of her and your immortal soul or which she had spent in reading the Word of God or in hearing of it preached in season and out of season I speak this not Sir as in the least suspecting your forgetfulness of the Law or the life of your Mother but you can never enough remember her and as the Apostle speaketh I only desire to stir up your mind by way of remembrance I hope dear Sir you will please to pardon my offers of these Papers to you I have told you your interest in them and though they be but an inconsiderable Present yet your ingenuity will inforce your acceptance of them from him who under his present circumstances knows not better how to improve himself Sir Your most affectionate Friend and Servant J. C. LIGHT in DARKNESS PSALM 17. 15. But as for me I will behold thy face in Righteousness I shall be satisfied when I awake or in watching for thy likeness THE life of a Saint lies in contemplation and action Contemplation what God is in himself and what he is unto him And spiritual action doing what lies in his power for God The triumphing Saint beholdeth the face of God continually and this is the militant Saints object too but with this difference The Saint triumphant beholdeth the face of God in glory The Saint militant beholdeth his face in duty The one in Happiness the Psal 27. 4. 1 Cor. 13. 12. 1 Joh. 3. 2. other in Righteousness The former sees him face to face clearly these see him but it is in a glass darkly The former see him as he is the latter as he will please to reveal himself and as they are able to comprehend him yet both of them behold his face the one by faith the other by sight And the way to behold the Lords face in glory is first with the Psalmist to behold his face in Righteousness Satisfaction to our minds is the greatest blessing we are capable of and indeed the portion of none but Gods people who have an object in God proportioned to the capacity of their souls Other souls may be filled with wind but these only with wholesome sood Yea and every gracious soul hath it for his portion though in different degrees and from different accounts The Saints in glory see and are satisfied The children of God in this life believe and are satisfied both are satisfied the one from Faith the other from Sight the one from the evidence of things not seen the other from the glory and fulness of things which are seen Those in Heaven with waiting upon God these on Earth with watching for Gods likeness The living Saints satisfaction is not so full as his whose corruptible hath put on incorruption In some things he may be unsatisfied yea and go down to his grave in that dissatisfaction having received no other satisfaction from God but what he hath found in the performance of his duty but if he doth so fall asleep yet he shall awake and when he awakes he shall be satisfied with the divine likeness So saith the Psalmist When I awake I shall be satisfied with thy likeness I think it needless to dispute whether David was the Author of this Psalm or no. A critical Expositor Lorinus ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that some Greek Copies seem to favour another opinion reading the title of it A Psalm to or for David The Hebrew affix though it gives a latitude to such a conjecture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it no way necessitates such a construction being indifferently used to express the Genitive as the Dative Case It is generally agreed to be a Psalm of David and the title is no other than that of other Psalms which were unquestionably penned by him Interpreters cannot agree the particular V. Vicars ad loc time or occasion of the composure Some of the Hebrew Writers affirm it composed at that time when Rabbah of the Ammonites was besieged by Joab as Captain General of Davids Army the story of which you read 2 Sam. 12. But as I see no foundation for that conjecture so I have this to offer against it That David at that time being settled upon his Throne and able to spare an Army to invade his enemies it is probable he had not so many nor so considerable enemies as he seems to complain of in this Psalm But leaving that disquisition the matter of the Psalm seems to us more considerable Who so wistly casteth an eye upon it will find it representing a child of light in darkness the man according to Gods own heart under a very great ecclipse as to the light of his countenance and that not only with respect to more external Providences but also as to more internal influences He had enemies from without v. 9. The wicked oppressed him deadly enemies compassed him about They spake proudly v. 10. They compassed him in his steps v. 11. They were to him like Lions and young Lions v. 11 12. As to internal influences his condition was sad He knew not what God would do with him v. 2. He prayes Let my sentence come forth

innocent manner That which he fixeth upon as his comfort is 1. Gods present inabling him to perfect holiness in his fear and to wait for the manifestations of divine light 2. His sure hopes that if he should fall asleep in death not satisfied yet there would be a resurrection from the dead and in that glorious morning he should awake and then he should be filled with the manifestations of God this is the substance of the words Now suppose your selves to hear David speaking the same thing more copiously O Lord my soul is in a sad and perplexed condition without are fightings within are fears mine enemies are many and proud and cruel as Lions they are men of power and estate whose bellies are filled with hid treasure I am poor and empty hunted like a Partridge upon the Mountains First Saul rose up against me now mine own Son is in rebellion and my soul also O Lord walks in the dark and seeth no light I cry but thou hast not heard me I am at a loss to know what thou determinest to do with me If I had all that my proud and potent enemies have all their treasure all their substance all the good things of this life all their sweet morsels I could not be satisfied with all those husks while I want thy favour and the light of thy countenance But this shall be my work this shall be that which I will study and look after I have fixed mine eyes upon thy love and favour let the men of the world look after that let them look upon their great estates I will behold thy face and labour for the light of thy countenance and that I may obtain it I trust not in my own righteousness in the righteousness of my Lord I will behold thy face I will endeavour in thy strength to live an holy and righteous conversation perfecting holiness in thy fear and in all things endeavouring to live up to thy mind and will discovered to me and for this cause which I am through thy providence managing against those who have risen up against me I will manage it righteously with all integrity and innocency toward them who are so fierce and cru●l against me And in this resolution O Lord in my affliction it will be a great stay unto me if I may but find the conunuance of thy strength inabling me to labour after the perfecting of the renovation of thine image in my soul and to wait for the further shinings out of the light of thy countenance if I can but find thee thus appearing to my soul I shall at present endeavour to be satisfied knowing that it will not be long before I shall fall asleep in death and from that sleep I shall awake in the morning of the resurrection and then I shall be abundantly satisfied with thy likeness seeing thee face to face and rejoycing in thy presence for ever more The words thus opened will afford us many Propositions some I shall but lightly touch upon hastening to what I intend for the subject of a fuller discourse First From the tacit Antithesis hinted in those words which our translation supplies necessary to give you the full sense But as for me What will satisfie a man of the world will 1 Obs not satisfie a child of God Different natures require different food Swine will seed upon Acorns and offal Dogs will feed upon bones and excrements But man feeds upon none of these A different genius and disposition requires a different object to give it satisfaction Gold and Silver satisfies a covetous man Wine and strong drink satisfies a drunkard The Philosopher despiseth and throws away these things to attend to contemplation and the knowledge of the reasons and causes of things The child of God is of a different nature of a different disposition and inclination and complexion from other men he is made a partaker of the Divine Nature he hath a new name a new will new affections new dispositions given to him Sinners indeed are of several complexions give one wealth enough and you satisfie him give another objects enough for his lust give him sensual pleasure enough and you satisfie him give a third honour and preferment enough he asks no more give the best of them enough of humane learning and knowledge and he will be content whether he hath any portion in Christ whether he findeth any joy and peace of conscience whether he seeth any thing of the light of Gods countenance yea or no. It is said of Abraham that he gave the Sons he had by Keturah portions and sent them away they were not at all concerned for the promise of which Isaac was heir Wicked men are like Esau they will sell their birth-right for a morsel of bread The child of God cannot be thus satisfied as Abraham replyed upon God asking him What he should give Protestatus sum me sic ab eo nolle satia●i Luther him What canst thou give me so long as I go childless So do they say Lord what canst thou give me while I want thy presence Luther protested God should not put him off with worldly affluences he judgeth all fulness Omnis copia quae non est Deus meus est cgestas Aug. cmptiness excepting only the fulness of him who filleth all in all the reason of this is his spiritual ilumination and knowledge to discern things that differ the convictions and different apprehensions which the holy Spirit hath wrought in his soul which make it morally impossible to him to rest satisfied with less than an infinite God and a portion in him Oh! how thin is this number in the world how small is this generation of those who in truth seek the Lords face where almost is the person to be found to whom God might not give a portion in this life only and quietly send him away without any repining at all who would no● fall down and even worship the Devil for a great estate for a little momentany pleasure for some considerable degree of honour or some other moveables and transi●nt vanities of this life how few are they who would look any further than to have such a portion of substance as they might have plentifully whiles they live and divide the rest unto their babes Amongst all the complaints and murmurings we hear in the world how few are they that complain for want of the presence and influence of God we hear men complain for want of estates honours c. but ah how few for want of grace how few for want of the sense of divine love for want of the enjoyments of God c. Secondly From those words I will behold thy face in righteousness observe There is no beholding of Gods face but in righteousness 2 Obs Whether it be in a way of duty that we behold God or whether it be in a way of comfort We must still behold him in righteousness in the righteousness of Christ