I Have often thought (since our last meet­ing) of the strange account you gave me of the Apparition of G. S. to W. D. and likewise of the dreadful Consequences that have attended some Persons, who have [Page 2]entertain'd too credulous a Belief of them; insomuch that to this very Day too many are grown to that height of Impiety, that they will not be perswaded of any Future State, unless some one rise from the Dead to make proof of it. As you were pleased to be very free with me, I shall take the same Liberty; and must beg pardon, if I cannot condescend so far as to be of your Opinion.

In the first place then I shall give you my own Notion of an Apparition.

2dly. The Reasons why I cannot believe any thing of them.

The Word Apparition is usually taken to signifie no more then the Species or Resem­blance of a Deceased Person; and that there are no such Apparitions (whatever some may pretend) I am very apt to believe upon these three accounts.

First, Because it is a Supposition so far from being countenanced, that it seems di­rectly [Page 3]contrary to the sense of the Scrip­tures.

2dly. Because it is a Supposition altogether useless and unnecessary.

3dly. Because it seems to be inconsistent with common Reason.

I would not be thought to question, much less to deny that that there are Spi­rits, neither will I presume to limit the Wis­dom and Power of Almighty God: But as for the Apparitions of Deceased Persons so frequently Discoursed of in the World, I believe there is nothing in them. The Holy Scriptures in my opinion are so far from giving us the least encouragement to expect an Apparition upon any account what­ever; that God himself has strictly forbid us to apply our selves unto, or have any manner of intercourse with the Dead, Isaiah 8.19. And altogether as strict is the prohi­bition given by Moses, Deut. 18.11. there shall not be found among you any one that is a Charmer, Consulter with Familiar Spirits, or a [Page 4]Necromancer, for every one that doth these things is an abomination to the Lord.

But besides th [...]se and such like Prohibi­tions, the Holy Scriptures plainly do assure us, that the Body of Man after Death re­turns to the Dust, and the Spirit i. e. the Soul unto God that gave it, i. e. to be di­sposed and determined by him to a fixt Station, either of Happiness or Misery. This is evident from the Account we have of Dives and Lazarus; there being so vast a Gulf between them, i. e. an irreversible De­cree (by the wife Order and Appointment of God) passed upon them; insomuch that as one observes it is impossible for all the Saints in Heaven to obtain any manner of Release for them,Dr. Hammond; in his Annotations on Luke 16. and altogether as impossible for themselves to be one Minute out of that State.

Now since it appears Demonstrable that the Souls of the Righteous are confined to a State of Happiness after Death (where they are to continue and remain till the [Page 5]Day of the Resurrection) and this by the special designation and appointment of God; then it must necessarily be supposed, that the Souls of the Wicked are closely con­fined by the same appointment to a State of Misery and Horror, where they must necessarily and unavoidably continue till they receive the final Sentence. And if both the Souls of the Righteous and the Souls of the Wicked are respectively De­termined to their several States, and have their bounds fixt by the positive Order and Appointment of Almighty God; if the Bo­dy turns to Dust (as we daily see it does) and if the Soul is confined to a certain Station either of Happiness or Misery from whence it cannot make any escape, (all which is clearly intimated in Scripture) then how is it likely there should be any such thing as the Apparition or real Representation of a Deceased Person.

It is Gods Prerogative to be the Crea­tor of Mankind, and 'tis. God only that can give him Life and Being, and if so, call we think it to be in the power of Dust, [Page 6]Corruption, or any other created Being whatever, either to Ʋnite or Animate that same Body and Soul, which Death has deprived both of Life and Being upon Earth.

There have been some its true who have maintained the contrary,Dr. Henry Moor. Mr. Glanvil's Sadducismus Tri­umphatus. who positively affirm that departed Souls have a care and regard to their fellow Souls upon Earth,See Dr. Moor's Letter to Mr. Glan­vil. because a Soul appeared to St. Stephen, when stoned, and to St. Paul be­fore his Conversion. I shall not trouble you to shew what a forced Inference this is; the Scriptures only mention Angels do­ing so, which I am far from questioning; but yet I think there is some difference between an Angel and the Soul of Man, o­therwise the Holy David needed not to have told us that Man was made low­er then the Angels, and Tertullian likewise, de anima, to have defined the Angels, (evo­catores animarum, i. e. the Messengers of God, which command the Souls out of their Bodies: And whose business as that [Page 7]Father intimates, it is to Conduct and shew them whereunto they are designed after Death.

If any reply that an Apparition may be, tho' not of the Body or Soul of any De­ceased Person, I shall Answer this in its proper place, where I am to shew the incon­sistency of such a Supposition with com­mon Reason.

At present I must confess, Almighty God can do whatsoever pleases him both in Heaven and in Earth, in the Sea, and in all Deep Places, insomuch that every particle of our Bodies, every Dust and Atome that belongs to us is known to him, for he who numbers the very Sands of the Sea, and the very Hairs of our Heads, must needs keep an account of all the scatter'd Bones, see into all the Graves and Tombs, search all the Repositories of the Earth, and know what Dust belongs to each Body, what Bo­dy to each Soul, and by what ways and means, as at the first Creation, those scat­ter'd Particles should be again united, and [Page 8]the ruined Fabrick of Man's Body once more Composed.

But to Unite a dead Carkass to a living Soul, or to permit and suffer a true and real Resemblance thereof to be acted by any o­ther, and all this only to make a slight shew and appearance for some little time, either only to be the Messengers of God's Will, or a Terror to the Living, seems al­together inconsistent with those Methods of Divine Revelation, which God has been al­ready pleased to favour us with.

The Question whether the Souls of Men departed do appear to those who remain a­live, is decided by most, both Antient and Modern Writers negatively; and they who are for the Affirmitive Part, can resolve it no other way but this, that when such Ap­paritions are, 'tis only by special Dispensation; thus at our blessed Saviours Transfiguration, there appeared Moses and Elias, and like­wise at his Crucifixtion the Graves were o­pened, and many Bodies of Saints which slept arose.

But now the case is otherwise, for since Miracles are ceased, and the Christian Dispen­sation is very sufficiently confirmed to us; there is not one Instance in the whole Bi­ble to encourage us to expect an Appari­tion in these times; but on the contrary, there is nothing more usual with God then to frustrate and disappoint the Expectations all such as will not acquiesce in the ordinary Dispensation of his Will.

To suppose therefore that this Course of Consulting with the Dead were not Prohi­bited (tho' you have seen it is) and to suppose yet farther that it is a very likely and probable way of succeeding in what may be design'd thereby; yet this must be granted of necessity, that 'tis not the ordi­nary Course which God has appointed, and therefore cannot be depended on as likely to become successful unto any.

The Pharisees we know desired a Sign from our Blessed Saviour to Confirm his Mission and Doctrine to them, they were not contented with those won­derful [Page 10]Miracles that he wrought amongst them; and which were then (as I may say) his ordinary means to Attest his Divinity, and Convince the World of their Unbelief; nothing would do with them but a Sign from Heaven; and no other Sign then such as was given at the first promulgation of the Law: But the vanity of all this our Saviour plainly discovers, and severely re­bukes in these words, there shall no Sign be given.

Thus when Men presume to Capitulate as it were with Almighty God, as to the enforcing the Duties of Faith and Obedi­ence upon them (as the chief Priests and Elders did with our Blessed Saviour at his Crucifixion, namely that if he would come down from the Cross then they would be­lieve him.) I say, when Men begin to question the Power of God, and the Au­thority of his Word, and resolve neither to believe in him, nor obey him, unless he will condescend to let them have such Signs as may answer and gratifie their foolish ex­pectations and unreasonable Curiosities; [Page 11]when they will not believe there is a Fu­ture State of Punishment prepared for the Wicked without an Apparition to confirm the truth of it; 'tis not only usual, but just with God to frustrate and baffle them in such unreasonable Proposals.

2dly, But supposing God should permit and suffer Apparitions to wander up and down and haunt his Servants upon Earth; yet what end and purpose can we imagine there should be in it? Can it any ways tend to promote the Honour and Glory of Almighty God? The Psalmist expresly tells us, that the Dead praise him not, neither they that go down into silence? Or can it answer any other of the Designs of his wise Pro­vidence in governing the Word? Or in the least Contribute to the Reformation of Mankind?

Some perhaps may object and say, why may it not consist with Gods Wisdom to send an Apparition to make a Discovery of some strange Murder which may have been concealed for some time.

But in this it may be answered, that Almighty God has many extraordinary ways to make such Discoveries without an Apparition, whereof we have many Instan­ces, as well from History, as our own Ex­perience; for if the Heavens above, the Earth beneath, and every thing moving therein are the Work of Gods Hands, and subservient to his wise Providence in go­verning the World; what need of an Ap­parition to make such Discoveries, Since they may be done well enough without it, and by such ways and means as very well consist with his other Methods of Admini­strations here on Earth.

And if an Apparition cannot answer any of the Designs of Gods wise Providence in governing the World, it may be very ea­sily prov'd that they cannot in the least Contribute to the Reformation of Man­kind.

For to suppose that an Apparition or the Ghost of a Deceased Person could have the liberty of coming into the World, and [Page 13]might be able to give us Topographical Description of the Future State of Punish­ment; yet this Description could not any ways exceed the Discoveries we have alrea­dy made to us in the Holy Scriptures. There we are informed of a devouring Fire and Everlasting Burnings, of a Gnawing Worm that never ceases, and of being Tormented in a Burn­ing Lake with Fire and Brimstone Day and Night for ever.

Now if this be so, what imaginary ne­cessity can there be for an Apparition, or any ones rising from the Dead to confirm these things: Certainly nothing does, or can exaggerate the wooful condition of Dam­ned Creatures with greater Circumstances of Horror then the Scriptures do; and considering the Authority they are delive­red by, they are sufficient to convince the most confident and daring Sinner, so as to cast him into Belshaazar's Tremblings and Convulsions; and if there may be any who can hear these Terrors of the Lord with Indif­ference or Unconcernedness, or conceive them worse in their Description, then they [Page 14]really are; such Persons are Scripture proof, they are above Moses and the Prophets, our Blessed Saviour and his Apostles; neither would they be persuaded tho' one rose from the Dead; for I dare be positive in this, that no Ghost or Apparition will ever have any effect upon that Man, whom the greatest Promises, the strongest Arguments, the most affectionate Persuasions, and the most dread­ful Threatnings cannot prevail with to Re­pent; and if I am unwilling to affirm that 'tis impossible there should be such a thing as an Apparition, yet I am sure they are un­nessary: And those Persons who are so Credulous as to believe them, must re­solve to Act without a just Warrant from Scripture.

I am not in the least insensible of the frequent Mentions which are to be found of Apparitions in Holy Scripture: But these were the Miraculous Works of God, made manifest for the Confirmation of his Will, and the Christian Dispensation, and since this has been sufficiently Revealed and Con­firmed to Mankind, Miracles are Ceased.

Some its true distinguish between things strange and unaccountable,Glanvil 's Sadu­cismus, page 124. and Miracles, and tho' they allow that Apparitions are strangle and unaccountable, yet they will not allow them to be Miracles, for a true Miracle (according to Mr. Glanvil's Notion) must be above the Pow­er of Nature, to Seal and Confirm some Divine Doctrine in which the good and happiness of Mankind is contain'd.

But certainly, if the matter of Fact (rela­ted by Mr. Glanvil, as to Major Sydenham and Captain Dyke) be true, then an Appari­tion may confirm us in several Fundamen­tal Doctrines, as the Being of a God, the Cer­tainty of a Future State, and the Rewards and Punishments of another Life.

And according to the same Notion of a Miracle, to suppose an Apparition to do thus, is to suppose a Miracle; and if Mira­cles are Ceased, it consequently follows that Apparitions must be so too, and then the Inference is plain, there can be no farther necessity for them, in order to the Refor­mation of Mankind.

Now the truth of this is Evident from plain Matter of Fact; and they who have used that piece of Necromancy in Consulting with the Dead, touching Matters of con­cernment to themselves or others; have met with this particular Judgment from God, for their Indirect and Unwarranta­ble Practises; that they have grown more Ob­stinate and Hardned in their Impieties, till at length they have been drove to the ut­most Horror and Despair: There are several Instances in Scripture to this purpose.

I begin with Saul, who applys himself to the Witch of Endor, and must needs have Samuel raised from the Dead to Inform him of some things wherein he was not satisfied; and here I shall not enter into a Dispute, whether the true Samuel appeared (tho' I believe it was not, and most Expositors are of the same Opinion,) it being never known that any of the Prophets were subject to such Diabolical Conjurations.

However, we find that Saul believes the Spirit appearing in the Form of Samuel, [Page 17]to be Samuel indeed, and therefore Saul be­haves himself with all possible respectful­ness, bows down before him and so pro­pounds his doubts.

But alass! He was so far from being informed of any thing that was material; so far from being reduced to Obedience by what he either saw or heard from the Spirit, Ghost, or Apparition; that he became more confirmed in his Obstinacy and Re­bellion against God: Insomuch that some are of opinion, that for this very Trans­gression he was at length cut off.

But least Saul's wickedness should be thought to have obstructed the procee­ding; and that some may thereupon be induced to think it may prove otherwise, where God gives the opportunity of do­ing it; I say, notwithstanding such Eva­sions, common Experience shews the con­trary.

And altho' we read of our Blessed Savi­ours [Page 18]raising Lazarous, after he had been dead four Days, yet the Scribes and Pharisees were so for from being affected with it, so far either from believing in Christ, or obeying his Commands, that they consulted how to put him to Death.

Thus also when Herod had beheaded St. John the Baptist, and came to hear of the fame of Jesus, he presently concludes with himself that St. John Baptist was risen from the Dead; which altho' it was false, yet Herod believed it was true; and altho' he was persuaded that St. John was risen, and that God had signally attested the Horrid Wickedness of the One, and the Real Inno­cency of the Other, yet notwithstanding all this, Herod continued in those very Sins which St. John the Baptist reprov'd him for before. Nay, our Blessed Saviour himself dy­ed and rose again, and yet the Chief Priests and Elders of the Jews (instead of being wrought upon thereby) endeavoured by the most subtile Devices to abolish the very Memory and Report of his Resurrection.

Thus you see how ineffectual extraor­dinary Means are, when Men have hard­ned themselves against all Impressions from Divine Revelation; and I dare make this Challenge to any Man, whose Reading or Observation can inform him, of any that have been made true Converts Appariti­ons from the Dead.

I know the Popish Legends and other Wri­tings of that kind, mention very strange Effects produced in the Living by Appa­ritions from the Dead; but the Vanity and Imposture of such Reports is so No­torious, that it would give them some kind of Credit to attempt a sett and in­dustrious Refutation of them; and there­fore I shall hasten to the last thing pro­posed, and that is to shew the inconsistency of the Supposition with Reason.

3dly, To grant there may be such a thing as the Apparition of a Deceased Per­son, yet no Man (I presume) will deny but it is God's Prerogative and peculiar [Page 20]Priviledge to Fashion and Compose a Man; and every Man from the first Creation till the Dissolution of all things, is the undeniable Work of his Hand: For it is he that has made us and not we our selves, his Eyes beheld our Substance when imperfect, and in his Book (and his alone) are all our Menbers written.

Now if to Create, is God's peculiar Pri­viledge? If nothing of an Inferior Being can pretend to it? If Death makes a real Division and Separation both of Soul and Body, by the special Appointment and De­signation of God himself, and such a Di­solution that the Body returns to Dust, Cor­ruption and Putrefaction, and the Soul is taken into the safe Custody of Angels, who are to answer for it and Conduct it to that State, either of Happiness, or Misery, where it is to remain till the Resurrection; yet there can be no reason to think (supposing there may be an Apparition) that this Apparition should consist of the same Body and Soul which did belong to the Deceased Person; because [Page 21]it is Gods Prerogative only, to Create and Ʋnite the Body and Soul of Man; and the same Body and Soul being once dis­solv'd and separated by Death, are consi­ned by the Wise Order and Appointment of God to their respective States untill the last Trumpet sound, and Command them to rise a­gain; and therefore as it cannot be with the same Body and Soul, it is altogether as unlikely it should be with the Body or Soul of any other Deceased Person what­ever, for the same reason of Confinement already given.

And therefore to suppose there may be an Apparition, yet of what can we imagine it should consist? It must either consist of Substance or Matter, or else it must be Immaterial and without Substance: If it con­sists of Substance and Matter, and conse­quently may be Seen, Felt, and Under­stood, why may it not be secured and kept for the Conviction of such as will not be­lieve there are such Beings; but this was never yet attempted, and therefore I dare [Page 22]conclude, that either there can be no such thing at all, or if there be, it must be In­corporeal or Immaterial.

And to suppose this: How is it likely it should perform the same operations with Matereal and Corporeal Beings (as is fre­quently pretended either by discoursing with, discovering things past, or foretelling things that are to come.)

Or, to suppose a Point further; that it is neither meerly Corporeal, nor yet meerly Incorporeal. But (as some Philosophers Ima­gined) a Being or Existence between both; yet if so, how is it likely it should so nearly resemble such a Being, as was both Material and Immaterial, and as such con­sisted both of Soul and Body; for if it be Incorporeal, it must necessarily be Immate­rial, and if it is Immaterial, it must as ne­cessarily be Invisible, and if so, the Contro­verfie is at an end.

But to beg your Patience a while lon­ger; according to the Platonick Hypothesis, Spirits are Embodied; Mr. Locks Hu­mane Understanding page 162. Book 2d. Chap. 23. and altho' a very ingenious Person seems to think that Spirits can assume to themselves Bodies of different Figure and Conformation of Parts; yet the same Person as ingeniously confesses, 'tis but a meer Conjecture, owns that he can give no manner of Reason for it, but com­mon Report; and is so far from imposing it upon the World, that he calls it his own extravagant Opinion.

Historians I am sensible make frequent mention of the Miracles of Magicians, and several other Unaccountable Prodigies by In­visible Powers and wicked Spirits; thus they tell us, that not only the time, but the place of Cesars Death was fortold to Pompey and Crassus; but as this happen'd in a little time after, so it was as much expected as it was foretold, as Tully witnesses, lib. 2. de Divinatione.

And altho' some of their Predictions might happen to be true, yet this must be suppos'd in Common Reason, to hap­pen but by Chance, because they so of­ten failed; which can be owing to nothing more then the over-ruling Power and Provi­dence of God who bringeth the Councels of the Heathens to naught, and maketh their Devices to be of none effect. thus Demosthenes confes­sed that the Delphian Oracle was determined by Philip of Macedon, and their Corruption is clearly taken notice of in several other Authors.

Eusebius Prepar. lib. 4. shews that several of the Heathen Priests publickly confessed the Impostures of their Oracles, and that their Confessions have been, if they are not still upon Record; and as the World increased in Knowledge, they were rejected and laid aside: For as soon as Light and Immortality became discovered by the Pow­er of the Gospel, they were visibly slighted and disregarded till at length they became despicable every day more and more.

I make no doubt but there have been Apparitions, as in the several forementioned Instances from Scripture for Ends and Designs best known to God, as perhaps for the Manifestation of his Power and Wisdom, of his Love and Goodness to Mankind; but I cannot see the least rea­son why or how, there should or can be any such in these times; Since Miracles are Ceased, Gods ways are sufficiently known upon the Earth, and his saving Health a­mongst all Nations.

For as God cannot propose any thing considerable to Mankind, (as to the Reve­lation of his Will and Pleasure here, or his Rewards and Punishments in the other Life) either by raising the Dead, or suffe­ring or permitting an Apparition, (as has been already shewn) so neither can I think, that any other Being has Power to do it. for altho' the Devil had a Power once given him to Metamorphose and take strange shapes upon him, (as he did to Eve in the shape of a Serpent) yet it does not follow [Page 26]that he has the same Power to do so still; and altho' God might permit and suffer it in those times, and likewise Eve to be tempted by him, (perhaps to bring about that profound Mystery of his Love, the Incarnation and Crucifixion of our Blessed Saviour,) yet since the Coming of our Saviour into the World, (according to that Prediction of him) the Seed of the Woman has bruised the Serpents Head, the Power of Satan is destroyed, and his Kingdom is at an End, and thanks be to God who has given us the Victory through our Lord and Saviour Jesus Christ.

God has eng [...]ged himself by a solemn Pro­mise to us, in the first Epistle to the Corin­thians, chap. 10. that no temptation shall be­fall us, but such as is common to Man, and more over that he will not suffer us to be tempted above that we are able.

Now, if this be so, it cannot be in the Power of Satan or any of his Agents to make any extraordinary Assaults upon us [Page 27]without our own Concurrence; and altho' some Persons do pretend to Praeternatural and Extraordinary Temptations; I dare be possitive this is more owing to their own Wickedness, and Debaucheries, then to any thing else besides.

For, when Men have once thrown a­side Religion, turned God himself out of their thoughts, and make no scruple to commit Evil, 'tis no wonder God should have done with them, that he should leave them to a Reprobate Mind, till at length they believe a Lye. But then on the o­ther hand whilst Men are careful to order their Conversation as becomes the Gospel of Jesus Christ, the Devil can have no Power over them. But if this be the least of all their thoughts, they grow restless and un­easie, subject to the grosest Superstitions, wild and unsettled in their Heads, till at length they fall into downright Atheism.

I plainly see two Objections that will be offered against what I have here said, [Page 28]which I think it needfull to Answer, before I conclude.

1st. Some will say 'tis a piece of very ill breeding to disprove what has been As­serted and Attested by very many Persons of good Integrity and Sense.

2dly, Others again will say that I have gratified the Devil in one main Point of his Controversie with us, whose Policy it is to Propagate the Unbelief of Apparitions, whose Concession Infers his Existence; and if no Apparitions, then no Devil.

To the First I Answer, that multiplicity of Opinions cannot Defend and Secure us from being impos'd upon. For to sup­pose any thing true, only because a Mul­titude does Attest it, is to suppose Who­ring or Defrauding justifiable, because so many in these times delight in the One, and practice the Other.

As it was in the Days of Old, so many will not be persuaded to believe such things as may be any ways disagreeable to their first Notions and Apprehensions of things. But certainly this can be no Argument of Truth, for altho' many have hitherto been imposed upon, yet it does not follow but that many more may be so again.

How many were deluded by the Priests of Baal into the Belief of Southsaying, and many other superstitious Idolatries? How grosly were the Romans impos'd upon by Junius Proculus one of the Chief of their Nobili­ty? who, (Notwithstanding Romulus had been torn in pieces in the Senate House,) swore that he was taken up among the Gods, and that he had appeared particular­ly to him, and commanded him to tell the People that it was the pleasure of the Immortal Gods to have him continue a­mong Mankind, till he had founded a City whose Empire and Glory should far sur­pass all others; and that he would always be a Propitious God to them, under the Name of Quirinus.

And thus likewise in some Christian Churches (if all be true that is reported) there are very strange deceptions, some whereof are still confessed by the Name of Pious Fraud.

Theudas an Impostor led away four Thousand Persons in the Wilderness, and the Delusions of Mahomet almost the fourth part of Mankind; all Heresies how gross soever, have found a Welcome with the People.

Thus many of the Jews were wrought into a Belief that Herod was the Messias; and how many in these times of the more inferior sort of People, are openly and daily deluded by Fortune-tellers, Juglers, and other incantatory Impostors; unto whom (which is very deplorable in Christians) too many apply themselves between Jest and Earnest, till at length they are prevailed with to quit the Truth, and being once deceived themselves, they must needs be subject to very great Mistakes and Errors.

But besides all this, there are others who (who out of a supine carelessness and neg­lect of Enquiry even of such Matters where­of they doubt themselves) are yet willing to believe many things rather then be at the trouble and difficulty of Examining them; and either from an Unactive Temper of Mind to put in Execution the Dictates and Suggestions of their own Reason, or else by a strange Kind of contentment and ac­quiesceny in every Species of Truth, they readily embrace the least Shadow there­of.

But certainly had our Fore-Fathers sate down and taken up such Resolutions, the Face of Truth had been abundantly more obscur'd then now it is.

2dly, To the other Objection it may be Answered that I have not any where deny'd the Being of Sprits; and how strange so­ever it may seem to some, that I can­not believe there are Apparitions, yet I de­sire such Persons to consider, how de­structive [Page 32]the Belief of them has been for several Ages to the Christian Reli­gion.

For upon what else but such pretended Apparitions and Revelations do the Papists ground their Purgatory and Prayers for the Dead; and very much of the same strain are those pretended Infusions of New Lights and Enthusiastick Inspirations from another sort of People.

Now, since Almighty God has been pleas'd to Reveal every thing needful to be known by us, in the Holy Scriptures, both as to our chief Interest, and Duty in this pre­sent World; it rather concerns us to shew ours [...]ves truly thankful for, and humbly to acquiesce in so gratious a Revelation, than to raise any farther Scruples or Doubts concerning any one thing that is contain'd in it.

And if Men could but once be prevai­led upon for to Act thus, we should be [Page 33]be abundantly convinc'd of the Truth and Certainty of a Future State and the Rewards and Punishments of another Life, without mo­lesting or disturbing the Dead, to make proof of it.

Has not the Prophet Daniel above two Thousand Years ago? Chap. 7.9. discovered as much to us by what the Almighty was pleas'd to shew him in a Vision, when his Throne was like a fiery Flame, when Thou­sands Thousands ministred unto him, and ten Thousand times ten Thousand stood before him, when the Judgment was set, and the Books were opened.

And has not the same Prophet told us farther? Chap. 12.2. that they who sleep in the Dust of the Earth, shall rise some to e­verlasting Life, and some to Everlasting Shame and Contempt.

And how often are we told in the New Testament? That God will render unto every One according to his Works.

Has not St. Paul descended farther, spe­cified the very time, and given all Ima­ginable satisfaction and positive Assurance that the Heart of Man can reasonably desire, as to the Case before us? When he tells us, God has appointed a Day in which he will Judge the World in Righteousness, by that Man whom he hath ordained, where­of he hath given assurance unto all Men, in that he hath raised him from the Dead.

I might lay before you, many other pla­ces of Scripture to the same purpose, which I must needs omit, least I should exceed the narrow Proportion of a Letter; who­ever has a mind to see these at large, may have full satisfaction, from the lear­ned Dr. Scot, in his Christian Life, and Dr. Sherlock in his Treatise of a Future Judgment.

And altho' our chief Evidence for Proof of a Future State, does depend on Scrip­ture, yet those Persons who will question [Page 35]the Scriptures in a point of so great Mo­ment, will question any thing,

That Almighty God in a thing of so great Importance, has not left himself with­out witness to all the World, will appear upon these two accounts.

First, By considering the Nature of God.

Secondly, By considering the Nature of Man.

First, By considering the Nature of God himself, who is an Omnipotent, Power­ful, and Wise Being, which appears by the bare Work of his Creation: He re­gards not the Actions of his People (whom he hath made) so as to have only a Naked spe­culative Knowledg of them, but with an Eye of Providence and Judgment; he does not meerly gaze upon us, as an indiffe­rent and unconcerned Spectator, but be­holds and views us with the highest con­cernment; either with Infinite Complacency, or Detestation.

And what can we imagine all this should be for? But in order to be produced ei­ther for or against us, whensoever he shall be pleas'd to call us to an Account, that so he may distribute his Rewards or Pu­nishments accordingly; this Solomon clearly Determines, Eccles. 12.14. he will bring e­very Work into Judgment, with every secret thing. And if there are any, who will not be persuaded as to the truth of this, on­ly because God has spoken it, who is not a Man, that he should lye, nor the Son of Man, that he should Repent; there will be a time when with Shame and Confusion of face they shall be forced to confess, Righte­ous art thou Oe Lord, and true are all thy Judg­ments.

Almighty God is not only a Powerful and Omnipotent Being, but Truth and Ju­stice are Attributes as Essential to him as any other; and if God be Just, he must needs do Justice to every Person, for shall not the Judge of all the World do right? And if he does not distribute this Justice for [Page 37]the present, it unavoidably follows that it must be done hereafter, and that the di­spensations of his Providence, are in many things promiscuous and uncertain now, is an invincible Argument of the Great Certainty of a Future State.

2dly, This Truth will apear farther, by considering the Nature of Man.

The very Nature and Condition of Man, shews him to be a Creature that must give an Account of himself hereafter; this the Scriptures are positive in, and there­fore St. Paul tells us, Rom. 14.12. Eve­ry one must give an Account of himself to God.

But besides the Scripture, Reason will make out as much, for as Man was Cre­ated in time, his Creation must needs ar­gue some Design in the Creator, and as Man was endued with Reason; it is but rational to think, that he should be also Accountable to his Creator, how far he [Page 38]has answered the Design of his Creation, either here, or hereafter; this has been Universally consented too by Mankind.

That Almighty God does not permit and suffer his Servants upon their depar­ture out of this World, either to lye slee­ping in the Dust, or to be hovering about unrewarded to the End of it: But as soon as they have finished their Work upon Earth; he either admits them to the Joy of their Master, i. e. to all the Felicities, that their separated Spirits are capable of, in those several Degrees and Measures of Perfection which they have arrived to: Or else dismisses them into a State of Misery and Horror, where they are to re­main during their separation from the Body, expecting the farther Completion of their Happiness or Misery by a Gene­ral Resurrection; is sufficiently attested by the Primitive Sages of the Church, as Irene­us, Tertullian, Clemens, St. Chrysostome, and many others; plainly Intimating that the Souls of the Righteous after Death, are [Page 39]kept in proper Receptcles, enjoying certain Degrees either of Happiness, or Misery, till the Day of the Resurrection. This is called in Scripture sometimes by the Name of Paradise, sometimes by the Name of Abra­ham's Bosome.

And the Souls of the Righteous are ex­presly said to be sustinentes Resurrectionem, eternitatis candidati, i. e. waiting with a so­licitous expectation for the Resurrecti­on, and to stand Candidates for Immor­tality.

And that there is nothing in all this, but what is agreable to Scripture, is evi­dent from Zachariah, chap. 9.10, 11. where the Souls of the Righteous, are styled Pri­soners of hope, lying in the Lake where there is no Water, i. e. (as some interpret) no constant Stream of Joy; but yet they are supported with certain Showers, and farther Illuminations of their Hope.

And that the Souls of the Wicked are confined to a State of Misery▪ St. Jude plainly intimates when he tells us, verse 13. that they are reserved unto the Blackness of Darkness.

When St. Paul reasoned with Felix, of a Judgment to come, it made him trem­ble; and that the Common Heathens them­selves were convinc'd of as much, appears from their Notions (which are still upon Record) of Minos, Eacus, & Rhadamanthus: And with what Artificial and plausible pre­tences soever, Men may seem and endea­vour to Colour over their Debauche­ries, yet 'tis not in their Power to drown or stifle the Clamours of their Consciences, which will suggest what they must expect hereafter.

Let us then resolve with a Holy So­briety and Religious Prudence, (instead of questioning) to confine our hopes and desires only to be directed by the written Word of God; which is every way fitted [Page 41]and proportioned for the regulating our Lives, in order to that Great End of ma­king us wise unto Salvation, and if we have such a certain Rule, propos'd to us, will it not argue the most monstrous Vanity, and unaccountable Perversness, to depart from it.

And if Men will not believe that there is a God, and a Future State of Rewards and Punishments, without an Apparition or some New Revelation, they are never like to have it.

For God has no where undertaken to gratifie the vain desires and peevish Incli­nations of his People; he has sufficiently provided for their Welfare and Happiness, both by Nature and Revelation; and it is not from any thing but the want of a mo­dest and humble Submission thereunto, that so many grow wild and unsettled in their Heads, that they are always gadding after New Discoveries and Revelations; and for all those that will not be saved, un­less [Page 42]it be according to their own Way and Method of Invention, how Insulting or Atheistically soever they may carry it for the present, yet there will be a time when they shall be forced to lye down in their own Shame, and to cover themselves with their own Confusion.