before him they shall burst out into admiration and come to us Ministers saying in the other life you did not tell us the half of the glory now revealed in and to us indeed if every word we speak were a tongue and every thought we think an heart yet we should not be able to speak or think how great that glory shall be I shall therefore spend no more time on this but only put you in mind of the good old saying Let others study how great the glory is but let us study how we may best obtain and be fittest to enjoy it But then Secondly as we may consider the death of a righteous man absolutety so comparatively compare the death of the righteous with the death of any sort of person you can name and you shall see the death of a righteous man is to be preferr'd and that by the light of a wicked mans own reason To instance in particulars First compare the death of the righteous with the death of the Infant there are some persons that having considered the sin misery and vanity of this present life have said That the best thing in the world is not to be born and the next best thing is to dye as soon as we are born and truly the World is like a stormy Ocean or flame of Fire now if you were to go over a tempestuous Sea you would not say your passage was too short Non puo esser troppo presto quello che e il migliore anzi e sempre tardo il lasciar la vita misera per la felice so if a man was to run through a flame he would not stand lingring but make what hast he could and the sooner through the better it is never too soon to dye but rather alwayes late to leave a miserable sinfull for a happy sinless life Besides the shorter our lives the easier our account we are to give to God so that if some were to dye they would choose to dye the death of the Infant But alas though our Infancy be the best time to dye in because the Soul is not stained with actual sin yet our Infancy is a state of Death we were born Enemies to God Children of Hell Eph. 2.3 Children of wrath by nature and so obnoxious to Gods displeasure and to be Children under his wrath which to endure is intollerable and to avoid is impossible The best of us all was born with a poysoned and infected nature we brought enough with us into the World to ruine us if we should dye in our most innocent estate yet we are depraved by evil and destitute of good there is enough of the Old man in the youngest babe to damn it when you behold the prophaness of the World and see the profligate Impieties Drunkeness Adultery Murders and other sins that are committed when you hear the cursed and damned Oathes those dreadfull imprecations of flagitious men the nature of an harmless Infant is the seed-plot of all this so that a poor innocent babes death is more dangerous than the death of the righteous we may hope well of such babes but we may believe better of the righteous Secondly compare the death of the righteous with the death of a Patient some persons you know they are often choosing in their discourses what kind of death to dye whether a sudden and violent death or a death by the hand of a long sickness many persons would choose this latter because say they they have time to repent time for others to pray for them and have warning by the languishing condition they are in But alas consider God may take this latter time to judge thee in because thou tookest not thy former time to seek him in he that has promised life to the penitent has not promised repentance to every one that is under a long sickness 'T is true thy warnings are a mercy but better it is to dye the death of the righteous though thou shouldest dye suddenly If thou art righteous thou art habitually prepared but if thou hadst never so long sickness it would be very uncertain whether that would contribute to thy preparation or not I have often thought a Minister could not have a better time to speak to and work upon a people then when they are sick but I find the quite contrary and that they that have neglected the things of their peace in the time of their health though they have had a great deal of time to prepare themselves when exercised with a lingring sickness yet they have not improv'd it Therefore trust not too much to that Christians If a man have many strong and able Beasts and he should take the burthen off from these and should have but one pittifull creature that was lame and scarce able to go and should lay it upon this would you not think this a strange man Thus it is with many men O! the many strong and lusty dayes men have and yet lay the whole burthen of their repenting and turning unto God upon the few languishing dayes of sickness but this I may say those that forget holiness till sickness seldom remember it in sickness we see in such sicknesses usually when the Physicians have done Vbi desinit Medicus incipit Theologus the Divine begins a most dreadfull delusion Men desire a lingring sickness but the Devil knows there is not one of ten thousand lets his sin live long with him but his repentance dyeth with him remember as God did not love a blind Sacrifice so not a sick Sacrifice Thirdly compare the death of the righteous with the death of the Honourable If many a man were to choose what death he would dye he would dye the death of a King or some Great Person that he might be magnificently entombed and make posterity to know his renown But alas Gods Tribunal and the Grave are no respecters of persons there is no difference between the Peasant and the Prince the Leather and the Velvet Coat the Canvass Suit and the Tunick and Vest the Presbyter and the Prelate even then the Kings of the Earth are but Kings of Earth you know when Trees grow in a Wood all together we can say there stands an Oak and there an Elme and there a Cedar and there a Shrub but when these Trees are burnt and turned into ashes which of you can say this is the ashes of such a Tree or such a Tree Death is that great Leveller that maketh all persons equal In the mowing of a Field though some grass be higher and some flowers bigger than others yet when they are mowed they lye all flat upon the ground an Earthen Pot though never so great is as subject to be broken as a little one 'T is a very remarkable observation the Jews have of David 1 Kings 1. per totum compared with 1 Kings 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his life time he is seldom mentioned in Scripture
that are above as well as to mind the things that are above hence the Church prayeth in the Psalm Ps 67.1 God be mercifull to us and bless us and cause his face to shine upon us the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cause his face to shine with us that is his grace to accompany our endeavours Gods grace is to be desired and mans endeavour not to be spared Now this may be summed up in a few words here are the two reasons why they do not obtain though they do desire First They neglect the active obedience of a righteous life they neglect the performance of those duties that lead to this end Obedience though it be not the cause of Heaven yet it is the cawsey to it though it doth not merit yet it is the means when our wishes go without duty then they are lame and out of joynt there must be Faith Repentance Holiness Ordinances Obedience to the commands of God c. 't is by these we please God It s said of the Ninivites and God saw their works that they turned from their evil way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seder Maamadoth ex tract Sabbath the Prophet saith not and God saw their Sackcloth and their Fasting but their works that they turned from their evil way Remember this He that made you without your assistance will not save you without your obedience and this obedience is to be universal not only to the easier duties but to the more difficult Some are easie as to believe we must be saved by an imputed righteousness to trust to another when we see our own imperfection these we are easily perswaded to but then to love our enemies to mortifie our corruptions to pull out our right eye and cut off our right hand these are hard sayings men will not go to the cost of universal active obedience and therefore wish and wish and do not obtain Secondly they decline the passive obedience of a righteous life and that makes them miscarry they would be willing to be saved by the Cross of Christ bit they are not willing to bear the Cross of Christ they would be willing to follow Christ to his Kingdom but they would not follow him to his Cross they would follow him into the Garden of pleasure but not to Golgotha the place of Souls they would be willing to eat bread with Christ at his Table but are loath to pledge him in his bitter Cup they would be glorified with his Glory but not be baptized with his Baptism There 's the great reason men do not attain Heaven they would be willing to dye the death of the righteous but are unwilling to dye the death for righteousness sake Alas Christians the Lord Jesus Christ will be your head but it is a head under a Crown of Thorns God will be your God as he was to Moses but he will appear to you in the burning Bush we must first enter into the sorrow of our Lord before we can enter into the joy of our Lord there are first those groans that are unutterable and then those joyes that are unspeakable He that hath not learned the lesson of the Cross has not learned his A. B. C. in Religion The Scriptures teach first a suffering with Christ and then a reigning with him Now there are few persons willing to suffer and therefore it is that so few get to Heaven Few think themselves to be graced as they in the Acts. Acts 5.41 when they are disgraced few that count themselves dignified when they are villified for Christ few that are convinced that though they lose all for Christ yet they shall lose nothing by him nay that though they lose all for him yet they may find it all again and more in him few that are like the antient Christians that were glad they had any thing to lose for Jesus Christ thus should it be with us all we must neither neglect the active nor decline the passive obedience of a righteous life if we would dye the death of the upright and have our last end like his Thus I have answered the two Questions let me now conclude in a few inferences from the premisses And first this shews us the wisdom and happiness of those that make choyce of a righteous life 'T is the best wisdom because they only take the right way to ensure a blessed death they have a prospect into futurity they consider what is coming and therefore provide for it And 't is their great happiness because they make sure of a heavenly reward after death therefore how strangely do we argue when we see a Worldling dandled upon the knees of prosperity we are prone to think surely this is one of the Favourites of Heaven the darling of providence surely God loveth that man he makes him so great and rich and on the other hand when we see the righteous afflicted in this World reproached threatned impoverished imprisoned banished martyred we are apt to judge surely this is not a person that God loves but it must be the end that must be regarded and then it will appear who is the happy man Psa 37.37 mark the perfect man and behold the upright for the end of that man is Peace the happiness of life is to be esteemed of by the end and issue of it though the righteous mans way be affliction yet his end is peace that is an absence of all evil and the presence of all good the Hebrew word for Peace comes from a root which denotes perfection his end is perfection of happiness hence the Rabbin tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Shimson Ben Cholpeta misna okatzim sub finem that the Holy blessed God finds not any vessel that will contain enough of blessing for Israel but the vessel of Peace according to that of the Psalmist Psa 29. ult the Lord shall bless his people with Peace indeed this is ALL therefore Balaam himfelf though a wretch and a reprobate wished himself no more happiness then the righteous should enjoy at death and in the other life If an unskilfull man should go to an exquisite Limner and see him draw the rude draught of a Picture he would wonder what he intended but if he would but stay till he had set to his ultimam manum his last hand and finished the piece he would see it to be excellent Thus it is with foolish men they look upon the rude draught of a Godly mans condition in this World and mis-judge it but if they had but patience to suspend their judgement till God had finished it they would find it excellent and worthy to be desired If a man had been present with God at his first dayes creation when God began to make the World when in the tohu vabohu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 in the indigested Chaos all things lay disorderly and confusedly jumbled together fire and water cold and heat
coveteous heart his tongue must speak usually out of the abundance of the heart the mouth speaketh but here it was not so but from the irresistible hand of God that was upon him his mouth spake the Lord thy God would not hearken unto Balaam Deut. 23.5 but the Lord they God turned the curse into a blessing because the Lord thy God loved thee God would not hearken to Balaam but made Balaam hearken unto God and so tipp his tongue with blessings though he had a poisoned and envenomed heart Saul went to Damascus to perseeute and God converted him to be a Preacher and Balaam went to curse and God changed his words into a blessing in the former God changed the heart the latter God over-ruled the tongue The latter of these the speeches and parables of Balaam is the context which is the first of his four parables and indeed when we read this parable we may well say who could have expected so sweet a breath from so foul a stomack such heavenly notes from so hellish an instrument surely this is the finger of God And you may learn by the way from Gods over-ruling this Prophet That God can deal with them that deal with the Devil they which are most studyed in the black Arts of Hell must forget the language of that infernal pit and speak the dialect of Heaven Psal 118.23 when God will have them this is the Lords doing and it is marvellous in our eyes The text is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last conclusion and winding up the first parable of Balaam shewing the blessed estate of Israel by his desiring no other condition for himself hereafter than that which they were to enjoy but enough for the contexture or weaving together of the text with the other parts of this History In the words themselves observe 1. Something 's generally and secretly implyed 2 Something 's particularly and openly expressed 1 Something 's implyed which are Two First That all those that are pertakers of humanity are subject to mortality the common law of death is of an imperial and impartial nature it layes hold on all without exception all without distinction bad and good righteous and unrighteous this Balaam lays down as a foundation that the righteous shall dye there is a death even to the righteous Even they that are freed from the sting of death are not delivered from the stroak of death they which are freed by it John 20.3.4 are not free from it our life like the race of the two Disciples is towards the sepulcher as soon as we come out of the grave of the womb we hasten to the womb of the grave we leave the place where we received life to enter into that where we shall find death there will be a morning in which we shall not live till evening or an evening in which we shall not live till morning this is true of all in generall so as to except none in particular the righteous not exempted nay we read the first man that ever dyed was righteous Abel the best at that time that lived was the first that dyed 2ly This is implyed that there is a great difference between the nature and consequents of death to the righteous and to the sinner there is not only a holy difference before death but a happy difference after death Therefore saith he let my last end be like his And indeed this is a very notable testimony of the immortality the soul and of future recompences from the mouth of a false Prophet these words shew that he held there was a reward after death to the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Schelomoh Hammelâ—ch in Michlal Yophi in loc else why should he here desire to be in their state Man ceaseth not to be at death but his soul survives the body so that he insinuates thus much that though the righteous dye as well as the wicked yet the wicked dye not so well as the righteous the righteous are taken away from sinne the wicked in their sinne as to death it self there is no differenee but in their death there is a difference therefore as the Apostle in a like case They doe it to obteyn a corruptible Crown but we an incorruptible so they dye to be damned 1 Cor. 9.25 we to be saved Secondly here is something expressed and so the words are a passionate wish consisting of 2 parts the concomitant security and the consequent felicity of a righteous mans death First he wisheth the concomitant security in death Let me dye the death of the righteous or as it is in the primitive language Let my soul dye the Death of the upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my soul dye the meaning of the dying of the soul is the parting of the soul from the body the phrase doth not import the dying of the rational soul which is incorruptible but the removing of it out of the mansion of the body when it is translated by death The death of the righteous the word Yashar is used in opposition to that which is warp'd bent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectus or crooked Let my soul dye the Death of them that are upright and straight in their principles and practices and from this root it is you read that Israel is called Jesurun because of the sincerity and uprightness that should be in them Joh. 1.47 an Israelite indeed is one in whom is no guile such whose Lives are straight their Death is safe though they are tossed upon the waves yet they are brought into a good and safe harbour by death Death is the end of all humane misery and the beginning of all divine good to the upright the Sepulchre is a sanctuary and death it self a city of refuge to them therefore Let me dye the Death of the righteous for that death which to others is the King of Terrors to the upright is the King of Salem that is of peace the same red sea which was a grave to the Egyptians was a place through which the Israelites passed with safety and the same death which conveys the wicked to the belly of hell carries the godly into the bosom of Abraham Secondly he wisheth consequent felicity after death Let my last end be like his last end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Hebrew denotes sometimes posterity Dan. 11.4 and let my posterity be like unto his and to this the Septuagint had an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag when they render the words let my seed become as the seed of these so Balaam in the former part of the wish desires happyness for himself in the latter for his Children this exposition is not contrary to the Hebrew nor to be contemned yet above seven times seventy translators may be produced who here leave the seventy interpreters and turn the word as we Extremum the last end the Arrears or after Payment
bosom there is a sweet calm from the storms of the world a blessed silence from the clamous of the world an absence of all evil Sorrow shall depart and sighing flee away Esay 35.10 saith the Prophet and tears shall be wiped away God my friends cannot so much as afflict a godly man in the other world I will speak a great word that God that can do all things cannot do this thing as he cannot destroy his People in this life so he cannot so much as aflict them in the other It is much with Gods people as with the stones that built the Temple they were hewed and squared at the Quarry-side before they were brought to it and there was no noise of Axes and Hammers in the Temple So there is no disturbance in the Kingdom of God but a perfect rest after our painful walking Now this being upon the hearts of all men to know there is such a rest the wickedest of men cannot but desire it Secondly at the death of a righteous man he obtaynes a perfect degree of sanctity a consummation of holiness you know the greatest perfection we can here attaine unto is this an humble acknowledgment of the imperfections we have and endeavouring after the perfection we want but now though there be never so much imperfection in our state of grace here yet the death of the body is the death of the body of death the funeral of all our corruptions This exprerience teacheth that whilst the soul dwels in the body sinne will dwell in the soul the Saints may cast it down but they cannot cast it out Dejicere possunt non ejicere they may hinder it from having a throne in their hearts but they cannot hinder it from having a room there doe what they can there is no full seperation between sinne and the soul before a Seperation between the body and the soul there it is that that which is imperfect shall be done away as it is with a man that hath been under a long fit of sicknesse though he be truly recovered from his disease yet he is a long while before he can come to his full strength before he pick up his crummes so it s with the Saints here though they are delivered from sicknesse of sin that it shall not be to death yet not from sins of weaknesse until death Or as it is with one that hath layn a long time in prison though he be now really set at large yet he may go limping all his dayes by the hurt he received from thelrons when he was in prison so Gods people have so many corruptions as to make them go halting to their very graves in the new man there is enough of the old man to make them continually greive and mourne whilst they are here and God suffers this that his people may depend more upon justifying grace and be quickned to look more after sanctifying grace and be longing after consummating grace Thirdly there is this in the death of a righteous man that it is to him an immediate passage to heaven 1 It is a passage it is that which brings us to a happy journeys end death is the ship that waft's us over to the shoar of a blessed eternity 't is that boat that is sent to bring us to the landing stairs of our fathers house Gen. 24.57 Much like Abrahams servant that went to fetch Rebecca to be married to the son of the promise when they enquired at the mouth of the damsel shee willingly and presently gives her consent to go with him So when death comes with his pale horse for a Saint of God Gen. 45.27.28 he willingly gets up behind him or as one death is like the waggons Joseph sent to his father Jacob out of Egypt when he saw the waggons t' is said the good Old-mans heart revived within him and he cryed out Is Joseph my son yet alive I will go down and see him before I dye so when the Saints see the waggons of death their hearts revive Jesus is alive I will go to Jesus 2 And as it is a passage so an immediate passage that is there is no such thing as a Purgatory any place between Earth and Heaven where they are lodged Luk. 16.22 as soon as Lazarus was dead he was directly carried from dives his gate to Abrahams bosom as soon as the penitent thief was dead he was carried from the crosse on which he was crucifyed to the Kingdom where he is glorified This day thou shalt be with me in Paradice Luk. 23.23 As soon as the soul is breathed out of the body it is with God there is no temporal punishment held forth in the Scripture after this life and therefore there is no Purgatory Purgatory derogates from the blood of Christ which purgeth us from all iniquity 1 John 1.7 If there be any such thing as Purgatory as the Papists dream you must say one of these two things Either Christs blood doth not cleanse from all sins or not perfectly from some sins but both these are false therefore it follows there is no such thing Yea what would become of those that shall be alive at the day of Judgement surely they will have as much need of Purgatory as others before they get to Heaven Purgatorii dolores cum nec subiisse nec tolerasse legatur Christus qui tamen omne genus dolorum pro nobis pertulit cos fictitios esse consequitur nulli credentium pertimescendos sequeretur enim aliquos dolores Christum non tulisse nostra causa quod absurdum Bucan loc com Besides our Lord Christ bare all that misery and punishment which the Elect were else to have suffered but he never bore the dolours of Purgatory therefore its evident they are but feigned sorrows and not to be dreaded by Believers 3. It s an immediate passage to HEAVEN it lets the Godly into the Kingdom of glorious bliss it is janitor coelorum the Porter that opens Heavens gate to the Saints that they may enter into the joy of their Lord a joy so great that it cannot all enter into them therefore they are said to enter into it a joy so great that nothing shall be found in it but what is desirable and nothing can be desired in it but is shall be found I may say of Heaven the portion of the Godly what was said by the Queen of the South when she arrived at Solomons Court when she saw the magnificence of his Palace the Liveries of his Servants the state of his Attendance there was no more Spirit left in her but she breaks forth the one half was not told me in my own Country thus when the righteous come to Heaven when they behold the Palace of Eternity bespangled with Sun-beams of light and glory when they view the Robes of Immortality when they see ten thousands that stand at Gods Throne and ten thousand times ten thousands that Minister
Apostle Rom. 2.5 According to thy hardness and impenitent heart thou treasurest up wrath against the day of wrath What is the meaning of the phrase 'T is just like a covetous Miser that is making of a hoard he is every day adding something to it till it come to a great sum So thou treasurest up wrath the longer God continues thee the greater the wrath will be at last which thou must suffer Or as a man that every day is carrying a stick to a pile of wood with which at last he is to be burned the longer he lives the greater the pile and the more formidable the fire will be the longer God forbears thee the more interest thou must pay he will be thy sorer enemy because he was no sooner thine enemy If thou livest to be an Old man and not a Babe in Christ thy case is most dreadfull Old age in it self is not desirable an Old man is an animated grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sepulchre with a little life in it it is the refuge and anvil for diseases to meet in and beat upon and therefore they are called evil dayes in which there is no pleasure Eccles 12.1 'T is true the hoary head when nature has snowed Gray hairs upon a man is a Crown of Glory Prov. 16.31 but it is no Crown to thee unless found in the way of righteousness Therefore the Text is thus read in the Holy tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fut niphal The hoary head is a Crown of Glory of ornament or comeliness in the way of righteousness let it be found or it shall be found it is either to be understood as a promise thus in the way of righteousness the Crown of Glory shall be found by the hoary head or as a command thus that the Gray head may be a becoming ornament to the antient let it be found in the way of righteousness it is necessary it should be found in that way What do Old men that are not good so long in the World What is the advantage they get Surely only this They live to see more evil and to do more evil and to deserve more evil than others do that is all the happiness of an Old man that is not gracious for it is not the venerable face that will commend to God nor the snowy head of the Antient that will make way for him before the Ancient of dayes but to dye the death of the righteous To name one more Eightly compare the death of the righteous with the death of the Martyrs all that dye for such are not saved but all that dye righteous they are saved there are many persons that may give their bodies to be burned 1 Cor. 13.3 and yet their souls shall burn in Hell many persons that may be Martyrs in our account who are but Malefactors in the account of God If we dye the death of a Martyr and not of a Godly one it will be no profit for it is not the death nor the cause only but the heart that makes a Martyr Three things make a Martyr there must not only be suffering but a good cause to suffer in and a good conscience to suffer with some Martyrs that seemed nothing else to us may really be nothing less when as no righteous persons but they are happy There are some persons that may seem to us to dye for the Lord and yet do not dye in the Lord but all upright men dye in the Lord and therefore you see if we make the comparison here the death of the righteous is much to be preferred And thus you have the first thing the reasons why wicked men when they come to dye desire to dye the death and have the last end of the righteous The second thing is How it comes to pass that though they desire it yet they do not obtain it I would not speak now concerning the sins of wicked men by which they forfeit this desired happiness if a man should never so much desire health and yet go immediately and drink off a cup of poison death would be his portion before health if a Water-man should never so much desire to be at Westminster and yet row towards London-bridge his desires would be but in vain Thus it is with sinfull men they contradict their desires in their pratices therefore their desires further them nothing in the way to happiness their practices carry them faster to Hell than their desires can to Heaven But if you ask me Why do those that desire it not obtain it My answer is Because they do but desire it they have nothing but faint velleities which is too sloathfull full a way to get these great things by there are many means conscientiously to be used that this last end of the upright may be enjoyed the Lepers in the Gospel were cured not sitting still but walking Luke 17◠14 as they went they were cleansed we must be up and doing we must be at the charges and expences not only of many an earnest wish but of many a salt tear and many a bitter sigh and many a deep groan and many a hard pull before we can obtain this blessing an happy estate in death and a glorious life after it are commodities not to be had at so cheap a rate as for a wish we can gain but a little of the Earth though we take a great deal of pains for it and do we think to obtain Heaven with no pains It was the saying of an antient Rabbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabb If thou canst obtain but a little of this World which thou pursuest so much how canst thou look for any thing of the other World which thou followest not at all We must then be working as well as wishing Lam. 3. 41. Oratione operatio operatione fulciatur oratio Hieron therefore 't is said Let us lift up our hearts with our hands to God in the Heavens our hearts in praying and wishing our hands in acting and doing We ought to support our praying with our working and our working with our praying both these should go together we must be as well in the operative way as in the optative mood I remember the Fable of the Country man whose Cart stuck fast in the mire he falls a praying to Jupiter to help it out but doth nothing else and Jupiter bids him set his shoulder to the wheel and then cry to Jupiter so we must set our hands to the work and then desire to dye the death of the righteous Solomons advice is good Prov. 2.3 4. if thou shalt cry after knowledge and liftest up thy voice for understanding if thou shall seek for her as for silver and search for her as for hid treasure c. not only cry and lift up the voice but seek and search so the Apostle counsels Col. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek the things