Two Treatises on Death and Judgment, Treatise · Application 8
Uſe 8.
IF Death ſhall be conquered as the laſt enemy, from hence Chriſtians may receive exceeding conſolation, as knowing that they have no enemy to their happineſs, but ſuch as ſhall be conquered by Chriſt; ſooner or later he will overcome them all. Let faith therefore foreſee the conqueſt in the conflict; and let us not with too much deſpondency hang down our heads before any enemy that we know ſhall be trodden down at laſt. We have burdenſome corruptions, that exerciſe our graces, and grieve the ſpirit, and wrong our Lord; but all theſe ſhall be overcome. Though we have heard, and read, and prayed, and meditated, and yet our ſins remain alive, they ſhall be conquered at laſt. Our Love, and Joy, and praiſe ſhall be everlaſting; but our ignorance, and unbelief, and pride, and paſſion ſhall not be everlaſting: Our Holineſs ſhall be perfected and have no end: but our ſin ſhall be aboliſhed, and have an end. Our friends ſhall abide with us for ever, and the holy love and communion of Saints ſhall be perfected in heaven; But our enemies ſhall not abide with …s for ever, nor malice follow us to our Re…t. The wicked have no comforts but what will have an end; and the fore-thought of that is ſufficient to imbitter even the preſent ſweetneſs. And the godly have no ſorrows but ſuch as are of ſhort continuance: And nethinks the fore-ſight of their end, ſhould ſweeten the preſent bitter Cup, and make our ſorrows next to none: We ſit wee…ing now in the midſt of manifold afflictions: But we fore-ſee the day when we ſhall weep no more, but all tears ſhall be wiped from our eyes, by the tender hand of our merciful Redeemer. We are now afraid of love it ſelf, even of our dear and bleſſed Father, leſt he ſhould hate us; or be angry with us for ever. But heaven will baniſh all theſe fears, when the perfect fruition of the eternal Love hath perfected our love. Our doubtings and perplexities of mind are many and grievous, but they will be but ſhort. When we have full poſſeſſion, we ſhall be paſt our doubts. Our work is now to pour out our grieved ſouls into the boſome of ſome faithful friend; or eaſe our troubled minds by complaining of our miſeries to our faithful Paſtors, that from them we may have ſome words of direction and conſolation: But O how different a work is it that we ſhall have in heaven? where no more complainings ſhall be heard from our mouths, nor no more ſorrow ſhall poſſeſs our hearts? and we ſhall have no need of men to comfort us; but ſhall have comfort as naturally from the face of God, as we have light and heat in the ſummer from the ſun. When we all make one celeſtial Chore, to ſing the praiſes of the King of Saints, how unlike will that melody be to the broken muſick of ſighs, and groans, and lamentations, which we now take to be almoſt our beſt! We are now glad when we can find but words, and groans, and tears, to lament our ſin and miſery: But then our joy ſhall know no ſorrow, nor our voice any ſad and mournful tune. And may we not bear a while the ſorrows that ſhall have ſo good an end? We ſhall ſhortly have laid by the hard, unprofitable, barren hearts, that are now our continual burden and diſeaſe. Love not your corruptions, Chriſtians; but yet be patient under the unavoidable relicts that offend you; remembring that your conflict will end in conqueſt, and your faith, and watchfulneſs, and patience will be put to it but a little while. Who would not enter willingly into the fight, when he may before hand be aſſured, that the field ſhall be cleared of every enemy? All this muſt be aſcribed to our dear Redeemer. Had not he wrought the conqueſt, the enemies that vex us would have deſtroyed us, and the Serpent that now doth but bruiſe our heel, would have bruiſed our head: and the ſorrows that are wholeſome, ſanctified, and ſhort, would have been mortal, venemous, and endleſs.
What ſuffering then can be ſo great, in which a believer ſhould not rejoyce, when he is before hand promiſed a gracious end? What though at the preſent it be not joyous, but greivous (in it ſelf?) We ſhould bear it with patience, when we know that at laſt it ſhall bring forth the peaceable fruits, of righteouſneſs to all them that are exerciſed thereby, Heb. 12. 11. If we ſhould be alwayes abuſed, and alwayes unthankfully and unkindly dealth with, or alwayes under the ſcorns or ſlanders, or perſecutions of unreaſonable men, or alwayes under our poverty, and toilſome labours, or alwayes under our pains and pining ſickneſſes, we might then in deed diſmiſs our comforts: But when we know that it will be but a little while, and that all will end in Reſt and Joy; and that our ſorrows are but preparing for thoſe Joyes; even Reaſon it ſelf is taught by Faith, to bid us rejoyce in all our tribulations, and to lift up the hands that hang down, and the feeble knees, Heb. 12. 12. We make nothing to endure a ſudden prick, that by blood-letting we may prevent a long diſeaſe. The ſhort pain of pulling out a tooth, is ordinarily endured, to prevent a longer. A woman doth bear the pains of her travail, becauſe it is ſhort, and tends to the bringing of a child into the world. Who would not ſubmit to any labour or toyl for a day, that he might win a life of plenty and delight by it? who would not be ſpit upon, and made the ſcorn of the world for a day, if he might have his will for it as long as he liveth on earth? And ſhould we not then cheerfully ſubmit to our momentany afflictions, and the troubles of a few dayes, (which are light, and mixt with a world of mercies,) when we know that they are working for us, a far more exceeding eternal weight of glory? 2 Cor. 4. 17. Our clamorous and malicious enemies, our quarrelſome Brethren, our peeviſh friends, our burdenſome corruptions and imperfections will ſhortly trouble us no more. As our life is ſhort, and but a dream and ſhadow, and therefore the pleaſures of this world are no better; ſo our troubles alſo will be no longer, and are but ſad dreams, and dark ſhadows, that quickly paſs away: Our Lord that hath begun and gone on ſo far, will finiſh his victories, and the laſt enemy ſhall ſhortly be deſtroyed.
And if the fearful doubting Soul ſhall ſay; I know this is comfort to them that are in Chriſt; but what is it to me, that know not whether I have any part in him? I anſwer, 1. The foundation of God ſtill ſtandeth ſure: the Lord knoweth his own, even when ſome of them know not that they are his own. He knoweth his mark upon his ſheep, when they know it not themſelves. God doubteth not of his intereſt in thee, though thou doubt of thy intereſt in him: And thou art faſter in the arms of his Love, then by the arms of thy own faith: as the child is ſurer in the Mothers arms, then by its holding of the Mother. And moreover your doubts and fears are part of the evil that ſhall be removed, and your bittereſt ſorrows that hence proceed, ſhall with the reſt of the enemies be deſtroyed.
2. But yet take heed that you unthankfully plead not againſt the mercies which you have received, and be not friends to thoſe doubts and fears which are your enemies, and that you take not part with the enemy of your comforts. Why doſt thou doubt (poor humbled ſoul) of thy intereſt in Chriſt, that muſt make the conqueſt? Anſwer me but theſe few Queſtions from thy heart.
1. Did Chriſt ever ſhew himſelf unkind to thee? or unwilling to receive thee, and have mercy on thee? Did he ever give thee cauſe to think ſo poorly of his Love and grace, as thy doubts do intimate thou doſt? Haſt thou not found him kind when thou waſt unkind? and that he thought on thee when thou didſt not think on him? and will he now forget thee, and end in wrath that begun in Love? He deſired thee when thou didſt not deſire him, and gave thee all thy deſires after him: and will he now croſs and deny the deſires which he hath cauſed? He was found of thee, (or rather found thee) when thou ſoughteſt not after him: and can he reject thee now thou cryeſt and calleſt for his grace? O think not hardly of his wonderous grace, till he give thee cauſe. Let thy ſweet experiences be remembred, to the ſhame of thy cauſleſs doubts and fears; and let him that hath loved thee to the death, be thought on as he is, and not as the unbelieving fleſh would miſrepreſent him.
Queſt. 2. If thou ſay that it is not his unkindneſs, but thy own that feeds thy doubts; I further ask thee, Is he not kind to the unkind? eſpecially when they lament their own unkindneſs? Thou art not ſo unkind to him as thou waſt in thy unconverted ſtate: and yet he then expreſt his Love in thy converſion: He then ſought thee when thou wenteſt aſtray, and brought thee carefully home into his Fold, and there he hath kept thee ever ſince: And is he leſs kind now when thou art returned home? Doſt thou not know that all his children have their forwardneſs, and are guilty of their unkindneſſes to him? And yet he doth not therefore diſown them, and turn them out of his family; but is tender of them in their froward weakneſs; becauſe they are his own? How dealt he with the peeviſh Prophet Jonah, that was [exceedingly diſpleaſed, and very angry,] that God ſpared Nineveh leſt it ſhould be a diſhonour to his Propheſie; in ſo much that he wiſht that he might die and not live: and after repined at the withering of his gourd, and the ſcorching of the Sun that beat upon him? The Lord doth gently queſtion with him [Doſt thou well to be angry?] and after hence convince him that the mercy which he valued to himſelf, he ſhould not envy to ſo many, Jonah 4. How dealt he with the Diſciples, that fell a ſleep; when they ſhould have watcht with Chriſt in the night of his great agony? He doth not tell them, [You are none of mine, becauſe you could not watch with me one hour;] but tenderly excuſeth that which they durſt not excuſe themſelves, [The ſpirit is willing, but the fleſh is weak;] When he was on the Croſs, though they all forſook him and fled, he was then ſo far from forſaking them, that he was manifeſting to admiration that exceeding love, that never would forſake them. And knoweſt thou not poor complaining ſoul, that the kindneſs of Chriſt overcometh all the unkindness of his children? and that his blood and grace is ſufficient to ſave thee, from greater ſins then thoſe that trouble thee? If thou hadſt no ſin, what uſe hadſt thou of a Saviour? Will thy Phyſitian therefore caſt thee off, becauſe thou art ſick?
Queſt. 3. Yea hath not Chriſt already ſubdued ſo many of thy enemies, as may aſſure thee he will ſubdue the reſt? and begun that life in thee, which may aſſure thee of eternal life? Once thou waſt a deſpiſer of God and his holy wayes: but now it is far otherwiſe with thee? Hath he not broken the heart of thy pride and worldlineſs, and ſenſuality and made thee a new Creature? and is not this a pledge that he will do the reſt? Tell me plainly, hadſt thou rather keep thy ſin, or leave it? Hadſt thou rather have liberty to commit it, or be delivered from it? Doſt thou not hate it, and ſet thy ſelf againſt it as thy enemy? Art thou not delivered from the reign and tyranny of it, which thou waſt once under? And will not he perfect the conqueſt which he hath begun? He that hath thus far delivered thee from ſin, thy greateſt enemy, will deliver thee from all the ſad effects of it. The bleſſed work of the Spirit in thy Converſion, did deliver thee from the bondage of the Devil, from the power of darkneſs, and tranſlated thee into the Kingdom of Jeſus Chriſt; Then didſt thou enter the holy warfare, under his banners that was never overcome, in the victorious Army that ſhall ſhortly begin their everlaſting triumph. The ſin which thou hateſt and longeſt to be delivered from, and art willing to uſe Gods means againſt it, is the conquered enemy, which may aſſure thee of a full and final conqueſt, ſuppoſing that thy hatred is againſt all known ſin, and that there is none ſo ſweet or profitable in thy account, which thou hadſt not far rather leave then keep.
Queſt. 4. Moreover, art thou not truly willing to yield to all the terms of grace? Thou haſt heard of the yoak and burden of Chriſt, and of the conditions of the Goſpel, on which peace is offered to the ſinful world: and what Chriſt requireth of ſuch as will be his Diſciples. What ſaith thy heart now to thoſe terms? Do they ſeem ſo hard and grievous to thee, that thou wilt venture thy ſoul in thy ſtate of ſin, rather then accept of them? If this were ſo, thou hadſt yet no part in Chriſt indeed. But if there be nothing that Chriſt requireth of thee, that is not deſirable in thy eyes: or which thou doſt not ſtick at, ſo far as to turn away from him, and forſake him, and refuſe his Covenant and grace rather then ſubmit to ſuch conditions, thou art then in Covenant with him, and the bleſſings of the Covenant belong to thee. Canſt thou think that Chriſt hath purchaſed, and offered, and promiſed that which he will not give? Hath he ſent forth his Miniſters, and commanded them to make the Motion in his name, and to invite and compell men to come in, and to beſeech them to be reconciled to God, and that yet he is unwilling to accept thee when thou doſt conſent? If Chriſt had been unwilling, he had not ſo dearly made the way, nor begun as a ſuitor to thy ſoul, nor ſo diligently ſought thee as he hath done. If the bleſſings of the Covenant are thine, then Heaven is thine, which is the chiefeſt bleſſing: And if they be not thine, it is not becauſe Chriſt is unwilling, but becauſe thou art unwilling of his bleſſings on his terms: Nothing can deprive thee of them but thy refuſal: Know therefore aſſuredly, whether thou doſt conſent thy ſelf to the terms of Chriſt, and whether thou art truly willing that he be thy Saviour; and if thy conſcience bear thee faithful witneſs, that it is ſo; diſhonour not Chriſt then ſo far as to queſtion, whether be be willing, who hath done ſo much to put it out of doubt. The ſtop is at thy will, and not at his. If thou know that thou art willing, thou mayſt know that Chriſt & his benefits are thine; & if thou be not willing, what makes theewiſh, & groan, & pray; & labour in the uſe of means? Is it not for Chriſt & his benefits, that thy heart thus worketh, and thou doſt all this? Fear not then if thy own hand be to the Covenant, it is moſt certain that the hand of Chriſt is at it.
Queſt. 5. Moreover. I would ask thee, Whether thou ſee not a beauty in Holineſs, which is the Image of Chriſt, and whether thy ſoul do not deſire it even in perfection? So that thou hadſt rather, if thou hadſt thy choice, be more Holy, then more rich or honourable in the world! If ſo, be aſſured that it is not without Holyneſs, that thou chooſeſt and preferreſt Holyneſs? Hadſt thou not rather have more faith, and hope, and love to God, and patience and contentment, and communion with Chriſt, then have more of the favour and applauſe of man, or of the riches or pleaſures of this world? If ſo, I would know of thee, whether this be not from the ſpirit of Chriſt within thee? and be not his Image it ſelf upon thee? and the motions of the new and heavenly nature, which is begotten in thee by the Holy Ghoſt? Undoubtedly it is. And the ſpirit of Chriſt thus dwelling in thee, is the earneſt of thy inheritance. Doſt thou find the ſpirit of Chriſt thus working in thee, cauſing thee to love Holineſs, and hate all ſin, and yet canſt thou doubt of thy part in Chriſt?
Queſt. 6. Moreover canſt thou not truly ſay, that Chriſts friends; ſo far as thou knoweſt them, are thy friends, and that whinh is againſt him, thou takeſt as againſt thy ſelf? If ſo, undoubtedly, thy enemies alſo are to him as his enemies, and he will lay them at thy feet. Thy troubles are as his troubles, and in all thy afflictions he is as careful of thy good, as if he himſelf were thereby afflicted. Fear not thoſe enemies that Chriſt takes as his own. It is he that is engaged to overcome them.
And now when Conſcience it ſelf beareth witneſs, that thus it is with thy ſoul, and that thou wouldſt fain be what God would have thee be, and deſireſt nothing more then to be more like him, and nearer to him, and deſireſt no kind of life ſo much, as that in which thou maiſt be moſt ſerviceable to him: Conſider what a wrong it is then to Chriſt, and to the honour of his Covenant and grace, and to thy poor dejected ſoul, that thou ſhouldſt lie queſtioning his love and thy part in him, and looking about for matter of accuſation or cauſeleſs ſuſpition againſt his ſpirit working in thee? and that thou ſhouldſt caſt away the joy of the Lord which is thy ſtrength, and gratifie the enemy of thy peace? When ſickneſs is upon thee, and death draws nigh, thou ſhouldſt then with joy lift up thy head, becauſe thy warfare is almoſt accompliſhed, and thy Saviour ready to deliver thee the Crown. Is this a time to fear and mourn, when thou art entring into endleſs joy? Is it a time of lamentation, when thou art almoſt at thy journeys end, ready to ſee thy Saviours face, and to take thy place in the Heavenly Jeruſalem, amongſt thoſe millions of holy ſouls that are gone before thee? Is it ſeemly for thee to lament thus at the door, when they are feaſted with ſuch unconceivable joys within? Doſt thou know what thy Brethren are now enjoying, and what the heavenly Hoſt are doing? how full they are of God and how they are raviſhed with his Light and Love? and canſt thou think it ſeemly to be ſo unlike them, that are paſſing to them? I know there is ſuch difference between imperfection and perfection, and between earth and heaven, that it juſtifieth our moderate ſorrows, and commandeth us to take up infinitely ſhort of their delights, till we are with them. But yet let there not be too great a diſproportion between the members of Jeſus Chriſt. We have the ſame Lord, and the ſame Spirit, and all that is theirs in poſſeſſion, is in right and title ours. They are our elder brethren, and being at age, have poſſeſſion of the inheritance: but we that are yet in the lap of the Church on earth, our Mother, and in the arms of our Fathers grace, are of the ſame family, and have the ſame nature in our low degree. They were once on earth as low as we: and we ſhall be ſhortly in heaven, as high as they: Am I now in fleſh, in fears, in griefs? ſo was David, and Paul, and all the Saints, a while ago: yea and Chriſt himſelf. Am I beſet with ſin, and compaſſed with infirmities, and racked by my own diſtempered paſſion? ſo were the many ſaints now glorified, but the other day Elias was a man ſubject (ſaith James,) to like paſſions as we are, James 5. 17. Am I maliced by diſſenting adverſaries? Do they privily lay ſnares for me, and watch my halting, and ſeek advantage againſt my name, and liberty and life? ſo did they by David, and many other now with Chriſt? But now theſe enemies are overcome. Art thou under pains, and conſuming ſickneſſes? are thine eyes held waking; and doth trouble and ſorrow waſt thy ſpirits? doth thy fleſh and thy heart fail thee, and thy friends prove ſilly comforters to thee? So was it with thoſe thouſands that are now in Heaven, where the night of calamities is paſt, and the juſt have dominion in the morning; and glory, hath baniſhed all their griefs, and joyes have made them forget their ſorrows; unleſs as the remembrance of them doth promote thoſe joyes. Are thy friends lamenting thee, and grieved to ſee the ſigns of thy approaching death? do they weep when they ſee thy pale face, and conſumed body, and when they hear thy ſighs and groans? Why thus it was once with the millions that are now triumphing with their Lord? They lay in ſickneſs, and underwent the pains, and were lamented by their friends, as as thou art now. Even Chriſt himſelf was once in his agony, and ſome ſhake the head at him, and others pitied him, who ſhould rather have wept for themſelves, than for him. This is but the paſſage from the womb of mortality, into the life of immortality, which all the Saints have paſt before thee, that are now with Chriſt. Doſt thou fear the dreafdul face of death? Muſt thy tender fleſh be turned to rottenneſs and duſt? and muſt thou lie in darkneſs till the Reſurrection, and thy body remain as the Common earth? And is not this the caſe of all thoſe millions, whoſe ſouls now ſee the face of Chriſt? Did they not lie as thou doſt, and die as thou muſt, and paſs by death to the life which they have now attained? O then commit thy ſoul to Chriſt, and be quiet and comforted in his care and love. Truſt him as the Mid-wife of thy departing ſoul, who will bring it ſafe into the light and life, which thou are yet ſuch a ſtranger to. But it is not ſtrange to him, though it be ſtrange to thee.
What was it that that rejoyced thee all thy life, in thy prayers, and ſufferings, and labours? was it not the hopes of heaven? And was Heaven the ſpring and motive of thy obedience, and the comfort of thy life? and yet wilt thou paſs into it with heavineſs? and ſhall thy approaches to it be thy ſorrows? Didſt thou pray for that which thou wouldſt not have? Haſt thou laboured for it, and denyed thy ſelf the pleaſures of the world for it? and now art thou afraid to enter in? Fear not, poor ſoul! Thy Lord is there; Thy husband, and thy head, and life is there. Thou haſt more there, a thouſand fold more, than thou haſt here. Here thou muſt leave poor mourning friends, that languiſh in their own infimities, and troubled thee as well as comforted thee, while thou waſt with them, and that are haſting after thee, and will ſhortly overtake thee. But there thou ſhalt find the ſouls of all the bleſſed Saints, that have lived ſince the Creation till this age: that are all uncloathed of the rags of their mortality, and have laid by their frailties with their fleſh, and are made up of holineſs, and prepard for joy, and will be ſuitable companions for thee in thy joyes. Why ſhouldſt thou be afraid to go the way that all the Saints have gone before thee? Where there is one on earth, how many are there in Heaven? and one of them is worth many of us. Art thou better then Noah, and Abraham, and David? then Peter and Paul and all the Saints? Or doſt thou not love their names, and wouldſt thou not be with them? Art thou loath to leave thy friends on earth? And haſt thou not far better and more in heaven? Why then art thou not as loath to ſtay from them? Suppoſe that I, and ſuch as I, were the friends that thou art loath to leave: What if we had dyed long before thee? If it be our company that thou loveſt, thou ſhouldſt then be willing to die, that thou mayſt be with us. And if ſo, why then ſhouldſt thou not be more willing to die, and be with Chriſt and all his holy ones, that are ſo much more excellent than we? Wouldſt thou have our company? Remove then willingly to that place, where thou ſhalt have it to everlaſting: and be not ſo loath to go from hence, where neither thou nor we can ſtay. Hadſt thou rather travel with us, than dwell with us? And rather here ſuffer with us, than reign in Heaven with Chriſt and us?
O What a brutiſh thing is fleſh? What an unreaſonable thing is unbelief? Shall we believe, and fly from the end of our belief? Shall we hope, and be loath to enjoy our hopes? Shall we deſire and pray, and be afraid of attaining our deſires, and leſt our prayers ſhould be heard? Shall we ſpend our lives in labour and travel, and be afraid of comming to our journeys end? Do you love life, or do you not? If not, why are you afraid of death? If you do, why then are you loath to paſs into everlaſting life? You know there is no hope of immortality on earth: Hence you muſt paſs whether you will or not, as all your Fathers have done before you; it is therefore in Heaven or no where, that endleſs life is to be had. If you can live here for ever, do. Hope for it, if any have done ſo before you. Go to ſome man of a thouſand years old, and ask him how he made ſhift to draw out his life ſo long: But if you know that man walketh here in a vain ſhew, and that his life is a ſhadow, a dream, a poſt; and that all theſe things ſhall be diſſolved, and the faſhion of them paſſeth away; is it not more reaſonable that we ſhould ſet our hearts on the place where there is hopes of our continuance, than where there is none? and where we muſt live for ever, than where we muſt be but for ſo ſhort a time?
Alas poor darkned, troubled ſoul! Is the preſence of Chriſt leſs deſirable in thy eyes, than the preſence of ſuch ſinful worms as we, whom thou art loath to part with? Is it more grievous to thee to be abſent from us, than from thy Lord; from Earth, than from Heaven; from Sinners, than from bleſſed Saints; from trouble and frailty, than from glory? Haſt thou any thing here that thou ſhalt want in Heaven? Alas, that we ſhould thus draw back from Happineſs, and follow Chriſt ſo heavily and ſadly into life! But all this is long of the enemies that now moleſt our peace: Indwelling ſin, and a flattering world, and a brutiſh fleſh, and interpoſing death, are our diſcouragements that drive us back. But all theſe enemies ſhall ſhortly be overcome.
Fear not Death then, let it do its worſt. It can give thee but one deadly gripe that ſhall kill it ſelf, and prove thy life: as the Waſp that leaves its ſting behind, and can ſting no more. It ſhall but ſnuff the Candle of thy life, and make it ſhine brighter when it ſeems to be put out. It is but an undreſſing, and a gentle ſleep. That which thou couldſt not here attain, by all our preaching, and all thy prayers, and cares, and pains, thou ſhalt ſpeedily attain by the help of death. It is but the meſſenger of thy gracious Lord, and calleth thee to him, to the place that he hath prepared.
Hearken not now to the great Deceiver, that would draw thee to unbelief, and cauſe thee to ſtagger at the promiſes of God, when thou haſt followed him ſo far, and they are near to the full performance. Believe it as ſure as thou believeſt that the Sun doth ſhine upon thee, that God cannot lye; he is no Deceiver: it was his meer love and bounty that cauſed him to make the promiſes, when he had no need for himſelf to make them: and ſhall he be then unfaithful, and not fulfil the promiſes which he hath freely made? Believe it, faith is no deluſion: It may be folly to truſt man; but it is worſe than folly not to truſt God. Believe it, Heaven is not a ſhadow, nor the life of faith and holineſs a dream. Theſe ſenſible things have leaſt reality: Theſe groſſer ſubſtances are moſt droſſy, deluſory and baſe. God is a Spirit, who is the prime Being, and the cauſe of all created Beings. And the Angels and other celeſtial Inhabitants, that are neareſt to him, are furtheſt from corporeity; and are ſpirits likeſt unto God. The further any thing is from ſpirituality, the further from that excellency and perfection, which the creatures neareſt God partake of The earth is baſer than the air and fire: The droſſy fleſh is baſer than the ſoul. And this lumpiſh, dirty, viſible world▪ is incomparably below that ſpiritual world, which we believe and wait for: And though thy conceptions of ſpirits, and the ſpiritual world, are low, and dark, and much unſatisfying; remember ſtill that thy head is there; and it belongeth to him to know what thou ſhalt be, till thou art fit to know it, which will not be till thou art fit to enjoy it. Be ſatisfied that thy Father is in Heaven, and that thy Lord is there, and that the Spirit that hath been ſo long at work within thee, preparing thee for it, dwelleth there: And let it ſuffice thee, that Chriſt knoweth what he will do with thee, and how he will employ thee to all eternity. And thou ſhalt very ſhortly ſee his face, and in his light thou ſhalt behold that light that ſhall fully ſatisfie thee, and ſhame all thy preſent doubts and fears; and if there were ſhame in Heaven, would ſhame thee for them.