THE LIGHT OF God's Countenance: OR, THE GLORY OF GOD IN THE FACE OF GHRIST JESUS, Infinitely outshining all earthly VANITIES.  
Set out in a Sermon preached at Lantilio Pertholy, in Monmouth-shire, June 5. 1653.  
By JOHN CRAGGE, Master of Arts, and Dispenser of the GOSPEL there.  JOHN 1.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  MAT. 13.45, 46. 
The Kingdom of Heaven is like unto a Merchant man, seeking goodly Pearls, who, when he had found one Pearl of great price, he went and sold all that he had, and bought it.  
LONDON, Printed by J.G. for NATH: WEB and WILL: GRANTHAM, at the sign of the Bear in S. Paul's Churchyard, near the little North door. 1654.   

To my much honoured Friend Mr. William Williams, and Mrs. Margaret Williams his Wife, Grace, Mercy, and Peace be multiplied.  
WORTHIES,  
I Present you here with a small Token of my Love, and Thankfulness, which may be worth your acceptation, not as mine, for so it's rude and homely; but as it's God's, a truth most dear, and precious: Diamonds are esteemed not for the curiosity of cutting, but for their weight and worth; when you heard it, it affected the ear, and I (hope) the heart, which made you desire a copy of it: I dare not quench the Spirit, but (according to promise) tender it to the eye, though not so soon as expected, yet perhaps in a dress unexpected.  
Segnius irritant animum demissa per aurea.  
Quam quae sunt oculis commissa fidelibus, etc.— Hor.  
It contains a heavenly Jewel, in an earthly Cabinet, worth all the Arabian Gold, Indian Pearl, Riches of China, the wealth of the West Indians company, or that which Solomon's Navy brought from Tarshish; for it's that one precious Rearle, Christ, for which the Merchant sold all that he had, and bought it.  
Chemists boast much of the Philosopher's Stone, that turns all metals into Gold; Empirics of Aesculsapius his Herb Panase, that cures all diseases; Warriors of Vulcan's panoply, or Armour of proof against all weapons; Jewellers of the precious Stone, Opalum, that hath the virtue of all Stones; But here is an Elixir, or Quintessence, that turns all things into Gold of the Sanctuary; an Herb of Grace, that cures all Soule-sicknesses; Christ's whole Armoury, both offensive, and defensive, to shield against all spiritual enemies; a precious Corner Stone, that comprises the virtue of all stones in the building of the New Jerusalem, nay it is the New Jerusalem itself, from above, whose light is the Lamb, a light, which (if truly received) would quell Schism in Discipline, Heresy in Doctrine, Sects in the Church, Factions in the State: Quench that Granado of Selfishness, and Pride, that rends the mystical body of Christ in pieces. I can assure you in the Word of Life, and Truth, the richest and rarest confluence of all humane happinesses, the most exquisite excellency, and variety of the greatest worldly pomp and splendour that ever the Sun saw, since the first moment of its creation, or shall look upon while it shines in heaven, is but dust in the balance to one grain of grace, it is but dung to an humble mind savingly enlightened, but with the foretaste, but of the least glimpse of that incomprehensible endless glory which shall shortly be revealed, it is all in the true valuation but as vain smoke, which does not only vanish as it riseth, it utterly loseth itself at the highest, but also draws tears from a man's eyes, nay at last, wrings the very heartstrings of every impenitent soul, with that extremest everlasting honour, which would burst ten thousand hearts, seriously and sensibly to think on it before hand; it is not only vanity but vexation of spirit, let worldly wisdom say what it will, and disparage them, who sincerely by the help of the holy Ghost, hold a constant counter motion to the course of the world, and corrections of the time, that they may keep a good Conscience, the richest Treasure, the dearest Jewel that ever the heart of man was acquainted with, who infinitely desire rather to be Religious than Rich, to be Good than Great, to enjoy the favour of God than the Sovereignty, and pleasures of all the Kingdoms of the Earth: yet assuredly, when all is said, and summed up, it is only the true fear of God's blessed Name, a zealous forwardness for his Glory Goodness, and good Causes, that at the last day shall truly beautify and adorn both all other personal sufficiencies, and indeed, sanctify and bless all public Employment, and services of State. Go then in this golden means betwixt Profaneness on the one hand, & Singularity and Hypocrisy on the other; and yours shall be the crown and comfort, when wickedness shall lie buried in the dust, and dungeon of hell. To this end the thirsty longing of my heart, and heartiest prayers shall ever be, that you may shine every day more and more gloriously, in all personal sanctity, in all holy zeal, in setting forward the affairs of God, that when the last period of your mortal abode in this vale of tears, which draws on apace, shall present itself; you may look death in the face without doubt, the grave without fear, the Lord Jesus with comfort, and Jehovah blessed for ever with everlasting joy.  
That as God hath blessed you and your parents with the things of this life, he may bless you and your posterity with the treasures of grace and the life to come, which are the serious votes of him, who will be for ever  
Yours to serve you, in the LORD JESUS, JOHN CRAGGE.   
PSAL. 4 6. 
There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us.  
THe heavenly language of this Psalm informs us, That it was inspired by the holy Ghost; the Inscription, that it was penned by David; the matter, and manner in general, that it was a comfortable sob of a distressed soul in time of affliction. The stream of Interpreters, the whole course and current of the Text, his mixed passion of joy and sorrow, distraction and consolation, (as the pings of a woman in travel) compared with the History in Samuel (as shreds of a broken vessel laid one to another) tells us, that it was occasioned by saul's persecuting of him after he was elected, and chosen King by Samuel.  
This will appear more plainly by the parts, which are three; The first concerns God, and David, and that's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deprecation, wherein he petitions God, that he would shield him from Saul and his complices. The second concerns David and his enemies, for having made God his shield, he falls into an expostulation with them in the second verse: the third verse is a defence and apology for himself, being deeply slandered: the fourth and fift show of what spirit he is, like Christ, that came out of his loins, he spends his breath for their Instruction, that sought his Destruction. The third part is an earnest prayer unto God again for us, he was his Alpha, so he must be his Omega, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beginning and ending (as the Serpent before the Fight drinks, when she is wounded, runs to the Spring again) runs to God the Fountain of Living water, and so concludes thus the Analysis.  
The Text is a parcel of the third part, and such a principal one, as it gives denomination to all the rest, a Petition; For as Prayer is an act of the nobler part of Man, the Soul, so it is to be performed by the noblest, and most spiritual faculties of the souls. David here makes choice of the noblest and purest object, Light, and of all Light, the noblest, the light of God's countenance. And as the light of the Sun is to the bodily eye, best known by Darkness, the contrary; by effects the beams and heat of it: so is this spiritual light to the eye of the so ule. Therefore David proves the incomparable worth of it, 1. From an Argument drawn from an Antithesis, or opposition with it, and all other Creatures, in the Text. 2. From the effects it works, which are two, 1. Spiritual comfort in the soul, ver. 7.2. Security and safety of both body and soul, ver. 8.  
The Antithesis in the words of the Text stands thus: As if he had said, Let some swell with Pride, some boil with Revenge, some burne with Lust, some gasp for Honour, some gape for Riches, all sweat, and toil, and cling for Something, and some for All things, while the world is dealing her Legacies; yet none, nor all these, can give my Soul content; there is unum necessariam, One only necessary thing, which neither Prince nor People, Men nor Angels, have in their keeping; Height nor Depth, Principalities nor Powers, Life nor Death, can take away, which makes my Prayers break thorough the Clouds towards Heaven, importunes God to bow down the Heavens, and come down into my heart; Lord life up the light of thy countenance upon us.  
The division of the Text we have pre-occupated in the context, which you see is an Antithesis, or opposition betwixt the Worldlings wish, and the Saints wish; the Worldlings wish in these words, There be many that will say, who will show us any good? The Saints wish, in these, Lord lift up the light of thy countenance upon us. This will be made more clears from the parts: 1. Consider the opposition betwixt the Subjects, or parties who, the children of the World, and the children of Light. 2. The quantity, the multitude of the one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many that say; the paucity and scantling of the other, but David, and some few that tread in his foot-stepts, that we can scarce trace them out. 3. The Object, or divers wishes, The Worldlings wish is like Himself, Momentaris, fading, temporaris trash, any good; The Sames wish like unto God, grate, favour, the light of his countenance, an inheritance laid up in heaven, an everlasting good. 4. The modality or manner. The Worldling only says, the Saint prays; the Worldling, as he would have any good, so he cares not from what hand, who will, etc. the Saint, as he would have the chief good, so only from the hand of God, Lord lift, etc. The Worldlings wish is propounded interogatively, full of Passion, distraction, distrust, despair; the Saints wish is preferred in an humble petition before the Throne of grace, full of faith, Hope, confidence, and spiritual consolation, Lord life, etc.  
Now we should pass from the Div sion to Observations, but that the words are to be unfolded, for clearer understanding of the matter, there be many: Many is always a note of Universality, and sometimes taken so universally, as it includes all, excludes none, Rom. 5.19. By the disobedience of One many are made sinners, that is, all men: sometimes for a great number simply considered, yet but a few compared with others, By the obedience of some many shall be made righteous, that is, a great number saved, yet but a few in comparison of Reprobates. 3. It signifies the most and greatest part of men: Mat. 7.13. Wide is the gate that leadeth to destruction, and many there be that enter in.  
In the first sense, to say that all men wished thus, were not charity; in the second, to say these Worldlings were but few in comparison of Saints, were neither truth nor piety; in the third, to say they are many in comparison of Saints, agrees with Scripture, truth, experience, and the true meaning of this place.  
That say: Saying sometimes imports an act of the Understanding, when one thinks so; of the Will, when one desices so; of the Affection, when one inordinately desires, properly of the tongue when they express that in words, which they think and desire with the heart. All this suits with this place, with all worldlings, their Thoughts are wholly taken up, their Wills wholly bend, their Affections set a whoring after the things of this world, and sometimes out of abundance of the heart the tongue will not stick to speak as much; and if many say so, more think so: And though men carry not their hearts on their tongues ends, it is hard to think so always, and never to speak so. No children but they that want their due conception, or stillborn, but they cry at the birth, no vile thoughts but those that are choked in the heart, by grace, but will sometimes be uttered by the tongue.  
Who? This note of interrogation sometimes hath the force of negation, and denies more strongly than a plain negation would do, as psal. 76.7. Who may stand in thy sight when once thou art angry? That's none.  
And true it is, that such is the wavering distrust, and boundless wishes of Worldlings, that they are often times wracked with despair of ever receiving good; and if they enjoy it, it's but in handling a feather, in fight a shadow, in weight a smoke, in opening an Image of plaister-work, nay plain nothing: But this is not the meaning: Quis? Who? (says Piscator) is as much, as O si quis, O that any would, optatively, and in conclusion, this jumps with the former, for oftentimes, where there are the greatest Wishes, there are the greatest Wants, nay greatest despair. And here we may observe, an employed diminution: 1. O si quis, O that any would; as if it were but wish and have: then a Si quis, or Proclamation, if any will; then (as if he were at a loss) interrogatively, Quis? Who will? What Prince? what People? what Man? what Angel? what Saint? what Reprobates? nay, before they stick out, what Devil? rather than their hands be empty, with Ahaziah will go to Beelzebub, the God of Ecron, for Health, with Saul to the Witch for Counsel, with those of Lapland, so they arrive at their Wished-for port, buy wind of the Devil, if their souls will purchase it.  
Show, that is, perform, it hath relation to the word (say) going before, and must answer to it, as if he should say present to our understandings, consent to our Wills, satisfy our Concupiscences, perform that indeed which we affect with the Heart, and desire with the Tongue.  
Any. This word (any) is not found in the Original, yet it is employed here, and written in every Worldlings heart, which, as it makes the proposition indefinite, so it argues their lusts are infinite.  
Good, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, here in the Original, is sometimes put for that which is Pleasant, sometimes for that which is Profitable, as for that which is Good, as they either please or profit, of Concupiscence, Beauty, Bravery, disports of Ambition, Honour, Pomp, Glory, of covetousness, Riches, Lands, Revenues; all or some of these have a fan, that winnowes nothing out, All is fish that comes to net.  
Thus much for the opening of the words in the former part of the Text; before we proceed, let us build up this we have cut down: the point of Doctrine we'll raise from this foundation is this, That Many, even the greatest part of the world, are wholly, disorderly, distractedly, exceedingly bewitched, and taken up with the things of this world; or (if you please) thus, That there is an overruling Concupiscence in the souls of most men, for Faculties universal, for Degrees extensive, for Measure endless, dragging them after the things of this world, as their main, and architectonical end.  
That we have builded no more upon this Foundation than the words will bear, first that the Text shall prove, than afterwards we will prove the Text.  
First, That the greatest part of men are possessed with this epidemical disease, that here they are said to be many, compared with Mat. 7.13. Many there be that enter in at the broad gate: And Mat. 20.16. Many are called, but few chosen, makes it plain, where many is opposed to few: But how many does David mean? To say nothing that he was now in persecution, in banishment, where none durst be seen in his defence, none durst speak in his behalf; it is to be feared he had as few favourers of his Doctrine as of his Fortune, and those that are not with him, are against him.  
Secondly, That it is a leprosy of the soul that hath universally spread through all the faculties, appears in that they say so; for as books that are printed, cum privilegio, pre-supposes that they have been examined, reviewed, approved by the Scrutators: so when men express themselves outwardly, it's presumed they consent inwardly: True it is, that hypocrites may disguise, speak better, and think worse, but on the other side, we may be sure that in this, conclusio sequitur deteriorem partem, if men speak ill, they think as ill, or worse.  
Thirdly, That their souls are wound up to a high pitch of Concupiscence, exteramely bewitched with these Vanities, appears by this distracted Interrogation, Quis! Who will? For as sparkling Iron pulled out of the Smith's Forge, shows the Furnace is hot, so these wishes the passionate Rhetoric of a distracted soul; one while breathing out Hope, another while Despair, (like the transes of a frenzy, or the fits of a Fever) shows that the forge of the Affections does extremely boil.  
Fourthly, that their lusts are boundless and endless, is shown in this, That they hunger after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any good; for as those greedy stomaches that revennously devour any meat, have the doglike appetite, and can never be satisfied; so those that go a whoring after all things, cannot be satisfied with any thing, but as cold drink given in a hot fever, increase the scorching.  
Fiftly, That they make them their architectionical end, and the only mark they aim at; may be proved, 1. from an opposition employed in the Text, for if they long after any good, they cannot attain the chief good; Christ tells us we cannot love God and Mammon: 2. From the weakness of the faculties of our soul, as those that would know the bigness of a Star, or the proportion and colour of any thing a fare off, suffers not their eyes to gaze abroad, but looks thorough their perspective glasses; so those that would look up at God, a brightness of glory that no mortal eye can see, must not fix their spiritual eyes upon the things of this world, as Honour, Profit, Pleasure, for if they do, they will never pierce the clouds.  
Thus you see the Text affords the point without strainig, without wresting: now we will prove it: 1: In particular, then in general, by Testimony, by Scripture.  
First, to prove the subject of the Question (which every Science takes for granted) that there are worldlings, or worldly-minded men, were as needless, as for a man in the world, while he beheld the Heavens that encompassed him, the Stars that gave him light to go about, to prove there were a world, or for a man that was tossed in the midst of the Sea, and could see no Land to prove there were a Sea.  
2. That there are many worldlings arises from the former, as one link of a chain joined to another; if a Leprosy hath infected a part, it will spread over the whole; when a Gangreen hath seized upon one limb, the rest can scarce escape putrefaction; if there be carnal and worldly-minded men, there will be many; and whilst the seeds of this corruption lies within all, apt to be kindled by any spark, disposed by nature, and kindled by imitation, one Beacon gives warning to the rest. All Scriptures, all ages, men of all conditions, have given incontroulable evidence to this truth, Scriptures, Prophets, Apostles, Evangelists have foretold, reproved, dehorted from this multitude. All ages before the Flood, many thousands first spiritually drowned in Adultery, Fornication, Uuncleanness, Lasciviousness, after bodily in the waters, only eight that forsook the world, and escaped the flood. Since the flood till Christ, who stood in opposition with the world, he found but twelve that would forsake it, and one of them a Devil. Since Christ, in these last days, as last so worst and most perilous most men lovers of Pleasure more than lovers of God, 2 Tim. 3.1. Men of all conditions, Jews, Gentiles, Turks, Pagans, Christians, Young, Old, Rich, Poor, so many, that while we cite all to bring in evidence, we shall scarce find any to be judge or witness, that is not a party not partial. Thus you see the multitude.  
3. That all the powers of the soul are possessed with it, and that in a high degree it's as easy to prove; we will instance only in the voluptuous man, for the point is so large, and the time so short, that we must examine one for all the rest. To begin with his understanding, for there all vanities enters aboard, and loses anchor, it's wholly occupied (as Phalaris was in new torments) in inventing new pleasures to delight the Eye, Arbours, Orchards, stately Buildings: to delight the Palate, new Junkets, Meats, Drinks, Wines; new Recreations in their Sports, Plays, Revellings. Now the understanding once kindled, though (like a match) it be but slow in burning, when it presents but the least spark to the will, it's up aloft (as a train of Gun powder) dicto citius, one faculty inflames another, till the whole man be in a combustion, and that so fiercely, so furiousty, so outrageously, that neither Reason nor Scripture, Counsels nor Reproofs, Fear nor shame, can reclaim them: Thus you see the universality and extremity of it.  
4. That their lusts and labours are endless, in pursuing these vanities, as their only end, we need not toil to prove, as before in the voluptuous: We will instance now in the Covetous Man, whereof the one thinks the other the greatest fool in the world, the one for sparing, the other for spending; and yet the Scripture calls them both fools. O consider how the caresof the world rush upon them, in the morning as soon as they awake, accompany, and rack them in the day, scare them in the night, follow them to bed, hinder them from sleep, affright them in their dreams; and for what? to build stately Houses, purchase. Lands, heap up Riches, procure Dgnities, make Marriages, join Kindred's, as though there were no Death, no Grave, no Resurrection, no Judgement, no God, no Devil, no Heaven, no Hell hereafter.  
Thus it is proved in patricular; a word or two in general, and we will pass on First by the testimony of Heathen men, that had but the lgith Nature; of the Apostles, that had the light of Inspiration; of Christ, that was the light itself; and so we have found the Spring.  
First, That Heathen men that were of the world should descry this enormity of the world, and they that were blindfold should espy others go astray, had been a wonder, if it were not so palpable, so universal, so extreme, that the very blind might grope it; that well might Juvenall say, Prima fere vota, & tantis notissima templis, divitiae ut Crescant, Every man's first wish's, first prayers are, when he enters into Church, that riches may increale. Were it a satire, or too harsh a reproof to say so in therese days? The truth is, our Doctrine now is fare purer than the Heathens were, but in point of practice we differ little; I do not speak of all, but as my Text leads me, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many.  
Secondly, Of the Apostles, take one for all, 1 John 2.16. All that is in the World, is, the lust of the Flesh, the lust of the Eyes, and pride of Life. Lust of the Flesh as carnal Recreations, Banqueting, Laughing, Playing; lust of the Eyes, Riches, Wealth, Profits; pride of Life, as vain Glory. Promotion, Nobility, carnal Wisdom, Beanty, excess in Apparel: these almost share the world amongst them; if there be some Saints of purer metal, it is but like a vein of Gold mixed with much Dross, none pure and altogether refined, but those triumphant in Haven.  
Thirdly, let him witness this, that mnst judge us all, our Saviour, amongst that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or throng of suitors that pressed upon him while he sojourned here, how many furred forthis world? how few for the world to come? Indeed some troubled with Issues of Blood, Lepers, Blind, Lame, Dumb, Lunatic, possessed with Devils came to him; but for cleansing original Sin, leprosy of the Soul, blindness of the Heart, lameness of the Affections, spiritual Frenzies, casting out legions of Iniquities; he had almost as few Suitors in his Life, as Rescuers at his Death: There came indeed two or three to him, to ask what they should do to attain Heaven, being told that they must sell their Goods, forsake the World (as that Cardinal that would not forego his part in Paris for that in Paradise) they forsook Christ and clove to the World. The Jews hoped, the Romans feared, Herod was troubled, Caesar was disquieted, his Enemies were jealous, his Friends and Apostles stood expecting, and all but for a temporal Monarchy; when that failed, they failed, only a Thief that was nailed with in sticked to him; and what thanks was that to him, now to contemn (and crucify the world) that had already condemned and crucified him? Thus the proof in general arguments and reasions, farther to confirm it, may be four:  
1. The first is drawn from the Worldings ignorance; many make choice of these vanities, highly prise them, earnestly pursue them, rest in them being got, because they know no better: our Eyes are blind, our Ears deaf, our Understandings darkened, our Hearts dull, our Affections dead, our Consciences seared, that they cannot discern spiritual things, God, Glory, and Life everlasting. This Christ witnesses with his Word to the worman of Samaria, Si nosses petiisses, if thou hadst known thou wouldst have asked: With his tears over Jeresalem: Luke 19.42. O si nosses! of'at thou hadst known the things that belong to thy peacel By his pangs in his Agony, Si nossent, if they had known, they would not have crucified the Lord of Glory. Butlwhat then? because we are blind in spiritual, are we therefore quick sighted in temporal things? because we know no God, shall we know and proze the World the more? Yes: Owls and Bats that cannot see in the day, are so much quicker in the night: Noals that have not eyes to look up to heaven, are the best armed for digging in the earth: Man's soul is a discoversing creature, that must needs bring conclusions from some premises, if it know to better than the world, it will conclude the world is best. God and his Word should be the food of our soul; but for lack of that, like a greedy distempered stomach, it will feed upon any thing, even (as the disease the wolf) upon the corruptions of our own filthy flesh. The Philosopher's reason concludes here, the Sphinx and Eagle are quicker in sight, the Vulture in smelling, the Spider in touching, and so in the rest, than man (though he be of a nobler complexion) because nature hath bounded them there, induing him farther with reason; which darkens the inferior faculties, as the Sun the rest of the Stars: so if God's grace shine in our hearts, all worldly glory is darkened, Beauty seems a painted snail, Riches but vanity, Honour but a blast of idle wind: But if we make this brittle, glassy world (which should be our Perspective, and spectacles to look up towards Heaven) our looking-glass; our own vanities will reflect upon our eyes, as Pygmalion with his picture, or Narcissus with his own shadow, we shall doubt upon ourselves, the world, and the flesh.  
2. The second reason is drawn from our indistinct knowledge; for though we know heavenly things in part, yet so fully, so plenarily, so distinctly, as these below; what man amongst us so ignorant, so brutish that hath not heard of Heaven? cannot discourse of Heavn? sometimes thinks not of Heaven? meditates not that there will come a day of death, of judgement? that our life will vanish away as a smoke, as a vapour, as a dream? and as death leaves us, so judgement will find us. But alas, this Knowledge is but Ignorance, cannot distinguish us from Reprobates, nay, from Devils; they know more of this by contemplation, by observation, than we: here is the default, that it is not grounded in the Understanding, settled in the Affections, wrought into the heart, established in the Conscience; this is the true and distinct knowledge, and what our knowledge hath indefinite of spiritual, it will have in excess of temporal: This arises from the disproportion and distance betwixt our souls and spiritual things, from the proportion and nearness betwixt them, and temporal; they are continually in our sight, fills our eyes more, affects us deeplyer, and though they be like the Moon, now waxing, now waning, now eclipsed, now altogether gone; yet because they are nearest us, they seem bigger than Grace, Mercy, Peace, and other fixed Stars in the firmament of glory.  
3. The third reason to prove the we are passionately carried after the things of this world, is drawn from the cause, which in general is the corruption, and depravation of our nature, and the improvement of these cursed seeds in particular to every unregenerate man, who can bring Light out of Darkness, gather Grapes of Thorns, and Figgs of Thistles?  
Who being earthly, can desire any thing but earthly? it is Christ's own saying, Joh. 3.31. Qui ex terrâ, terrena etc. He that is of the earth is earthly, and speaks of the earth; nay, he not only speaks of it, but he thinks of it, dreams of it, twing, and galls, and toils his soul for it; places his health, his wealth, his felicity in it, that men are become like brambles, growing with both and's into the ground: as wasps can relish nothing but poison, as spiders wove webs out of nothing but the principles of our corrupted nature; as amber draws nothing but stubble, trash, and straw unto us: Lust reigns in the throne of the flesh, the world besieges it; Satan strives to be the Porter; these three are the Tritarkes of the Soul, that either bribes or casts Conscience into a sleep, suffering the Will, Understanding, and Affections to entertain no guest, till they have first sworn Allegiance to them: hence is that disorder in the soul, distempered heat of a , now carking, now eating, now burning, now boiling, now loving, now loathing, still coveting, never satisfied.  
4 Fourthly, the general example of others, and daily conversing with them, begets in men an esteem, that some unvaluable excellency is in them: All places seem to worship this Mammon, or Idol of the World; Towns, Viliages, Countries, Cities, Courts, & Commonwealths makes suits for this; Debates in common Pleas, upper Bench, Chancery, Court of Wards; Trials for Lands, Goods, Liberty, Honour pleads answer to this interrogatory, Who will show us any good? Men ventures themselves on the angry Seas, digs into the bowels of the Earth, exposes their bodies in wars to Wounds, Scars, Schirmages, Massacres, Death, for Honour, Riches, Wealth, Empire, Dignity; the Young man hopes, the Strong man enjoys, the O d fears to lose them, the Poor sorrows for them, the Rich rejoices in them, and yet still craves more; an Earldom, a Dukedom, a Kingdom, an Empire, nay, if the whole would could be granted; such is the boundless ambition of man, that he would weep with Alexander, that there were no more worlds to be conquered but one; nay, for this they will swear, lie, deceive, oppress, extort, toil Body, wound Soul, gall and gash Conscience, and are not so many examples by Sea, Land, Young, Old, Rich, Poor, able to draw a world after them? Hitherto the reasons, the uses follow, 1. Of information:  
Queen And, Whether it be lawful, agreeable to Gods will, any prejudice to the health of the Soul, to desire these tempor all things or no?  
Answ. The truth is, we may: for all good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amiable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very divine, having some spark of God's Image in it; goods temporal, spiritual, internal, external, eternal for this life, for the life to come.  
Are all attractive, desirable in their places, in their order? 1. Because they are Gods Creatures which are all good, all for some use: 2. Because God hath implanted in us, by nature, a desire of them; omne appetit bonum, every thing desires that which is good, and nothing is desired but that which is good or seems to be so, in that we call evil good, desire it excessively, disorderly; it came by corrupted nature, not by nature: 3. Because we cannot live without them; they are scrips, and bags that we must use in our pilgrimage to the heavenly Canaan, barks that must ferry us over Jordan to the Land of Promise: 4. They are means whereby we may serve God with more cheerfulness here, in providing helps, distributing to the necessity of Saints, charitably succouring the poor; 5. They are means to further us in our journey to heaven; for if in the creatures here below, we descry Beauty, Goodness, Glory: O then how good, how beautiful, how glorious is He that made them? But now, as the world uses them, they are become thorns, stumbling-blocks, impediments, hindrances for Heaven: and that in these three respects,  
1. First, Ratione ordinis, when we desires them disorderly, as children that delight themselves with the guilded outside of the book, and look not within, or as swine that feed upon the acorns and look not up at the tree, look not up at God (except as Mariners at the pole) that thereby they may better arrive at their earthly shore; desire riches, honour as their chief felicity and end, not as means leading to that end: this made our Saviour direct and prescribe the right order, Mat. 6 33. Seek first the Kingdom of GOD, and the righteousness thereof, and other things shall be added unto you, for Body, for Soul, for Health, for Wealth, for this Life as well as for the Life to come: but if the things of this life that should be God's Ambassadors, Soldiers, Ledgers, Factors, rob him of his Glory, and challenge Sovereignty to themselves, though with Absolom they may seduce, flitter, and bewitch for a time, yet this treason will be punished, and attach the worldlings conscience, that neither Field, nor town, nor Bed, nor Board, nor Life, nor Death, nor Depth, nor Grave can render them secure.  
2. Secondly, the things of this world become hurtful, respectu medi, when they are desired out of measure excessively, when the understanding too highly prizes them, the will too earnestly desires them, the affections (like Soldiers about a prey) are at jatre amongst themselves, and at mutiny with God for them, crying passionately with the Israelites in the Wilderness for Manna, or Rachael, Gen. 30.1. Da liberos, Give me Children or I die. This is, 1. when we desire them without condition, not submitting our will to Gods will: 2. without bounds, that our whole soul is taken up with them, that faith, zeal, charity are expelled: 3. without end, that if all worldly contentment should flow upon them, as Rivers into the Sea, yet the boundless bank of their ambition would never be filled.  
3. In the third place, the things of this world become hurtful, respectu mediorum, when they care not by what means, swearing, lying, fraud, guile, cozenage, oppression, extortion, dum potiantur modò, so they may get them; rob Belly, Back, Wife, Children, Friends, Kinsfolks; such the blood of Orphans, oppress the Widow, grind the face of the Poor, use false Weights and Measures, deceitful Billances, speak like Angels, practise like Devils, have ravenous claws under their Harpies saces, Peacock's feathers, Dragons tails, care not what point in the compass that wind blows, what Religion be professed, so it bring them profit: In a word, forgo Credit, Soul, Conscience, Heaven, and Salvation for them.  
The second use arising from the premises, may serve to reprove three sorts of men:  
First, Those that make Mammon their God, Wealth their Felicity, rest here in things below, as if they had an abiding City; Whether shall we now first chide, or weep to see that foretold by S. Paul, 2 Tim. 3.2. in these last days come to pass, Men Lovers of their own selves, Covetous, Boasters, Proud, Heady, highminded, more men lovers of Pleasure than lovers of God: Would it not make one's heart to bleed, to see Christians in name, live Epicures lives in deed, eat, drink and be merry, for to morrow we shall die; like the fool in the Gospel, sing Requiems to their souls. Luke 12.19. School, thou hast goods laid up for many years, live at ease, eat, drink, and be merry; with Achitophel trust in Policy, with Senacharib in strength of Armies, sacrifice to their own nets, and drags, never sincerely think of God, always think of the World, and though they seem first to pray for spiritual things, and afterwards for temporal, their affections reads them backwards like figures, valuing the latter ten times more than the former.  
Secondly, this reproves and lashes those, if they have not inward lashes enough, that torment themselves with carking, and will never be satisfied, that enlarge their desires as Hell, as Hell in desiring all, end less, infinite, receive Hell into their Souls here, and without repentance be received for ever into Hell hereafter. Ah Brethren! to see in many, how this care breaks the Legs, loses the Joints, consumes the Marrow, burns up the Spirits, dries up the Moisture, wounds their Hearts, deads' their Souls, and murders their Consciences.  
Thirdly, this reproves those that care not who trouble the Water, God, Angels, Devils, or Men, so they be cured; come preferment from East, West, or South, so they enjoy it: Let Joseph lie in Prison, Daniel in the Lion's Den, the three Children in the hot fiery Furnace; so they laugh, quaff with Belshazar, far deliciously with the rich Glutron, oppress with Zacheus, lie to their own Consciences with Ananias, so they may enjoy their darling pleasure, profitsses, delights; with Felix, Agrippa, Festus, forsake Christ for the present world; betray Father, Mother, Brother, Sister, dearest Friend for gain, Flatter, Seduce, Crouch, look Big, use courteous Equivocations, carry many Faces under one hood, with Judas betray our Saviour for money: O that many men's consciences did not witness this! I say, O that Countries, Villages, Towns, Cities, Markets, Fairs, public Courts, and private Families did not testify this!  
The third use should serve to examine our souls, whether we be of this number that thus preposterously, excessively, by inordinate means stand for the world, or no? But alas! the symptoms and disastrous effects it works (if every man's conscience would give up a bill) shows the disease is too epidemical: let us rather use means for the cure, first ripping up the sore, then apply the salve.  
1. First consider all things of this world, separated from Christ, are but vanities: Let the ambitious man's pride be a looking glass for this, see how he robs all creatures to adorn his body, from one takes his Wool, from another his Skin, from another his Fur, from another his Excrements, as Silk from Worms, begs Pearls of Fishes, digs into the ground for Gold and Silver, turns up the sands of the Sea for precious Stones; then Peackock-like, pride themselves in these, which are but liveries of Beasts, scum of the Earth, badges of Sin, earnests of Death, and recognisants of Hell. And as these, so Riches, Honour, Wealtth, are but vain: Why should we then cark for them?  
Obj. But you will say, how can we live in credit with out this inordinate carking?  
Answ. Yes: What if thou go bare? wholsoms Freeze is better than infected Velvet. What though thou far hard? dry Bread is better than poisoned Dainties. What though thy childred be kept Short? It is better to pinch them than to feed them with blood. What if thou must yet come lower? It is better to fall into the Dust, than into Hell with the damned.  
2. Secondly, they are not only vanities, but also deceits, that Promise fair, but perform nothing; golden Apples of Sodom, a deceitful Laban, a false Merchant, a cunning Fisher, that lays pleasant Baits on dangerous Hooks, a Strumpet of Babylon that gives poisoned Drinks in golden Cups, an alluring Jaeb a flattering Joab, betraying Judas: Go over the whole world, behold Counties, view Provinces, look into Cities, harken at the Doors, and Windows of private Houses, of Prince's Palaces, of secret Chambers, and you shall hear nothing but lamentable complaints; one for what he hath lost, another for what he hath not won, a third for that he is not satisfied, ten thousand for that they are deceived.  
3. Thirdly, as they are Deceits, so they are also Torments that afflict the Body, wound the Soul, gall and gash Conscience; they bring vexation of Thoughts, tribulation of Fears, pricking of Cares, unquietness of Soul, Flies of Egypt, grapes of Sodom, clusters of Gomorrah, gall of Dragons, poison of Cockatrice; that brings a Curse with them that will be a Canker in thy wealth, a Moth in thy richest Garment, a Worm in thy tallest Cedar, a Rust in thy purest Gold, which one day, as the frenzy of Cain, despair of Judas, madness of Achitophel, trembling of Felix, will dump all thy delights; who therefore, if the whole World were a Globe of Gold the Earth a Centre of Diamond; if the Heavens poured down Balm, and the Clouds showered down precious Ointment, if Sea and Land, Sun and Stars paid tribute, and every year that went about, strove to crown them with Goodness, who (I say) would shackle his soul within that stinking Dungeon of this World, but would rather look through the grates and crevices of the flesh at God, a fixed Star of glory, farr● above any movable Firmament. So we have done with the former part of the Text, this point, we pass on to the latter, Lord lift thou up, etc.  
These words are an Epiphonema, occasioned by the premises, partly Declamatory, inveighing against the folly of the Worldlings, partly Acclamatory, petitioning God, partly Consolatory, comforting the Saints in the person of David. By this Asyndeton here, that these words are coupled to the former by no destructive note, as but Lord, are yet Lord: we may observe the Divine Rhetoric, and Suador of the Spirit, as by the Matter, so by the Manner, implying that there is no more comparison betwixt God and Mammon, than there is betwixt Light and Darkness: Hence two points of Doctrine employed might arise, if you look back at the Antecedent this: though the Worldlings be high in Dignity, glorious in Title, infinite in Number, yet they are not to be followed; if forward at the Consequence, this; that there is a Pearl in Gods keeping, for gaining of which, all worldly things are to be trodden under foot: but we must leave these as lesser Stars, hid under a cloud: we come to that which is expressed, The light of God's Countenance, a Star able to set all mortal eyes on Earth immortal in Heaven at a gaze, at a maze: Lift thou up the Light, etc. There is no darkness in the words, unless too much light dazzle our eyes: it is a speech borrowed from men that use to cast a lightsome Countenance upon those they favour or affect, as though he should say, O Lord affect our Souls, ravish our Spirits with the sensible feeling of thy Favour, Grace, and Blessing that flows from thee: Hence issues this point of Doctrine, that the Grace of God, and the Light of his Countenance, is a Blessing beyond all prices unvaluable, beyond all contradictions impregnable, beyond all conceptions transcendet, beyond all comparisons superlatively great.  
Every word in the Text hath a special Emphasis to prove this; Lord, the word in the Original is Jehovah, composed of spiritual letters, to note the spiritual simplicity of his infinite Being, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Hebrews durst not speak, only used in the singular number, to note the Unity of the Daity, appropriated to none but him, excluding all creatures, having Being independent in himself, giving subsistence to all other things, faithfully performing his promises, and then shall not be that is All in All, made All, sustains All, is All-sufficient, perform that to his Saints more than a World, or thousands of worlds beside?  
But what is the suit, that none but such a Majesty can grant? It is Light: not the Light created the first day, though that enlivened the blind Chaos, not those on the fourth day; the greater and the lesser Lights hung up in the Canopy of Heaven, to enlighten the Theatre of the World against man's entrance on the stage; not the force of reason implanted in man, though John 1.4. that be the Light of Man, not the Word of God; though that be a Light unto our Feet; not the Ministers of the Gospel, though they (Math. 5.14.) be Lights of the World; not Christ alone (which truly is virtually All) though (John 1.8.) he be the true Light that enlightens every one that comes into the World; not that in Heaven (Colos. 1.12.) the Inheritance of Saints in Light: but a Light that includes all these, that God, Christ Jesus, his Word, his Ministers, Light temporal, spiritual, eternal, are all ours, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, by way of eminence, The Light of God's Countenance; Christ was comforted in his Agony with the Light of Angels; Moses his Face shined at the light of Gods hinder parts: O then, The Light of God's Countenance! What Comfort brings it here, what eternal Bliss hereafter?  
First, To prove that The Light of God's Countenance is beyond all Prices unvaluable: Consider,  

1. But what this Light was before sin put it out:  
2. What it cost before it could be lighted again:   
Before sin put it out, it was Gods gracious favour in giving Man the comfortable use and interest in all God's creatures, the Hosts of Heaven, Sun, Moon and Stars, Fowls of the Air, Fishes of the Sea, Beasts of the Barth, Creeping things, Herbs, Fruit, Corn, Wine, Oil, were lines drawn from the infinite circumference of God's goodness, to the centre of Man's felicity: These were but blanks, besides the Communion of Angels in Heaven, that seems to be a Price, the blessed Vision, eternal Union with God through Christ; a Price able to make Men and Angels sound up their Trumpets of praise for ever.  
Secondly, what the lighting of it again cost: The Vestals fire put our, might not be kindled but by the beams of the Sun, nor the light of God's Grace, but by the obedience of his only Son; Men, Angels, Blood of Martyrs, Incense of Saints, a thousand Worlds, ten thousand Rivers of Oil could not, but the Death of him that was the Lord of Life.  
Secondly, that it is beyond all contradictions impregnable the whole legion of Saints can witness, it is Armour of Proof, a strong Tower, an invincible Fort, a rock of Salvation, that if Men, Devils, Behemoths, Leviathans, Losses, Diseases, Torments swarm about one like the flies of Egypt; it will make one sing under the whip at the stake, in the flames, make the patiented laugh, when the spectator weeps, carry frail flash singing and rejoicing through a world of bonds, rodds, swords, racks, wheels, flames, strappadoes, break thorough torments, armies tempests, floods, towards Heaven, shake off bonds, fetters, manacles, and lead captivity captive.  
Thirdly, That it is beyond all Conceptions transcendent, Reasons, Scripture, Testimony, Experience, can all tell; for Man or Angel to conceive or express the secret Working, the powerful Operation, the infinite splendour of God's Grace, were to span the Heavens with his Fingers, to grasp the waves of the Sea in his Fist, gather the waters of the Ocean into a bottle; Reason cannot fathom it, but is at a stand, Scripture expresses nothing so much as that it is unexpressible, Eye hath not seen, Ear hath not heard, neither hath it entered into the heart of Man, 1 Cor. 2.9. the Saints at the sense of it are wrapped into an ecstasy, Cherubims veil their Faces, sanctifying grace in man comes somewhat near it, which causes Groans of the spirit unutterable, Joy in the heart unspeakable; and yet there is as great a dis-proportion, as for one Star that is enlightened by the Sun, to express the whole glory of the Sun; the world is but a printed Map, the real Vision is in Heaven; all creatures are but leaves in this imperfect Abridgement, the large Volume is sealed up by him that keeps the keys of life.  
Fourthly, That it is beyond all comparisons superlatively great, the very devils can tell, and therefore to rob one man of it, will offer the whole world in counterpoise: we are like Sun Dial's, unless it shine, blaze Torches, Tapers, Candles, all Stars at ones, are of no use, flow Riches, Honour, Strength, Wives, Friends, Childen to our contentment; without that Sun it is still night; they may be Copies of God's Grace, but without Seal, cyphers of no value, unless the Unity of the Spirit be joined with them: we cannot conceive so great a number of earthly things, but still more may be added, more may be desired; but he that hath The Light of God's Countenance is ravished in Spirit, cannot conceive more, hath contentment in heart, cannot desire more, his cup does overflow.  
All this may be confirmed by the Effects, and Fruits of it, by Examples; by the Effects, it's Light, that we may see all things, expels Darkness, that the mist of Ignorance vanishes, enlightens us that we are lights in ourselves, that Reason, Will, Affections are improved, inflames our souls with the heat of Zeal, causes Faith, Hope, Charity, Patience, Long-suffering, bud out as herbs in the spiritual garden of the heart, if God lift up this Light over the Zenith of our souls, it causes these earthly shadows of Honour, Beauty, Ambition, to be the shortest, our days of Comfort the longest, it is All things, a Castle to the Besieged, Liberty to the Prisoner, a Father to the Fatherless, a Husband to the Widow,  to the Naked, Bread to the Hungry, Health to the Sick, Ointment to the Head, Oil to the Face, Wine to the Heart, Marrow to the Bones, Strength to the Body, Comfort to the Sole, eternal Salvation to both Body and Sole.  
By examples, this Light held up, confirmed the blessed Angles, when the rest fell into utter darkness; guided Enoch that he walked with God, preserved Noah in the Ark from the Flood, Jasswaged the heat of fire to the three Children in the Furnace, stopped the mouth of the Lions against Daniel in the Den, made the Apostles sing Psalms at midnight in the Gaoles, comforted the Martyrs in the Racks, Torments, Executions, made Stephen in the midst of hellish pains to see Heaven open, as the Star the wise men, guides all Saints to Christ in glory.  
All the reasons we will give of this point, is, that it is a Blessing beyond all Reason, a Star above our Firmament, that our understanding cannot calculate, our jacob's Staff cannot reach to; if we attain to it by any means, it must be (with the Angels) by jacob's Ladder, Christ Jesus: in that we cannot conceive it, it arises from the disproportion betwixt our knowledge and it, in that it is our chiefest bliss, it's from the proportion betwiut our souls and it. We have done with the former, a word of the latter: Man's soul was created by God, nothing can satisfy it, but God hath some part of God's image in it, like the pin of a D●all, still restless, till it be fixed upon him the Pole; or Noah's Dove, still flichring for the windows of Heaven. Now God's Grace is the earns, the seal in the forehead, the wedding garment, which if we keep here, will assure us of all hereafter, the soul being in continuance eternal, in desire infinite, cannot be contented with a finite: Man being of creatures the noblest, cannot rest in an inferior creature; but when the Creator supports the Creature, the clearest light shines in deepest darkness, strength uponlds weakness; heaven is promised to him that is rescued out of hell; and is not this able to sway with all men in the world, with the wise men to forsake Herds, Cattles Friends, Lands, Revenues, and follow this Star that guides us unto Christ, at his Father's right hand in glory? Thus the reason, the uses follow.  
Obj. Are all worldly things, as Gloe worms, and rotten stocks in the dark, obscured, when God puts brightness of his face? Some men seem to have as sincere joy in their Corn, Wine, Children, and in their eyes seem as bright Stars as God's favour.  
Answ. I answer, it is either in the night of their ignorance, before this morning Star appear in their hearts, or if after they are but Pareliosses, which may shine, but it is when the true Sun is under a cloud: again, what light they have it is borrowed from the other by reflection.  
2. Obj. The Saints, in whom this Light dwells, suffer afflictions, persecutions, sorrows without, sometimes pangs of Conscience within, as though their light was put out in utter darkness, whiles the Worldings rejoice.  
Answ. I answer, though God sometimes cover his face with clouds, yet in these storms there are signs of his favour, which as the Rainbow shows some small shower will follow, yet they are a sure pledge, he will not utterly destroy them.  
3. Obj. If the light of God's countenance so fare exceed all things, why do so few men sue for it, so many for earthly things?  
Ans. I answer, they are like blazing Stars, and Meteors in the lower regions, that set all eyes at gaze; man by nature is blinded with this ignis fatuus, or foolish fire, that leads him into every ditch: in that the Saints are freed, they are like the celestial Orbs, having a peculiar motion to themselves, besides the common motion.  
The second use may let us see, wherein this grace of God consists, it's not his favour in bestowing natural endowments, as good temperature, in body, blood, spirits, which hath the usual name of cheerfulness; it's not a moral comfort at sing from the exercise of high and heroical moral virtues which breeds a kind of solace and contentment in the exercise, and work delight.  
Thirdly, it's not a civil blessing consisting in honour, riches, wealth and other things temporal; for thus far the worlding may go, but it's a spiritual favour arising from the presence of God's holy spirit, curing us, healing us, sealing us to the everlasting love of God in Christ Jesus. See the links of this golden Chain; by this grace we are become new creatures, conceived of the Spirit, Joh. 3.5. reconciled unto God in Christ, freed from Satan's bondage, made spiritual Kings, and Priests, sanctified by degrees, assured of ou a loption, encouraged to come to the throne of Grace, have peace of conscience, joy in the holy Ghost, enjoys light that guides us in the narrow straits of death, makes Saints shine at the Resurrection, as stars carries us into heaven, where neither Sun nor Moon, but the Lamb shall enlighten us for ever.  
The third use may serve for humbling, from whence comes our foyling and failings, our courage and valour, only from God's grace: 1. It makes us able to do any thing; 2. suffer any thing; 3. saves us from all things.  
1. Do any thing; subdue the flesh, encounter Satan, conquer the world, when all friends forsake us at death, and follow us but to the grave; it makes our beds in sickness, causes us to die softer, stands by us when we groan, and comforts u●; heartens us upon death when it is coming, and says our Redeemer lives; whispers us when we are departing, and says our warfare is accomplished; lodges our body in the grave, as in a bed; man's our soul to heaven, makes it able to look God in the face without terror; nay, sustains us when Riches, Parents, Husband, Friends, Breath, Life, even Patience, Hope, Faith have left us, in some measure it will not leave us.  
Secondly, suffer any thing, Rage. Dragons, Bears, Lions, if God be pacified, frown Tyrants and Executioners so he smile; mangling of Bodies, ripping of Bowels, racking of Joints, burning of Flesh, boiling in Oil become tolerable; when a murdering Theodorick sees the face of a Man in the mouth of a Fish, it lets us see the power of God in weak flesh; when Bessus hears the cry of murder in the chattering of Birds, it shows the sweet whispers of comfort in the soul: when Sanders runs over Irish mountains out of his wits, it makes us run to God; when Reprobates call for hills and mountains to cover them, it makes us look at the brightness of God's face (as the Gymnosophists at the Sun) with undazled eyes.  
Thirdly, it saves us from all encounters, suppose Hell be let lose upon us, the Devil's let sl p all their Dogs at once, some bark, some bite, all pursue; God's grace stops all their mouths that they cannot hurt. This Light of God's countenance is to us as a pillar of a cloud by day, a pillar of fire by night, stands still, like the Sun to Joshua, till we have vanquished our bodily and ghostly enemies, when our joys seem to set, it turns back (as the Sun to Hezekiah) that neither Plague, nor Sword, nor Famine of the Word, nor Death, nor Hell, nor Damnation shall prevail over us.  
Lastly, a word of Exhortation, and we have done. Now then (Brethren) Is not this Light worth the beholding? you cannot have always comfort in Wealth, comfort in Health, comfort in Friends, Neighbours, Wives, Children, these be not always, and while they be, they sometimes minister matter of discomfort; yea sometime their life and presence do discourage, but in the presence of God is constant Peace, constant Comfort, and Joy to be found, he is constantly Good, True: O get this favou however you do, get it, and you shall have all, come what will come, this changes not; these Comforts in Christ are sure, never cease seeking, begging hearing, conferring, till his face shine upon you & you be sure of his love; you have seen the comforts of the world, you see how all cisterns fail you; go to the fountain in the word of God, in the House of God, in the Favour of God, you shall have comfort in his Light, you shall see light, when others nothing but Darkness round about. O then, thou that sittest in darkness of Affliction, darkness of Poverty, Debt, in the darkness of Temptation, of Sin, thou that seest no light, none within thee, none without thee, none in thy Soul, none in thy Mind, none in thine Estate, Friends; arise, put on Beauty, come into the Light, stand up from the Dead; dead Comforts, dead Companions, dead Works; and the Lord shall lift up the light of his countenance upon thee for ever.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.