Pneumatologia, a treatise of the soul of man wherein the divine original, excellent and immortal nature of the soul are opened, its love and inclination to the body, with the necessity of its separation from it, considered and improved, the existence, operations, and states of separated souls, both in Heaven and Hell, immediately after death, asserted, discussed, and variously applyed, divers knotty and difficult questions about departed souls, both philosophical, and theological, stated and determined, the invaluable preciousness of humane souls, and the various artifices of Satan (their professed enemy) to destroy them, discovered, and the great duty and interest of all men, seasonable and heartily to comply with the most great and gracious design of the Father, Son, and Spirit, for the salvation of their souls, argued and pressed / by John Flavel ...

QUERIE V.

Whether the separated Souls of the just in Heaven, have any converse, or communication with each other? and how that can be, seeing all the Organs and Instruments of speech and hearing are laid aside with their Bodies?

It seems impossible that separated or unbodied Spirits should converse together, seeing the instruments by which the thoughts are communicated from one to another, are pe∣rished in the Grave. Suppose the Tongue of a man to be cut out, his eyes and hands perished or made useless whilst the Soul remains in the Body: it may enjoy its own thoughts within it self; but it is impossible to signifie them to another by words or signs.

Or suppose a man in a deep sleep (wherein the Senses are only bound for a little time) he may indeed exercise his own fancy in a pleasant Dream, but another cannot understand how it is entertained; but in death the Senses are not bound but extinguished.

Beside, we must not think the felicity of the departed holy Souls to consist in mutual Converses one with ano∣ther, but in their ineffable Visions of God, and Commu∣nion with him. To him who is Omniscient, and understands their most inward thoughts, they can freely communicate them, and receive his, as well as pour forth their own love; but to do it to their fellow Creatures who see not as God doth, seems impossible,

Indeed it was never doubted, but after the Resurrection they shall both know and talk with one another in a more excellent and perfect manner than now they do; but till that time, the Reasons above seem to perswade us, that all the Converses above are only betwixt God and them, which indeed is enough to make them happy: and indeed, if this ability be allowed to separated Souls, it seems to render the Resurrection of their Bodies needless; for they are well enough without them. But certainly the Spirits of just men are not Mutes: such an August Assembly of holy and excel∣lent Spirits, do not live together in their Fathers House

without mutual Converse and fellowship with each other, as well as with God.

That acute and judicious Divine, Mr. Ioseph Symonds, in the Epistle to his Book, entitled Sight, and Faith, expresseth himself about this matter thus.

I often think (saith he) of the Communion of the Spirits of men, which certainly is more than many are acquainted with: though we act one upon another in our present state, by the help of sense; yet we are wrought and designed to a more excellent way. Angels and the Spirits of men made perfect, converse and trade in a mutual Communication, not without sense, but without such sense as ours. This, as eternal life begins here, and is found in some degrees in this Mortal State, though not in so visible appearances as to lie open to much observation.

Angels good and bad do act upon our Spirits, and our Spirits hold converse with them, and with the Father of Spirits, which may be discerned in secret Parlies and Dis∣courses betwixt them and us; much of this appears in Da∣vid's Psalms: and there passeth not only an inward speech, but there are invisible approaches, entertainments and touches, which Paul found when bound in the Spirit, and under the working of God, which wrought in him migh∣tily, Col. 1.29. it is also most certain that our Souls are not mute, and shut out from all mutual Traffick with each other, except what they have by the mediation of Senses.

Instances are found, (that as they say of two Needles toucht with the Loadstone) the Spirit of one at a distance hath found it self affected with the motion and state of another. And this we are all sensible of, that there is a strong desire in us to Communion of Spirits; and that be∣cause the way most ready and convenient to our bodily state is by sense, we are carried with much inclination to maintain intercourse of our minds and Spirits by sense; but as being made to a better way, our Souls are not sa∣tisfied with this present way, as being both painful, and short: we cannot give an exact Copy of our Apprehen∣sions, Desires, Designs, Delights, and other affections by these two great Mediators of Communion, the Eye,

and the Ear: but because we are in so great a measure confin'd to this course, our Souls, as it were, stand in these two gates, to send and receive mutual Embassies each from other. Which way, as it is short in it self, so it is much shortned by distances, disaffections, impotencies, and disparities.

I cannot imagine that men in the state of imperfection should have so many ways to communicate their minds, as by speaking, writing, &c. Yea, that the very Birds and Beasts are by nature enabled to signifie to each other their Inclinations, and that the Spirits of just men which are the best of all humane Spirits; and that when made perfect too, which is the best and highest state attainable by them; should have none; but live at a greater disadvantage in this respect, than they did, or the very Birds and Beasts in this World do. The summ of my thoughts about this matter, I will lay down in the following Sections.

§. 1.

The state of Heaven (as was at large open'd in our ele∣venth Proposition) being an Association of Angels, and blessed Souls for the glorifying and praising of God in his Temple there, and this Worship being carried on by joint consent, as appears by their joint ascriptions of Glory to God, Rev. 7.9, 10, 11, 12, they must of necessity for the orderly carrying on of this heavenly Worship, understand each others mind, and communicate their thoughts: for without this 'tis not imaginable how a joint or common ser∣vice, in which thousands of thousands are imployed, can be decorously and orderly managed, except we conceive of them as so many Machines, or wind-instruments that are ma∣naged by an intelligent Agent, though themselves be senseless and meerly passive▪ certainly their consent is a different thing from that of the Keys of an Harpsicord, or strings of a Lute: they are Intelligent Beings who understand their own and each others mind; and beside, without this ability, that Society in Heaven would be less comfortable, as to mutual refreshing fellowship, than the Society of the Saints is here. So that it is not to be doubted, but these Noble and Excel∣lent

Spirits can, and do Communicate their thoughts to each other, and that in a most excellent way.

§. 2.

But yet we cannot imagine these Communications be∣twixt them to be by words formed by such instruments and Organs of Speech as we now use, for they are bodiless Be∣ings: words and articulate sounds are fitted to the use and service of embodied Spirits. It is therefore probable, that they conveigh and communicate their minds to one another, as the blessed Angels do:* 1.1 not with Tongues of flesh, (though we read of the Tongues of Angels, 1 Cor. 13.1.) but in a way somewhat analogous to this, though much more noble and excellent. For look, as the Scripture stiles the most excel∣lent food, Angels food: so the most excellent Speech, or most eloquent Tongues, Angels Tongues. The purest Rhe∣torick that ever flowed from the lips of the most charming Orator, is but babling, to the Language of Angels, or of Spirits made perfect.

When Paul was rapt into the third Heaven, where he was admitted to the sight, and hearing of this blessed Assem∣bly, it's said he heard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, words unspeakable, Spi∣ritual Language, such as his Tongue neither could, or ought to utter: such as none but heavenly Inhabitants can speak: and Dan. 8.13. I heard (saith Daniel) one Saint speaking, and another Saint said unto that certain Saint that spake, &c. He heard the enquiries of the Angels, desiring to know the My∣stery from the Mouth of Christ. A Language they have, but not like ours.

§. 3.

The Communications of Angels and Souls in Heaven, is therefore conceived to be an ability in those blessed Spirits si∣lently and without sound to instil and insinuate their minds and thoughts to each other, by a meer act of their Wills: just as we now speak to God or our selves in our hearts,* 1.2 when our lips do not move, or the least outward sign appears.

There are two ways by which the Souls of men speak, one outwardly by the Instruments of Speech, or sensible signs; the other inwardly, without sound, or sign. This inward silent Speech is nothing else, but an act of the Will, cal∣ling forth such things into our actual Thoughts and Medita∣tions, which before lay hid and quiet in the Memory, or ha∣bit of knowledge. These thoughts, or actual revolvings of things in the mind, is in Scripture called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Word or Speech in the heart, Deut. 15.9. Take heed to thy self, that there be not a wicked word in thy heart, we tran∣slate, a wicked thought: thoughts are the words and voice of the Soul: and so Matth. 9.3. they spake within them∣selves, (i.e.) their Souls spake, though their lips moved not: all Meditation is an inward Speech in the Soul, and there∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indifferently signifies both to speak,* 1.3 and to medi∣tate. The Objects which we revolve in our thoughts, are so many Companions with whom we converse: and thus a man (like Heinsius) may be in the midst of abundance of ex∣cellent Company, when he is all alone. And this is silent talk to our selves, without any sound or noise.

* 1.4But you will say, though the Spirit of a man can thus talk to or with it self;* 1.5 yet this can signifie nothing to others: For what man knoweth the things of a man, save the Spirit of man that is in him? 1 Cor. 2.11. It is not therefore enough to open this inter∣nal door of the Will; for except we open also the external door of the lips, no man can know our minds, or be admitted into the secrets of our Souls: should we never so earnestly desire that another should know our mind, except we please also to discover it by word or sign, he cannot know it; and therefore an act of the Will is not sufficient, without some external signification superadded. And these Souls be∣ing bodiless, can give no such outward signification.

There is indeed a necessity among men in this World to unlock another door beside that of their Will,* 1.6 to communi∣cate the Secrets of their hearts to others;* 1.7 but Angels, and the Spirits of men having no Bodies, consequently have but one door, to wit that of the Will to open, and the opening thereof (which is done by one act or desire in a moment) is enough to discover so much of their minds as they would have discovered to another Spirit. If they keep the door of their Will shut, no Angel or Spirit can know what is in their thoughts, without a Revelation from God; and if they but will or desire others should know, no words can so fully manifest one mans mind to another, as such an act of the will doth manifest theirs And this, saith learned Zanchy, is the Tongue of Angels, and the same way the Spirits of men have to make known their minds in the unbodied state. It is but the turning of the Key of the Will, and their thoughts or desires are presently seen, and known by others, to whom they will discover them, as a mans face is seen in a glass, when he pleaseth to turn his face to it. Would one Spirit make known his mind to another, it is but to will he should know it, and it is immediately known.

§. 4.

This Internal way of speaking and Communication among Spirits, is much more noble, perfect, and excellent, than that which is in use among us by words and signs: and that in two respects, viz.

in respect

1. Of clearness.

2. Of dispatch and speed.

in respect

1. Of clearness.

2. Of dispatch and speed.

1. Spiritual Language is more clearly expressive of the mind and thoughts, than words, writings, or any other Ex∣ternal signs can be. The greatest Masters of Language do often cloud their meaning for want of words fit and full enough to express it: truth suffers by the Poverty and Am∣biguity of words: many Controversies are but meer strifes about words, and scufflings in the dark, by the mistakes of each others sense and meaning: few have the ability of put∣ting

their own meanings into apt, proper, and full expressi∣ons; and if they can, yet others to whom they speak, want an answerable ability of understanding, and clearness of ap∣prehension to receive it. If we could discern the true and na∣tural sense of things, just as it is in the mind of the Speaker or Writer, How many Controversies would be thereby quickly ended?

But Spirits unbodied so conveigh their sense and mind to one another, that there can be no mistakes: no darkning of Counsel, by words without knowledge; but one receives it just as it lies in the others mind.

2. Spiritual Language is more easie, and of quicker dis∣patch. Some men have voluble Tongues, and are much more ready and presential than others, their Tongues are as the Pen of a ready Scribe: and others, no less ready with their hands, which keep pace with, yea, out-run the Tongue of the Speaker, as Martial notes,

* 1.8Currant verba licet, manus est velocior illis; Nondum lingua suum, dextra peregit opus.

Yet all this is but bungling work to the ready dispatch of Spirits, one act of the Will opens the Window to discern the mind of another clearly: so that the converse of Spirits must needs be more excellent in both respects, than any we are accustomed to, or acquainted with in this World. I will shut up this Question with

One COROLLARY.

Long to be associated with the Spirits of just men made perfect. You that are going to joyn that blessed Assem∣bly, will even in this respect gain an invaluable advantage. 'Tis true, there is much of comfort in the present Con∣verses of embodied, and imperfect Saints: 'tis sweet to fast and pray, to sigh and groan together; 'tis sweeter to re∣joyce and praise our God together. 'Tis sweet to talk of Hea∣ven with our faces thitherward: but alas! what is this to the

converses that are among the Spirits of just men made per∣fect! With what melting hearts have we sometimes sate under the doctrine of the Gospel. How have our ears been chained with delight to the Preacher's lips whilst he hath been discoursing of those ravishing subjects, Christ and Heaven! But alas! How dry and dull a thing is the best of this, to the language of Heaven! Three things debase and spoil the communications of the Saints on Earth, viz. the darkness, dulness, and frothiness thereof.

1. The darkness and ignorance of our understanding. How crude, weak, and indigested are our highest and purest no∣tions of spiritual things! We speak of them but as chil∣dren, 1 Cor. 13.11. For alas, the vail is yet upon our faces. The Body of sin, and the Body of flesh cast a very dark sha∣dow upon the world to come: But the apprehensions of se∣parated Souls are most bright and clear. This darkness begets mistakes, mistakes beget so many quarrels and janglings that our fellowship on earth loseth at once both its profit and pleasure.

2. There is much dulness and deadness accompanying the Communion of Saints on earth, abundance of precious time is wasted among us in unprofitable silence, and when we engage in discourses of Heaven, that discourse is often little better than silence. Our words freeze betwixt our lips, and we speak not with that concernedness and warmth of Spirit which suits with such subjects.

It is not so among our brethren above: their affections are at the highest peg, giving glory to God in the highest.

3. To conclude, in the discourses of the best men on Earth, there is too much froth and vanity. Many words like water run away at the wast spout; but there, God is the Centre in which all terminates. O therefore let us long to be among the unbodied people. This World will never suit us with companions in all things agreeable to the desires of our hearts. The best company are got toge∣ther in the upper room: an hour there, is better than an Age below. What ever fellowship Saints leave on earth, they shall be sure to find better in Heaven.

Notes

• * 1.1

  Ce••••tat Ange∣los linguas non hab••••e; est au∣tem in 〈◊〉〈◊〉 ali∣q••••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 linguis, per quod con∣ce••tas sibi mu∣•••• tradunt. Lights.
• * 1.2

  Dicimur nobis ipsis in animo loqui, cum aliquid actu cogitamus; & animo volvimus: cogitamus autem actu, ex voluntatis imperio, hoc est, cum volumus. Zanch.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum puncto si∣nistro, locutus est o••e, aut corde cogita∣vit, meditatus est.
• * 1.4

  Object
• * 1.5

  Duo sunt o••lia aliorum respe∣ctu, quorum nisi utrum∣que à te re∣feretur, fieri non potest, ut que tu habes in intellecta, & corde tuo o••culta, ••a alius habere, & cognos••ere queat urum ex parte animi est voluntas, nisi enim quae occul••a latent in corde tuo, ea vilis aliis patefieri, quis ea percipiat•• alterum est ipsum corpus carni••m, ac proindè licèt quasi aperto priori interi∣orique ostio velis, que in animo volvis, alicui patefacere, nisi tamen hoc etiam alterum exter∣num re••eres, nullo modo ab aliis hominibus cognosci poterunt. Z••nch. de operibus Dei, lib. 3. cap. 19.
• * 1.6

  Sol.
• * 1.7

  Quoniam igi∣tur Angeli iis carent crassis corporibus, id∣circo nihil im∣pedit, quo mi∣nus q•••• unus Angelus in sua versat mente, ea alter videat, nisi ejus volun∣tas: si enim ea nolit ab altero resciri: Nun∣quam, nisi Deo re••••ilante resci∣entur. Zanch. ubi supra.
• * 1.8

  Martial. Epig. lib. 14. Ep. 176.