In a Letter to a Reverend Divine.

OUR Secret Correspondence (my Dear Ig­notus) as it owes its Rise to the melodious Notes of the WESTERN NIGHT­INGALE, so it has been continued ever since with a World of Harmony; Maugre the great Opposition it met with from Argus and his Aged Friend. In this long Correspondence I attempted to prove (as the First Step to our Friendship) That there may be a greater Love 'tween Man and Man than 'tween Man and Wo­man. I next proceeded to other Subjects, and from thence to treat of Conjugal Love; where I gave you the Character of my First Wife; told you how she designed to Love, if ever she married; [Page 2] proved the practised her ownThey were Rules she writ (whilst a Virgin) for her own pra­ctice, if ever she entred into a married state. Rules; and having told you what her Rules were, I next (from my own Experience) com­par'd a single Life and a married together;— defended my Loving again in a months time; and ha­ving ended with Honey-Moon, 'tis proper next, to speak of that state of Life where they neither marry, nor are gi­ven in Marriage. And this leads me to enquire, Whether we shall Know our Wives, Parents, Chil­dren, and Friends, in Heaven, if ever we get thither?

I told you in my Last, the Answering of this shou'd be the Subject of this Letter, and that I'de send it by this Post. I have now kept my word, and heartily wish (you having so much desir'd it) the Mountain may not produce a M [...]use. However, I have done my best. But before I discourse of Knowing our Friends in Heaven, I must first tell you, That good Eliza (that dearest part of my self) went thither in May last. Her Death has made me so very melancholy, that I had pin'd a­way in a few days, had not the hopes of find­ing her again in Heaven, given me some Relief. Oh! the Sighs, the Wishes, the Languishments, with a long, &c. Chargeable on that Account; really, Sir, there are yet Tears in my Eyes left undried for the Dear Eliza (the best of Wives and best of Friends): I yet feel the Torments to which a Heart is exposed, that loses what it Loves, none love as I have l [...]ved; My sentiments have a delicacy, unknown to my others but my self, and my Heart Lov'd Eliza more in one Hour then others do in all their Lives, Witness the Tears shed on her Grave, to what excess I love her! I want to know w [...]at sullen [...]r [...]ul'd at my Birth, that Phil. should Live when Eliza i [...] Dead; or at least Dead to me; or if there be a Beam of [Page 3] Com­fort, 'tis n't to shine till the Resurrection, or till I meet her in Heaven. Thus the kind Turtle, parted from his Mate, passes by a Thousand Objects, and only mourns at all he sees; but met, their Life and Love is through each others Bill convey'd. But Mum for that; for Valeria and I have now compounded with one another, and, Resolv'd, for better for worse, have been at, I Ned take thee Hannah; But on what Conditions, with the Terms of our Honey Moon, you shall know hereafter. 'Tis enough if I say at present, That she fully understands and pra­ctises all the Duties of a Tender Wife, so that she seems to be Eliza still, in a New Edition, more Correct and Enlarged, or rather, my First Wife in a New Frame; for I have only changed the Person, but not the Vertues.

But I leave Valeria here (for the Dearest Friends must part) to answer this Curious Question, Whether we shall know our Friends in Heaven?

I send you my Sentiments in this matter, in hopes you'll Rectifie my Judgment where you find it Err, and supply my Defects with better thoughts of your own (that so between us this Curious Sub­ject may be fully handled); which I the rather mention, for that te'nt my way to say much to the purpose on common Suhjects, much less can you expect it in such a Theam as this, where, had I an Angel's Tongue, I should be at a Loss. The way to Heaven is Long and Difficult; and therefore no wonder if now and then I mistake a Turning; but when I do, I hope (Ignotus) you'll set me again in the right path. If not,

For I have small Acquaintance with the Future State, and never met with any one of those Milli­ons of Souls that have past into the other World, [Page 4] to learn any News concerning the Knowledge they have of each other: And therefore 'twill be ex­cusable if now and then I advance what I cannot prove, and follow their Examples, who fill their Maps with Fancies of their own Brains. And I am the more willing to treat concerning the Na­ture, and Condition of separate Souls, because it agrees with a Humour of Curiosity I have a long time been distemper'd with. I have often thought, what would I give for the least glimpse of that Invisible World, which the first step I take out of this body, will present me with, and have tryed by an Eye of Faith to look within the Veil; but still find my Intellect too light a Plummet, and the whole Thread of Life, tho spun out in finest Speculations, still proves too short to reach the endless bottom. But though I have never yet seen the Innumerable company of Angels, converst with Abraham, Isaac and Jacob, or the Spirits of Just Men made perfect, which daily minister about the Throne, that I might know the mutual Love and Entertainment of the blessed, the Spirituality of their Glorify'd Bodies, how they communicate their Thoughts to each other, or the Knowledge they have of their Old Acquaintance; Yet have I here with my Pen drawn a Scheme of my thoughts of our Invisible Friends, on purpose to see whither it wou'd lead me, and whither I cou'd follow it. It was but last Night, I was complaining to a VVater Drinker Mr. Sh—ley. (for I'm now at Tun­bridge swilling on Nature's boun­ty to Crazy Mortals) of my Great Curiosity; especially in things relating to the other World, and in my Conversation, by way of Prolepsis, I have frequently been making Remarks that way. But I tell you before-hand, in treating of this Subject, I shall leap over all Subdivisions, and inferiour Sects of Christians, and profess only to the World, that the Divine Mercy and Favour is not limitted to a particular Canton or Party. I am not only a Lover of good Men of all Perswasions, [Page 5] but a meer Enemy to those Names which distin­guish one Party from another in the Church. Good men often contend about words, when they hear­tily think the same thing, and therefore I as little doubt to find Dr. Sherlock in Heaven, as Mr. Aisop; And do as little question their being of one mind in Heaven (after all their Jangling) as that they'll present­ly know and rejoyce to see one another, when they come there. In Heaven (says a late Mr. Dorring­ton in his Dis­course call'd. The separate State of Good Souls. Writer) shall we meet many Dear Relations and Intimate Friends, and perhaps some Ene­mies who shall then to our Great Joy and Satisfaction be perfectly reconciled to us, which was that we most passionately desired before, but it may be, cou'd not find means to accomplish it. However, be it as it will, I Live and Move by the Divine Pro­vidence, and am willing to assert it in spight of all those Narrow Souls, that dare trust God no further then they can see him, or think none can be saved, but those that are distinguish'd with their own Superscription. But (I shou'd remember) I'm writing to one of an Extensive Charity, and need not inlarge here; So I come now to prove, That if Infinite mercy bring us to Heaven, we shall know one another there.

There are two things that comfort us under the Death of Friends.

The one is, the hopes they are gone to Heaven.

And the other is, That if Infinite Mercy bring us thither, we shall one day see 'em again, and have those very Friendships which they had Con [...]racted here below, Transplanted to the Mansions above.

But what the knowledge is of our Souls, sepa­rated and glorified, we shall then know when ours come to be such: In the mean time, we can much less know their thoughts, then they can know ours: Sure we are, they do not know in such manner as they did, when they were in our Bo­soms; by the help of Senses and Phantasms, by [Page 6] the discurssive inferences of Ratiocination.

But though we cannot see what manner of Me­taphysical Matters our Souls are, yet we know they really exist; and act our Bodies, although they are not Subject to Sense, yet this doth not hinder but that a Spiritual substance may be separated from our Body, and may be again Cloathed with a Body, or Vehicle that may be Airy, Fiery, or Cloudy, and be visible to our Senses, although the existence or essence of the Spirit, we cannot see but it's outward Cloathing, and that such appearances have been in all Ages, the Learned as well as the unlearned affirm from real matters of Fact.

But now, whether the Soul, in a state of separa­tion, acts independently of Matter, purely by the strength of her own Powers, or whether in order to the better knowing her self and other beings, the makes use of a Body of Air shaped out into such Limbs and Sences, as she hath occasional Employment for; Whether or no the want of her old Compa­nion is supplyed this way, is uncertain. But whatever abatements of happiness the pious Soul, may suffer for want of a suitable body between the time of Death and the General Judgment, then we are sure this inconvenience will be re­moved, and it will be repossessed of its Ancient Seat, out of which Violence or Nature had forced it. But we cannot know these things, Till we are strip'd into Naked Spirits, and set a shore on the other invisible World. Yet this we know at present, that when our Souls are elevated to a condition suitable to the Blessed Angels, so they know like them; Though not by the means of a Natural Knowledge▪ as they, yet by that Supernatural Light of Intimation, which they receive by their glorified Estate: Whether by virtue of this Di­vine Illumination, They know the particular occur­rences which we meet with here below, he were bold thas would determine. (Or if they do I'm sure Eliza but her Love will tell you the rest) only this we may confidently affirm, that they do clearly know [Page 7] all those things which do any way appertain to their Estate of Blessedness. Amongst which, Whe­ther the Knowledge of each other in that Region of Happiness may justly be ranked, is not unworthy of our disquisition. Doubtless, as in God there is all perfection eminently, and transcendantly, so in the sight and fruition of God there cannot be but full and absolute felicity; yet this is so far from excluding the know­ledge of those things which Derive their Goodness and Excellency from him, as that it compriseth, and supposeth it. As then, we shall perfectly love God, and his Saints in him; so shall we know both: And though it be a sufficient motive of our Love in Heaven, That we know them to be Saints; yet it seems to be no small addition to our happiness, to know that those Saints were once ours: And if it be a just Joy to a Parent here on Earth to see his Child gracious, how much more accession shall it be to his Joy above, to see the Fruits of his Loins Glorious, when both his Love is more pure, and their improvement absolute? Can we Bishop Hall. make any doubt that the Blessed Angels know each other? How Senseless were it to grant that no knowledge is hid from them, but of themselves? Or can we imagine that those An­gelical Spirits do not take special notice of those Souls which they have guarded here, and condu­cted to their glory? If they do so, and if the know­ledge of our beatified Souls shall be like to theirs, why should we abridge our selves more then them, of the comfort of our interknowing? Surely our dissolu­tion shall abate nothing of our Natural Faculties; Our glory shall advance them; so as what we once kne [...] we shall know better: And if our souls can then perfectly know themselves, why should they be denied the knowledge of others?

Not but (I own) 'twill make me shrink to go from them I know to Persons I never saw,Mr. Norris. To wing away to an unknown somewhere, to be I know not what, and live I know not how; to leave Dear Ignotus, [Page 8] the Dearer Cloris, and yet Dearer Sapho, Friends with whom I have familiarly Conversed and Cor­responded, to go into a World of Spirits, where I may not meet one I know; How strangely shall we look on one another? What little content do I take in any Company on Earth where I meet with shiness! but sure I am, there will be nothing of this in Heaven.

That Excellent SocietyMr. Dorring­ton in his Dis­course of sepa­rate Souls. (says Mr. Dorrington) which the Saint shall enjoy in Heaven in his Fel­low Creature shall add much to his Happiness. He shall not spend his long abode there in an uncom­fortable Solitude; Even in this Paradice, it wou'd not be good for Man to be alone; He shall there­fore enjoy much, and that very Excellent Society — He then meets, and shall enjoy for ever, with all those Excellent Persons, those brave Examples of Piety and Virtue, whom he has seen, or heard, or read of in this World, with the Goodly Fellowship of the Prophets and Apostles, and the Noble Army of Martyrs, Souls joyn'd below in Virtuous Love, and sad at parting here, shall meet again there, and Love again, and dwell together for ever—He shall dwell with the Souls of all Good Men, that have e­ver lived in this World; and the Company there is aRev. 9.7. great mul­titude, which no man can Num­ber, of all Nations, Kindred, People and Langua­ges. So that you see 'tis this Author's Opinion, That the Saints above hold a Kind, Friendly and Fa­miliar Correspondence; and I hope, I shall be able to prove that the Saints in Heaven, do not only see and know one another, but also what passeth in Hell amongst the damned, as the Patriarch Abra­ham, did see Dives in his Torments (Luk. 16.25.) But you'll say, all this is but supposition, and that I don't prove whether Ignotus and Phill. (who won't believe Death can part 'em) shall as di­stinctly know each other in Heaven (By Face, Sta­ture—Voice [Page 9] the Relation they stood in to each other on Earth, and by the difference of Sex) as they did when they first met in London, to deceive the tedi­ous hours with Discourses of Ph—la, who by the by, I wish will be one we shall know in Heaven for a Thousand Reasons, and this among others, as she was- The blest occasion of our first Acquain­tance, neither can I be just to her Friendship shou'd I wish my self in Heaven without her. 'Twas said,See Herberts Life, p. 25. Mrs. Jane became so much a Platonick as to Fall in Love with Herbert unseen—The case was the same with me, for I loved Cloris before I saw her, neither did I for many Years expect that Happiness, till I came to Heaven, where I shall see her again, for in that Heavenly Court she'll be still—A SINGER—Of Praises and Hallelujahs to God Almighty, and to the Lamb that sits on the Throne for ever and ever; When I was first blest with a Glimpse of her, and 'twas but a Glimpse I had (Angels Visits are short and sweet) so chast was my Errand to her, that I desired to dye with Cloris in my Arms. And if ever Friend­ship shewed a Miracle, my Heart shall bear her Picture to the other World, tho I never see her again in this: But tho I Love Cloris with a Flame as Pure as Light, as kind as Love, and as strong as Death, yet I'm now a pure Platonick again, nei­ther will my Flesh (as Eliza In a Letter she sent her whilst I was at Tun­bridge. told her) E'r creep in for a share, not but she might with a smile lead me like a Dog in a string, which way she pleased, and with a Word, make me leap over Steeples to serve her, yet you know (Ignotus,) that the least indifference cures Love-Melancholy in a few Minutes, I do assure you, Valeria's Great A­lembic has refin'd all my Love, and 'tis now become as spiritual as Cloris. But this has cost me ma­ny a Sigh, many a Tear. But being at Tun­bridge, I can tell my Grief to the Rocks and [Page 10] Groves; for they'll Listen, though she won't, and eccho back her endearing Name as oft as I sigh it out.

But these melancholy Groves have kept me longer than I did expect; but you won't be angry, (Ig­notus,) since they are grown so civil as to listen to an honest meaning, and do Reply (in their way of speaking) to every word I utter; but there be no Rocks in the New Burying place, So I expect no Eccho thence; no, though 'twere to a dying Gasp, or a Letter writ with primitive Ink. But in the o­ther World, when Argus and his Friend get to Heaven (for I hope to meet, and know 'em there) they'l License our Thoughts, our Words, our very Looks! and know us better than to stop, or blame our Correspondence, which was begun in time, and discontinued a while, that the Sadness of parting here, might be abundantly recompenced by the Joy of meeting hereafter. And this, among other things, was that with which Au­gustine comforted the LadyAug. Ep. 6. Ita­lica, after the Death of her dear Husband, telling her, That she shou'd know him in the World to come, among the glo­rified Saints. The Story is thusSee Bolton's Four Last Things.: Italica craved very im­portunately both by word and writing, some Consolations from him, to support her under that incomparable Cross of her Husband's Loss, and Widow-hood; and as it may seem, she desired to know whethet she should know him in the second Life. For the first, he hits upon the sweetest, and most soveraign Comfort which could possibly be imagi­ned. You can by no means saith he) think your self desolate, who enjoy the Presence and Possession of Je­sus Christ, in the inmost Closet of your Heart by Faith. About the other, he answers P [...]emptorily, This thy Husband, by whose decease thou art called a Widow, shall be most known unto thee. And tells her further, that there shall be no stranger in Heaven, &c.

And Bullinger on his Death-bed said to his Friends and Relations then standing by him, I exceedingly rejoyce that I am leaving this miserable and corrupt Age to go to my Saviour Christ. Socrates (said he) was glad when his Death approached, be­cause he thought he should go to Hesiod, Homer and other Learned Men deceased, and whom he expected to meet in the other World; then how much more do I joy who am sure that I shall see my Saviour Christ, the Saints, Patriarchs, Prophets, Apostles and all Holy Men which have lived from the beginning of the World; These I say, I am sure to see and to partake with them in Joys; why then should I not be willing to dye to enjoy their perpetual Society in Glory, and hav­ing said thus, he patiently resigned up his Spirit into the hands of his Redeemer. The knowing our Friends in Heaven has also been the support of the Christians of this Age.See the Ac­count of her Life Published by her Husband. Mrs. Lucy Perrot on her Death-bed said thus to her Husband, God hath been a long while weaning thee from me: we must part, but we shall after a while meet again. She farther adds, I am go­ing home to my Fathers House, where are my dear Children, will they not follow after me to Heaven; Being asked again, whether she was not afraid to dye, she replied, I am not, I do not look upon Death singly but at it brings me to Rest, I must go through the dark Entry before I can get to my first Husband.

Bishop Atherton died saying to his Friends, I dread not Death, God send us an happy meeting in Heaven, I am but going before you. And in his Letter to his Wife, he has these words, My dear Wife, tho we part in this World, yet I hope we shall enjoy a more happy meeting in Heaven.

Mr. William Hewling said to his Sister before his Death, When I went to Holland you knew not what snares, sins and miserys I might fall into, or whether ever we should meet again. But now, ('twas spoke just before his Execution) you know whither I am going and that we shall certainly have a most Joyful meeting; [Page 12] And one taking leave of him, he said, Farewell till we meet in Heaven. To another that was by him to the last, he said, Pray Remember my Dear Love to my Brother and Sister, and tell them, I de­sire they would comfort themselves that I am gone to Christ, and we shall quickly meet in the Glorious Mount Sion above. And Mr. Benjamin Hewling in his last Letter to his Mother, has this Expression, The Lord carry you through this vale of Tears with a resigning submissive Spirit, and at last bring you to Himself in Glory, where I question not but you will meet your dying Son, Ben. Hewling.

Mr. William Jenkins in his Letter to his Mother has this Expression, Honoured Mother, I take leave of you (also) hoping that I shall again meet with you in that place of happiness where all Tears shall be wiped away from our Eyes, and we shall Sorrow no more. And in his Letter to his Sister Scot, he says, Farewell till we shall meet again in Glory, and never be seperated more.

Mr. Eliot of New-England dyed asserting he should know his Friends in Heaven, which made him often say, that the old Saints of his Acquain­tance especially those two dearest Neighbours of his, Cotton of Boston and Mather of Dorchester, who were got safe to Heaven before him, would suspect him to be gone the wrong way because he staid to long behind them, but they are now together, (adds the Author of his Life) with the Blessed Jesus, beholding of his Glory, and Celebrating the High Praises of him that has called them into His marvellous Light; whether Heaven was any more Heaven to him (continues this Author) because of his finding there so many Saints with whom he once had his Celestial Intimacies, yea and so many Saints which had been the Seals of his own Ministry in this lower World, I cannot say, but in that Heaven I now leave him, but not without Grynaeus Pathetical Exclamations, Blessed will be the day, oh. Blessed the day of our arrival to the Glorious Assembly of Spirits, which this great Saint is now [Page 13] rejoycing with. — Some months before Mr. Eliot died, he would often tell us that he was shortly go­ing to Heaven, and that he would carry a deal of good news thither with him: He said he would carry Tydings to the Old Founders of New-England, which were now in Glory, that Church-work was yet carried on among us; that the number of our Churches were continually encreasing, and that the Churches were still kept as big as they were, by the daily Additions of those that shall be saved, and thus dy'd, The first Preacher of the Gospel to the Indians in America in a firm belief that he should meet and know his Friend [...], in Heaven.

I shall next add th [...] words of Bp.See Ar. Bp. Tillotson's Ser. on Phil. 3. v. 20. Tillotson, who tells us when we come to Hea­ven we shall enter into the So­ciety of the Blessed Angels and of the Spirits of Just Men made Perfect, we shall then meet with all those Excellent Persons, those brave Minds, those Innocent and Charitable Souls, whom we have seen and heard and Read of in this World. There we shall meet with many of our dear Relations and intimate Friends, and perhaps with many of our Enemys to whom we shall then be perfectly reconciled, for Heaven is a State of perfect Love and Friendship, there will be nothing but kindness and good nature there, and all the prudent Arts of Endearment, and wise ways of rendring Con­ve [...]sation mutually pleasant to one another. M [...] dear Ignotus, I need not add a greater Authority then the Assertion of this Great and Learned Prelate, to prove we shall know one another in Heaven.

But to come yet nearer home, I might have added to my one self, (For I instance in one that I Love as well) 'Twas the Opinion of this Friend (I mean of my dear departed) That she should know me again in Heaven, the thoughts whereof gave her comfort on her Death-bed; for when her approaching end gave me a deeper Sorrow than before, she [Page 14] endeavour'd to solace me, by saying, 'Tis true, my dear, Tho I desire to live for thy sake, and nothing else, tho I have all the World in having thee, and had ra­ther die than thou should'st be sick, yet don't be so con­cerned about parting, for I hope we shall both meet, where we shall never part. That she dy'd in this Belief, yet furthet appears by the Letter she writ about her Funeral, which concludes with saying, My Dear, as to what you mention about our Fu­nerals, I like it well, and am yet further pleased with our Ground Bedfellows, I doubt not; but dear, O — thee and I shall make as wholesome a Morsel for the Worms as any; and as we sleep together in the same Grave, so I hope we shall be happy hereafter in the Enjoyment of the Beatifick Vision, and in the Know­ledge of one another; for (adds she) I agree with you that we shall know our Friends in Heaven. Wise and Learned Men of all Ages; and several Scrip­tures plainly shew it, tho I verily believe, was there none but God and one Saint in Heaven, that Saint wou'd be perfectly happy, so as to desire no more, but whilst on Earth, we may lawfully please our selves with Hopes of meeting hereafter, and ly­ing in the same Grave, where we shall be happy here­after, if a Senseless Happiness can be call'd so.

You mention Writing your Thoughts of the Nature of the Soul, and that other World we are hastening too; but seeing you did not send them, I shall wait with Patience till those things are no longer the Object of our Faith, but Vision.

I shall only add my hearty Prayer, that God wou'd bless you both in Soul and Body; and that when you die, you may be conveyed by the An­gels into Abraham's Bosom, where, I hope, you'll find your constant — Eliza.

And as Eliza (that part of my self now in Heaven) believ'd she shou'd know me [...]ere, so I also find my Reverend Father of this Opinion, as appears by the follow­ing Letter,This Letter was sent me du­ring my Appren­tiship in the Ci­ty of London. Viz.

It much Sweetneth the thoughts of Heaven to me, saith Mr. Baxter, To Remember that there are a multitude of my Friends gone thither; to think such a Friend that died at such a time, and such a one at another time (O! what a number of them could I name) and that all these I shall meet again.

'Tis true, (adds he) it's a question with some whether we shall know each other in Heaven or no? but 'tis none with me; for surely there shall no know­ledge cease which now we have, but only that which implyeth our imperfection, and what im­perfection can this imply? Nor is it only my old Friends, [such as Essex, Russel, Sydney, &c.] that I shall know in Heaven, but all the Saints of all ages, whose Faces in the Flesh I never saw.See Dr. Annesley's Ser. of Commun. with God. We also find Dr. Annesley of this Opinon, for in his Sermons of Communion with God, he there tells us, Those whom we have Loved and Prized, with whom we have wept and prayed, whose Company on Earth hath been refreshing; how welcome will a never parting meet­ing be in Heaven, ay, those whom we have admired tho we never saw them, we shall then see and enjoy for ever. Mat. 8.11. they shall come from the [Page 19] East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingd [...]m of Heaven; Those that know what 'tis to Converse with Saints on Earth may be able to give a Guess what it will be in Heaven. How sweet will it be to discourse with Moses, when your Face shall shine as well as his; to converse with Solomon, when your Wisdom shall exceed whatever is recorded of his, to joyn in the Consort of Praises with the sweet Singer of Israel, when you shall be Persons after God's own Heart, without a But in your Com­mendation.—We shall here converse with Saints of the highest Form, with Enoch, that walked with God, with Elijah, that was taken up in the Fiery Chariot, and with Paul, that was Christs Principal Secretary on Earth (as to the Riches of Free Grace); we shall freely converse with all these, and with that beloved Disciple that could whisper to Christ what others durst not mention.

Our Saviour tells the Jews, Luke 13.28. that they should see Abraham, Isaac and Jacob, and all the Prophets in the Kingdom of God; and there­fore we shall know them: And what is there in reason that should hinder it? why may nor Abra­ham and Isaac (once so nearly related) be again ac­quainted, and with Joy repeat the History of the intended Sacrifice? Why may not Moses and Aaron meet and discourse their Old Adventures? Why may not the blessed Apostles and holy Martyrs be known to one another, and entertain themselves with gladsome Relations of what they did, and what they suffered together.

Thus the Saints in Heaven, as they receive Hap­piness from the sight of God, so they communi­cate the purest Pleasure to one another. An unfeigned ardent Affection unites that pure So­ciety. Our Love is now kindled, either from a Relation in Nature, or a civil Account, or some visible Excellencies that render a Person worthy of our Choice and Friendship; but in Heaven the Reasons are greater, and the degrees of Love incomparably more fervent. In that blessed Socie­ty [Page 20] (Says aSee Dr. Bates's Four Last Things. Learned Author) there is a constant Receiving and Returning of Love and Joy. And that double Exer­cise of the Saints, in the perfect Circle of Love, is like the pleasant Labour of the Bees, who all the day are flying to the Gardens, and returning to their Hives, and all their Art is in extracting the purest Spirits from fragrant Flowers, and making sweet Honey. O how do they rejoyce and tri­umph, in the Happiness of one another? With what an unimaginable Tenderness do they em­brace? What Reciprocations of Endearments are be [...]ween them? O their Ravishing Conversation, and sweet Entercourse! for their Presence toge­ther in Heaven is not a silent Show. In the Transfiguration. Moses and Elias talk'd with Christ: We may understand a little of it, by the sensible Complasence that is among sincere Friends here. In pure Amity there is a threefold Union: a Union of Resemblance that is the Principle of it; Likeness causes Love: a Union of Affection, that is its Essence; 'tis said of Jonathan, that incom­parable Friend. His Soul was knit with the Soul of David, and he loved him as his own Soul: the Union of Conversation that is requisite to the Satisfaction of Love. What an Entertainment of Love and Joy is there in the Presence and Dis­courses of dear Friends! their mutual Aspects, like a Chain, composed of Spirits luminous and active, draw and fasten their Souls to one ano­ther: The Felicity of Love consists in their Con­versation. Now in Heaven whatever is pleasant in Friendship, is in Perfection; and whatever is distastful by Mens Folly and Weakness, is abolish­ed. With what excellent Discourses do they entertain one another?

But these particular Friendships in Heaven (says an Ingenious Writer) they doDr. Patrick's Parable of the Pilgrim. not at all spoil the Universal Kindness of the place, others will not be lov­ed the worse for them, but rather [Page 21] loved better, because they will teach those united Hearts the greatest Love. They may be esteem'd also one of the Beauteous Spectacles of the place, and be reckon'd among the grateful Varieties, which will entertain us, when after the Pleasures of a more general and large Con­versation, every one may retire to the Compa­ny of those he loveth most; and if a particular Friendship in Heaven will give such unspeakable Joys: What a Happiness will it be to see and embrace the Blissful Society of all the Saints and Angels at once about the Throne, to see all the Martyrs with their Glorious Scars of Honour; nay, Angels, Che­rubims, Seraphims, and all that blessed Quire of Spirits, who have done us while we were in Dangers here, many an invisible Courtesie, which they could ne­ver thank them for, they being Ministring Spirits, sent forth to minister for them, who shall be Heirs of Salvation. — If a Diagoras, when he saw his three Sons crowned in one day at the Olympick Games, as Victors, died away while he was embracing them for Joy; and good old Simeon when he saw Christ, but in a Body subject to the Infirmities of our Natures, and had him in his Arms, cried out, Now, Lord, lettest thou thy Servant depart in Peace, for my Eyes have seen thy Salvation, Luk. 2.29. What unspeakable Joy will it be to see all our Christian Friends, to whom we have been instru­mental in their new Birth and Regeneration, all crown'd in one day with an Everlasting Diadem of Bliss, which never shall decay: there shall be no Hypocrite then for us to loose our Love upon, which is now the great Cooler of our Friendship, and keeps our Affections in a greater Reserve — When the Glorious Angels begin their Hallelu­jahs, the Saints shall also joyn in one common Quire, They shall be joyful in Glory, and sing aloud upon their Everlasting Beds of Rest, Psal. 149.5. Oh how the Arches of Heaven will eccho when the High Praises of God shall be in the Mouths of such a Congregation.

With what Life & Alacrity will the Saints in their blessed Communion celebrate the Object of theirSee D. Bates's Four Last Things. Love and Praises? The Seraphims about the Throne cryed to one another, to ex­press their Zeal and Joy, in ce­lebrating his Eternal Purity and Power, and the Glory of his Goodness. O the unspeakable Plea­sure of this Concert! when every Soul is harmo­nious, and contributes his part to the full Musick of Heaven. O could we hear but some Eccho of those Songs, wherewith the Heaven of Hea­vens resounds, some remains of those Voices, wherewith the Saints above triumph in the Praises of God, &c.

For Angels and Saints to make one Consort of Praise to God, what Musick will that be? So that the thoughts of leaving my dear Priends and Acquaintance shall never sadden me more, since they shall all follow me e're long, and be ever with the Lord, to enjoy each other in the Lord in a more Triumphant way than now we can; and for these few Friends left behind for the present I shall enjoy an innumerable Company of Blessed Angels, and the Spirits of just Men made perfect, and all such Godly Friends as died in the Lord, (particularly my dear Eliza) whose Departure for the present seem'd to rend a piece of my Soul with her. These I shall all meet again, and never part more.

How oft have I measured a long and foul Journey to see some Good Friend, and digested the Tedious­ness of the Way, with the Expectation of a kind Entertainment, and the thought of that Compla­cency, which I should take in so dear Presence? And yet perhaps when I have arrived, I have found the House disorder'd, one Sick, another disquieted, my self indisposed; then with what chearful Resolution should I undertake my last Voyage, where [Page 23] I shall meet with my best Friends, and find them perfectly happy, and my self with them.

And therefore Phil. will no longer think him­self a Stranger to all the Spirits of the Just now in Heaven, seeing Eliza and half my Kindred are now there, and many others that I've sometimes formerly had sweet Fellowship with in the Ordi­nances of the Gospel: If I shall sit down with Abra­ham, Isaac, and Jacob in the Kingdom; surely I shall know them to be such.

Besides, their Natures in Heaven are all perfectly Gracious and Holy, and I shall be like them, and we shall know each other to be so; — And what shiness can there possible be among such who are satis­fied in each others sincere Love and Affection? — Thou mayest (Ignotus) be acquainted with a thousand Saints and Angels in an Hours time, as if thou hadst known 'em a Thousand Years, we shall see them without any thing of Fear or Dread, and be acquainted from themselves with their Offi­ces on Earth.

There is noSee Dr. Pa­tricks Parable of the Pilgrim. Strangeness at all among them, or the Saints; you can meet with no Body there, but they will entertain you with as much Kindness and Sincerity, as if they had known you many Years. When many come together in one place, there is no danger of their Jarring, by reason of their different Sentiments; there they entwine in the dearest Embraces, and study to encrease, not to diminish their mutual Hap­piness. If this be so, poor Phil, be not amazed at the great Change of Company at Death; for as Dr. Preston said, We shall change our Place, but not our Company.

It is a pleasantSee Mr. Showers Discourse of Mourning for the Deed. Thought, (and proper to support under the Death of those we have ho­noured, and lov'd, and profited by on Earth) to think that hereafter we shall meet, and know several Ministers of Christ, whose Preach­ing [Page 24] and Converse and Writings, have been useful to us: That we shall then meet and know several of our Holy Relations and Acquaintance, with whom we were wont to walk together to the House of God, and meet often at the Table of the Lord; with whom we conferr'd about the Mysteries and Pro­mises of the Gospel, and many a time discours'd together of the Heavenly Inheritance; believingly to foresee, and consider, that though they are gone before, we shall meet 'em again, at the last great Supper of the Lamb, in the Celestial Kingdom.

Shall we thus know our Friends in Heaven, then as Mr. Showers further advises I'll resolve to have Communion with them, though they are Departed; by Contemplating what they are, and where they are, and what they do, and what they possess; and by Rejoyceing in their Blessedness, more than I would have done for their Temporal Advancement in any kind on Earth. I'le desire and endeavour to be as like 'em as I can, by imitating their Temper and Work above, in the Love of God, and the delight­ful thankful Praises of the Redeemer. When I look up to Heaven, I'le think they are there, when I think of Christ in Heaven, I'le remember they are part of his Family Above. When I think with hope of entring into Heaven my self, I'le think with Joy of meeting Eliza and the rest of my Friends there. Oh welcome, welcome, happy meeting with Christ, and them; Never more to Part, never more to Mourn, never more to Sin. O happy Change! O Blessed Society! Fit me Lord! for such a Day, and Come, Lord Jesus! Come quickly. Amen.

Thus you see this perswasion of a Restoration to a mutual knowledge of each other, containeth great Advantages and Motives to a Godly Life; for the fear of being Eternally divided from those I sincerely Love on Earth, will draw me to an imi­tation of their Sanctity, if herein they be Exem­plary, or give me the Courage to lead them into the way; if their Course be irregular and exorbitant [Page 25] For those who unfeignedly desire to meet at the Journeys end, will study to preserve each other in the Way: And they who would wear the same Crown of rejoycing in the Presence of Christ, will assist each other here, that they perish not in the agony and conflict.

The Egyptians Embalmed the Carcasses of the Dead, to preserve them, if it were possible, through all the parts of Time; being guided by an opini­on, that so long as the Body continued undissolved, the Soul would not forsake the Earth, but conti­nue hovering about the place where the Bodies lay: In like manner the Souls of men, which by many kinds of Association may be united into one mass and heap, and as it were become parts of one another, will continue the more vigilant and active for each others everlasting Welfare, so long as they are perswaded against an eternal divorce and dissolution, and do contrarily believe they shall be rewarded by a sense of each others happiness; and that that union which is among themselves (as of one member to another) shall not be dissolved, but perfected by that Union which shall unite them to Christ as to their Head, and through him unto God.

Ignotus, I might stop here, for I hope by this time, I have made it plain, that the Saints know one another in Heaven; But this being a Curious Point, I shall yet bring more Authoritys to prove it, and the next I shall Name is the PiousSee His four last things. Bolton, Who positively as­serts, The knowing of our Friends in Heaven; his Words are these, All comfortable knowledge shall be so far from being abolished in Heaven, that it will be inlarged, increas­ed, and perfected.

But to know one another is a comforta [...]l [...] know­ledge.

Yherefore we shall know one another in Hea­ven.

Our knowledge shall be perfected: For, We shall know as we are known, 1. Cor. 13.12. Which is set out by Comparison of the less: That our knowledge then, shall differ from that now, as the knowledge of a Child from that of a Perfect Man.

In Heaven all the mists of Ignorance and Blindness being perfectly cleared up and taken away; we shall see one another, together with all the Saints, though we did not know them before. For, if Adam by vertue of the Divine Image stampt upon him, knew Eve, though taken out of his Body while he was asleep; Why should not we, being Transformed according to the same Image, from Glory to Glory, by the Father, Son and Holy Ghost, know the Members of the same Body?

Those full of the Spirit and Wisdom of God, may as easily be suppos'd to know one another, as Adam before the Fall, while he retained the Image of God, knew Eve who, and whence she came.

And as Samuel knew Saul by the Inspiration of God, though he had not seen him before, Sam. 9.17. And John knew our Lord Christ in the Womb of the Blessed Virgin. So their Minds were Enlightened by the Rayes of the Holy Spirit.

Then Conceive if thou canst, Ignotus, how grate­ful that knowledg will be, by which we shall know all others as all others shall know us.

The Knowledge which all men in this Life unprofitably desire, shall be such, to the Good, that they shall be ignorant of nothing they are willing to know. For the Good shall be filled with the perfect Wisdom of God, and shall see Him Face to Face, and in seeing of this, shall be­hold the Nature of all Creatures, which they shall see in God better then themselves. For then the Just shall know all things which God hath made knowable, as well those which are past as those which are to come.

When the Elect shall see the antient Fathers in their Eternal Inheritance, they shall know them by Sight, whom they knew in their Work; for they shall see them all by a common Illumination: What is it they can there be ignorant of, when they know him who knows all things?

The Vision of God is not only promised to the Saints in Heaven, but also of all things that God has made; as the Sun, Moon, Stars, Earth, Seas, Rivers, Living Creatures, Trees and Mettals. But our Minds know nothing, i. e. No perfect Sub­stance, nor Essential Differences, nor Properties, nor Virtues. Nor did ever any Man see his own Soul, but we grope like the Blind, and acquire the Knowledge we have by Discourse. VVhat shall the Joy then be, when we shall see by the Light bestow­ed upon us, the nature of all things barefaced. And how wonderfully shall we be transported when we shall see innumerable Armies of Angels in the Differences of their Degrees and Order.

And in Heaven, as we shall know the Saints not in Outward, Worldly Respects, but as we know them in Christ, by the Illumination of the Spi­rit, so also we shall know the Spiritual Substan­ces, Offices, Orders, Excellencies of the Angels, and the Nature, Immutability, Operations, and Original of our own Souls, &c. and in a Word, all things knowable.

Here 'tis the happy Residentiaries Understand­ings are wide open'd to all the amazing Lights and Discoveries of Truth, to the Mysteries of Creati­on and Providence, of Redemption and Sanctifica­tion; to the now puzzling Difficulties of Nature and of Grace; of God's Prescience, and Man's Free Will. Here 'tis the Wills also of the Glorified are render'd conformable unto, are swallowed up in, and made one with God's Holy Will and Pleasure.

'There (says the ingenious Boyle) we shall have clearly expounded to us those Riddles of Provi­dence, which have, but too often, tempted even good Men, to question God's Conduct in the Government [Page 28] of the World, whilst the Calamities and Persecutions of Virtue and Innocence, seem approved by him, who accumulates Prosperities on their Criminal Opposers.

And I must profess (adds he) (as Ʋnfashionable as such a Profession ma [...] seem in a Gentleman, not yet Two and Twenty) that I find the Study of those excellent Themes, Gods Word, and his Providence, so Di ficult, and yet so Pleasing and Inviting, that could Heaven afford me no greater Blessing than a clear Accompt of the Abstruse Mysteries of Divinity and Providence, I should value the having my Ʋn­derstanding Gratified and Enriched with Truths of so Noble and Precious a Nature, enough to court Heaven at the rate of renouncing for it all those un­manly Sensualities and trifling Vanities; for which, Inconsiderate Mortals are wont to forfeit the Interest their Saviour so dearly bought them in it.

But this is not all, for here we shall with won­derful Ravishment of Spirit, and Spiritual Joy, be admitted to the sight of those Sacred Secrets, and Glorious Mysteries. 1. Of the Holy Trinity, into which some Divines may audaciously dive, but shall never be able to explicate. 2. Of the Uni­on of Christ's Humanity to the Divine Nature; and of the Faithful to Christ. 3. Of the causes of God's Eternal Counsel in Election and Reprobati­on. 4. Of the Angels Fall. 5. Of the manner of the Creation of the World, &c. Neither is this all, for we shall also be beatifically enlightned with a clear and glorious Sight of GOD Himself, about which Schoolmen fall upon differing Conceits.

Some say God shall then be known by a Species, representing the Divine Essence; and by a Light of Glory, elevating the Understanding by a su­per-natural Strength.

Others, That the Divine Essence shall be re­presented to the glorified Understanding, not by any Species, but immediately by it self; yet they also require Light of Glory to elevate and fortifie the Understanding, by reason of its Weakness, and [Page 29] Infinite Disproportion and Distance from the In­comprehensible Deity.

Others hold, That to the clear Vision of God there is not required a Species, represent­ing the Divine Essence, as the first sort suppose; nor any Created Light elevating the Understand­ing, as the second sort think; but only a Change of the Natural Order of knowing. It is sufficient (say they) that the Divine Essence be immediately re­presented to a Created Understanding. Which, tho it cannot be done according to the Order of Nature, as Experience tells us: (For, we so con­ceive things; first, having passed the Sense and Ima­gination.) Yet it may be done according to the Order of Divine Grace, &c.

But it is sufficient for a sober Man to know, that in Heaven we shall see Him Face to Face. — And if we shall do this, and have our Understandings so enlarged, as has been mention'd; Why then should we doubt of Knowing one another; espe­cially since our Saviour Christ setteth forth the State of the Blessed, by the knowledge one of another, Matth. 17.

In Heaven (says Mr. Bolton See his Four Last Things.) we shall enjoy every good thing, and Com­fortable Gift, which may any way in­crease and inlarge our Joy and Felicity.

But meeting there, knowing then, and conversing for ever with our old dear Christian Friends, and all the Glorious Inhabitants of those Sacred Palaces, will mightily please and refresh us with sweetest Delight.

Therefore we shall know one another.

Society is not comfortable without familiar Ac­quaintance: Be assured then, it shall not be wanting in the Height and Perfection of all Glory, Bliss, and Joy. Nay, our Minds being abundantly and beati­fically illuminated with all Wisdom and Knowledge, we shall be enabled to know, not only those of former Ho­ly Acquaintance, but also Strangers, and such as we never knew before.

In the Elect (saith a Learned Authour) there is somthing admirable; because they do not only ac­knowledge those whom they knew in this World; but also, as men seen and known, they know the Good, whom they never saw.

There (saith Anselm) All men shall be known of every several man, and every several man shall be known of all.

Again, Conceive if thou canst, how comfort­able that knowledg will be, by which, as thou of all others, so all others shall be known of thee in that Life.

Yet let me tell you, (adds this Author) That this for the most part is the Curious Quaerie of carnal people; who feeding falsly their presumptious Conceipts with golden Dreams, and vain hopes of many future imaginary felicities in the World to come, whereas in the mean time they have no care at all, use no means, take no pains, to enter into the Holy Path, which leads unto that blessed Place. It is even, as if one should busie himself much, and boast what he will do in New-England when he comes thither; and yet (poor man) he hath neither Ship, nor Money, nor Means, nor Knowledge of the [...]ay, nor Provision before hand for his com­fortable Planting there. Thus far Mr. Bolton.

I may further add, If there be Joy in Heaven, at the Conversion of a Sinner here; it cannot be thought but they'l know that Convert when he comes to Heaven.—And 'tis worth observing that the Mar­tyrs frequently Cited their Adversaries, Witnesses, &c. to the Just Barr of Heaven, which supposes knowing them there: Besides there are several Texts (as I shall afterwards prove) very plain for it. Not one of the Primitive Fathers ever doubt­ed it, and 'tis impossible it should be otherwise, seeing Heaven is to be a Place of Perfection, but to be limited in our Knowledge wou'd argue im­perfection.

Thus you see 'tis not only mine, but the con­current Voice, of my Reverend Father, my pious [Page 31] Mother, my dear Departed, and several Learned men, That we shall know one another in Heaven. But lest some should say these Opinions have no Foundation, but are the idle fancies of a Distem­per'd Brain, I'le further prove the Point, with Arguments drawn From Reason, and the Authority of Divine Revelation.

And this task I shall undertake (though with unequal Ability, [...] yet) with equal Zeal, to what you have shewn, in the Progress of our Friend ship; For, there is nothing in the World I wou'd more willingly prove, nor any Proposition can be advanc'd, which I more desire should be true then this,— That the Saints in Heaven shall particularly know those again, they have known on Earth, and that Cloris, Ignotus, and Phil. &c. (Whose Love is a Kin to that pure Flame that burnt in the Breasts of the first Christians) if they are so happy as to meet in Heaven, shall not only know, and Lovingly greet one another there, (as was said before) but Remember likwise, and sweetly reflect on all those Innocent, and en [...]ring Words and Actions, (human Frailties only abated) that past between 'em in their Earthly State.— Indeed (as Flavel says) We shall not know our Friends in any Carnal Relation, — Death Dissolv'd that Bond, — But we shall know 'em to be such as once were our Dear Relations and Acquaintance in this World, and be able to single them out from among that great Multitude; and say,

This was my Father,—Mother,—Husband,—Wife, or Child, — This Eliza—, Cloris —, J—son, C—t, H—n, — This was the Person for whom I wept, and made supplication, who was an Instrument of good to me, or to whose Salvation God then made me instrumental.

It's a great Relief (says a lateSee Mr. Showers Ser. Preacht soon after his Wifes Funeral. Writer) to a Christian Mourner, to consider that his deceased Friends are not lost, but Live, I know (continues this Author) That I shall shortly follow the desire of [Page 32] mine Fyes; I hope I shall be silent, and adore, and not charge God foolishly. But methinks I know (with sensible supporting Influence from such a thought) that she is not dead, but sleepeth; she is not lost, but lives. And if I get to Heaven, shall meet her there in the Presence of the Lord our Redeemer, and then the Company of our Holy Relatives will be more sweet than ever it was on Earth.

For tho the Blessed VisionThis Eliza also mentions in her Funeral Letter. of God be our chiefest Hope and Joy, yet the Presence of all the Blessed Spirits wil [...] make a Real, tho Subordinate Part of our Happiness and Delight. I am so far from Mr. Baxter, of the Knowledge of God, Part 3. Page 331. doubting whe­ther we shall Know and Love one another in the Heavenly State, that the Belief and Expectation of it is, or should be, one great Mo­tive why we love 'em so well now. If we thought we should not Know and Love them after Death, we ought to Love 'em but as Earthly Transitory Things, and not as Heirs of Hea­ven, with such a Love as shall be perfected, and last for ever.

Doubtless the Angels who rejoyce at the Conversion of a Particular Sinner, and the Departed Saints too, do know more, even o [...] the State of this World, than we d [...], who are acquainted with so very little a part and spot of it. Which, by the way, should check an inordinate fond Desire, of living to see Glorious Times on Earth: For if we get to Heaven, we are like to know much more of those Happy Times, than if we remain'd alive in a Corner of the Isles of the Gentiles.

But as to our Mutual Knowledge in the Heavenly State; Shall those whom we Reliev'd on Earth, wel­come us to Heaven? and are therefore said to receive us into Everlasting Habitations, Luk. 16. And shall not the departed Saints know one another in Glo­ry? Shall we then know, as we are known? And shall the Thessalonians be the Joy, and Crown, and [Page 33] Glory, and Rejoycing of the Apostle Paul, in the day of Christ? And shall he not know them, or they him, who profited by his Ministry? Did the Rich Man in Hell know Abraham afar off in Heaven, and can we think a blessed Lazarus shall not? For though that be a Parable, there is some Truth as the Foundation of it. Shall it aggravate the Misery of lost Souls, to meet their wicked Companions in the Place of Torment? as few deny, or doubt; And shall it not rejoyce the Blessed, to meet their Holy Friends, whom they knew in this World? Did Peter, James, and John, know Moses and Elias in the Transfiguration, whom they never saw before? (and we read not that Christ told 'em who they were:) And shall those who were ac­quainted upon Earth, and helped one another to Hea­ven, utterly forget and lose the Remembrance of any such thing.

Now we may allow in that State all that Know­ledge which is Cumulative and Perfective, what­soever may enlarge and heighten our Felicity and Satisfaction, as this must needs be allowed to do, as I shall yet further prove from Reason, Scrip­ture, and the common Voice of the understanding part of Mankind; and in this Point they are all in perfect Harmony, and unitedly concurr together to give us all desirable Satisfaction in so agreeable a Curiosity.—For tho the Immortality of the Soul has been questioned by some Old and New Scepticks, and in direct Terms oppugned by some antient Epicureans, and is still so by too many baptized Infidels, who are not ashamed to oppose their senceless Banters against it. Not­withstanding Christ by his Triumphant Resurre­ction, and Appearance from the Dead has abo­lished Death, clear'd all Doubts concerning the supposed Dissolution of the Soul.—I say, tho there have been many that have denied the—Souls Im­mortality,—yet none have granted it to be Immor­tal, but have believ'd withal that—Its Memory— survived with it as one of its chief Faculties, and so essential to it, that as the Soul is the Life of the [Page 34] Body, so the Memory was ever justly esteem'd to be the Life of the Soul, without which, it not hav­ing any remaining Sense of its past Actions, wou'd be no better than dead, whilst alive, and be no more than the Soul of an Insensitive Plant or Tree; even in this Life, if we look back to the Years of Childhood and Infancy, we find the Will and Un­standing, to act but little till the Memory be vigo­rous enough to assist them; and afterwards, shou'd not this Faculty keep a Faithful Register of every remarkable thing [...] they do, all they had done would be insignificant and lost in the Air, and the Soul it self wou'd be an idle useless thing in Nature, and less valuable than the meanest Parti­cle of Matter, which is not without its Use in the Fabrick of the World—(And such Dunces are we, that we have not yet attained a perfect Ʋnder­st [...]ding of the smallest Flower, and why the Grass shou'd rather be Green than Red. How many Curiosi­ties be framed by the least Creatures of Nature, un­to which the Wit of Man doth not attain, and what is all we know, compared with what we know not. But more of this in my Essay on the Works of Creation.) Nay—without Memory — there cou'd be no Principles of Knowledge fixed in the Mind; and much less any Conclusions cou'd be drawn from them; or if drawn, cou'd they be treasured up for use?— There cou'd be no Knowledge, no Arts or Scien­ces, (no studying Philosophy with Cloris, or learning French with Daphne;) nor so much as any Me­chanick Trades (tho of greatest Necessity) exer­cised: No Observations, no Experiences cou'd be made, and there cou'd be no such thing in Na­ture, as Wisdom—Prudence—or indeed common Sense and Discretion to guide Men in their Acti­ons. There cou'd be no Societies, no Kingdoms erected, or maintain'd, and it wou'd be to no more purpose to set up Courts of Judicature over Men, than over so many Flocks of Cattle, or ra­ther over so many Herds of Wolves and Ty­gers, since both the Judges and the Judged wou'd [Page 35] be in a worse State than that of Beasts, who are not without some share of Memory, and are ac­counted by so much the more perfect in their Kind, the more Ready and Quick they are ob­serv'd to be in exercising their—Reminiscence. —

Since therefore —Memory — is so necessary in this Life, it must needs be so in another; and this all that have taught a future State, have always taught and believed —so the old Druids of Gaul and Britain —so the antient Egyptian, and Ba­bylonian Sages, and Indian Brachmans held — that Soul's not only retain'd in their separate State; The Memory of all their past Actions, and knew again (distinctly) their former Friends and Enemies, but that they carry'd out of the World with them the very same Inclinations they had here; of this Judgment also were the Latin and Greek Poets, who were the Divines, and their Wri­tings the Scriptures of the Heathen, and who had their Doctrine from those Eastern Nations, as you may see in a Summary of their Opinions in Virgil's Description of Elysium. For those very Heathens cou'd easily see by the very Light of Nature, that 'twould be very idle and impertinent, to assert the Soul Immortal—without affirming — Her Essen­tial Faculties, and particularly Her Memory — to remain; and that as 'twould be nonsensical to summon before any Court of Justice on Earth a Man without Wits or Memory,—so it wou'd be ridiculous to fancy a Judicature in the other World, to Condemn or Reward Men, for what they cou'd have no Remem­brance of — Seneca (tho a Heathen) cou'd say— My Habui enim illos tanquam amissurus amisi tanquam ha­beam, Senec. Ep. 63. Thoughts of the Dead are not as others are; I have fair [...] pleasant Apprehensions of [...]he [...], [Page 36] for I enjoyed them as one that reckoned I must part with them and I part with them, as one that makes ac­count to have them.— Those great Witts though following the Dim Lamp of Nature, yet were in the right so far, that they thought as we Christians do, that this Life was but a State of Probation for another, and that the other Life was to be the State of Reward or Punishment, for the Actions of this, accordingly in all their Discourses of a Future State, we find their Poets always describing proper Cells allotted to every sort of offenders, and peculi­ar Punishments awarded to every particular sort of Crime— and on the other side, peculiar Man­sions and Pleasures allotted to every Rank of Heroes according to the Degrees and Species of Ver­tue they did excel in whilest on Earth.— And indeed how can a Future-State be Imagined to be [...]ounded on any thing else but a perfect Remem­brance of all passages in this Life? For, the very Individuality of our Soul Consists in Memory, and therefore if that perishes, the Soul perishes too of Consequence, For; 'tis not my thinking, or un­derstanding, or willing, that makes my Soul to be a particular, Individual Soul distinct from others, but 'tis Rem [...]mbering, and Reflecting▪ that I that think now, am the same Soul that thought so and so an hour ago, and not another, 'tis that, that chiefly makes me an Individual. — 'Tis the Conscience or Memory we have planted in us of good and bad Actions, drawing along with it by main force, our own Judgments to censure or approve us that is the great Evidence of another Life. — 'Tis this Conscience, that tells us this Life is but the way to another. If Memory and Conscience then be so necessary in this Life, now can we [...]ppose that God wou'd continue the Soul in B [...]ing, after 'its seperation from the Body, and much less joyn it afterward to it again at the Resurrection, if Memory above all things were not to be preserved, for if God▪ shou'd continue our Souls in another Life without preserving in them the — Remem­brance—of [Page 37] the passages of this; it wou'd be the same thing as if he Created new Souls, and not gave us the same again.—Nay they wou'd not be the same, because their— Individuality being lost, they wou'd not differ from New Beings, and then all the Actions of the past Life being totally for­got, that Life wou'd be in vain, and as if it had never been; and the Grounds of Reward and Pun­ishment in another State, wou'd fall to the ground, and it wou'd seem unjust to Condemn or Recom­pence men for things they cou'd not be sensible they ever did or performed.

Besides, it wou'd be still more absurd to sup­pose — A Resurrection from the Dead, for the main Reason of the Bodies being restored to their several Souls, being that the Souls may visibly receive the Recompence of what they have done in their Bodys, and that their Bodys may share with them in the final Doom allotted to their Souls, as they have shared with them in the Acti­ons upon which it is awarded. How cou'd this (with any Congruity to the Wisdom and Justice of God) be executed, if all Memory of Actions done in the Bod [...] were after Death to cease. The A [...]lwise Pr vidence is not capable of doing any th [...]ng so vain, and so absurd as this. — No we are not plac'd in this World, but for some great end, and what other end is worthy of us or of our Creator, than that we may be [...]d here to serve him in a better Life hereafter; which Future State is to be regulated accordi [...]g to the Records taken of our Actions in this.— So that 'tis certain (my Dear Ignotus) that nothing we do here shall be forgotten, but be exactly Regi­stered, both in our Consciences below, and in Heaven above; and that our Memory [...]ill be so far from being destroy'd by our Bodily Death, that it will awake up a much more exact, quick, and lively Faculty than heretofore. — For, our Saviour tells the Wicked — That the Worm of Conscience, [Page 38] (whose seat is chiefly in the Memory shall never dye, Mark 9.44. but always torment them with the dreadful — Remembrance — of the parti­cular offences they have committed, and that it shall be reserved as Gods-Book, in which all their Wickedness shall be set in order before them, Psal. 51.3. and that so exactly, that men shall be obliged to answer not only for the smallest actions, but even for every idle Word, Mat. 12.36.— And when Abraham answers Dives, he appeals to his Memory— Son, remember says he, that thou in thy Life time receivedst thy good things, and likewise Lazarus evil things, Luke 16.25. In this Parable of the miserable Epecure, and the happy Beggar, (as Mr. Boyle observes) The Father of the Faithful is represented as knowing not only the Per­son, and present condition, but past story of Laza­rus,— So that the case is plain, that though we know not the nature of that abode into which the Soul passes after Death; Yet that 'tis certain that our Souls will then preserve the facultys that are Natural to 'em viz.— To understand, to will, to remember. As 'tis represented to us in the fore mention'd Parable. 'Tis true (as I hinted before) We little know how the People of the disembodyed So­cietys Act▪ and will, and understand; and there­fore I e'en long to know it. What Conception can I have of a separated Soul (says a late Writer) but that 'tis all Thought.— And that at the Resur­rection all men, whether good or bad, shall be restored with all their Sences and Facultys, they shall see, hear, feel, and above all— Remem­ber, — all things, and in such manner as may give them the most Pleasure, or Pain, they in their Blest or Curst estate shall be capable of,— For then all the Heavy matter that clogg'd the Facultys of their Souls, being taken away, and their very Bodys exalted as near the Nature of Spirits as possible, all their Sences and Facultys will be lively and quick in affecting them with the most vigorous Impressions of Torment or Delight, [Page 39] If then, in order to give so exact and minute Ac­count as we must do at the last Judgment, our Memory will re-mind us of our smallest Actions and most rivilous Words, then it evidently follows that we shall no [...]ess exactly know and remember all those particular Persons too, we ever Conversed with, either in good or evil — For when Men shall be Examined about the Good or Evil, of such or such a particular Action or Expression, it will be a great Aggravation of their Guilt, or Inhancement of their Vertue, to be made to consider to, or with what particular Persons they did such a thing, or to whom they uttered such and such a Word — The Quality, Condition, or Circumstance of the Person very much adding to, or taking from the Goodness or Badness of the Action or Expression.

Neither See Mr. Shower's Mourner's Companion, P. 63. can it well be Ima­gined, how the Process and Proceed­ings of the Judgment Day, according to the Scripture-Account of it, can be manag d by the Man Christ Jesus (or the Lord Redeemer, cloathed with hu­man Nature) without our Knowledge of one another in the other World, who were Acquainted, and Con­versed together in this. 'Tis true, the present Re­lations by Marriages and Blood, will then cease; but there is no reason to think, that the Remem­brance of those Relations must also cease; yea, their Knowledge and Remembrance of us, and their Af­fection to us whom we knew, and lov'd in the Lord, is not like to be Abolish'd, but perfected by dying— A particular Remembrance of our Actions and Words in the other World must needs infer, as particular a Remembrance of the very individual Persons to whom they refer; and do not think (my Ignotus) that God will preserve so intire a Memory in the Wicked for their Torment, and will not preserve as perfect and exquisite a Remem­brance in the Vertuous for the increase of their Joy. As God will exact an Account for every idle Word Men shall speak, so He will bring to the [Page 40] Remembrance of his Chosen, all the good Actions they have done, nor will He let them forget their dear Companions, and pious Conversation they have had one with another. —So much as a Cup of cold Water given to a Disciple, in the Name of a Disciple, Matth. 10.42. He will not let us forget, nor the Disciple neither to whom 'twas given— He will shew us every one of those Persons when we come to Heaven, to whom we have done any Good on Earth—and pointing to them will say to us — Forasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me, Matth. 25.40.

And as we shall be made to know and remember, all the particular Persons we have done any Good to, and with whom we have been acquainted— So 'tis as plain they shall be made to know and re­member us — as appears by the Parable of the unjust Steward, since 'tis intimated there, that the Poor to whom the Richer Christians had been li­beral, shall plead with God, that their Bene­factors likewise may be received into the same ever­lasting Habitations with themselves, which how they cou'd do, unless they were some way or other made to know those particular Friends again that had relieved them, is hard to conceive.— But since Christ assures us, That the very Angels (tho' they be so far from being related to our Persons, that they are Foreigners to our very Nature, which by the way, is an addition to our Glory, that our Natures, not theirs, was taken into the Personal Union with God) receive accession of Joy for a re­lenting Sinner, Luke 15.7. that by Repentance be­gins to turn towards God. You will not think it absurd (says the Ingenious Boyl) That in a place where Charity shall not only continue (as St. Paul speaks, 1 Cor. 13.8.) but grow perfect, our dear Friends shou [...]d rejoyce to see us, not only begin to turn towards God, but come home to Him; nor is it unlikely (as I hinted before) that our Transported Souls shall mutu­ally Congratulate each other, their having now fully [Page 41] escaped the numerous Rocks, and Shelves, and Quick Sands, and threatning Storms, and no less dangerous Calms, thro which they are at length arrived at that peaceful Haven, where is both Innocence and Delight (which are here so seldome match'd)—with those Friends we here lamented, we shall there re­joyce.—And 'twill be but needful that the Disco­very of each others Vertues shou'd bring us to a mu­tual Knowledge of our Persons; for otherwise, we shall be so changed, that we shou'd never know our Friends; (and shou'd scarce know our selves, were not an Eminent Encrease of Knowledge a part of that happy Change) for those departed Friends, whom at our last Separation we saw disfigured by all the Ghastly Horrors of Death, we shall then see assist­ing about the Majestick Throne of Christ, with their once vile Bodies, transfigured into the likeness of his Glorious Body, mingling their glad Acclamations with the Hallelujahs of Thrones, Principalities and Powers, and the most dignified Favourites of the Celestial Court.

In Heaven (continues this Author) we shall not only see our elder Brother Christ, but probably also all our Kindred, Friends, and Relations, that li­ving here in his Fear, died in his Favour. For, since our Saviour tells us, that the Children of the Resurrection shall be [...], equal to, or like the Angels; Luk. 20.46. who, yet in the Vi­sions of Daniel and St. John, appear to be acquain­ted with each other: When the having turned many to Righteousness, Dan. 2. shall, as the Scrip­ture foretells, confer a Star-like and Immortal Bright­ness. Since (which is chiefly considerable) the knowledge As was hinted before in P. 34. of particular Actions, and conse­quently, Persons, seems requisite to the Attainment of that great End of God, in the day of Judgment, the Manifestation of his Punitive and Remunerative Justice; considering this, 'tis very probable, that we shall know each other in a place; where, since nothing requisite to Happiness can [Page 42] be wanting, we may well supp [...]se [...]at least, if we can imagine here, what we shall think there) that we shall not want so great a satisfaction, as that of being knowingly happy, in our other selves, our Friends. Nor is this only probable, Lindamor, but 'tis not improbable, that those Friends that knew us in Hea­ven shall welcome us thither.

It was no small Contentment and Satisfaction to St. Paul, that he should meet his beloved Thessalonians in the Presence of Christ; for thus much seemeth to be intimated by that his exu [...]t­ing demand, what is our Hope, or Joy, or Crown of Rejoycing, are not ye even in the Presence of our Lord Jesus Christ at his coming? Which must needs imply his distinct Knowledge of them in that day, which must be many Hundred Years after Death hath separated them from each other.

And the same Apostle, when he would set Bounds and Limits to a Christian's sorrowing for the Dead, tells us, that we must not sorrow, as those that have no Hope: Such Mens Sorrow finds no Ease, because that Good whose Absence they bemoan, in their Opinion is irrecoverably lost; and to shake Hands with a Dying Friend, is with them as much as to bid them everlastingly fare­wel: But a Christian's Tears (like Drops from a Cloud) may sometimes fall; they must not, like a River, be always running. He may sorrow because he is parted from some Good (suppose from a loving Friend) but this Sorrow must be tempered with this Hope, that he shall see his Friend again. And we find the late Athenians of this Opinion; for being asked by one of their Querists then deeply in Love with a fine ^(a) Woman, whether if she died first he shou'd know her again in Heaven? their Answer was, We must first enquire whether we shall so much as know one another there; if not, we doubt Lovers Souls will be in the same [Page 43] Case with others, unless they make use of Mr. Dry­den's Expedient, and wear Inscrip­tions to distinguish 'em: See Mr. Dry­den's Tyran­nick Love. Tho we must confess our Judgment is for the Affirmative, as we think we have formerly declared it, and that se­parate Souls shall know each other, at least glorified Saints, when perfect in Heaven; because their Knowledge wou'd be imperfect if they shou'd not, and that in relation to such Objects, as wou'd conduce to the Addition and Perfection of their Happi­ness, as well as the Glory of him who chiefly makes it; because the Societ [...] of Saints in Glory, is by all grant­ed to be one of the Blisses of Heaven, but Society without knowledge can't be easily conceiv'd. Because we shall be then like the Angels, who we are sure know each other, and whom we believe indued with all Knowledge they are capable of, as they seem to be of all but what is Infinite. Because otherwise we shou'd be less perfect than we are upon Earth. Be­cause if there be any thing of Humanity left, (and the Essentials will still remain) it seems congruous to suppose we shan't be without what we shou'd think wou'd conduce so much to our Happiness, as to see our Friends partake thereof, Because there are no valuable Objections against it, that of Abraham's being ignorant of us, and St. Paul's knowing no Man after the Flesh, relating plainly to our State in this World. And lastly, because it seems agreeable to the Divine Equity, that the Obligations of Grati­tude shou'd never cease, but last even to the other World; we mean such real Obligations, as the Effects of 'em are Eternal, such as make us more Virtuous and Holy, and such especially as bring us to Heaven; and if they last so long, how can they be acknowledged and repay'd, unless we know those who conferr'd 'em: Not withstanding which lower degree of Happiness, the [...]nfinite Being may be still All in All, and we may in a the rest only Admire and Love the Expressions, or Emanations of his Goodness. Thus far the Athe­nians,—to which I shall add the Opinion of Martin Luther.

It being propounded as a doubt to Martin Luther, Chemnit. Har­mon. Evang. cap. 87. a little be­fore his Death-bed, Whether Glorified Saints should have mu­tual Knowledge of each other? He thus resolved his Friends, That as Adam knew his Wife in Paradise, when she was first presen­ted to him; for he asked not what she was, or whence she came, but saith, she was flesh of his flesh, and bone of his bone.

Among those transcendent desires which issue from our Natures, this is one, that those Acquain­tances which were vertuously begun on Earth may be renewed and perfected in Heaven. This desire was once of so great Authority, that former Ages had respect unto it; for when they found it easier to overcome a [...]l other terror [...] of Death, then that one of an everlasting absence from a Friend, they were careful to chear a departing Soul, by assuring it, that the happiness of the other World, next to the Contemplation of the Divine Nature, consist­ed in the gaining of new, and the indissoluble re­covery of old acquaintance.

Our Creed moreover calls upon us to believe a Communion of Saints; which if it be a matter of our Faith here, it must be an object of our Knowledge hereafter; if we must believe that there are some who sincerely communicate with us in the Faith in this Life, then we shall hereafter clearly know who were our Fellow-Members in that Communion; and as Faith it self shall be done away by Evidence, so shall that Communi­on which is here by Faith, be hereafter perfected by that Communion which [...]hall be by Vision.

Besides, I may add, If the Soul may carry with it a sociable Inclination, then may it for the Use and Exercise of this Desire be admitted to the Knowledge of other Souls, and of those especially with whom it had sojourned on Earth, that like Fellow-travellers, who have been equally afflicted with the Difficulties of the way, they may thence­forth [Page 45] interchangeably communicate their Joys, springing from their present Rest and Peace.

But the nearest Instance is his who best cou'd give it, having been there himself, Luke 13.28. distinctly ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out. Now if the Damned can at sight know the Blessed, (as I afterwards prove) can it be supposed that Abraham, &c. cannot distinctly know each other? yea, from the Highest to the lowest, from Abra­ham to Lazarus; and not only so, but of what Country soever, as from the East, from the West, from the North, and from the South, as the 29th. VerseAs was men­tioned before in Page 18. in­timates; and in Matth. 25.32. 'tis said, All Nations shall be gathered as a Shepherd who knows his Sheep; and Verse 40. they knew one ano­ther, because he says, In as much as ye have relieved the least of these my Brethren, ye have done it unto me; and the Damned shall be told they did not relieve any the least of these as his Brethren, and shall therefore be thrust out.

Object. 1. But it may be said, that in our Ʋnion unto God shall be supplied all imaginable Contents; and that the Souls of the Blessed shall be held in so great Admiration, as that they cannot admit the mixture of any second or less Joy.

Resp. Though this Opinion seems specious, and agreeable to Reason, yet we must consider, that as in the Divine Nature we admit no useless Attri­butes, so likewise in the Humane, we must either say it hath no aptness Eternally to desire or re­joyce in the good of another, (which a sociable Nature inwardly abhorreth) or else we must allow it an Object whereon to practice its endless Love and Joy. This Love we conceive shall be the per­fection of that Desire which was begun on Earth, [Page 46] but always mixt with Fear and Jealousie, and this Joy we believe shall succeed in the place of that Condolency and Compassion, which on Earth we sustained one for another. This Love therefore, and this Joy, must have such an Object, as was once the subject of our Fear and Compassion, which cannot be either God or Angels, but a Crea­ture only, of the same Nature and Condition with us.

Object. 2. But it may be feared that our Know­ledge of one another, and our mutual delight in each other, may beget some Interruptions in our Ʋnion with God.

Sol. This fear, I think, will vanish, so soon as we consider, that it is the same Beauty which we behold in God, and love in the Creature, though of a different splendor; and as the Stars, the Air, and Water, by their borrowed Lights do raise us to behold the Sun, the Fountain of all that Light; so wheresoever the Rays of Glory are cast (whether on Angels or Men) we cannot but behold God shining on each Nature, and confess Him to be All in All. Moreover, it is not a glance, but a fixing on the Creature (which in that state is not to be feared) can endanger our Happiness, other­wise neither God nor Angels are truly Blessed; for the Divinity of former Ages would persuade us, That God as it were cometh daily out of Himself to behold his own Image in the Angels, and the An­gels look upon the same Resemblance as cast from them, and reflected by the Soul; but neither God, nor Angels are so ravished with those dimmer Beauties, as to dwell upon them, but do suddenly return back to the Fountain, God to Himself, and the Angels unto God.

Thus have I Answered two of the Objections, Against knowing our Friends in Heaven, and have proved we shall know 'em if we get thither, since Heaven is a Place where since nothing requisite [Page 47] to happiness can be wanting, we may well suppose that we shall not want so great a satisfaction as that of being knowingly happy in our other selves, our Friends, &c.

Object. 3. But how can it be, may some say, that the Saints can know their Earthly Acquaintance again, after so great an alteration by the Resur­rection, and so great an addition of Luster and Beau­ty to what they had before, when many times we can hardly know a man again here, after some Years absence; or after the disfigurement of a Wound, or sharp Disease: Neither do I know one Angel in He [...]ven, or the Spirits of any Just men that are gone thither, so that when I come there I m [...]ike [...]o be a meer stranger to that Blessed As was hinted at the beginning of this Essay. Company.

To this I Answer, First, as to the Angels,— What if thou knowest not one Angel in all the Heavens? Is it not enough (says a late Writer) That many of 'em may know thee? —But how shall I know that— How? — Thou hast been their special Charge ever since thou wast born to Jesus Christ— Are they not all Ministring Spirits to all them that are Heirs of Glory?— How kindly did an Angel Comfort Mary Magdalen, and the other Mary, when they early came to visit the Holy Sepulchre of our Lord? How well did he know their Persons and their business, when he said,— Fear not, I know that ye seek Jesus, which was Crucified; he is not here, for he is Risen, as he said, come see the place where the Lord lay, and go quickly and tell his Disciples that he is Risen from the Dead, and behold he goeth before you into Galilee, there shall ye see him, Mat. 28.5. So as I have told you— what Discourse could be more kind, friendly, and famliar.

So that the Ministration of Angels is certain, but the manner how, is the Knot to be untied. 'Twas gene­rally believ'd by the Antient Philosophers, That not [Page 48] only Kingdoms had their Tutelary Guardians, but that every Person had his particular Genius or Good Angel to Protect and Admonish him by Dreams, Visions, &c. We read that Origen, Hierome, Plato, and Empedocles in Plutarch, were also of this Opinion; and the Jews themselves, as ap­pears by that Instance of Peter's Deliverance out of Prison; who retreating to his Friend's House, the unexpectedness of his Escape made 'em be­lieve it could not be Peter, but his Angel. We are not without Examples of the Friendly Offices of Angels. Witness Grinaeus, his Admonition and Escape from Spires: Vide Melancthon's Commen­tary upon Daniel; Bodinus his Relation of his Friend's Calestial Monitor, with many more, which would be too tedious to recount parti­cularly.

We possitively affirm, (say the Athenians) that every Infant has his particular Angel, Matth. 18.10. and that it is a good Angel is de­ducible from Matth. 19.14. nor can we believe that good Angels cease to preside over Adult Persons, th [...] never so Vicious, Luke 15.10.

Now if God has commissioned his Angels to minister to his Saints, to defend and keep them; to guard and shield them from Dangers and Mischiefs; and if these glorious Harbingers bear soSee Mr. Steven's Sermons on Dives and Lazarus. great Love to Men, as has been plainly prov'd; doubtless they are very ready to receive and carry the Souls of good Men into Heaven; one of the Fathers calls the Angels (Evocatores Animarum) the Callers forth of Souls, and such as shew them (Paraturam Diversorii) the Pre­parations of those Mansions they are going to, which supposes a very particular Knowledge of them.—Hence we observe (says the same Author) when good Men die, they are often in silent Raptures, and express a kind of Im­patience till they are dissolv'd, and why? [Page 49] because they Spiritually see what they cannot utter, as did St. Paul, when he was wrapt up into the third Heaven. There is a kind of a draught presented to them by their Guardian An­gels of those Transcendent Joys they are al­most ready to enter in Possession of; and there­fore long and pine till they are convey'd into that place of unspeakable Felicity; and these Heavenly Spirits (adds this Author) succour and support them under their Pain and Sick­ness; and when their Souls are storm'd out of their Bodies, they encompass and embrace them, soaring through the Regions of evil Angels, (as the Text speaks concerning Lazarus) till they are carry'd into Abraham's Bosom.

And as the Angels shall know us, so the Saints shall see and know the innumerable Company of Angels, their Natures, each of their Persons in particular. As the Angels know every Elect Per­son, because it is their work to gather the Elect from all the Corners of the Earth, and to sepa­parate them from the wicked, Matth. 13.41. so the Glorified Saints shall know the Holy Angels, whom the Lord sent forth to minister for them, whom the Lord appointed for their Guard while they were upon Earth, who encamped round a­bout them while they were encompassed with so many Dangers. Some Divines are of Opinion, that the number of the Angels is so great, that they exceed without comparison all Corporal and Material Things in the Earth.

Again, If every one of the Angels (yea, tho it be the least Angel among them all) be more beautiful and goodly to behold than al [...] this visible World; what a Glorious Sight shall it then be to see and know such a number of beautiful Angels, to see the Perfections and Offices that every one hath in that high and glorious City? There do the Angels go as it were in Embassages, are exercised in their Ministry, there the Principalities and Thrones Triumph, there do [Page 50] the Cherubims give Light, and the Seraphims burn with Fervent Love to God.

All the Angels and Saints of that Heavenly Court are perpetually Singing Praises and Hallelujahs to God Almighty, and to the Lamb that sits on the Throne, and are daily Embracing each other. For that there's such a thing as Friendship among Angels I do not question, for Love each other undoub­tedly they must, and Love more intensely they may, such as have the most beautiful Characters of the Divine Power and Goodness upon them. And that there is also a Communication of Angels and Souls in Heaven, plainly appears from Rev. 7.9, 10, 11, 12. 1 Cor. 13.1. Dan. 8.13. But I con­ceive this Communication to be chiefly in an abi­lity of Insinuating their Thoughts to each other, by a meer Act of their Wills, just as we now speak to God, or our selves, in our Hearts, when our Lips don't move, or the least outward sign ap­pear. Whether there's any other Converse I shall enquire at the end of this Essay, but that there's sufficient to know and be known, I am fully satis­fied.

But tho this may suffice as to our knowing the Angels.—

Yet Secondly, As to the Saints, I shall never know them for certain; I did know 'em on Earth 'tis true, but since they are gone to Heaven, they are so hugely altered, I shall not know one of 'em, when I see 'em again.— Nay Phil.— (and I can't give an Instance will affect you more) you'l scarce know Eliza there.— The ^* Glory of her Soul will be seen through her Body in such a sort that they'l both shine as the Sun in the Kingdom of Heaven.— Neither can you tell me Philaret, what kind of Matter our Bodies shall have in the other Life.— 'Tis in the [Page 51] power of Microscopes to represent a Hair glitter­ing and curious beyond Expression; much more can a real Infinite Power effectively make it so: Matter is all one to the Maker. We have some light of our Resurrection, by the first Fruits of it, our Saviour, who with that very same Body he was Crucified, rose again, and ascended into Hea­ven; but was changed before he got there, it being not a receptacle for Common Flesh and Blood I see no reason why Matter may not be changed to something else, and only called so to our apprehen­sion as well as form of Matter. We have Instances of the different Forms our Saviour appear'd in after his Resurrection, and once that with his Na­tural Body he appear'd to his Disciples when the doors were shut. The Appearance our Bodies will have in Heaven will be shining and bright, as may be gathered by Moses his Face shininig when he had seen the Glory of God, as also the manner of Moses, Enoch and Elias their Appearance to our Saviour in his Transfiguration; the Description that St. John gives of our Saviour in the Revelations, with many more places in Sacred Writ: But to be express in my Definitions of this Matter, 'tis im­possible, since all reveal'd, are only such Terms as are adapted, to express what ever appears most Glorious and Dazling here, not being yet capable to entertain greater manifestations, and such as we shall really be fitted for hereafter. The Mystery lies here, when our Bodies shall be Immortalized at the last day, we know not what Substance they will be of, but I am satisfied the most refined Matter as it is now, will be nothing like 'em. All that can be said of it is this, there will be new inexpressible somethings which will have the same proportion to one another, as our place and Matter now have. The Bodies of Christ, Enoch, and Elias, are certainly in Heaven, and the Sun, Moon and Stars, are certainly in the Firmament, but what those bodies are, and the Heaven they are in, as also what those Stars are, and the Firmament they [Page 52] are in, I know not; for it does not yet appear what we shall be, that is, we can give no full or exact account of the Future Condition either of our Bodies or Souls; yet this in general we know, that as our Souls shall be impeccable, so our Bodies shall be incorruptable— that they shall be glorified, and therefore must be Glorious and Luminous, like the Glorious Body of our Saviour at the Transfigurati­on. It's also probable that the Matter whereof they are composed shall be so refined in quality, and perhaps so diminished in quantity, that we shall, as I mentioned before, be in that Sense [...] that our Bodies shall be no longer Clogs to our Souls, but obey their Commands, and indue the Nature of Spirits in their quick and imperceptible Motion from one Term to another. However this is certain,Lessius de summo bono, l. 3. c. 5. Our Bodies shall be fully possest with Glory, and the Soul full of the Light of Glory shall be diffused through the whole Body and all the parts of it. — The Eyes, those Windows in the Ʋpper-Story, how lightsome shall they be? They shall then be re­newed and made more Bright and clear than the light of the Sun.— The very act of Seeing shall be most clear and perfect; the Eye shall be able to bear the Brightest Splendor: — We may conceive, that those that are in this place of Blessedness, at one single aspect may perfectly see from one end of the Heaven to the other, there being no defect in the Objects, Medium▪ or Organ, or any thing to intercept the sight. The Objects being so Trasparent and Glorious. — What a pleasant sight is the out side of Heaven, bedect with the Sun, Moon, and Stars? What then is the inside, where the Glory of a God is display'd? (Not through a Glass darkly) but with Eyes enabled perfectly to behold it. And as the — EYES — will be thus wonderfully altered from what they were, — so the — EARS, — the Nostrils, — the Mouth, — the Hands, — the Lungs, — the [Page 53] Marrow, — the Bowels, — and every par­ticular Member of the Body, will be cast into a new Mold. — But 'tis the Opi­nion of a LearnedSee Mr. Col­liers Ser. concern­ing the difference between the pre­sent and Future State of our Bodies. Writer, That though the Sences of Seeing, Hearing, and possibly that of Smelling too, will accompaning the Bodies of the Saints to Heaven, but for the other two grosser Sences they are too course and insignificant to have much Employment there. And therefore he Judges they'l be changed into Two-New-Ones, of a more Spiritualized and more Refined Nature: I may add to this, that the Age wherein we shall Live again, will so transform us that we can never be known in Heaven to our old Acquaintance; for that which refers to the Kingdom of God in this World, may in this case be very properly applied to that in the other: There shall hencefoth be no more an Old Man, neither an Infant of Days. It seems not proper to say, we shall be raised at Any Age; I mean such a State as we were in at such an Age, since undoubtedly we shall be endued with much more Perfection, though 'tis probable, (as I hinted before) not Cloathed with so much matter as we now carry about with us. All Divines generally agree that Infants, and Deformed Persons shall be perfect in Heaven, and rise about the Age of Thirty, or our Saviours Age at his Resurrection, w [...]ch was Thirty-Three. Lazarus his Body shall be then Beautiful, Samson shall then have his Eyes which the Philistines pulled out, Mephibosheth shall not be Lame, in Heaven there shall be no imper­fection in a Glorified Body. All which laid together, renders our knowledge of each other in Heaven very unlikely. (Then by the by) Who'd be affraid of Death, or quake tho his Grave were digging, seeing 'tis but Gods Refining-Pot, wherein he shews his Power and Wisdom, in changing our Vile-Bodies, and fashoning them like unto his Glorious-Body, Phil. 3.21. From [Page 54] which 'tis plain▪ That as Iron, when it is heated in the Fire, it appears nothing else but firey — So in He [...]ven we shall not be able to see the Body for the Glory thereof. Then (pray Philaret, as was said before) How can we distinguish this Saint from that, or be able to know one Friend from another?

To this I Answer: That I can't deny, but there are some Latent Faculties in the Soul, that while we are under Confinement to Body, can't ope­rate, but will, when we are fteed from this Bo­dy, exert themselves with full vigour; but the new and extraordinary Actings of these Latent Faculties will be no obstacle to our knowing our Friends again; for when we come to Heaven, all our Senses and Faculties shall be inlarged, that we shall see God Himself, not in dark shadows, but as He is, 1 John 3.2.— and we shall see all things in Him, no more by outward Appearances, but in their very Substances; our Bodies (as was hinted in the Objection) shall be Transparent and Glorious, and then, as we shall be like Angels in (almost) all things else, so like them too—we shall see into one anothers very Souls.

Whether this Knowledge shall be by the glorified Eyes, discerning any Lineaments, or property of Individua­tion remaining upon the glorified Bodies of our Re­lations? Or whether it shall be by Immediate Reve­lation, as Adam knew his Wife, or as Peter, James and John, knew Moses and Elias▪ in the Mount. As it is difficult to determine, so it is needless to puzzle our selves about it. For (as a wor­thyMr. Flavel. Divine observes) though the Saints shou'd not be rais'd with the same Features of Body as before they had, [...]et being r [...]is'd with the same Per [...]ections of Mind, (and the same Inclinations, though exalted to a much [Page 55] higher degree) that so Charm'd us on Earth, we shou'd soon distinguish one Saint from another, and with Infinite Pleasure renew the Remembrance of our Old Acquaintance.

Add to this, that we shall then enjoy the Spirit of God in so great a Measure, that it will let us be ignorant of nothing, forgetful of nothing, the Know­ledge or Remembrance of which may contribute any thing to heighten, or increase our Happiness: He is not unequal in his Dealings; He will not re­mind the Wicked of their smallest ill Actions, most trivial idle Words, and of their Companions in Sin, for the just Augmentation of their Torment, and suffer his Saints to lose the Pleasure of know­ing again, and remembring their old Friends and Companions in Vertue, and in all the mutuul De­lights of an endearing Conversation, No— he will have our Joys augmented—by all things— Per­sons— and Circumstances — that can possibly conduce thereto, and wou'd not command and encourage us so much to Commence a Vertuous Love with our —Brother-Saints—on Earth, unless he designed it shou'd be renewed, continu­ed, and rendred more compleat in Heaven— Therefore though all Saints shall universally and dearly Love one another, as common Friends to God, and one another, yet according to the more particular intimacies we have had with any Persons on Earth, founded on Piety, Vertue, and the Love of God himself— The Renewal of our Converse with them (as I have already, and shall afterwards shew) shall have, without doubt, its particular grateful Relishes, above that which we shall entertain with other Saints, to whom (as they enjoy the same Priviledges themselves) these peculiar Friendships shall give no manner of Jealousie or Distaste —

Thus (Ignotus) have I Answer'd the chief Ob­jections against knowing our Friends in Heaven, and also proved, That though we shou'd not be raised with the same Features we had on Earth, yet that [Page 56] there be many other ways by which 'tis certain that in a glorified State we shall know one another, and that — Vertuous Charmer — who first gave us to one another, I call it so, seeing there's a Mar­riage of Minds as well as Bodies, and thence it fol­lows, that our three Souls must needs seek the En­joyment of each other in Heaven, and Love one another here (as they'l do hereafter) by a Secret Sympathy —

But to leave none unsatisfied in this Comfort­able Doctrine of Knowing our Friends in Heaven, I shall further add, That 'tis an undoubted Truth, that we shall all be raised with the very same Bo­dies again we lived in here (bating that Deformity and grossness of Matter which, as I have proved, shall be taken away) and with all the same natu­ral Features that are necessary to distinguish them to be the same Bodies, for otherwise they cannot be the same in a proper Sense, and in such a Sense that the Scriptures intend they shou'd be under­stood the same, and therefore, Ignotus, I do not much trouble my self about the manner of my Burial, or to which of the Elements I shall commit my Carkass. I Envy not the Funeral-State of great Men, neither do I covet the Embalming of the Egyptians—I wonder at the Fancy of those who desire to be Imprisoned in Leaden-Coffins 'till the Resurrection, and to protract the Corruption of their Flesh, out of which they shall be Generated de novo, as if they dreamt of rising whole as they lay down, and carrying Flesh and Blood into the Kingdom of Heaven without a Change— The Natives of Ganges Ovington's new Voyage to Surat, p. 381. when weary of Life by Sickness or old Age, committed their Bodies to be de­voured by the Dog-fish, as the sa­fest Passage to their Future Felici­ty. But I am not of their Opinion, but am con­tented to undergo the tedious Conversation of Worms and Serpents, those greedy Tenants of the Grave, who will never be satisfied 'till they [Page 57] have eat up the Ground-Landlord — I do not puz­zle my self with projecting how my scatter'd Ashes shall be collected together (provided they are min­gled with Eliza's, 'tis all I desire) neither do I for that Reason take Care for an Ʋrn to enclose them.— I am satisfied that at the last Trump I shall rise with the same Individual Body, I now carry about me, tho there may not then be one of the same Individual Atomes to make it up, which are its present Ingredients. For neither are they the same now as they were 20 Years ago: Yet I may be properly said to have the same Individual Body at this Hour, which my Mother brought forth into the World, tho it is manifest, that there is so vast an Accession of other Particles since that time, as are enough to make ten such Bodies as I had then —which implys such a perpetual Flux of the former, as 'twould be a Solaecism in Phi­losophy to think I have one of my Infant Atomes now left about me, if after all this I may be still said to have the same Individual Body as I had then, tho there be not one of the same Individu­al Atomes, left in its Composition, why may we not assert the same of the Bodies we shall have after the Resurrection?—Matter is one and the same in all Bodies, the Individuation of it, the Meum and Tuum, proceeds only from the Infinitely dif­ferent Forms which actuate it. —Thus when my Soul at the Resurrection, by the Power of God, and Assistance of Angels, shall be Reinvested with a Body, it is proper to say it will be the same Indivi­dual Body I have now, tho made up of Atomes, which never before were Ingredients of my Compositi­on, since not the Matter, but the Form, gives a Ti­tle to Individuation.

Moreover, That the same Bodies shall rise that died, Job plainly asserts, Job 19.26, 27.—And tho after my Skin Worms destroy this Body, yet in my Flesh shall I see God: whom I shall see for my self, and mine Eyes shall behold, and not ano­ther, tho my Reins be consumed within me.

The same Body (says a late Author) which was so pleasant a Spectacle to thee, shall be restor'd again;Flavel. yea, the same Numerically, as well as the same Spe­cifically; so that it shall not only be the— what — it was, but the — who — he was. — These Eyes shall behold him, and not another, Job 19.27. —&c. So that if I get to Heaven I shall only want that poor Con­temptible Clod of Earth, that Body of Clay; which altho now Corruptible Mouldring in its Bed of Dust, yet I do believe it shall rise a Glorious Body: And tho after my Skin Worms de­stroy this Body, yet in my Flesh shall I see God; in this hope of seeing God, and meeting my Friends, Ignotus, Cloris, and the scarce dearer Eliza; I willingly commit my Body to the Dust.

It is a great ComfortSee Mr. Mead's Sermon preached upon the Death of Mr. Tim. Cruso. un­der the loss of the Faithful Ministers of Christ, and of Godly Relations and Friends; for they are not lost for ever; the Spirit of God hath the Care of them, and he'll quicken them again, and therefore we may say with Martha, when her Brother was dead, I Matth. 11.14. know that he shall rise again at the Resur­rection; you shall see them again, and enjoy them again, and that in a better manner than ever.— Now (as this Author adds) how wou'd the Belief of this Truth relieve and com­fort against such Thoughts as these, If I die, Rev. 14.13. 1 Thes. 4.14. I die in the Lord. Death is but a Sleep, and I sleep in Jesus too; when my Body is laid in the Grave, it is laid into the Arms of the Spirit; if it doth rot in the Dust, it's Ʋnion to the Spirit can't rot; and therefore, farewell my Flesh, while I go into the immediate Blissful Presence of God, go thou to [Page 59] Bed in the Dust; I commit thee into the Arms of the Spirit, and do willingly leave thee in that Union till he sees good to raise thee, and bring us together again. I beg of God therefore (with this Author)P. 29. that whenever I die, I may die in this Faith, that my Soul shall immediately enter into the full Fruition of God. And, that my Body shall lie down in the Dust in an Everlasting Ʋnion to the Spirit of God, who will at last quicken 1 Thess. 4.18. it; because he dwells in it; for if the Spirit of him, that raised Jesus from the Dead dwell in us, he that raised up Christ from the Dead, shall also quicken our Mortal Bodies by his Spirits that dwelleth in us, wherefore comfort ye one another with these Words. Such Thoughts as these will give (as this Author calls his Sermon) Comfort in Death) and render the Horrors of the Grave less Affrighting and Dreadful.

Then let us not look on our departed Friends as a lost Generation; think not that Death hath an­nihilated and utterly destroy'd them. Oh! no they are not dead, but only asleep. And if they sleep, they shall awake again; we don't use to lament for our Wives and Children when we find them asleep upon their Beds. Why Death (says a late Author) is but a longer sleep, Flavel. out of which they shall as surely awake as ever they did in the Morning in this World. 'Tis a Saying of the witty Overbury, No Man goes to Bed till he dies, nor wakes till the Resurrection; and therefore good Night to you here, and good mor­row hereafter. The very same Body you laid, or are now to lay in the Grave, shall be re­stored again; Thou shalt find thy own Husband, Wife, or Child, &c. again: I say, the self same, and not another. And as you shall see — the same Person — that was so dear to you; so you shall know them to be — the same — that were once endeared to you on Earth in so near a [Page 60] Tye of Relation. — For that they shall rise with Features to be distinguish'd, is evident (as is mention'd elsewhere) by the Appearance of Moses and Elias to the Apostles, — of Dives's knowing Lazarus and Abraham, and they know­ing him again. By the Example of those Saints that arose after Christ's Resurrection, and went into the Hoy City, Matth. 27. and ap­pear'd to many there, who must needs know by their Shapes who they were, else could not they have pronounced them to be Saints, and such who were known to have slept, and have been before Dead and Bury'd — And lastly (to leave no room for doubting in this matter) 'tis evident to all that believe the Gospel — that our Saviour the first Fruits from the Dead (and after the Image of whom all the Bodies of the deceased Saints will be raised) was raised with the self-same Bo­dy, and with the same Features he was crucified with. And therefore, to question that ours shall be so too, is but a dangerous Scrupulosity, since it deprives us of one of the Means, by which we may know our Friends again, which I esteem one of the greatest Comforts (next to those immediate­ly resulting from the Vision of God himself) we can meet with in Heaven, and which is mention'd by St. Paul, (as I hinted before) as one of the best Remedies against Im­moderate Sorrow for the Death of Friends.1 Thess. 4.13, 14, 18. — I wou'd not have you (says he) to be ignorant, Brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope; for if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him, wherefore comfort ye one another with these Words.

Now if our Friends were to rise in such a dis­guised manner, as not to be known again by us, this kind of Consolation wou'd be Impertinent and Vain; — Neither let the many Cavils (my dear [Page 61] Ignotus) which Atheistical Scoffers oppose against the Resurrection of the Dead with the same Bodies, startle us,— since besides the Divine and Ratio­nal Proofs I have urged for it, there are more Natural Arguments against, than for these Oppo­sers, for (to omit other Allegations)— it must needs be very Absurd in 'em — to grant that God first took a Parsel of Matter, and moulded it into the Body of such and such a particular Man, fashioning it with such and such Features, as might distinguish it from the Bodies of other Men, — and yet not be willing to own he can tell how to take up and collect together the same Individual Parts of Matter again, and make them up again into the same Fabrick, with the same Fea­tures, since Nature it self, assisted by a little Art, is daily found to effect something very approach­ing that Divine Operation, it being a very usual thing with expert Chymists, by their Skill and Conduct, to make the dispersed Particles of a cal­cin'd Flower or Plant, to fly up, and assemble to­gether again in the perfect Shape, and with the lively Colour of the Flower or Plant, to which they belong'd — but slighting these Men's trifling Objections — let us (Ignotus) keep fast to that Infali­ble Word, that promises Eternity to our new Friend­ship, and that all the Innocent Joys it gives us here, shall be remembred, and continued in Heaven.

Thus have I largely prov'd, by Arguments, drawn from Scripture — Reason — and the best Writers, — that if we get to Heaven we shall know one another there by Face, Stature, Voice, and the Relation we had to each other on Earth — And not only so, but that we shall know the ge­neral Assembly and Church of the First Born, whose Names are now written in Hea­ven; theHeb. 12.23. Patriarcks, Prophets, Apo­stles, Martyrs, and People of God, that have lived in all Ages and Nations, from the beginning of the World, to the end of it.

Object. But may some say, — if we shall know me another in Heaven — I'de be further inform'd what wi l be the subject Matter of our Discourse there — And in what Language shall we then talk? Nay, good Sir, excuse me here; for who has ever mounted to the highest Scale of Heavenly Bliss? Ler him come down and tell as what is the Pious Confe­rence, and Language in Heaven? — Let him come down and tell us the Mysteries wrapt up in Clouds, the Secrets hid within the Veil of Inaccessible Light! Let him describe the Wonders of the Beatifick Vision, and say how deep the Rivers of Pleasure are, which run by Gods Right-Hand, for evermore; — for my part, I must confess I'm lost in that Abyss of Wonders, and therefore shou'd, modestly withdraw my Pen, to Subjects within my Reach. — However, something I'le guess at, (tho that's all) to Answer these Curious Inquirers, — but hold, says another, before you go any further, I wou'd also know, (strange! How far will some mens Curiosity lead them) — That if we shall know one another in Heaven — By Face, Stature, Voice, &c. Whether we shan't alse know one another,

By difference of Sex?

Answ. Yes, doubtless we shall, and because this Question hath something of Novelty in't, (for it opposes the general received Opinion, particular­ly Mr. Baxters, who says the Saints shall know one another in Heaven, but adds he, — I think not by Sex,) — I'le prove this in the First Place — And then tell you (as far as I can) what will be the Discourse and Language of that Blessed Ac­quaintance that get to Heaven, and with that Con­clude this tedious Letter.

And here seeing Novelties make an impression on the Mind, before I Handle this Nice-Point, I'le First Premise, that 'tis charity to lend a Crutch to a lame [Page 63] Conceit. However, if I am askt for my Authorities, I Answer, what appears reasonable wants no other Recommendation than being so; and as to what appears over strange, let Ignotus consider, that Philo­sophy had never been improved had it not been for New-Opinions, which afterwards were rectified by abler Pens, and so the First Notions were lost and nameless, under new Superstructures, but such a Fate (to use the Words of a late Author) is too Agreeable for my Judgement to repine at, or my Vanity to hope for. But — that there's a — difference of Sex in Souls, and will be Male and Female in Heaven, (tho the Notion's new) yet I never doubted it, and hope to make it plain before we part,

Object. But you'l say, when the Holy Spirit speaks of separated Souls that are gathered up into Heaven, he does not speak — of Male or Female, but only of Souls without distinguishing either kind, or Sex, — And further, that 'tis said there is no Marrying in Heaven, Mark. 12.25. And that in Jesus Christ there is neither Male nor Female, Gal. 3.28. VVhich it directly contrary to the distinction of Sex in Souls. — For if Sex be only for the sake of Marriage, where there is no Marriage, there is no need of Distinct-Sex, Then why that in Heaven which there's no need of? All that's of the Essence of a Man will undoubtedly he there, and that's a Rational Soul united to an Organiz'd Body; but what Organs will be necessa­ry then, we can't tell, however these cannot. Besides, this difference is only Accidental, Man and Wo­man being in Essence the same. But in a State of Bl ss and Perfection, all that's Imperfect or Acciden­tal shall be removed, and accordingly one wou'd think Sexes should. I won't add for another Reason what, as I remember, one of the Fathers has said— That were there any Woman in Heaven, the An­gels could not stand long, but would certainly be seduced from their Innocency, and fall as Adam did. But one wou'd think that if Souls were to [Page 64] Marry it ought to be in Heaven, which is the Ele­ment of Spirits, after the Bodies had been united in Marriage upon Earth, the Seat of material things. Perhaps you'l also Object the Words of St. Austin, who says, — The Soul is not distinguished into Sexes. And that of St. Cyril, who liv'd before him, who also says, — The Souls of Men and Women are absolutely alike▪ nor is there any parts of their Bodies, wherein there is any difference to be ob­served.

To this I Answer, — That Souls may be distin­guish't into Male and Female, (notwithstanding these Objections) since 'tis a Common saying — The Soul of a Man, and the Soul of a Woman. — And moreover, because it is generally believed, and no less sensibly acknowledged, that they have each their particular Character, — the Soul (and consequently the Ʋnderstanding) of the one is Reso­lute and Constant, that of the other Light, Wa­vering and Changable, (Eliza, Cloris, Daphne, Sa­pho, Anonyma, Ariadne, your Dear Dorinda, and my SHE-Angel, are all the exceptions I know of from this Rule) — The Soul of one takes a pride in being Grave, and speaking little; the other talks much, and cannot forbear twatling upon every thing — and which is yet more to the purpose, does not Moses say, — That the Sons of God (whom several of the Fathers of the Church have Expounded to be Angels) Fell in Love with the Daughters of Men? And if there be a Sex mark'd out for Love in Angels, we need not scruple to go a little farther, and say that there is also a Sex in Souls. To this we may likewise add certain Experssions of those great Men, who are frequently Cited by Tertullian in his Writings, — I mean Homer, who gives the Greeks the Appellation of— She Achaeans, and Virgil who calls the Trojans — She-Phrygians; — and Cicero, who Reports that Hortensius was treated at Rome with the Title of Madam, — whence could proceed this Custome [Page 65] of giving Men the Epithites of Women, but only because, that 'tho they had the Bodies of Men they had the Souls — of — Women: — And I might mention the Apparitions of Men and Wo­men, in the same Shape and Sex, they formerly lived, is in no contemplible proof of this Assertion. But you'l say perhaps — Souls are not furnisht with Organs that make this distinction between 'em, and that a Spirit cannot become Visible.

To this I Answer, I own a Spirit cannot become Visible; 'tis not an Object for a material Eye, be­ing it self not Matter, but what appears to us in the Shape and Sex of Male and Female, is somthing that a Spirit, assumes as Condenced Air, or the like, neither does the Souls not being furnisht with Organs, hin­der the Distinction of Sex; 'tis true I acknowledge, that Souls are simple Beings, which admit of no composition of parts, and so they cannot have that Distinction, which appears in the Corporeal Sex; — But can there not be found a Spiri­tual Distinction, seeing that we meet with a As was hint­ed before in the Friendship between Ignotus and Phi­laret. Marriage of Minds as well as Bodies? Whence it comes to pass, that two Minds seek the Injoyment of one ano­ther, and Love each other by a Secret-Simpathy.

'Tis Objected, that this Union never Produces other Souls: — But do all Bodies of different Sexes Produce other Bodies? There are Insects that are Produced the same in likeness every way, without the Assistance of Sexs, — There are perfect Creatures which have different Sexes, which never Procr [...]ate, such are Mules, and Moyles,— This then can be no convincing Argument, that there is no difference of Sex in Souls, because their Union does not Produce another Soul: Which is a thing that no Body neither can certainly determin; for in regard we know not the Nature of Spirits, neither can we have a perfect knowledge of their Faculties till we come to Heaven. — And Tertullia [Page 66] as was said before, does affirm, That they [...]e able to Pro-create their like, seeing that the [...]ons of God became enamour'd of the Daughters of Men— and that those Sons of God were An­gels— But that there is—a difference of Sex in Souls—is further evident, if you consider that the Soul is so far from assuming the Disposition of the Body, that 'tis the Body which conforms to the Disposition of the Soul; for this Disposition pro­ceeds only from the Substantial Form; The Body cannot give it to it self; it is indifferent of it self; but the Form is the Ʋnderstanding, which deter­mines it to be such as it is— It should be then from the Soul that this distinction of Organs should proceed; It should be she that should determine the Sex, and consequently the Soul it self that should be Male and Female— For as no Body can give that which it has not, of necessity the Soul must be furnish'd with Sex before it can bequeath it to the Body—

Thus having Answered some of the Arguments denying There's a Sex in Souls — I shall next consider the Scripture Passages brought against this Opinion, and shall first begin with that of Saint Paul's saying of Christ, that He is neither Male nor Female—I shall next consider that other Text which says,— There is no Marrying in Heaven— These Texts being brought as the main Arguments to prove—There's no difference of Sex in Souls, and that we shan't be known in Heaven by that distinction.

First, as to St. Paul's saying — That Christ is neither Male nor Female — To this I Answer, he speaks of the whole Jesus Christ, or only of his Body, — or only of his Soul — He does not speak of his Body, for certain it is — That as to his Body He was of the Masculine Sex— If he speaks of his Soul, that makes for my Opinion: For in saying that of the Soul of Christ, St. Paul [Page 67] intended to say something extraordinary of Him, which was not common to Him with the rest of Men — and to the end that that shou'd be, 'tis requisite that the Souls of all other Men shou'd be —individually Male and Female — else it had been of no Importance to say what he says of Christ —The Apostle had told us nothing of No­velty in that particular —But to give you a better Interpretation of the thing, 'tis the Opinion of a Learned Man, that St. Paul meant the whole Jesus Christ—That is to say, that his Person Com­pos'd of two Natures—Divine and Humane— is Singular, and has nothing of Similitude with other Bodies, except some Organs that make the di­stinction of Sex, so as to be enclin'd to the Pro­duction of others of the same double Nature and Order— So that this makes nothing against my Opinion, but much for it.

And as to that other Text, which says — That in Heaven there is neither Marrying, nor giving in Marriage— it directly proves my Assertion— For Virginity and Celibacy are so far from deny­ing Sex, that they suppose it— Thus Christ did not intend to say—That there wou'd be no Di­stinction of Sexes in Heaven—And if he does not Assert this, we are left at liberty to believe there will, for the Reasons I have here given, which plainly prove, that glorified Bodies shall be ad­mitted into Heaven, the Bodies of Male and Fe­male Saints, and (that) at present, there are no other than Male and Female Souls in that blessed Place, except it be the Body of Jesus Christ. I might next consider the Words of St. Austin and Cyril, who say, all Souls are alike, but their Opi­nion being meer Conjecture, without any further Proof, I shall pass it by in Silence.

Thus having largely proved, That there's a diffe­rence of Sex in Souls— and consequently— That we shall know one another in Heaven, by the distinction of Male and Female — And 'tis sup­posed by some that we shall know one another by [Page 68] Voice; which brings me in the last place, to Treat of the Discourse and Language of the Saints in Heaven.

And First, as to what the Discourse will be in Heaven, I won't tell ye, for indeed I can't, but will give some imperfect Guesses at it. Doubtless, we shall then Discourse over the whole Business of our Redemption, of the Wisdom, Patience and Mercy of God, in sending Christ to Save us— We have some little Glimpse of this in Christ's Transfigura­tion, when the Scripture tells us when the Saints were sent from Heaven to Discourse with Christ, there talked with him Moses and Elias, who appeared to Him in Glory, then they spake of the Death of Christ, what a Price He was to pay to Divine Justice for Man's Sins, Luk. 9.30, 31. As Christ's Transfi­guration gives us some little Glimpse of our Transfi­guration in Glory, so their Discourse shews something what we shall have in Glory — The Apostle Paul heard wordless Words, Words in Heaven that cou'd not be spoke over again upon Earth— In the Revela­tions we have mention of the Blessed, Rev. 5.9. They sung a new Song, saying, Thou art worthy to take the Book, &c.— We have frequent accounts of the Saints Glorifying God by their Speech, Rev. 7.9. I beheld a great Multitude, that no Man cou'd number, crying Salvation, Honour and Power unto God, and to the Lamb, for ever and ever. And 11th. Rev. The Twenty Four Elders that sate be­fore God, fell on theit Faces and worshipped God. 12th. Rev. 10. I heard a great Voice in Heaven, say­ing, Now is come Salvation, Strength, and the pow­er of God— 'Tis true, variety of Tongues shall then cease, 1 Cor. 13. The Apostle reckons that amongst the things that shall then cease, because variety of Languages had their Original from Sin at Babel—Now 'tis a Question amongst some, what Language shall be spoke in Heaven— 'Tis the ge­neral Opinion of Learned Men, that Hebrew shall be the Language, because there are some Hebrew [Page 69] Words the same in all Languages, as Amen and Hallelujah, tho others interpret that place, 1 Cor. 13. that all Tongues shall then cease that had been used upon Earth. — The Apostle Paul heard Words that were peculiar to Heaven; and Zephan. 3.9. — God promises, I'le turn to a peo­ple of a pure Language, a singular kind of Language. And the Apostle speaks of the Tongue 1 Cor. 13.1. of Angels, as if there were a Language spoke peculiarly there. But whatever their Language is in Heaven, sure I am we shall know our Friends that get thither.

But Methinks I hear some Disconsolate Widower saying, I am now fully satisfied we shall know our Friends in Heaven; but having lately lost an ex­traordinary Wife ('tis my own Case) I desire to know if I get to Heaven, whether I shall have a greater Love to her than to the rest of the Glorified Saints, notwithstanding all Carnal Love shall be quite banisht in that State; you know Phil. (quoth this Querist) that the Relation 'tween Man and Wife is nearer than any other, even so near, that the Apostle Paul saith, He that loveth his Wife, loveth himself, Eph. 5. v. 28, 31. and that of two they are one Flesh. So that I think this Question deserves a particular Answer, than Philaret, I hope you'll prove (for my pre­sent Support, that as I shall know my Wife if I get to Heaven, so I shall love her more than other Saints.

For if the Condition of Man be changed by Death into a better, how can it be, he being per­fect, that he should have less Love, and Conju­gal Charity in him, than he had while he liv'd in the World? And if Memory be a Faculty of the Soul, (as has been prov'd) and Charity be also one of the notablest Vertues that be in Man's Soul, the Soul being gone out of the Bo­dy, and more perfect than it was while it abode here below, shall it be thought to be alter'd in the Faculty of her Memory? Or else shall we imagine her to be void of her Vertue of Charity? [Page 70] which the Scriptures reporteth to be in this Re­spect greater than Faith and Hope, 1 Cor. 13.13. Forasmuch as those two continue only for a time, until we enjoy those things we hope for; but this only abideth for ever, and flourisheth in Heaven, while we enjoy there that Immortal Glory? And, being united with God, who is perfect Charity, can we forget that Party whom we had loved in him; yea, according to his Commandment and most Holy Ordinances?

To this I answer, There's a Notion, which seems to prove, that if Man and Wife meet in Heaven, that they shall have more Love to each other, than to the rest of the Glorified Saints, and the Notion is embraced by Persons of very good Sense and Learning, and which, I think, but few deny, namely, That such good Works of good Men as survive 'em here, for instance, Books of Devotion, and in a Sense good Examples, &c. When they have an effect on such as they leave be­hind, shall thereby advance their actual Glory and Felicity in the other World. And is't not then highly probable, that such as are advantaged by 'em, nay, directed to that happy place, shou'd, when they once arrive there, both know and ac­knowledge their Benefactors? — And here may be room for Philaret to please himself with not impossible Hopes; for if any of those pieces of Service he did. Eliza while she lived, were such as made her really more Religious here, and more Hap­py above; nay, if he imitates her Piety and Vertue, wherein he thinks she as far exceeded others, as in her Generosity and Love, then they may pro­bably not only Know, but Love each other better than others in a better World. But then must have a Care to Regulate my Extravagant Passion for her Memory here, or else I only flatter my self when I hope to get thither, and must expect to ex­change this long Separation for what will be Eternal.

But how can I talk of a Separation (having told you in the Dedication) that my Love has nothing [Page 71] of parting in't, 'twill (if possible) follow her in the same Tract to Heaven, where I hope to find and know her hereafter, and to respect her above others; for why may not Husband and Wife, that helped forward each others Salvation, whose Souls were mutually dear, and who went to Heaven as it were Hand in Hand? there meet

In a more than ordinary eudearing Manner?

And return each other Thanks for those Christia [...] Offices? Holy David cheared up his Thought after the Death of his Beloved Child, with th [...] Meditation, I shall go to him, but he shall not return to me, 2 Sam. 12.23. which had been littl [...] Comfort if he had thought never to have know him there, and loved him (too) more than other [...] and certainly 'twill be no small Augmentation [...] Happiness to Eliza and Philaret to find that si [...] cere Friendship, which (for 15 Years) they had be [...] Contracting here below translated to the Mansions [...] bove, when I shall see and know her again, wi [...] whom I had lived so well, and slept so long in t [...] Dust—I say in the Dust; for I desire in my WIL [...] to be buried with her, that so as our Souls sh [...] know each other when they leave the Bodies, our Bodies also may rise together after the l [...] Night of Death, and you find Eliza As you n [...] find in the I [...] dication to [...] Essay. of this Opinion, where she says, Dear Phil, whilst on Earth we may lawfully please our selves with Hopes of meeting hereafter, and in lying in the same Grave, where we shall be happy together, if a s [...] less Happiness can be call'd so.

Further (in answer to the Question, whether I and Wife shall love one another above other Sai [...] Let us remember rightly that Instruction our Saviour Jesus Christ, who teacheth us, how [Page 72] the Fruits of Marriage ought to stretch, and what Distinction we are to make between our Habitation and Being in this World, and our Rest in Heaven; between that Angelical Nature, and this which is Corrupt and Humane; for in Heaven, the Fruits, Reasons, and Respects of Marriage do cease; the only Divine and Angelical Nature bringeth forth her Effects in Spiritual Vertues, and not in Hu­mane Passions; which having had their Course in this Crasie Life, could never pass into Heaven.

The Husband and Wife shall die: I mean the Bodies of Husband and Wife, but not the Gift of God, which shineth in the Faculty of the Soul, and in such Vertues as are inseparable from her. Over all which, Death and the Grave hath no Power, as it hath over the Body, and Sen­sual Affections.See a Treatise, call'd, The Trea­sure of a Chri­stian Soul. The Corporal Conjunction between the Husband and the Wife shall cease, but the Memory in the Soul shall re­main, not of Bodily Things, and of contrary Nature unto that Heavenly Glory; but of such things as are agreeable unto a Spiritual Being. Likewise also Bodily, Temporal, and Sensual Love shall remain in the Grave; but Cha­rity, which desireth to see her in Glory, and Immor­tality shall fly into Heaven, and there from Day to Day will inflame it self in such wife, as that the Soul of the Departed Husband, being in Heaven, will there Love and Know her, whom he loved in this World, yet then, not as being his, but as being the Spouse of Christ; not as having been one Flesh Corruptible and Mortal in times past, but as being to be in time to come, both of them together, as also with all the Holy Ones, Bones of the Bones of Christ, and Flesh of his Flesh. So that if Philaret gets to Heaven, he'll there not only Know, but Love his Eliza, with a Remembrance becoming a Spiritual Nature, freed from Fear, void of Care, alienate from all Mortal Desire; so th [...]t he, who in the World remembred her whom then he possessed in Con­dition [Page 73] of a Wife, and for a use both Carnal and Corruptible, shall Remember her in Heaven, in condition as being a Member of Christ, for the So­ciety of the same Glory, and for a use Dedicated to God only, to Celebrate Eternally his Praises, and Immortal Glory. Now that this Desire, or Re­membrance, and Charity, is in those Blessed Souls, not of a quality imperfect or infirm, as here in the World; but sutable, and becoming unto that their Estate of Perfection, appeareth by that meeting and Conference, of Moses and Elias, with our Saviour Jesus Christ, Luke 9.30. In the Mount whereon he was Transfigured, upon the Subject of his Death and Passion. As also by the desire of those Souls which rest in Heaven, under the Golden Altar, and that their desire, and remembrance, was of such things as had passed and were done in this World, is apparent in this complaint, Rev. 6.9. How long Lord, Holy and True, dost thou not Judge, and Avenge our Blood on them that dwell on the Earth?

But is it so, may some say, that we shall know (and so particularly) Love, our Wives, and Friends again in Heaven? Then pray tell us, will this Friendship be lasting, or shall we be placed according to our Love to God, in different Spheres, and so get New-Friends.— My Answer is, I believe we shall. For, God is an Infinite Object,— that which is Finite, tho never so refined and advanced in its Nature, cannot know God altogether, nay, can never know him all; I think it therefore fair arguing that our knowledg of him there must be successive, our Capacity still augmenting with our Knowledge, as our Happiness with both. — Take another not improbable Argument for the same Head: — In Heaven we shall be [...], — like the Angels: — Their Knowledge is gradual, for they look into the Church, to learn the Mysteries thereof, even though in Heaven: And why then may not ours be so too, if e're we are so happy by Gods Grace to get thither?

But if it be so, that the Sain [...]s in Heaven not only know their former Acquaintance, but are further contracting of new Friendships; then I wou'd know, (says another Inquirer,) Whether they have any know­ledge of, or ever concern themselves, with the affairs of their Friends in this Life, and what is to be thought of the Apparitions of the Dead.

To this I Answer, (as formerly,) that the Pla­tonists have made many bold Assertions, both con­cerning the State of the Soul before it came into the Body, as also after; but their Reasons are as strange as their Assertions. What Priviledges some Souls may enjoy in their separate State above others, is yet a Riddle, but there are some Instances of this Nature unaccountable. To mention one; Caesar Baronius in his Annals, mentions an entire Friendship betwixt one Michael Mercatus, and Marsilius Ficinus, and this Friendship was the stronger betwixt them, by reason of a mutual Agreement in their Studies, and an addictedness to the Doctrines of Plato. It fell out that these two Discoursing together (as they used) of the State of Man after Death, according to Plato's Opinions, (there is Extant a Learned Epistle of Marsilius, to Michael Mercatus upon the same Subject,) but when their Disputation and Discourse was drawn out something long, they shut it up with this firm Agreement, that whichsoever of them two should first depart out of this Life, (if it might be) should ascertain the Survivor, of the State of the other Life, and whether the Soul be Immortal or not: this Agreement being made, and mutualy sworn unto, they departed. In a short time, it fell out, that while Michael Mercatus was one Morning early at his Study, upon the sudden he heard the noise of an Horse upon the Gallop, then stopping at his Door, withal he heard the Voice of Marsilius his Friend, crying to him, Oh Michael, Oh Michael, those things are true, they are true; Michael wondering to hear his Frien [...]s Voice, rose up, and opening the Casement, he [Page 75] saw the back-side of him whom he had heard, in White, and Galloping away upon a white Horse; he called after him, Marsilius, Marsilius, and fol­lowed him with his Eye, but he soon vanished out of sight. He amazed at this extraordinary Acci­dent, very solicitously enquired if any thing had happened to Marsilius, who then lived at Florence, where he had breath'd his last, and he found, upon strict Enquiry, that he died at that very time wherein he was thus heard and seen by him.

And Sophronius, Bishop ofPrat. Spir. c. 195. Referente Baroni [...] ad An. 411. Je­rusalem, delivereth this Passage to Posterity, as a most certain thing, That Leontius Apamien­sis, a most Faithful Religious Man, that had lived many Years at Cyrene, assured them, that Synesius (who of a Philosopher became a Bishop) found at Cyrene one Evagrius, a Philosopher, who had been his old Acquaintance, Fellow-Student, and intimate Friend, but an obstinate Heathen; and Synesius was earnest with him to become a Christian, but all in vain; yet did he still follow him with those Arguments that might satisfie him of the Christian Verity; and at last the Philosopher told him, That to him it seemed but a meer Fable and Deceit, that the Christian Religion teacheth Men, that this World shall have an end, and that all Men shall rise again in these Bodies, and their Flesh be made Im­mortal and Incorruptible, and that they shall so Live for ever, and receive the Reward of all that they have done in the Body, and that he that hath pity on the Poor, lendeth to the Lord, and he that gives to the Poor and Needy, shall have Treasures in Heaven, and shall receive an hundred fold from Christ, together with Eternal Life; these things he derided. Synesius, by many Arguments, assured him, that all these things were certainly true; and at last the Philosopher and his Children were Bap­tized —A while after he comes to Synesius, and brings him three hundred Pound of Gold for the [Page 76] Poor, and bid him take it, but give him a Bill un­der his Hand, that Christ should re-pay it him in another World. Synesius took the Money for the Poor, and gave him, under his hand, such a Bill as he desired — Not long after the Philosopher, being near to Death, commanded his Sons, that when they buried him, they should put Synesius Bill in his Hand in the Grave, which they did. And the third Day after, the Philosopher seemed to appear to Synesius in the Night, and said to him, Come to my Sepulchre where I lye, and take thy Bill, for I have Received the Debt, and am satisfied, which for thy Assurance I have Subscribed with my own Hand. The Bishop knew not that the Bill was buried with him, but sent to his Sons, who told him all, and taking them, and the chief Men of the City, he went to the Grave, and found the Paper in the hands of the Corps thus Subscribed:

[I Evagrius the Philosopher, to thee most Holy Sir, Bishop Synesius, greeting. I have received the Debt which in this Paper is written with thy hands, and I am satisfied, and I have no Law (or Action) against thee, for the Gold which I gave to thee; and by thee to Christ our Lord and Saviour.]

They that saw the thing, admired, and glorified God that gave such wonderful Evidence of his Promises to his Servants — And, saith Leontius, this Bill Subscribed thus by the Philosopher, is kept at Cyrene most carefully, in the Church to this Day, to be seen of such as do desire it.

As to these Apparitions of the Dead—Although it cannot be denied, but in some grand and extra­ordinary Cases, as the Resurrection of those dead which appeared upon our Saviour's Crucifixion, and the Apparition of Moses and Elias at the Transfi­guration: And in some other Cases, as many In­stances might be reckon'd up: The Departed may Converse with us, or appear, but perhaps ordinari­ly, Apparitions are not the Souls of the Dead, but [Page 77] of other Spirits, and mostly of evil ones. Au­gustine was of this Opinion, and said, if 'twas a common thing, he was sure his Mother Monica wou'd have appear'd to him, whose Love was so extraordinary great whilest living. Neither had Dear Eliza a lesser Concern for my Souls wel­fare than Monica had for her Son Augustine, and cou'd She come again, I'm sure She wou'd, to tell me (what she ^(a) learnt by dying) and to assist me in all my Distresses. These, with some other credi­ble Instances, which have occur'd, argue, that ei­ther some departed Souls, have particular Com­missions in this Case, or that all of them have a Cognizance of our Affairs, agreeable to the Parable of Dives and Lazarus, and that of the Angels in Heaven, rejoycing at the Conversion of a Sinner. And it must be a Truth, if departed Souls and An­gels come under the same Predicament as to their Essence; and I don't yet know in what they dif­fer.

But have the Saints in Heaven such a general Knowledge of their Friends that arrive there, and of those they left behind them in the State of Morta­lity? then I'd further know, says another Querist, Whether they see and know the wicked in Hell, and whether the Damned particularly know those that are in Heaven, who in this Life they scorned and abused (and possibly were Instruments by some vio­lent Means, of hastening them thither) and also whe­ther they know one another in Hell, or their Compa­nions in Sin, which they left on Earth?

To this I Answer, this presupposes another Que­stion; viz. In what state or condition the Bodies of the Just and Ʋnjust shall arise at the Day of Judg­ment? The Consequence of which Answer will Resolve the Question; In order to which I affirm, [Page 78] That they shall both arise alike, equally Immortal, and equally qualified for an Eternity of Duration, diversified in nothing but their last Sentence. Nei­ther State shall so much as change a Thought, but think of all things together, which will be actually present to the Intellect of both: We shall then see not by receiving the visible Species into the narrow glass of an Organized Eye; we shall then hear without the distinct and curious Contexture of the Ear. The Body shall then be all Eye, all Ear, all Sense in the whole, and every Sense in every part. In a word, it shall be all over a common Sensorium, and being made of the purest Aether, without the mixture of any lower or grosser Element; the Soul shall by one undivided Act, at once Perceive all that variety of Objects which now cannot without several distinct Organs, and successive Actions or Passions, reach our Sense. E­very Sense shall be Perfect, the Ear shall hear eve­ry thing at once throughout the spacious Li­mits both of Heaven and Hell, with a Perfect Distinction, and without Confounding that Anthem with this Blasphemy; the Eye shall find no Matter or Substance to fix it; and so of the other Senses, the Reason of this is plain and convincing, for if both, (I mean the Bodies of the Just and Unjust,) were not thus qualified, they could not be proper Subjects for the Exercise of an Eterni­ty, but would consume and be liable to Disso­lution or new changes. Hence (I assert as for­merly) that every Individual Person in Heaven and Hell, shall hear and see all that passes in eitherAs Was menti­oned in P. 8. State, these to a more exquisite aggravation of their Tortures, by the loss of what the other enjoy, and those to a greater increase of their Bliss, in escaping what the other suffer. — For a further proof of this, See the Parable of Dives and Lazarus, for you there find, That as The Saints know o [...]e another in the Kingdom of Heaven, so the wicked in Hell, know those, and their vile Companions they left on Earth. — For if Abra­ham [Page 79] knew Dives in Torments, saying, that he had received good things in this Life. 'Tis as certain that the Wicked kn [...]w one another, as is plain by the Rich Man knowing his Brethren, tho absent, why therefore shou'd not those which are present know one other, as those which are absent, pray one for another; for this is plainly shown in that the Good know the Bad, and on the contrary the Bad the Good; for Dives is known by Abraham, and Abraham also known to him, seeing he prays to him, saying, Send Lazarus, that he may touch and refresh my Tongue with cold Water. In which, the Returns of Gratitude are not only seen, but the Good have this further to rejoyce in, that they shall see whom they love; but the Wicked shall be tormented not only in their own, but in the Punishment of those they love. As to that part of the Question, Whether the Damned particu­larly know those in Heaven, who in this Life they Scorned and Abused, and perhaps Murder'd.

To this I answer, That in the Day of Judgment, when every Man's Actions shall be disclos'd, the Damned shall particularly See and Know those whom they Oppressed, or Revil'd, or Murder'd, and the Saints shall be Witnesses against them. Our-Saviour speaks, in allusion to this, Mat. 12.41, 42. The Men of Nineveh shall rise up in Judgment with this Generation, and condemn it; they shall appear as so many Witnesses against the Scribes and Pharisees, and the other Unbelieving Jews of this Age, and shall be Instruments as to that Con­demnation, which God shall at that day pronounce against them, because they repented not at the Preaching of Jonah; but these wou'd not at the Preaching of Christ. Then shall appear Shadrach, Meshach, and Abednego, against a wicked Nebuchad­nezzar, who caused them to be bound Hand and Foot, and cast into a Fiery Furnace for their Love and Loyalty to their God; the Martyrs against their Executioners, & shall be visibly Condemned & Haled into their Residences of Misery, in the Pre­sence [Page 80] of the Saints. But cou'd the Rays of Bliss See Mr. Steven's Sermons on Dives and Lazarus. glance thro some Cranny into that Dun­geon of Darkness; this wou'd administer some Comfort; but this must ne're be expected.

But further, Shall the Saints know one another in Heaven, as also those Friends they left on Earth? And do they likewise see and know the Damned in Hell? and on the other Hand shall the Damned see and know those Saints in Heaven they Scorn'd, A­bused, and Murder'd; and also know their vile Com­panions they left behind 'em? If all this be so, as has been largely prov'd, 'tis then proper to ask in the next place, Whether it be lawful for Friends solemnly to engage, if one dies first, to appear to the other, and inform them of the Condition of the Soul in another World, whether it be in Heaven or Hell?

To this I answer, The Earl of Rochester did make this Contract with one of his Friends, that he that died first shou'd come again to his Sur­viving Friend, to tell him what he knew of the other World. But my Lord Rochester's Friend dying first, and never appearing to him afterwards, he owns it hardned him in his Atheism, and that he heartily repented of this foolish Contract; so that the least that can be said of such a Contract, is, that 'twould be,

1. Fruitless, since Truth it self tells us — If they will not hear Moses and the Prophets, neither will they believe, tho one rose from the Dead: For if the common Methods of God's Providence will not convince an Atheist, neither is he to expect any new way of Satisfaction; nor if he had his De­sire, would he be without some Evasion or other still to continue his Infidelity.

2. 'Twould be dangerous — on more Accounts than one: If no such Appearance, which unless we were better acquainted with the Oeconomy of the World of Spirits, we have little Reason to ex­pect, this might incline a weak Man to doubt yet [Page 81] more of the Truth of those things which we are clearly taught both by Natural and Revealed Re­ligion. If any Appearance, how shou'd the Person to whom 'twas made, certainly know whether 'tis really the Spirit of his departed Friend, or some illusive Daemon, which may either tell him a Fals­hood instead of a Truth, or mingle Truth and Fals­hood together, the more cunningly to deceive him. But (says a LearnedSee Mr. Ste­ven's Sermons on Dives and Lazarus. Author) suppose God should condescend to gratifie a Wicked Man's vain Curiosity, by causing one to rise from the Dead, and to testifie unto him, that the Course he takes, with­out speedy Amendment, will be the Eternal Ruine of him, and that the Preparations in Hell are very terrible and insupportable; yet he will invent Ar­guments, and propound Reasons, to fortifie himself, that he may not be affected with, and influenced by such an Apparition, and frightful Relation; as heretofore he did, to withstand the prevalent Mo­tives of Religion. It is not to be disputed, but that if a Spectrum or Ghost should appear to a very wicked Man, suppose it to be an Aerial Representation of his Companion; who, with a hol­low Voice, dreadful Visage, and lamentable Ut­terance, tells him, That there is a God, both just and powerful, and that there is an eternally Happy, and miserable State; and that it is his Misfortune to be doom'd to the latter, which, in his Life-time, he used all the Means he could to banish from his Thoughts; and that if he does not speedily amend his Life, and heartily repent of the many Wickednesses he has will­fully, and presumptuously committed, as they were formerly Companions in Sin, so they would be unhappy Fellow-sufferers, in a lamentable E­ternity. — I say, I question not, but if a Ghost should appear to any of us after this manner, it would make some Impression upon us. But then, whether or no this Miracle wrought, [Page 82] would so prevail with a Man who has habitu­ated himself to Wickedness, as to work a Re­formation in him? It is supposed, No: For after the Surprize is over, those Heats allayed, which were at first stirred up in him, he will quickly invent Excuses and Arguments, why he should not effect that Reformation he has so much Aversion from.— For First, Tho he was deeply touched at first, and all his Pow­ers in such a Consternation, that he was scarce himself, yet being recover'd from the Fright, the Inclination he has to Sin will put him upon Doubt and Scrutiny, and to question the Reality of the thing. He knows not but the Vision was only the Effect of Melancholy, and a Drooping Mind, or the Imagination of a distemper'd Brain. He knows, that when Persons lie un­der the Extremity of a Fever, their Fancies are very whimsical, and suppose they see frightful Shapes, and a Company of Fiends about their Beds, or that they see Hell open, and abundance of Souls tormenting there. That some who are naturally frightful, suppose an Apparition in­stead of their Shadow, and will scarce be beaten out of that strong Illusion; and thus the World comes to be filled with Relations of Ghosts and Apparitions. He knows that some, by strength of Fancy, will imagine a cluster of Clouds to be an Army of Men, engaged in a pitcht Battle; and why may not the Vision, which he saw, be only an imaginative Shape, nothing real, but a thing framed in his disorder'd Mind? It is easie for a Man, who is willing not to believe any thing of this Nature, to bring himself to such an Opinion, to evade and shift off the Thoughts of it, that they might not disturb and trouble him in his Wickednesses. But then he is much more encouraged, when he tells his idle and wanton Companions the Relation, who, up­on hearing it, will not forbear jesting him out of the Conceit; nor will they want Arguments to [Page 83] convince him, that he was either in a Dream, or was pensively musing, or was imploying his Thoughts about Stories, which tell of Ghosts and Spirits, and so giving way to them, foolishly conjectured that his melancholy Fancy metamorphos'd it self into Form and Shape. But he must banish all such whimsical Notions, and never credit any thing of that Kind, or other­wise he must forsake their Society, and not din their Ears with such Nonsence, but those who are easie, too credulous Persons, who spend their time in carrying such ridiculous Relations up and down the World.— But Secondly, Sup­posing, that notwithstanding all this, he can­not easily baffle the Credit of his Senses; for tho he has hitherto used all the Means he could, to banish the Belief of the Vision, yet he can­not be fully perswaded, but that there was somewhat in it. My Blood, says he, would not so suddenly, without some extraordinary cause, fly in my Face, nor would my Powers ruffle together in such Confusion, if something preter-natural had not made towards me. I was neither asleep, nor musing, but perfectly in my Senses, when I saw the Apparition; and therefore I cannot deny Matter of Fact. But still the great Love he bears to Sin, will put him upon framing another Argu­ment. It is true, I was amazed at a Vision, but how do I know that it was one risen from the Dead? It might, peradventure, be a Humane Body, dress'd up in grave Cloaths, imitating the Walk and Gesture of a Ghost, who intend­ed, by this Religious Fraud, to scare me from my Sins; but it so confounded him, that he could not distinguish truly between the Im­posture, or the Reality. But supposing it is no Fraud, but indeed a Spirit, yet he knows not whether it be his Friend; if he was convinced of this, he would credit his Relation, and im­mediately change upon it. But, for ought he knows, it may be one of those evil Spirits in the [Page 84] Air, who disturb and fluster Men, and possess them with strange whimsies, fancies, and fright­ful Imaginations; and therefore, till further Conviction to the contrary, he will not be in­fluenced, and wrought upon by any Spirit of that Order, since I know, and have heard, that they are maliciously bent against us, and would do us much more Mifchief than they do, if they were not limited and restrained by a Superior Power.—But Thirdly, As it is not to be doubted, that such a Man as I am now speaking of, will create and raise many Argu­ments, to withstand the Force and Influence of such a Miracle wrought in order to his Conversi­on, so there is one more yet remaining, which he may probably urge, to fortifie himself a­gainst Conviction and Conversion: And that is, the unusualness of such kind of Means, as a Spirit or Apparition, to bring Men to Repen­tance. It is true, he has been haunted; but why he above the rest of Mankind? The singularity of the thing will increase his Doubt. It the Neigh­bourhood where he lives were thus disturbed, or if any of his near Acquaintance should come and tell him, that at such a time they were surprized by a Ghost, who told them, That if they continued in that course of Life they so vigorously prosecuted, they would be as miser­able as himself, who suffers Eternal Torments, for committing the very same Sins they now live in; this Relation would indeed alarm him, and make him suspect his present Circumstan­ces, and leave those Vices he is diswaded from. But since none that he knows of are thus handled, he has no reason to credit the Relation of the Spirit. If such means of Con­viction were rational and powerful, doubtless o­thers would be afforded them as well as he; but since he hears nor knows of none, he shall not take things upon trust, but continue unperswaded as he is. Thus we see how Men, who withstand [Page 85] the Motives of Christianity, refuse to be reform'd by Moses and the Prophets, by Jesus Christ and his Apostles, will also find out shifts and ways to e­vade the Force and Argument of a Spirit, should one be sent on purpose to convert them. And that such Methods used for our Conversion as an Appa­rition or Ghost, will not perswade us to Repen­tance. And thus is Abraham's Answer made good to the Rich Man, who importunately de­sired him to send Lazarus from the Dead, to testi­fie to his Brethren, for that they could not with­stand the force of such a Miracle wrought for their Reformation. No, says Abraham, If they will not believe Moses and the Prophets, neither will they be per [...]waded, tho one came from the Dead. But I have been too large in this Second Head, so shall be shorter in the Third; I therefore add, that besides the Ʋncertainty and the Danger there would be in such a Practice, which way soever it terminates, I think 'twould be also —

3. Irreligious; since it too plainly implies a di­strust of the Truth of God; nay more, that those who use it, would believe humane Testimony, and perhaps Diabolical, rather than Divine —No, say they, 'tis rather to confirm the Truth of such Testi­mony as is said to be Divine — But is there any want of all reasonable Confirmation? Han't we stronger Evidence that the Scriptures were written by Inspired Men, or at least that the Matter there­in contained is true, than that there was ever such a Man as Alexander or Caesar, because one of these has all the Moral Demonstrations of Truth the other has, namely, universal, or unanswerable Hu­mane Testimony, both of Friends and Enemies, and yet more, to wit, Miracles, which are the Testi­mony of Heaven. Now this Scripture gives us un­deniable Evidence of the Existence of Souls after Death, and therefore whatever God may think fit to order or permit in extraordinary Cases, as re­vealing Injustice, Murder, &c. It appears both [Page 86] fruitless, dangerous and irreligious, to expect any such thing ordinarily to happen, since the Course of Nature is not to be altered without the highest Necessity and Reason. So that you see 'tis fruitless, dangerous and irreligious, to expect our Friends that are gone to Heaven or Hell, (though they still know and love us never so well) should come from that Happy or Miserable Place, to tell us what passes there. But if this be granted, perhaps 'twill be asked in the last place, Then pray tell us what is Death, seeing that, (though nothing else can do it) will open the Door to the other World, and give us the Knowledge of those Friends departed, with whom we earnestly wish to be?

To this I Answer, That Death is no more than a soft and easie Nothing. Shou'd you ask me then what is Life? I'd Answer with Crates, who be­ing asked this Question, said nothing, but turn d him round, and vanisht; and 'twas judged a pro­per Answer. But whatever 'tis to live, sure I am (if you Credit Seneca) 'tis no more to Die than to (be Born; we felt no Pain coming into the World, nor shall we in the Act of leaving it. Death is but a ceasing to be what we were before we were. We are kindled and put out, to cease to be, and not to begin to be, is the same thing. But you'l say, perhaps, what do I mean by the same thing, and that you are still as much in the dark as ever. Why truly so am I, (as I told Eliza, in the last Letter I sent her) 'Tis true, there have been Men that have tryed, even in Death it self, to relish and taste it, and who have bent their utmost Faculties of Mind to discover what this Passage is, but there are none of them come back to tell us the News.

[Page 87] Canius Julius being Condemned by that Beast Caligula, as he was going to receive the stroke of the Executioner, was asked by a Philosopher, Well, Canius, (said he) where about is your Soul now, what is she doing? what are you thinking of. I was thinking, replied Canius, to keep my self ready, and the Faculties of my Mind settled and fix'd, to try if in this short and quick Instant of Death, I cou'd perceive the Motion of the Soul, when she starts from the Body, and whe­ther she has any Resentment of the Separation, that I may afterwards come again to acquaint my Friends with it. So that I fancy there is a certain way by which some Men make Tryal what DEATH is; but for my own part I cou'd ne­ver yet find it out; but let Death be what it will, 'tis certain 'tis less troublesome than Sleep; for in Sleep I may have dsquieting Pains or Dreams, and yet I fear not going to Bed. If you wonder I'm able to give no better Account what DEATH is, my Answer is, That it often falls out, that the more common a thing is, the more difficult it is to speak well of it, as in many sensible Objects.

Nothing is more easie than to discriminate Life and Death, and yet to explicate the Nature of both, is a severe task, because the Ʋnion or Disuni­on of a most perfect form with 'its matter, is inex­tricable; however, I shall offer those things that have given me the greatest satisfaction in my En­quities.— Death (or a Cessation of doing or suf­fering) is generally agreed to be the greatest Evil in Nature, because 'tis a destruction of Nature it self; but why it should be represented so terrible is as great a Riddle to me, as a certain knowledge of what Death really is. — This is the common Plea of Mortals, Here we know and are known, and all the Enterprizes we take in hand we have the satisfaction of reflection and a review when they are past, but Dying deprives us of know­ing what we are doing, or what other State we [Page 88] are Commencing. 'Tis a leap in the Dark, not knowing where we shall light, as a lateHobbs Naturalist (to say no worse of him,) told his inquisi­tive Friend when he was going to die. But this is a weakness, which as it makes Men anticipate their Misery, so it inlarges it too. We look upon Nature with our Eyes, not with our Reason, or we should find a certain sweetness in Mortality, for that can be no loss, which can never be mist or desir'd again.— As Caligula passed by an Old Man requested him that he might be put to Death? Why, saith Caesar, are you not dead already? — There is something in Death (sometimes at least) that is desireable by Wise Men, who know 'tis one of the Duties of Life to Dye, and that Life would be a Slavery if the power of Death were taken away.— I had the Curiosity to visit two certain Persons, one had been Hang'd, and the other drown'd, and both of 'em very miraculously brought to Life again; — I asked what Thoughts they had, and what Pains they were sensible of? The Person that was hang'd said, He expected some sort of a strange Change, but knew not what, but the Pangs of Death were not so intollerable as some sharp Diseases; nay, he could not be positive whether he felt any other Pain than what his Fears created: He added, That he grew senseless by little and little, and at the first his Eyes represented a brisk, shining, red sort of Fire, which grew paler and paler, till at length it turn'd into a black; af­ter which he thought no more, but insensibly acted the part of one that falls asleep, not knowing how or when. The other gave me almost the same Ac­count, and both were dead (apparently) for a considerable time. These Instances are very Sa­tisfory in Cases of violent Death, and for a natu­ral Death, I cannot but think it yet much easier. Diseases make a Conquest of Life by little and lit­tle, therefore the Strife must be less where the Ine­quality of Power is greater.

I have met withEpicurus in Gassend. Synt. one, arguing thus. Death, which is accounted the most dreadful of all Evils, is nothing to us, (saith he) because while we are in Being, Death is not yet present; so that it neither concerns us, as Living nor Dead; for while we are alive it hath not touch'd us, when we are dead we are not — Moreover, (saith he) The exquisite Know­ledge of this, that Death belongs not to us, makes us enjoy this Mortal Life with Comfort. Neither need they fear the Consequence of Death, who have lived a Godly Life; 'tis true, Conscience makes Cowards of us all. Lewis II. King of France, when he was sick, forbid any Man to speak of DEATH in his Court; but there's no­thing in Death it self that can affright us, 'tis on­ly Fancy gives Death those hideous Shapes we think him in. 'Tis the Saying of one, I fear not to be dead, yet am afraid to die; there is no Ponyards in Death it self, like those in the way, or Pro­logue to it; and who wou'd not be content to be a kind of Nothing for a moment, to be within one Instant of a Spirit, and soaring thro Regions he never saw, and yet is curious to behold.

Thus far we may venture to speak of the Lan­guage and State of the Blessed — of our knowing [...] Friends in Heaven, and the Damned in Hell — [...] our Passage to the other World, and of Death [...]hat sets us ashoar. But further I dare not wade, [...]or by venturing beyond our Depth, we are lyable to all the Dangers that are out of Ken, 'Tis enough that I have scaled the Mountains, scrabbled above the Clouds, and opened a little the Curtains that hid and separated the Secrets of Heaven from common View, and this I have done, as thinking it proper to ascend Pisgah by Degrees, when we get to the Top, our Desire will be to take a Prospect of the whole Hemisphere, to leave the Stars, while we make Inquiry after all the Invisible Host, in which Glorious Assembly I hope (shortly) to find [Page 90] my Dear Ignotus, whose TRƲE FRIENDSHIP has been so useful to me in my way thither; and indeed all Friendship is no further valuable than as it is founded on Love to Vertue, and some way or other promotes our Eternal Happiness.

If I have advanc'd any thing in this Essay that's not agreeable to sound Doctrine, 'tis your Pro­vince (Ignotus) to find it out; and tho your good Nature is as ready to forgive Faults as your Wit is able to find them, yet pray, Sir, tell me my Errors, Mistakes, and Omissions, not with the Tongue of a Courtier, but with the Severity of a true Friend. But I must think my Errors the more excusable as the Death of Eliza To whose Me­mory this Essay is Dedicated. has Distracted every Fa­culty, and as the Subject was never handled before, which heightens my Presumption to venture at it, and in some part excuses it; for all Ages (as if Athens) had been the Original, have been curious in their Inqui­ries, Curiosity it self being so much a part of Nature, that there is no laying it aside till the whole Frame is dissolv'd.

Then no wonder that Phil. is aiming at new Dis­coveries, when he does it in Obedience to your Commands, to divert himself in the Second Place, and lastly, to comfort those who have lost any near Relation, tho by an ill Management I fear I have lost my End, yet as ill as the Subject's handled, I judge he that has bury'd a Wife, Child, or Friend, &c. will be pleased to hear (tho weakly prov d) that he shall know them again in Heaven. I own 'tis a great Vanity to quote my self, (except I was one, whose Life and Actions might serve for Examples) yet 'tis not amiss to say that the chief Assistance I had was from Answers I formerly published from Let­ters [Page 91] of my own writing, sent toPrinted in Mr. Turner's History of Remarkable Providences, Pag. 146. Eliza, Cloris, and your Dear Self, &c.) which I here insert, to shew I can ne'er for­get the Ladies concern'd, espe­cially the Ingenious W—ch, to whose generous Favour, in bring­ing Cloris to a Stand, [whether to take or refuse] makes me her Eternal Debtor, and shall ne'er be forgot whilst Virtue, Wit, and God Nature, — have any Esteem in the World; I would serve this Lady thro all Difficulties, and write her Particular Cha­racter, but that to praise her is to lose her Friend­ship, yet I often quote her in this Essay, by a Name she can never know, and as often put one Name for another, as in P.—Valeria is put for the Spouse I expected; and in P.— Sapho is put for Cloris; and in P—Cloris is put for Eliza, &c.

The unknown Ariadne is also quoted, whose ready Wit is always producing of new Charms— Neither is Leander forgot for (tho Beauty in a Man is a Jest yet) Honour joyn'd to Love com­prises all that a Maid can wish for.

And this Hint leads me to Lincoln, to the Honourable, &c. — who, tho dead and gone, I here kiss her Name, as the nearest way to her Soul—neither do I forget HONEY-MOON, now the Musick of Fiddlers is over.

I might also mention the Learned Anonyma, and that Mistress of TRƲE SENSE, the IngeniousA near Re­lation of the Dear Eliza. KATE: But I'll stop here; for shou'd I proceed to the other Ladies, mention'd in this Essay) you'd think me a meer Rambler; but if I am, 'tis excusable in me, see­ing when at any time I go out of my way, 'tis ra­ther upon the Account of License than Over­sight; for I take a Pleasure in suffering the least sudden Thought, or Extravagant Fancy, to [Page 92] lead me Ten, Twenty; nay, sometimes an Hun­dred Pages out of my way, as you find in P. 8. Where at one Jump I leap from Heaven to Cloris; and in P. 10. from Cloris to Heaven again; I have seen two parts of the World, and find there is something in Travelling, that makes a Man's Thoughts reel, and that leads his Pen to wander as much as his Person does — I have here made an odd Composition (especially where I prove, There's a Sex in Souls) but let it go ramble if it will into the World, as it rises; for I have a mind to represent the Progress of my Humour, that every one may see every piece as it came from the Forge, I love a Poetical March by Leaps and Skips; there are pieces in Plutarch, (as well as in Philaret) where he forgets his Theme, yet how beautiful are his Variations and Digressions, and then most of all when they seem to be fortuitous, and in­troduc'd for want of Heed? 'Tis the indiligent Reader that looses my Subject, and not I; there will always be found some Words or other in a Corner, to make good my Title Page, tho they lie very close; Constancy is not so absolutely ne­cessary in Authors as in Husbands; and for my own part, when I have my Pen in my Hand, and Subject in my Head, I look upon my self as mounted my Horse to ride a Journey, where altho I design to reach such a Town by Night, yet will I not deny my self the Satisfaction of going a Mile or Two out of the way, to gratifie my Senses with some New and Diverting Prospect. Now he that is of this Rambling Humour will certainly be pleased with my Frequent Digressi­ons, however in this I have the Honour to imi­tate the great Montaigne, whose Umbrage is suf­ficient to protect me against any one Age of Cri­ticks. But if his Authority won't suffice, I must cast the Fault in to the great heap of Humane Error; for seeing we digress in all the ways of our Lives; yea, seeing the Life of Man is nothing else but Digression, [Page 93] I may the better be excused. But so much for quoting my Self, and Friends, and way of Writing, &c.

A Word now of the Gra­ver Authors, and then farewel, till I meet You and Cloris in Heaven, or else at that BLES­SED VILLAGE, where Angels Sit, and Listen to her Song — All Musicks Nothing to this Nightin­gale— Oh theAs I told Cloris in Answer to Numb. 23.Joys I fell at this Harmo­nious Name!—

— When she lays Her Hands to the Spinnet, or Charms with Her Heavenly Tongue, Phil. cou'd turn Ca­melion, and live for ever on this Air.

BLESSED AGFORD!

I cou'd scarce die till I had seen this New Parnassus — I call it so, as 'tis the present Re­sidence of Madam LAƲ ­REAT — 'Twas to this Place, and to this Lady, that my Reverend Friend — But Presto be gone, for I'm now in London again, and in the Arms of the Dear Valeria, — But whether do I ramble from the Graver Authors?—

As to these Learned Gentlemen, tho I have great Assistance from them, yet I have endea­vour'd to digest the same into such a Method, Stile, and Form, as was most pleasing to my Self, adding thereunto my own Remarks, tho after all, the Knowing our Friends in Heaven is so Copious a Theme, that I am very sensible Your [Page 95] Learned Pen will find out more and better Ar­guments than I here produce; and pray let me have 'em with all speed; for as soon as you give this Subject its Finishing Stroke, we'll fall to dis­course on the Visible Frame of Things, and of Mat­ters more Domestick—'Tis proper to consider this World a little, through which we must pass to that Heavenly Country, where we shall have the perfect Knowledge of one another, and of that Virtuous Nymph, (yes, Cloris, I will meet thee there:) who was the first Occasion of our Cor­respondence.—This, with a Thousand Loves to H—len, and a Boon Voyage to Madam^(a) Sh—te, is all at present from