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 ...

TEXT.

Heb. 12.23. — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — And to the Spirits of just Men made perfect.

THE particular scope of this context falls in with the general design of the whole Gospel, which is to perswade men to a life of Holiness. The matter of the exhortation is most weighty, and the Arguments inforcing it most powerful: he doth not talk, but dispute; he doth not say, but prove that greater and more powerful engagements unto holiness lye upon those who live under the Gospel, than upon the people who li∣ved under the Law. And thus the Argument lies in this Context.

If God at the delivering of the Law upon Mount Sinai strictly enjoyned and required so great Purity and Holiness in that people,* 1.1 signified by the Ceremonies of two days pre∣paration, the washing of their cloaths, abstinence from conjugal society, &c. much more doth he require and ex∣pect it in us who are come under a much more excellent and Heavenly dispensation than theirs was.

To make good the sequel, he compares the legal and the evangelical Dispensations in many particulars, verse 18, 19, 20, 21, 22, 23. giving the Gospel the preference through∣out the whole Collation.

In summ, the priviledges of the New Testament-Believers are here stated, both negatively, and positively.

• 1. Negatively, by shewing what we are exempted from.
• 2. Positively, shewing what we are come unto.

First, Negatively, What we are exempted or freed from, verse 18, 19, 20, 21. We are not come unto the Mount that might be touched, &c. The summ of all is this, that the promulgation of the Law was accompanied with amazing dread and ter∣ror. For after Moses by command from God had sanctified the Mount, and set Rails about it, that neither Priest, nor People, Man nor Beast, might touch the very borders of it, lest they dye: the Lord descended in fire upon the top of the Mountain the third day in the morning, with most terrible tokens of Divine Majesty, sc. with Thundrings, Lightnings, dark clouds, and the noise of a Trumpet ex∣ceeding loud; the Mount was covered with smoak, as the smoak of a Furnace, and flames mounting up unto the midst of Heaven,* 1.2 the whole Mountain shaking and trembling ex∣ceedingly: out of this horrid Tempest the awful voice of God was heard, all the people in the Camp trembling, yea and Moses himself quaking for fear.

This was the manner of the Laws Promulgation: but to such a terrible Dispensation as this we are not come, which is the negative part of our priviledge.

Secondly, He opens the positive priviledges, to which we are come.

(1) Ye are come, (saith he) to mount Sion, not the Earth∣ly, but the Spiritual Sion. Mount Sion was the place cele∣brated above all the World for the Worship of God, Psal. 87.7. All my springs (saith God) are in thee. There was the Temple, the Ark of the Covenant, the glory of the Lord dwelling between the Cherubims. The Priests that at∣tended the service of God, had their residence there, as the Angels have in Heaven. Thither the Tribes went up from all quarters of Iudea, Psal. 84. as the children of God now do to Heaven from all Quarters of the World. Iudea was the best Kingdom in the World; Ierusalem the best City in that Kingdom; and Sion the most glorious place in that City. Here Christ taught his heavenly Doctrine; near

to it he finished his glorious work of Redemption. Hence, the everlasting Gospel went forth into all the world: and on these considerations its put to signifie the Gospel-Church or State in this place, and is therefore called the heavenly Ieru∣salem in the following words. We do not come to the lite∣ral Sion, nor to the earthly Ierusalem; but to the Gospel Church, or State, which may be called an Heaven upon earth, compared with that literal Ierusalem.

(2) Ye are come to an innumerable company of Angels.] Gr. to myriads of Angels,* 1.3 a myriad is ten thousand; but myriads in the plural number and set down indefinitely too, may note many millions of Angels: and therefore we fitly tender it, to an innumerable company of Angels.

They had the ministry of Angels as well as we, thousands of them ministred to the Lord in the dispensation of the Law at Sinai, Psal. 68.17. But this notwithstanding, we are come to a much clearer knowledge both of their present Ministry for us on earth, Heb. 1.14. and of our fellowship and equality with them in Heaven, Luke 20.36.

(3) Ye are come to the general assembly and Church of the first-born, whose names are written (or enrolled) in Heaven.] This also greatly commends and amplifies the priviledges of New Testament-Believers; the Church of God in former ages was circumscribed and shut up within the narrow limits of one small Kingdom, which was as a garden inclosed out of a waste wilderness: but now by the calling in of the Gentiles the Church is extended far and wide, Eph. 3.5, 6. It is be∣come a great Assembly comprizing the Believers of all Na∣tions under Heaven; and so speaking of them collectively, it is the general convention or Assembly, which is also dignified and ennobled by two illustrious characters, viz. (1) that it is the Church of the first-born, (i. e.) consisting of Members dig∣nified and priviledged above others,* 1.4 as the first-born among the Israelites did excel their younger Brethre•• (2) That their names are written in Heaven, (i. e.) registred or en∣rolled in Gods book as Children and Heirs of the Hea∣venly inheritance, as the first-born in Israel were registred in order to the Priesthood, Num▪ 3.40, 41.

(4) Ye are come to God the Iudge of all.] But why to God the Judge? this seems to spoil the harmony, and jar with the other parts of the discourse. No, no; they are come to God as a righteous Judge, who as such will pardon them, 1 Iohn 1.9. crown them. 2 Tim. 4.8. and avenge them on all their oppressing and persecuting Enemies, 1 Thes. 1.5, 6, 7.

(5) And to the Spirits of just men made perfect.] A most glo∣rious priviledge indeed in which we are distinctly to consi∣der

• 1. The quality of those with whom we are associated or taken into fellowship.
• 2. The way and manner of our association with them.

1. The Quality of those with whom we are associated, or to whom we are said to be come, and they are described by three characters

viz. (1)

(1) Spirits of Men.

viz. (2)

Spirits of just Men.

viz. (3)

Spirits of just Men perfected or consummated.

(1) They are called Spirits, that is, immaterial substances, strictly opposed to Bodies, which are no way the objects of our exteriour Senses, neither visible to the eye, nor sensible to the touch, which were called properly Souls whilst they ani∣mated Bodies in this lower World; but now being loosed and separated from them by death, and existing alone in the World above, they are properly and strictly stiled Spirits.

(3) They are the Spirits of just Men.] Man may be termed just two ways, (1) by a full discharge and acquittance from the guilt of all his sins, and so believers are just men even whilst they live on Earth groaning under other imper∣fections, Acts 13.39. or (2) by a total freedom from the pollution of any sin. And though in this sence there is not a just man upon Earth, that doth good, and sinneth not,

Eccles. 7.22. yet even in this sense Adam was just before the Fall, Eccles. 7.29. according to his original constitution, and all believers are so, in their glorified condition, all sin being perfectly purged out of them, and its existence utterly de∣stroyed in them. On which account

(3) They are called the Spirits of just men made perfect,] or consummate. The word perfect is not here to be under∣stood absolutely, but synecdochically they are not perfect in every respect; for one part of these just Men lies rotting in the grave, but they are perfected, for so much as con∣cerns their Spirit, though the flesh perish and lie in disho∣nour; yet their Spirits being once loosed from the Body, and freed radically and perfectly from sin, are presently admitted to the facial vision and fruition of God, which is the culminating point (as I may call it) higher than which the Spirit of man aspires not, and attaining to this it is for so much as concerns it self, made perfect. Even as a Body at last lodg'd in its centre, gravitates no more, but is at perfect rest; so it is with the Spirit of man come home to God in glory, 'tis now consummate, no more need to be done to make it as perfectly happy as it is capable to be made, which is the first thing to be considered, viz, the Quality of those with whom we are associated.

2. The second follows, namely, the way and manner of our association with these blessed Spirits of just Men, no∣ted i•• this expression, we are come.] He saith not, we shall come, hereafter, when the Resurrection hath restored our Bodies, or after the general Judgment; but we are come to these Spirits of just Men. The meaning whereof we may take up in these three particulars.

• (1) We that live under the Gospel-light, are come to a clearer apprehension, sight and knowledge of the blessed and happy estate of the Souls of the righteous after death, than ever they had, or ordinarily could have who lived un∣der the Types and shadows of the Law, Eph. 3.4, 5. And so we are come to them, in respect of clearer apprehension.
• (2) We are come to those blessed Spirits in our Represen∣tative,

• Christ, who hath carried our nature into the very midst of them, and whom they all behold, with highest admiration and delight. By Christ who is entred into that holy place where these Spirits of just Men live, we are come into a near relation with them. For he being the common head both to them in Heaven, and to us on Earth; we and they consequently make but one Body or society, Eph. 2.19. whereupon (notwithstanding the different and remote Countries they and we live in) we are said to sit together with them in Heavenly places, Ephes. 3.15. and Ephes. 2.6.
• (3) We are come.] That is, we are as good as come, or we are upon the matter come; there remains nothing betwixt them and us but a puff of breath, a little space of time which shortens every moment; we are come to the very borders of their Country, and there is nothing to speak of, betwixt them and us: and by this expression we are come, he teacheth us to account and reckon those things as present, which so shortly will be present to us, and to look upon them as if they al∣ready were, which is the highest and most comfortable life of Faith we can live on Earth. Hence the Note is,

DOCT. That righteous and holy Souls once separated from then Bodies by death, are immediately perfected in them∣selves, and associated with others alike perfect in the Kingdom of God.

THAT the Spirits of just Men at the time of their sepa∣ration from their Bodies do not utterly fall in their beings, nor that they are so prejudiced and wounded by death that they cannot exert their own proper Acts in the absence of the Body, hath been already cleared in the fore∣going parts of this Treatise, and will be more fully cleared from this Text.

But the true level and aim of this discourse is at an higher mark, viz the far more excellent, free and noble life the Souls of the just begin to live immediately after their Bodies are dropt off from them by death, at which time they begin to live like themselves, a pleasant free and divine life. So much at least is included in the Apostle Epithete in my Text, Spirits of the just made perfect, and suitable thereto are his words in 1 Cor. 13.10.12. When that which is p••rfect is come, then that which is in part shall be done away. For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know, even as I am known.

These two Adverbs, Now, and Then, distinguish the two∣fold state of gracious Souls, and shew what it is whilst they are confined in the Body, and what it shall be from the time of their emancipation and freedom from that clogg of mortality. Now we are imperfect, but then that which is perfect takes place, and that which is imperfect is done a∣way; as the imperfect twilight is done away, by the open∣ing of the perfect day.

And it deserves a serious animadversion, that this perfect State doth not succeed the imperfect one, after a long in∣terval (as long as betwixt the dissolution, and Resurrection of the Body) but the imperfect state of the Soul, is immedi∣ately done away by the coming of the perfect one. The glass is laid by as useless, when we come to see face to face, and eye to eye.

The Waters will prove very deep here, too deep for any line of mine to fathom, there is a cloud always oversha∣dowing the world to come, a gloom and haziness upon that state; fain we would with our weak and feeble beam of imperfect knowledge penetrate this cloud, and dispel this gloom and haziness, but cannot: we think seriously and close to this great and awful subject, but our thoughts can∣not pierce through it; we re-inforce those thoughts by a salley or thick succession of fresh thoughts, and yet all will not do, our thoughts return to us either in confusion, or with∣out the expected success. For alas, how little is it that we know or can know of our own Souls now, whilst they are embodied! much less of their unbodied state. The Apostle tells us, 1 Cor, 2.9. That eye hath not seen, nor ear heard, neither

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

have entred into the heart of man, the things which God hath prepared for them that love him. And another Apostle adds, it doth not yet appear what we shall be, 1 John 3.1.

Yet all this is no discouragement to the search and regu∣lar enquiry into the future state; for though reason cannot penetrate these mysteries, yet God hath revealed them to us (though not perfectly) by his Spirit. And though we know not (particularly and circumstantially) what we shall be, yet this we know that we shall be like him, for we shall see him as he is. And it is our priviledge and happiness that we are come to the Spirits of just men made perfect, (i.e.) to a clearer knowledge of that state than was ordinarily attain∣able by Believers under former dispensations.

These things premised, I will proceed to open my appre∣hensions of the separate state of the Spirits of just men made perfect, in twelve Propositions, whereby, as by so many steps we may orderly advance as far as safely and warrantably we may into the knowledge of this great Mystery, clearing what afterwards shall remain obscure, in the solution of several Questions, relating to this Subject; and then apply the whole in several Uses of this great point: and the first Proposition is this,

PROP. I.

THere is a'twofold Separation of the Soul from the Bo∣dy; viz, one Mental, the other Real: Or,

• 1. Intellectual by the mind only.
• 2. Physical, by the stroke of death.

* 1.51. Of Intellectual or mental Separation I am first to speak in this Proposition, and it is nothing else but an act of the understanding or mind, conceiving or considering the Soul and Body as separated and parted each from other, whilst yet they are united in a personal oneness by the breath of life.

This mental Separation may and ought to be frequently and seriously made, before death make the real and actual Separation; and the more frequently and seriously we do it, the less of horror and distraction will attend that real and fatal stroke when ever it shall be given. For hereby we learn to bear it gradually, and by gentle essays to acquaint our shoulders with the burden of it. Separation is a word that hath much of horror in the very sound, and useth to have much more in the sense and feeling of it; else it would not deserve that title, Iob 8.14. The King of Terrors, or the most terrible of all terribles: but acquaintance and familiarity a∣bates that horror, and that two ways especially.

• 1. As it is preventive of much guilt.
• 2. As it gains a more inward knowledge of its Nature.

1. The serious and fixed thoughts of the parting hour is preventive of much guilt, and the greatest part of the horrour of death rises out of the guilt of sin. The sting of death is sin, 1 Cor. 15.56. Augustine saith, Nothing more recals a man from sin,* 1.6 than the frequent meditation of death. I dare not say it is the strongest of all curbs to keep us back from sin; but I am sure it is a very strong one.

Let a Soul but seriously meditate what a change death will make shortly upon his person, and condition; and the natural effects of such a meditation,* 1.7 through the blessing of God upon it, will be a flatting and quenching of its keen and raging appetite after the ensnaring vanities of this World, which draw men into so much guilt, a con∣scientious fear of sin, and an awakened care of duty. It was once demanded of a very holy man (who spent much more than the ordinary allowance of time in Prayer, and searching his own heart) why he so macerated his own Body by such frequent, and long continued Duties? His answer was, O I must dye, I must dye: Nothing could se∣parate him from duty, who had already separated his Soul from his Body, and all this World by fixed and deep thoughts of death.

2. Hereby we gain a more inward knowledge and ac∣quaintance with the Nature of death: and the more we are acquainted with it, the less it terrifies us. A Lion is much more dreadful to him that never saw him, than he is to his Keeper who feedeth him every day. A pitcht Battle is more frightful and scaring to a new listed Souldier that never took his place in the Field before, nor saw the dreadful countenance of an Army ready to engage, nor heard the thundering noise of Cannon, and Vollies of Shot, the shouts of Armies, and groans of dying men on every side; than it is to an old Souldier who hath been used to such things. The like we may observe in Seamen, who it may be trem∣bled at first, and now can sing in a Storm.

Scarce any thing is more necessary for weak and timorous Believers to meditate on, than the time of their Separa∣tion. Our hearts will be apt to start and boggle at the first view of death, but it is good to do by them as men use to do by young Colts, ride them up to that which they fright at, and make them smell to it, which is the way to cure them.* 1.8 Look as Bread (saith one) is more necessary than other Food, so the meditation of death is more ne∣cessary than many other meditations. Every time we change our habitations, we should realize therein our great change. Our Souls must shortly leave this, and be lodged for a long∣er season in another mansion: when we put off our cloaths at night, we have a fit occasion to consider, that we must strip nearer one of these days, and put off not our cloathes only, but the Body that wears them too.

Holy Iob had by frequent thoughts familiarized death and the Grave to himself, and could speak of them, as men use to speak of their Houses and dearest Relations, Iob 17.14. I have said to corruption thou art my father, to the worm, thou art my Mother and Sister. But it needs much grac•• to bring and hold the heart to this work, and there∣fore Moses begs it of God, Psal 90.12 So teach us to num∣ber our days; and David, Psal. 39.4. Lord make me to know my end. Yea, the advantages of it have been acowledged by men whose light was less, and diversions more than ours▪ The Iews for this use and end had their Sepulchers built be∣fore-hand,

and that in their Gardens of pleasure too; that they might season the delights of life, with the frequent thoughts of death, Iohn 19.41.

Philip of Macedon would be awakened by his Page every morning with this sentence, Memento te esse mortalem; Re∣member, O King, thou art a mortal man.

A Great Emperor of Constantinople not only at his Inau∣guration, but at his great Feasts,* 1.9 ordered a Mason, to bring two stones before him, and say, Chuse, O Emperor, which of the two thou wilt for thy Tomb-stone. Reader, thou wilt find men∣tal Separation much easier than real separation: 'tis easier to think of death, than it is to feel it; and the more we think of it, the less we are like to feel it.

PROP. II. Actual Separation may be considered either in fieri, in the previous Pangs and foregoing Agonies of it; or in facto esse, in the last separating stroke which actually parts the Soul and Body asunder, lays the Body pro∣strate and dead at the feet of Death, and thrusts the Soul quite out of its ancient and beloved habitation.

1. LET it be considered in the previous pangs and fore-running Agonies which commonly make way for this actual Dissolution: And to the people of God, this is the worst and bitterest part of death, (except those conflicts with Satan which they sometimes grapple with on a death-bed,) which they encounter at that time. There is (saith one) no ponyard in death it self, like those in the way or Prologue to it. I like not to dye, said another, but I care not if I were dead; the end is better than the way. The conflicts and struggles of Nature with death are bitter and sharp, pains unknown to men before, whatever pains they have endured: Nor can it be expected to be otherwise, seeing the tyes and ingagements betwixt the Soul and Body are so strong, as we shew'd before.

The Soul will not easily part with the Body, but disputes the passages with death from Member to Member, (like re∣solute Souldiers in a stormed Garrison) till at last it is forced to yield up the Fort Royal into the hands of victorious death, and leave the dearly beloved Body a Captive to it.

This is the dark side of death to all good men, and though it be not worth naming, in comparison with the dreadful con∣sequents of death to all others, yet in it self it is terrible.

Separation is not natural to the Soul, which was created with an inclination to the Body:* 1.10 'tis natural indeed to clasp and embrace, to love and cherish its own Body; but to be divided from it is grievous and praeternatural.

* 1.11The Agonies of death are expressed in Scripture by a word which signifies the travelling pains of a Woman, yea, by the sharpest and most acute pains they feel, even the birth-pangs, or bearing throe, Acts 2.24.

And yet all are not handled alike roughly by the hands of death; some are favoured with a desirable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gentle and easy death▪

'Tis the priviledge of some Christians to have their Souls fetcht out of their Bodies as it were by a kiss from the mouth of God, as the Jewish Rabbins use to express the manner of Moses his death. Mr. Bolton ••elt no pain at his death, but the cold hand of his friend who asked him what pain he felt. Yea, holy Bayn••ham in the midst of the flames, professed it was to him as a Bed of Roses.

Every Believer is equally freed from the sting and curse of death; but every one is not equally favoured in the agonies and pains of death.

2. Separation from the Body is to be considered in facto esse, (i. e.) in the result and issue of all these bitter pangs and Agonies which end in the actual dissolution of Soul and Bo∣dy. * 1.12 Death, or actual separation, is nothing else but the dissolving of the tye, or loosing of the bond of Union be∣twixt the Soul and Body. † 1.13 Some call it the privation of the second Act of the Soul, that is, its Act of informing

or enlivening the Body. Others, according to Scripture phrase, the departing of the Soul from the Body. So Peter stiles it, 2 Pet. 1.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after my departure, (i.e.) after my death.* 1.14 Augustine calls it the laying down of an heavy burthen, provided there be not another burden for the Soul to bear afterwards, which will sink it into Hell.

In respect of the Body which the Soul now forsakes, it is called the putting off this Tabernacle, 2 Pet. 1.14. And the dissolving the earthly House or Tabernacle, 2 Cor. 5.1.

In respect of the terminus à quo, the place from which the Soul removes at death, it is called our departure hence, Phil. 1.23. or our weighing Anchor and loosing from this coast or shoar to sail to another.

In respect of the terminus ad quem, the place to which the Spirits of the just go at death, it is called our going to, or be∣ing with the Lord, ibid. To conclude, in respect of that which doth most lively resemble and shadow it forth, it is called our falling asleep, Acts 7. ult. our sleeping in Iesus, 1 Thes. 4.14. This Metaphor of sleep, must be stretched no further than the Spirit of God designed in the choice of it, which was not to favour and countenance the fancy of a sleeping Soul after death; but to represent its state of placid rest in Jesus's bosom, if it refer at all to the Soul: for I think it most properly respects the Body;* 1.15 and thence the Sepulchres where the Bodies of the Saints were laid, got the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dormitories, or sleeping places.

This is its last farewel to this world, never more to return to a low animal life more, Iob 7.9, 10. For as the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more; he shall return no more to his house, neither shall his place know him any more. The Soul is no more bound to a Body, nor a Retainer to Sun, Moon or Stars, to meat drink and sleep, but is become a free, single, abstracted be∣ing, a separate and pure Spirit, which the Latins call Le∣mures, Manes, Ghosts or Souls of the dead, and my Text Spi∣rits made perfect, a being much like unto the Angels who are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bodiless Powers. An Angel, as one speaks,

is a perfect Soul, a Soul is an imperfect Angel. I do not say that upon their Separation they become Angels; for they will still remain a distinct Species of Spirits.* 1.16 Angels have no inclination to Bodies, nor were ever fettered with cloggs of flesh as Souls were. And by this you see what a difference there is betwixt these two considerations of death. How gastly and affrighting is it in its previous pangs! how love∣ly and desireable in the issue and result of them! which is but the change of Earth for Heaven, men for God, sin and misery for perfection and glory.

PROP. III. The Separation of the Soul and Body makes a great and wonderful change upon both, but especially upon the Soul.

THere is a twofold change made upon man by death; one upon his Body, another upon his Soul. The change upon the Body is great, and visible to every eye. A living Body is changed into a dead carcase. A beautiful and comely Body, into a loathsome spectacle: that which lately was the object of delight and love, is hereby made an abhorrence to all flesh, Bury my dead out of my sight, Gen. 23.4.

What the Sun is to the greater, that the Soul is to the lesser World. When the Sun shines comfortably, how vegete and chearful do all things look! How well do they thrive and prosper! The Birds sing merrily, the Beasts play wantonly, the whole Creation enjoyeth a day of light and joy: but when it departs, what a night of horror followeth? How are all things wrapt up in the sable Mantle of darkness! Or if it but abate its heat, as in Winter; the Creatures are as it were buried in the winding-sheet of Winters frost and Snow: just so it is with the Body when the Soul shineth pleasantly upon it, or departs from it.

That Body which was fed so assiduously, cared for so anxiously, loved so passionately: is now tumbled into a pit, and left to the mercy of crawling Worms. The change which judgment made upon that great and flourishing City Nineveh, is a fit emblem•• to ••hadow forth that change

which death makes upon humane Bodies. That great and re∣nowned City, was once full of people which thronged the streets thereof: there you might have seen children playing upon the Thresholds, Beauties shewing themselves through the windows, Melody sounding in its Palaces. But what an alteration was made upon it, the Prophet Zephaniah describes, Chap. ••. v. 14. Flocks shall lye down in the midst of her, all the Beasts of the Nations: both the Cormorant and the Bittern shall lodge in the upper lintels of it: their voice shall sing in the windows, desola∣tion shall be in the thresholds, for he shall uncover the Cedar work.

Thus it is with the Body when death hath dislodged the Soul. Worms nestle in the holes where the beautiful eyes were once placed. Corruption and desolation is upon all parts of that stately structure. But this being a vulgar Theam, I shall leave the Body to the dust from whence it came, and follow the Soul▪ which is my proper subject, pointing at the changes which are made on it.

The essence of the Soul is not destroyed or changed by the Bodies ruine: It is substantially the self same Soul that it was when in the Body. The supposition of an essential change, would disorder the whole frame and model of Gods eternal design for the Redemption and glorification of it, Rom. 8.29, 30. but yet though it undergo no substantial change at death, yet divers great and remarkable alterations are made upon it by sundering it from the Body. As

• 1. It is not where it was. It was in a Body, immerst in mat∣ter, married unto flesh and blood; but now it is out of the Body, uncloathed, and stript naked out of its garments of flesh, like pure Gold melted out of the ore with which it was commixed; or as a Birdlet out of her Cage, into the open Fields and Woods. This makes a great and wonderful change upon it.
• 2. Being free from the Body, it is consequently discharged and freed from all those ••ares, studies, fears and sorrows to which it was here enthralled and subjected upon the Bodies account. It puts off all those passions and burdens with it, ne∣ver spends one thought more about Food, and Raiment, Health and Sickness, Wives, and Children, Riches or Po∣verty: but lives henceforth after the manner of Angels, Matth. 22.30. It is now unrelated to, and therefore uncon∣cerned about all these things.
• ...

• 3. In the unbodied state it is perfectly freed from sin, both in the Acts and Habits: a mercy it never enjoyed since the first moment it dwelt in the Body. The cure of this dis∣ease was indeed begun in the Work of Sanctification, but is not perfected till the day of the Souls glorification. 'Tis now, and not till now, a Spirit made perfect; that is, a Soul enjoying its perfect health and rectitude. No more groans, tears, or lamentations upon the account of in-dwelling sin.
• 4. The way and manner of its converse with, and enjoy∣ment of God is changed. There are two mediums by which Souls converse with God in the Body, viz
  • (1) One internal, sc Faith.
  • (2) The other external, sc. Ordinances.

(1) If a man walk with God on earth, it must be in the use and exercise of Faith, 2 Cor. 5.7. nor can there be any com∣munion carried on betwixt God and the Soul without it, Heb. 11.6.

(2) The external mediums are the ordinances of God, or duties of Religion, both publick, and private, Psal. 63.2. Betwixt these two mediums of Communion with God, this remarkable difference is sound; the Soul may see and enjoy God by Faith, in the want or absence of Ordinances; but there is no seeing or conversing with God in the greatest plenty and purity of Ordinances, without Faith, Heb. 4.2.

But in the same moment the Soul is cut off from union with the Body, it is also cut off from both these ways of en∣joying God, 1 Cor. 13.12 Isai. 38.11. But yet the Soul is no loser, nay, it is the greatest Gainer by this change. The Child is no loser by ceasing to derive its nourishment by the Navel, when it comes to receive it by the mouth; a more noble way, whereby it gets a new pleasure in tasting the variety of all delectable Food. Hezekiah bemoaned the loss of Ordinances upon his supposed death-bed, saying, I shall not see the Lord, even the Lord in the Land of the living. q. d. Now farewel Temple and Ordinances; I shall never go any more into his Temple where my Soul hath been so often cheared and refresht with the displays of his grace and good∣ness.

I shall never more join with the Assembly of his peo∣ple on earth: And suppose he had not, sure he would have lost nothing, had he then exchanged the Temple at Ierusalem, for the Temple in Heaven, and Communion with sinful imperfect Saints on earth, for fellowship with Angels, and the Spirits of just men made perfect. By this change we lose no more than he loseth, who whilst he stands delightfully contemplating the image of his dearest friend in a glass, hath the glass snatcht away by his friend, whom he now seeth face to face.

Upon this change of the mediums of Communion it will follow, that the Communion betwixt God and the separate Soul, excells all the Communion it ever had with him on Earth,

in (1)

The Clearness.

in (2)

The Sweetness of it.

in (3)

The Constancy.

(1) Its Visions of God in the state of Separation, are more clear, distinct, and direct than they were on earth; Clouds and Shadows are now fled away. The Soul now seeth as it is seen, and knoweth as it is known, its appre∣hensions of God there differ from those it had here, as the crade and confused apprehensions of a Child, do from those we have in the manly state.

(2) They are also more sweet and ravishing. As our Visi∣ons are, so are our Pleasures: Perfect Visions produce per∣fect Pleasures. The faculties of the Soul now, and never till now, lie level to that rule, Matth. 22.37. The Visions of God command and call forth all the heart and soul, mind, and strength, into acts of love and delight. It was not so here, if the Spirit were willing, the Flesh was weak, but there the clog is off from the foot of the Will.

(3) More constant, fixed, and steddy. 'Tis one of the greatest difficulties in Religion, to fix the thoughts, and cure the wildness and roveings of the fancy. The heart is not steddy with God, and hence are its ups and downs,

heatings and coolings; which are things unknown in the perfect state. By all which it appears, the change by Disso∣lution is great and marvelous both upon Body and Soul, but upon the Soul more especially.

PROP. IV. The Souls of the Righteous, at the instant of their Sepa∣ration, are received by the blessed Angels, and by them transferred unto the place of Blessedness.

THough Angels are by nature a superiour order of Spi∣rits, differing from men in Dignity, as the Nobles and Barons in the Kingdoms of this World, differ from inferiour Subjects; yet are they made ministring Spirits, (i.e.) ser∣viceable Creatures in the Kingdom of Providence, to the meanest of the Saints, Heb. 1.14. and herein the Lord puts a singular honour upon his people, in making such excellent Creatures, as Angels, serviceable to them. Luther assigns to them a double office, sc. to sing the praises of God on high, and to watch over his Saints here below. Their Mi∣nistry is distinguished into three Branches; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Admonition or warning: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Protection and defence: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for succour, help, and comfort. This last office they perform, more especially, at the Souls de∣parture. Like tender Nurses, they keep us whilst we live, and bring us home in their arms to our Fathers house when we die.

They are about our death-beds, waiting to receive their precious charge into their arms and bosomes. When Laza∣rus breathed out his Soul, the Text saith, it was carried by Angels into Abraham's bosome, Luke 10.22. And upon this account, Tertullian calls them Evocatores animarum, the Cal∣lers forth of Souls. At the Translation of Elijah, they ap∣peared in the form of Horses and Chariots of fire, 2 Kings 2. 11. Horses and Chariots are not only design'd for convey∣ance, but for conveyance in State; and truly it is no small

honour to have such a noble Convoy and Guard to attend our Souls to Heaven.

If it be demanded,* 1.17 What need is there of their help or company? Cannot God by his immediate hand and power gather home the Souls of his people to himself at death? He inspired them into our Bodies without their help, and can receive them again when we expire them, without their aid.

True,* 1.18 he can do so; but it hath pleased him to appoint this method of our Translation, not out of meer necessity, but bounty. Souls ascend not to God in the vertue of the Angels wings or arms, but of Christ's Ascension. Had not he ascended as our head and representative, all the An∣gels in Heaven could not have brought our Souls thither. He ascended by his own power, and we ascend by the virtue of his Ascension. 'Tis therefore rather for the State and Decorum, than any absolute necessity that they attend us, in our Ascension.

God will not only have his people brought home to him safely, but honourably. They shall come to their Fathers house in a becoming Equipage, as the Children of a King. This puts honour upon our Ascension day, that day is adorn∣ed by the attendance of such illustrious Creatures upon us. 'Tis no small honour which God herein designes for us, that Creatures of greater dignity than our selves, shall be sent from Heaven to attend and wait upon us thither.

Yea, That our Ascension day should in this resemble Christ's Ascension, is an honour indeed. When he ascend∣ed, there were multitudes of these heavenly Creatures to wait upon him, Psal. 68.17, 18. The Chariots of God are twenty thousand, even thousands of Angels; the Lord is among them as in Sinai, in the holy place. Thou hast ascended on high, &c. A Cloud was prepared as a Royal Chariot to carry up the King of Glory to his Princely Pavillion, and then a Royal Guard of mighty Angels to wait upon his Chariot, if not for support, yet for the greater State and Solemnity of their Lords Ascension. And Oh what Jubilations of blessed An∣gels were heard that day in Heaven! How was the whole

City of God moved at his coming! the Triumph is not end∣ed to this day, no, nor ever shall.

Now, herein God greatly honours his people, that there shall be some resemblance and conformity betwixt their As∣cension and Christs; * 1.19 they rejoice to attend those to Hea∣ven, who must be their fellow Citizens for ever in Heaven! It is convenient also, that those who had the charge of us all our life, should attend us to our Fathers house at our death. In the one they finish their ministry, in the other, they begin their more intimate Society.

Moreover, the Angels are they whom God will imploy to gather together his Elect from the four winds of Heaven at the great day, Matth. 24.31. and who more fit to attend their Spirits to Heaven singly, than those who must collect them into one Body at last, and wait upon that colle∣ctive Body, when they shall be brought to Christ? Psal. 45.14.

* 1.20But the sight and presence of Angels is exceeding awful, and overwhelming to humane nature: it will rather astonish and terrifie, than refresh and chear us to find our selves all on a suddain sur∣rounded and beset with such Majestick Creatures. We see what effects the appearance of an Angel hath had upon good men in this World. We shall die (said Manoah) for we have seen God, Judg. 13.22. So Eliphaz, a Spirit passed before my face, the hair of my flesh stood up, Iob 4.15.

* 1.21True, whilst our Souls inhabit these mortal and sinful Bodies, the appearance of Angels is terrible to them, and cannot be otherwise, partly upon a natural, and partly upon a moral account. The dread of Angels naturally falls upon our Animal Spirits: They shrink and tremble at the ap∣proach of Spirits; not only the Spirits of Men, but of Beasts, quail at it. A Dog or an Horse is terrified at it, as well as a Man, Numb. 22.25. The dread of Spirits strikes the Ani∣mal, or natural Spirits, primarily; and the mind or rational Soul by consent. There is also another cause of fear in man, upon the sight or presence of Angels, viz. A Consci∣ousness of guilt. Whereever there is guilt, there will be fear, especially upon any extraordinary appearance

of God to us, though it be but imediately, by an Angel.

But when the Soul is freed both from flesh, and sin; and shall enjoy it self in a nature like to these pure and holy Spi∣rits, the dread of Angels is then vanished, and the Soul will take great content and satisfaction in their Company and Communion. The Soul then finds it self a fit Companion for them, looks upon them as its fellow Servants, for so they are, Revel. 19.10. and the Angels look upon the Spi∣rits of just men, not as Inferiours and Underlings, but with great respect, as Spirits in some sense nearer to Christ than themselves. So that henceforth no dread falls upon us from the presence of these excellent Creatures; but each enjoy∣eth singular delight in each others Society. And thus we see in what honourable and pleasing Company the souls of the just go hence to their Father's house and bosome.

PROP. V. The Soul is not so maimed and prejudiced by its separation from the Body, but that it both can and doth live, and act without it: and performs the acts of Cogitation and Volition, without the aid and ministry of the Body.

I Know it is objected by them that assert the Souls sleep∣ing till the Resurrection, that though its essence be not destroy'd by death, yet its Operations are obstructed by the want and absence of the Body, its Tool and Instrument, and thus they form their Objection.

All that the Soul understands,* 1.22 it understands by Species, that is, the Images of things which are first formed in the Phantasie:* 1.23

As when we would conceive the nature of an House, a Ship, a Man or a Beast; we first form the Image or Species thereof in our fancy, and then exercise our thoughts about it: But this depending upon bodily Organs and Instruments, the separated Soul can form no such Images. It hath no such innate Species of its own, but comes into the World an abrasa tabula, white paper; and being deprived by separation of the help of Senses and Phantasms, it consequently un∣derstands nothing.

Thus the Soul in its state of Separation is represented to us as wounded in its Powers and Operations, to that degree, which seems to extinguish the very nature of it. But

* 1.241. We deny that the Soul knows nothing now, but by Phantasms and Images.* 1.25 For it knows it self, its own na∣ture and powers, of which it cannot possibly feign or form any image or representation. What form, shape, or figure, can the fancy of a man cast his own Soul into to help him to understand its nature?

And what shall we say of its understanding during an ec∣stasie or Rapture? Doth the Soul know nothing at such a time? Doth a dull Torpor seize and benumb its intellectual powers? No, no; the Understanding is never more bright, clear, apprehensive, and perfect, than when the Body in an Ecstasie is laid aside as to any use or assistance of the mind. The Soul for that space uses not the Bodies assistance, as the very words Ecstasie, and Rapture, convince us.

* 1.262. To understand by Species doth not agree to the Soul naturally, and necessarily, but by accident, as it is now in Union with the Body: Were it but once loosed from the Body, it would understand better without them than ever it did in the Body by them. A Man that is on Horse-back, must move, according to the motion of the Horse he rides;

but if he were on Foot, he then uses his own proper mo∣tion, as he pleaseth. So here. But though we grant the Soul doth in many cases now make use of Phantasms, and that the agitation of the Spirits, which are in the Brain and Heart, are conjunct with its acts of Cogitation, and Intelle∣ction: Yet as a searching Scholar well observes, The Spi∣rits are rather Subjects, than Instruments of those actions: And the whole essence of those acts is antecedent to the mo∣tion of the Spirits: As when we use a Pen in writing, or a Knife in cutting;* 1.27 there is an operation of the Soul upon them, before there can be any operation by them. They act as they are first acted, and so do these bodily Spirits. So that to speak properly, the Body is bettered by the use the Soul makes of it in these its noble actions, but the Soul is not advantaged by being tied to such a Body. It can do its own work without it, its operations follow its essence, not the Body, to which it is for a time united.

In summ, 'Tis much more absonous, and difficult to con∣ceive a stupefied, benumbed, and unactive Soul, whose ve∣ry nature is to be active, lively, and always in motion; than it is to conceive a Soul freed from the shackles, and clogs of the Body, acting freely according to its own nature, I wish the favourers of this Opinion may take heed, lest it carry them farther than they intend, even to a denial of its Existence and Immortality, and turn them into down-right S••matists or Atheists.

PROP. VI. That the separated Souls of the just, having finished all their work of obedience on earth, and the Spirit ha∣ving finished all his work of Sanctification upon them, they do ascend to God, with all the habits of Grace in∣herent in them; and all the comfortable improve∣ments of their Graces, accompanying and following them.

THis Proposition is to be opened and confirmed in these four Branches.

(1) When a gracious Soul is separated from the Body, all its work of obedience in this World is finished. There∣fore death is called the finishing of our course, Acts 20.24. the night when man works no more, Iohn 9.4. There is no working in the grave, Eccles. 9.10. for death dissolves the Compositum, and removes the Soul immediately to another World; where it can act for it self only, but not for others, as it was wont to do on earth. I shall see man no more (saith Hezekiah) with the Inhabitants of the World, Isaiah 38.11. that which was said of David's death, is as true of every Christian, that having served his Generation according to the Will of God, he fell asleep, Acts 13.36.

I do not say this lower World receives no benefit at all by them, after their death; for though they can speak no more, write no more, pray for, and instruct the Inhabitants of this World no more, nor exhibit to them the beauty of Reli∣gion in any new acts or examples of theirs: (which is that I mean by saying they have finished all their work of obedi∣ence on earth) Yet the benefit of what they did whilst in the Body, still remains, after they are gone; as the Apostle speaks of Abel, Hebr. 11.4. Who being dead, yet speaketh.

This way indeed abundance of service will be done for the Souls of men upon earth, long after they are gone to Hea∣ven. And this should greatly quicken us to leave as much as we can behind us, for the good of Posterity, that after our decease (as the Apostle speaks, 2 Pet. 1.15.) they may have our words and examples in remembrance. But for any service to be done de novo after death, it is not to be expe∣cted. We have accomplished as an Hireling our day, and have not a stroke more to do.

(2) As all our work of obedience is then finished by us, so at death, all the Work of God is finished by his Spirit upon us. The last hand is then put to all the preparatory work for glory; not a stroke more to be done upon it af∣terward, which appears as well by the immediate succession of the life of glory, (whereof I shall speak in another Pro∣position) as by the cessation of all sanctifying means and instruments, which are totally laid aside as things of no more use, after this stroke is given, Adepto fine, cessant media, Means are useless, when the end is attain'd. There is no work, saith Solomon, in the Grave. How short soever the Souls stay and abode in the Body was, though it were regenerated one day, and separated the next; yet all that is wrought up∣on it, which God ever intended should be wrought in this World, and there is no preparation-work in the other World.

(3) But though the Soul leave all the means of grace be∣hind it, yet it carries away with it to Heaven all those ha∣bits of grace which were planted and improved in it in this World, by the blessing of the Spirit upon those means: though it leave the Ordinances, it loseth not the effects and fruits of them; though they cease, their effects still live. The truth dwelleth in us, and shall be in us for ever, 1 John 2.17. The Seed of God remaineth in us, 1 John 3.9.

Common gifts fall at death, but saving grace sticks fast in the Soul, and ascends with it into glory. Gracious habits are inseparable; Glory doth not destroy but perfect them. They are the Souls meetness for Heaven, Col. 1.12, and

therefore it shall not come into his presence, leaving its meetness behind it. In vain is all the work of the Spirit upon us in this World, if we carry it not along with us into that World, seeing all his works upon us in this life, have a respect and relation to the life to come.

Look therefore as the same natural Faculties and Powers which the Soul had, (though it could not use them) in its imperfect Body in the Womb, came with it into this World where they freely exerted themselves in the most noble actions of natural life; so the habits of Grace which by Regeneration are here implanted in a weak and imperfect Soul, go with it to glory, where they exert themselves in a more high and perfect way of acting, than ever they did here below. The languishing spark of love, is there a vehe∣ment flame; the saint, remiss, and infrequent delight in God, is there at a constant ravishing and transporting height.

(4) To conclude, As all implanted habits of grace ascend with the sanctified Soul to Heaven; (for the Soul ascends not thither, as a natural, but as a new Creature) so all the effects, results, and sweet improvements of those Graces which we gathered as the pleasant fruits of them on earth; these accompany and follow the Soul into the other World also; Their Works follow them, Rev. 14.13. They go not be∣fore in the notion of merits, to make way for them, but they follow or accompany them, as Evidences, and com∣fortable Experiences. I doubt not, but the very remem∣brance of what past betwixt God and the Soul here betwixt the day of its Espousals to Christ, and its Divorce from the Body, will be one sweet ingredient into their blessedness and joy, when they shall be singing in the upper Region, the Song of Moses, and of the Lamb. They were never given, to be lost, or left behind us. And thus you see with what a rich Cargo the Soul sails to the other World, though if it had no other, it would never drop Anchor there.

PROP. VII. The Souls of the just when separated from their Bodies, do not wander up and down this World, nor hover about the Sepulchres where their Bodies lie, nor are they detain'd in any Purgatory, in order to their more perfect Purification; nor do they fall asleep in a benummed, stupid State: But do forthwith pass into glory, and are immediately with the Lord.

WHen once the mind of man leaves the Scripture-guidance and direction, which is to it, what the Compass, or Pole-star is to a Ship in the wide Ocean; Whi∣ther will it not wander? In what uncertainties will it not fluctuate? And upon what Rocks and Quick-sands must it inevitably be cast? Many have been the foolish and ground∣less Conceits and Fancies of men, about the Receptacles of departed Souls.

1. Some have assigned them a restless wandering life, now here, now there; without any certain dwelling place any where. The only ground for this fancy, is the frequent Apparitions of the Ghosts or Spirits of the dead, whereof many instances are given; and who is there that is a stranger to such Stories? Now, if departed Souls were fixed any where, this World would be quiet and free from such di∣sturbances.

I make no doubt but very many of these Stories have been the industrious Fictions and Devices of wicked and superstitious Votaries to gain reputation to their way, speak∣ing lies in Hypocrisie to draw Disciples after them. And many others have been the Tricks and Impostures of Satan himself, to shake the credit of the Saints Rest in Heaven, and the imprisonment of ungodly Souls in Hell, as will

more fully appear, when I come to speak to that Question more particularly.

2. Others think when they are loosed from the Body at death, they hover about the Graves and solitary places where their Bodies lie, as willing, seeing they can dwell no longer in them, to abide as near them as they can; just as the surviving Turtle, keeps near the place where his Mate died, and may be heard mourning for a long time about that part of the Wood. This opinion seeks countenance and protection from that law, Deut. 18.10, 11. which prohibits men to consult with the dead; of which restraint there had been no need nor use, if it had not been practised; and such practices had never been continued, if departed Souls had not frequented those places, and given answers to their Questions. But what I said before of Satans Impostures, is enough for present, to return to this also.

* 1.283. The Papists send them immediately to Purgatory in or∣der to their more thorough Purification. This Purgatory, Bellarmin thus describes: It is a certain place wherein, as in a Prison, Souls are purged after this life, that were not fully purged here, to the intent they may enter pure into Heaven; and though the Church (saith he) hath not defined the place, yet the School-men say, it is in the Bowels of the Earth, and upon the borders of Hell. And to countenance this profi∣table Fable, divers Scriptures are by them abused and mis∣applied, as 1 Cor. 3.15. Matth. 5.25, 26. 1 Pet. 3.19. all which have been fully rescued out of their hands, and abun∣dantly vindicated by our Divines, who have proved, God never kindled that fire to purifie Souls, but the Pope to warm his own Kitchin.

4. Another sort there are, who affirm, they neither wander about this World, nor go into Purgatory, but are cast by death into a Swoon or sleep; remaining in a kind of benummed condition, till the Resurrection of the Body. This was the Errour of Beryllus; and Irenaeus seems to border too near upon it, when he saith:

The Souls of Disciples shall go to an invisible place appoint∣ed for them of God,* 1.29 and shall there tarry till the Resurrecti∣on, waiting for that time, and the receiving their Bodies, and perfectly (i.e. corporally) rising again, as Christ did, they shall come to the sight of God.

All these mistakes will fall together by one stroak; for if it evidently appear (as I hope it will) that the Spirits of the just are immediately taken to God, and do converse with and enjoy him in Heaven: Then all these Fancies vanish, without any more labour about them particularly. Now there are four Considerations which to me put the immedi∣ate glorification of the departed Souls of Believers, beyond all rational doubt.

• (1) Heaven is as ready and fit to receive them as ever it shall be.
• (2) They are as ready and fit for Heaven, as ever they shall be.
• (3) The Scripture is plainly for it. And
• (4) There is nothing in reason against it.

(1) Heaven is as ready and fit to receive them when they die, as ever it shall be. Heaven is prepared for Believers, (1) By the purpose and Decree of God, and so far it was prepar'd from the Foundation of the World, Matth. 25.34. (2) By the death of Christ, whose blood made the purchace of it for Believers, and so meritoriously opened the Gates thereof, which our sins had barred up against us, Heb. 10.19, 20. (3) By the Ascension of Christ into that holy place, as our Representative and Forerunner, Iohn 14.2. This is all that is necessary to be done for the preparation of Heaven; and all this is done, as much as ever God design'd should be done to it, in order to its preparation for our Souls. So that no delay can be upon that account.

(2) The departed Souls of Believers are as ready for Heaven as ever they shall be. For there is no preparation-work to be done by them, or upon them after death, Ioh. 9.3. Eccles. 9.10. Their justification was compleat before death, and now their sanctification is so too; Sin, which came in by the Union, going out at the separation of their Souls and Bodies. They are Spirits made perfect.

(3) The Scripture is plain and full for their immediate glorification, Luke 23.43 To day shalt thou be with me in Pa∣radise: Luke 16.22. The Beggar dyed, and was carried by the Angels into Abraham's bosome: Philip. 1.21. I desire to be dis∣solved, and to be with Christ, which is far better. The Scripture speaks but of two ways, by which Souls see and enjoy God, viz. Faith, and Sight; the one imperfect, suited to this life; the other perfect, fitted for the life to come; and this im∣mediately succeeding that, for the imperfect is done away by the coming of that which is perfect, as the Twilight is done away by the advancing of the perfect day.

(4) To conclude, There is nothing in reason lying in bar to it. It hath been proved before, the Soul in its unbodied State, is capable to enjoy blessedness, and can perform its acts of Intellection, Volition, &c. not only as well, but much better than it did when embodied. I conclude there∣fore, That seeing Heaven is already as much prepar'd for Believers, as it need be, or can be; and they as much pre∣par'd from the time of their Dissolution, as ever they shall be; The Scriptures also being so plain for it, and no bar in reason against it: All the forementioned Opinions are but the Dreams and Fancies of men, who have forsaken their Scripture-guide; and this remains an unshaken truth, That the Spirits of the just go immediately to glory, from the time of their Separation.

PROP. VIII. At the time a gracious Souls separation from the Body, it is instantly, and perfectly freed from sin, which till that time dwelt in it, from its beginning: But thenceforth shall do so no more.

IMmediately upon their separation from the Body,* 1.30 they are Spirits made perfect, as my Text stiles them; and that Epithet perfect could never suit them, if there were any re∣maining root or habit of corruption in them.

The time, yea, the set time is now come, to put an end to all the dolorous groans of gracious Souls upon the account of indwelling sin. What the Angel said to Ioshua, Zech. 3.3, 4. The same doth God say of every upright Soul at the time of its separation, Take away the filthy Garments from him, and cloath him with change of rayments, and set a fair Mi∣ter upon his head. Thus the Garments spotted with the flesh, are taken away with the Body of flesh, and the pure, un∣changeable Robes of perfect holiness cloathed upon the Soul, in which it appears, without fault before the Throne of God, Rev. 14.5.

There is a threefold burdensom evil in sin, under which all regenerated souls groan in this life, viz. (1) The Guilt, (2) The Filth, (3) The Inherence of it in their nature. And there is a threefold Remedy or cure of these evils. The guilt of sin is remedied by justification: The filth of sin is inchoatively healed by sanctification: The inherence of sin is totally eradicated by glorification. For as it entred into our persons, by the union of our Souls and Bodies; so it is per∣fectly cast out by their disunion or separation at death. The last stroak is then given to the work of sanctification, and the last is evermore the perfecting stroak: Sin lan∣guished under imperfect sanctification in the time of life, but it gives up the Ghost under perfected sanctification, from 〈◊〉〈◊〉 after death. Sanctification gave it its deadly wound, but

glorification its final Abolition. For it is with our sins after Regeneration, as it was with that Beast mentioned Dan. 7.12. which though it was wounded with a deadly wound, yet its life was prolonged for a season: And this is the appointed season for its expiration. For if at their dissolution they are immedi∣ately received into glory (as it hath been proved they are, in our seventh Proposition) they must necessarily be freed perfectly from sin, immediately upon their dissolution; be∣cause nothing that is unclean, can enter into that pure and holy place: They must be, as the Text truly represents them, The Spirits of just men made perfect.

For if so great holiness and purity be required in all that draw nigh to God upon earth, as you read Psal. 93.5. cer∣tainly those who are admitted immediately to his Throne, must be without fault, according to Rev. 7.14, 15, 16, 17.

When a compounded being comes to be dissolved, each part returns to its own principle; so it is here. The Spirit of man, and all the grace that is in it, came from God, and to him they return at death, and are perfected in him, and by him: The flesh returns to the earth whence it came, and all that body of sin is destroyed with it; neither the one or other shall be a snare or clog to the soul any more. A Chri∣stian in this World, is but Gold in the Ore; at death the pure Gold is melted out and separated, and the dross cast away and consumed.

Hence three Consectaries offer themselves to us.

Consectary I.

That a Believers life and warfare end together. We lay not down our weapons of war, till we lie down in the dust, 2 Timothy 4.7. I have fought a good fight, I have finished my course. The course and conflict you see are finished together. Though they commence from different terms, yet they always terminate together. Grace and sin have each acted its part upon the Stage of time, and the victory hovered doubtfully s••••••times over Sin, and sometimes over Grace; but now the ••••r is ended, and the quarrel decided, Grace keeps its

ground, and sin is finally vanquished. Now, and never be∣fore, the gracious Soul stands triumphing like that noble Argive,

In vacuo solus Sessor Plausorque Theatro:

not an Enemy left to renew the Combat, the war is ended, and with it all the fears and sorrows of the Saints.

Consectary II.

Separated Souls become impeccable, or free from all the hazard of sin, from the time of their separation. For, there being no root of sin, now inherent in them, consequently no temptation to sin can fasten upon them: all temptations have their handles in the Corruptions of our natures. Did not Satan find matter prepar'd within us, dry tinder fitted to his hand, he might strike in temptations long enough before one of his hellish sparks could catch or fasten upon us. Temptations are grievous exercises to Believers; they are darts, Eph. 6.16. they are thorns, 2 Cor. 12.7. but the se∣parate Soul is out of Gun-shot. 'Twere as good discharge an Arrow at the body of the Sun, as a temptation at a tran∣slated Soul.

Consectary III.

Separated Souls are more lovely Companions, and their Converses more sweet and delightful than ever they were in this World. It was their corruption which spoil'd their Communion on earth; and it is their spotless holiness which makes it incomparably pleasant in Heaven. The best and loveliest Saints have something in them, which is distastful; even sweet Bryars, and holy Thistles, have their offensive Prickles; but when that which was so lovely on earth, is made perfect in Heaven, and nothing of that remains in Heaven, which was so offensive in them on earth; O what delightful Companions will they be! O blessed Society! O

most desirable Companions, let my Soul for ever be united to their assembly. I love them under their Corruptions, but how shall my Soul be knit to them when it seeth them shining in their Perfections!

PROP. IX. The Pleasures and Delights of the separate Spirits of the just, are incomparably greater and sweeter, than those they did, or at any time could experience in their bodily state.

WIth what a pleasant face would death smile upon Be∣lievers, what Roses would it raise in its pale cheeks, if this Proposition were but well setled in our hearts by faith! And if we will not be wanting to our selves, it may be firmly settled there, by these four Considerations, which demonstrate it.

Consideration I.

Whatsoever Pleasure any man receives in this World, he receives it by means of his Soul. Even all corporeal and sensitive delights have no other relish and sweetness, but what the Soul gives them; which is demonstrable by this, that if a man be pla∣ced amidst all the pleasing Objects and Circumstances in the World, if he were in that Centre where he might have the confluence of all the delights of this World; yet if the Spi∣rit be wounded, there is no more relish or savour in them, than in the White of an Egg. What pleasure had Spira in his Liberty, Estate, Wife and Children? These things were indeed proposed and urged again and again to relieve him; but instead of pleasure, they became his horrour: let but the mind be wounded, and all the mirth is marr'd; one touch from God upon the Spirit, destroys all the joy of this World. Nay,

Let but the intention of the mind be strongly carried ano∣ther way, and for that time, (though there be no guilt or wound upon the Soul) the most pleasant enjoyments lose their pleasure. What Delight, think you, would bags of Gold, sumptuous Feasts, or exquisite melody have afforded to Archimedes, when he was wholly intent upon his Mathe∣matical lines? By this then it is evident, that the rise of all pleasure is in the mind, and the most agreeable and pleasing Objects and Enjoyments, signifie nothing without it: The mind must be found in it self, and at leisure to attend them, or we can have no pleasure from them.

Consideration II.

Of all Natural Pleasures in the World, Intellectual Plea∣sures are found to be most agreeable and connatural to the Soul of man.

The more refined and remote from sense any pleasure is, the more grateful it is to the Soul; those are certainly the sweetest Delights that spring out of the mind. A drop of intellectual pleasure is valued by a generous and well tempe∣red soul, above the whole Ocean of impure Joys, which come to it sophisticated and tang'd through the muddy Channels of sense.

No sensualists in the World can extract such pleasure out of Gold, Silver, Meat, and Drink; as a searching and con∣templating mind finds in the discovery of truth. * 1.31 Heynsius, that learned Library-keeper of Leyden, professed, that when he had shut up himself among so many illustrious Souls, he seemed to sit down there as in the very lap of Eternity, and heartily pitied the Rich and Covetous Worldlings that were strangers to his Delights.

† 1.32 And Cardan tells us, that to know the secrets of Na∣ture, and the order of the Universe▪ hath greater pleasure and sweetness in it, than the thoughts of Man can fathom, or any Mortal hope for. Yea, such beauty, saith * 1.33 Plutarch, there is in the Study of the Mathematicks, that it were un∣worthy to compare such Baubles and Bubbles as Riches, with it. Yea, saith another † 1.34, it were a sweet thing to be extingnished in those Studies.

Iulius Scaliger was so delighted with Poetry, that he pro∣tested he had rather be the Author of twelve Verses in Lu∣can, than Emperour of Germany. And to say truth, there is a kind of * 1.35 enchanting sweetness in those intellectual Plea∣sures and Feasts of the mind; such a delight as hardly suffers the mind to be pull'd away from it. These Pleasures have a finer edge, an higher gust, a more agreeable savour to the mind than sensitive ones; as approaching much nearer to the nature of the Soul, which is spiritual.

Consideration. III.

And as Intellectual pleasures do as far exceed all sensitive pleasures, as those which are proper to a man, do those which we have in common with Beasts: So Divine pleasures do again much more surmount Intellectual ones. For what com∣pare is there betwixt those joys which surprize a Scholar in the discovery of the Secrets of Nature, and those that over∣whelm and swallow up the Christian in the discovery of the glorious Mysteries of Redemption by Christ, and his own personal interest therein!

To solve the Phaenomena of Nature is pleasant, but to solve all the difficulties about our Title to Christ and his Cove∣nant, that is ravishing. Archimedes his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have found it, was but the frisk or skip of a Boy: that rapturous voice of the Spouse, My Beloved is mine, and I am his. These are En∣tertainments

for Angels, 1 Pet. 1.12. a short Salvation for the season it is felt and tasted, 1 Pet. 1.8. after these de∣lights all others are insipid and dry. And yet one step higher.

Consideration IV.

All that divine pleasure which ever the holiest and de∣voutest Soul enjoyed in the Body, is but a Sip, or Praelibation, ••ompared with those full draughts it hath in the unbodied State.

Whilst it is embodied, it rejoyceth in the Earnests and Pledges of joy, but when it is unbodied, it receives the full summ, Psal. 16.11. In thy presence is the fulness of joy. This ful∣ness of joy is not to be expected, because not to be support∣ed in this World. The joy of Heaven would quickly make the hoops of Nature flie. When a good man had but a little more than ordinary of the joy of the Lord poured into his Soul, he was heard to cry, Hold, Lord, hold, thy poor Creature is but a clay Vessel, and can hold no more. These Pleasures the Soul hath in the Body, are of the same kind indeed with those in Heaven, but are exceeding short of them in divers other respects.

1. The Spiritual Pleasures the Soul hath in the Body, are but by reflection; but those it enjoys out of the Body, are by immediate intuition, 1 Cor. 13.12. now in a glass, then face to face.

2. The Pleasures it hath now, though they be of a Di∣vine nature, yet they are relished by the vitiated Appetite of a sick, and distempered Soul; the embodied Soul is dis∣eased and sickly, it hath many Distempers hanging about it. Now we know the most pleasant things lose much of their pleasure to a sick man; the separate Soul is made per∣fect, throughly cured of all Diseases, restored to its perfect health; and consequently Divine Pleasures must needs have

an higher gust and relish in Heaven than ever they had on earth.

3. The Pleasures of a Gracious Soul on earth, are but rare and seldom, meeting with many and long inter∣ruptions; and many of them occasioned by the Body, which often calls down the Soul to attend its Necessities; and converse with things of a far different nature: But from these, and all other ungrateful and prejudicial Avo∣cations, the separated Soul is discharged and set free. So that its whole Eternity is spent in the highest De∣lights.

4. The highest Pleasures of a Gracious Soul in the Body, are but the Pleasures of an uncentred Soul, which is still gravitating and striving forward, and consequently can be but low and very imperfect, in comparison with those it enjoys, when it is centred and fixed in its everlasting Rest. They differ as the shadow of the Labourer, for an hour in the day, from his Rest in his Bed when his Work is ended.

5. To conclude, The Pleasures it hath here, are but the Pleasures of Hope and Expectation, which cannot bear any proportion to those of sight and full fruition. O see the advantages of an unbodied state.

PROP. X. That Gracious Souls separate from the Body, do at∣tain to the perfection of knowledge with more ease than they attained any small degree of knowledge, whilst they dwelt in the Body.

GReat are the Inconveniences and Prejudices, under which Souls labour in their Pursuits, after knowledge in this life. Veritas in puteo, Truth lies deep. And it is hard, even with much labour, pains, and study, to pump up one clear Notion; for the Soul cannot now act as it would, but is fain to act as it can, according to the Limita∣tions and Permissions of the Body, to which it is confined; by heedful Observations, and painful Searches; it is forced to deduce one thing from another, and is too often deceived and imposed upon by such tedious, and manifold Con∣nections.

Beside, Truth now is forced in compliance with our weakness, and distance from the Fountain, to descend from Heaven under Vails, Shadows, and Umbrages, thereby to contract some kind of Affinity with our Fancies and exterior Senses first, that so it may with more advan∣tage transmit it self to our Understandings.* 1.36 It must come under some vail or other to us, whilst we are vailed with Mortality, because the Soul cannot behold it in its native lustre, nor converse otherwise with it.

And hence it was that Augustin made his rational Conje∣cture, Why Men use to be so much delighted with Meta∣phors, because they are so much proportioned to our Senses, with which our reason in this embodied state hath contracted such an Intimacy and Familiarity: But when the Soul lays aside its veil of Flesh, Truth also puts off her veil, and shews the Soul her naked, beautiful, and ravishing face:

It thenceforth beholds all truth in God the fountain of Truth. There are five ways by which men attain the knowledge of God, say the Schools, four of which the Soul makes use of in this World; but the fifth which is the most perfect, is reserved for the separate state. Men di∣scern God here,

• (1) In vestigio, by his foot-steps in the Works of Crea∣tion. God hath imprest the marks of his Wisdom and Power upon the Creatures, by which impressions we do discern that God hath been there. Thus the very Hea∣then arrive to some knowledge of a God, Rom. 1.20. Acts 17.24, 27.
• (2) In Vmbra, by his shadow, if you see the shadow of a man, you guess at his Stature and Dimensions thereby. Thus Christ made some discovery of himself to the World, in the Mosaical Ceremonies, and ancient Types and Umbra∣ges, Heb. 10.1.
• (3) In Speculo, in a Glass: This gives us a much clearer representation of a person than either his foot-steps or sha∣dow could: This is an imperfect or darker Vision of his face by way of reflection And thus God is seen in his Word and Ordinances, wherein as in a glass we behold the glory of the Lord, 2 Cor. 3.18.
• ...

  (4) In Filio, In his own Son, who is the living Image and express Character of his Father. Thus sometimes we see a Child so lively representing his Father, in Speech, Gate, Gesture, and every Lineament of his face, that we may say, Sic Oculos, sic ille Manus, sic Ora ferebat: Just so his Father spake, so he went, and just such an one he was.

  Thus we know God in the face of Jesus Christ, 2 Cor. 4.6. who is the express image of his Father, Heb. 1.3. and Iohn 14 9. This is the highest way of attaining the knowledge of God in this Life; but then, in the unbo∣died state we see him.

• ...

• (5.) Face to face, with a direct vision. This is to see him as he is: The Believer is a Candidate for this degree now, but cannot be invested with it, till divested of this Body of flesh. Yet the Soul when unbodied and made perfect, attaineth not to a comprehensive knowledg of God, for it will still re∣main a finite being, and so cannot comprehend that which is infinite. That question, Iob 11.7. Canst thou find out the Almighty to perfection? may be put to the highest Graduate in Heaven. And yet,
  • 1. To see God face to face, and know him as he is, will be a knowledge of the Divine Essence it self. To see the Divine Essence, is to see God as he is (i. e.) to see him so perfectly and fully that the understanding can proceed no farther in point of knowledg concerning that great Question, What is God? Thus no man hath seen, or can see God in this World. Even Moses himself could not so see God, Exod. 33.18, 19, 20. But the Spirits of the just made perfect have satisfying ap∣prehensions, though no perfect comprehensions of the Di∣vine Essence.
  • ...

    2. In this light they clearly discern those deep mysteries which they here rackt their thoughts upon, but could not penetrate in this life. There they will know what is to be known of the Union of the two Natures in the wonderful person of our Emmanuel; and the manner of the subsistence of each person in the most glorious and undivided God-head, Iohn 14.20. The several Attributes of God will then be unfolded to our understandings; for his Essence and Attri∣butes are not two things, Rev. 4.8, 9, 10, 11. O what ravish∣ing sight will this be!

    The mysteries of the Scriptures and providences of God will be no mysteries then. Curiosity it self will be there satisfied.

  • 3. This immediate knowledge and sight of God face to face, will be infinitely more sweet and ravishingly plasant than any or all the views we had of him here by Faith, ever were, or possibly could be. There is a joy unspeakable in

• ...
  • the visions of Faith, 1 Pet. 1.8. But it comes far short of the facial vision. Who can tell the full importance of that one Text, Rev. 22.4. The Throne of the Lamb shall be in it, and they shall see his face. O for such a Heaven (said one) as but to look through the key-hole, and get one glimpse of that lovely face! Earth cannot bear such sights. This light overwhelms and confounds the inadequate faculties of im∣perfect and embodied Souls. But there it is lumen confortans, a chearing, strengthening pleasant light, as the light of the Morning star, Rev. 2.28.
  • 4. This sight of God will be appropriative, and applica∣tive. We there see him as our own God and portion. With∣out a clear interest in him, the sight of him could never be beatifical and satisfying. Sight without interest is like the light of a gloworm, light without heat. All doubts and objections are solv'd, and answer'd, in the first sight of this blessed face.
  • 5. To conclude: This perfect and most comfortable knowledge is attained without labour by the separate Soul. Here every degree of knowledge was with the price of much pains. How many weary hours and aking heads did the acquisition of a little knowledg stand us in? But then it flows in upon the Soul easily. It was the Saying of a great Vsurer, I once took much pains to get a little (meaning the first stock) but now I get much without any pains at all. O lovely state of separation! That Body which interposed, clog'd and clouded the willing and capable Spirit, being drawn aside (as a Curtain) by death, the light of glory now shines upon it, and round about it without any in••er∣ception or lett.

PROP. XI. The separated Souls of the Iust do live in a more high and excellent way of Communion with God in his Tem∣ple-worship in Heaven, than ever they did in the sweetest Gospel-Ordinances, and most Spiritual Duties, in which they conversed with him here on Earth.

THAT Saints on earth have real Communion with God, and that this Communion is the joy of their hearts, the life of their life, and their relief under all pressures and troubles in this life; is a truth so firmly sealed upon their hearts by experience, as well as clearly revealed in the Word, that there can remain no doubt about it among those that have any saving acquaintance with the life and power of Religion,

This Communion with God is of that precious value with Believers, that it unspeakably endears all those Duties and Ordinances to them, which as means and instruments are useful to maintain it.

At death, the people of God part with all those precious Ordinances and Duties, they being only designed for, and fitted to the present state of imperfection, Eph. 4.12, 13. but not at all to their loss, no more than it is to his, that loses the light of his candle, by the rising of the Sun. A Candle, a Star, is comfortable in the Night, but useless, when the Sun is up, and in it's meridian Glory. Christian, Pray much, hear much, and drive as profitable a trade as thou canst among the Ordinances of God, and duties of Religion: For the time is at hand that you shall serve and wait on God no more this way.

But yet think not your Souls shall be discharged from all Worship and Service of God when you dye: No, you will find Heaven to be a Temple built for worship, and the worship there to be much transcendent to all that in which

you were here employ'd. The Sanctuary was a pattern of Heaven in this very respect, Heb. 9.23. And on this very ac∣count it is called Sion in my Text, and the heavenly Ierusalem; as denoting a Church-state, and the spiritual Worship there performed by the Spirits of just men made perfect.

Some help we may have to understand the nature there∣of, by comparing it with that Worship and Service which we perform to God here in this state of imperfection, and by considering the agreements and disagreements betwixt them. In this they agree, that the worship above and be∣low are both addressed and directed to one and the same Object; Father, Son, and Spirit; all centers and terminates in God. They also agree in the general quality, and common Nature; they are both spiritual Worship. But there are divers remarkable differences betwixt the one, and other, as will be manifest in the following collation.

1. All our Worship on Earth is performed and transacted by Faith, as the instrument and mean thereof, Heb. 11.6. He that cometh to God must believe, &c. In Heaven Faith cea∣seth and sight takes place of it, 1 Cor. 5.7. There we see, what here we only believe. There are now before us, Ordinan∣ces, Scriptures, Ministers, and the Assemblies of Saints in the places of worship: but if we have any communion with God, by or among these, we must set our selves to believe those things we see not. By realizing and applying invisible things, we here get sometimes, and with no small pains, a taste of Heaven, and a transient glance of that glory. In this service our Faith is put hard to it, it must work and fight at once. Resolutely act, whilst sense and reason stand by contradicting and quarrelling with it. And if with much ado, we get but one sensible touch of Heaven upon our Spirits, if we get a little spiritual warmth and melting of our af∣fections towards God, we call that day a good day, and it is so indeed.

But in Heaven all things are carried at an higher rate, the joy of the Lord overflows us without any labour or pains of ours to procure it. We may say of it there as the Prophet speaks of the dew and showres upon the grass, Which tarrieth not for man, nor waiteth for the Sons of men, Mic. 5.7.

2. No grace is or can be acted here, without the clog of a contrary corruption upon its heel, Rom. 7.21. When I would do good, evil is present with me. Every beam of faith is presently darkned by a cloud of unbelief, Mark 9.24. Lord I believe, help thou my unbelief.* 1.37 We often read in the Book of experience (saith one) what an inconstant fickle thing the heart is in du∣ties: Now it is with us, by and by it's fled away and gone; we know not where to find it: It is constant only in its incon∣stancy and lubricity. There is iniquity in our most holy things, which needs pardon, Exod. 28.38. Our best duties have enough in them to damn us, as well as our worst sins, but in that perfect state above, grace flows purely out of the Soul, as beams do from the Sun, or crystal streams from the purest Fountain. No impure, or imperfect acts proceed from Spirits made perfect.

3. Here the graces of the Saints are never, or very rarely acted in their highest and most intense degree. When they love God most fervently, there is some coldness in their love. Who comes up to the height of that rule, Matt. 22.37. Thou shalt love the Lord thy God with all thy heart, and all thy mind, and all thy strength. When we meditate on God, it is not in the depth of our thoughts, without some wanderings and extravagancies, 'tis very hard, if not impossible for the Soul to stand long in its full bent to God.

But in Heaven it doth so, and will do so for ever, with∣out any relaxation or remission of its fervour. Christ among the Saints and Angels in Heaven, is as a mighty Load-stone cast in amongst many Needles, which leap to him, and fix themselves inseparably upon him. They all act in glory as the fire doth here, to the utmost of their power and ability. There is no note lower, than Glory to God in the highest.

4 The most spiritual Souls on earth, who live most with God, have, and must have their dayly and frequent intermis∣sions. The necessities of the Body, as well as the defectiveness of their graces require and necessitate it to be so. Our hands with Moses will hang down, and grow weary. Our affections will cool and fall, do what we can.

But as the Spirits of just men made perfect know no re∣missions in the degree, so neither any intermissions in the actings of their grace: They shall serve him day and night in his Temple, Rev. 7.15. You that would purchase the continu∣ance of your spiritual comforts but for a day, with all that you have in this World, will there enjoy them at full, with∣out any intermitting throughout eternity.

5. If the best hearts on earth be at any time more than or∣dinarily enlarged in spiritual comforts, they need presently some humbling providence to hide pride from their eyes. Even Paul himself must have a thorn in the flesh, a messen∣ger of Satan to buffet him. Bernard could never perform any duty with comfortable enlargement, but he seemed to hear his own heart whisper thus, benè fecisti, Bernarde, O well done, Bernard.

But in Heaven, the highest comforts are injoyed in the deepest humility, and the intire glory is ascribed to God with∣out any unworthy defalcations, Rev. 4.10. They put not the Crown upon their own heads, but Christs: they cast down their Crowns, and fall down at the feet of him that sitteth upon the Throne.

6. All Assemblies for worship in this World are mixed: They consist of Regenerate, and Unregenerate, living and dead Souls; this spoils the harmony, and allays the comfort of mutual Communion. In a Congregation consisting of a 1000 persons, Ah! How few comparatively are there that are heartily concerned in the Duty! But it is not so above. There are ten thousand times ten thousand, even thousands of thousands before the Throne, loving, adoring, praising, and triumphing together, and not a jaring string in all their Harps.

7. Here the worship of God is impured, mixed, and adulterated by the sinful additions and inventions of men. This gracious Souls groan under as an heavy burden, sighing and praying for Reformation; as knowing they can expect no more of Gods presence, than there is of his Order and Institution in Worship. But above, all the Worship is pure,

the least pin in the heavenly Tabernacle is according to the perfect pattern of the divine Will.

8. We have here Duties of divers kinds and natures to perform. All our time is not to be spent in loving, praising, and delighting in God: but we must turn our selves also to searching, watching, and Soul-humbling work. Sometimes we are called to get up our hearts to the highest praise, and then to humble them to the dust for sin and judgments. One while to sing his praises, and another while to sigh even to the breaking of our loins: but the Spirits of just men made perfect, have but one kind of imployment, viz praising, lo∣ving and delighting in God. There is no groaning, sighing, searching, or watching-work in that state.

9. The most illuminated Believers on Earth have but dark and crude apprehensions of Christs intercession work in Heaven, or of the way and manner in which it is there per∣formed by him. We know indeed, that our High-Priest is for us entred within the vail, Heb. 6.20. That he appears in that most holy place for us, Heb. 9.24. That he there repre∣sents his sufferings for us to God, standing before him as a Lamb that had been slain, Rev. 5.6. That he offers up our prayers with his incense to God, Rev. 8.3.

But the immediate intuition of the whole performance by the person of Christ in Heaven, the beholding of him in his work there, with the smiles and honours, the delight and satisfaction of the Father in his Person and Work: certain∣ly, this must be a far different thing, and what must make more deep and suitable impressions upon our hearts, than e∣ver the most affecting view of them by Faith at this distance, could do.

10. In such ravishing sights, and joyful ascriptions of glory to him that s••tteth upon the Throne, and to the Lamb for evermore, all the separated Spirits of the just are imployed and wholly taken up in Heaven as they come in their several times thither, and will be so imploy'd in that Temple-service unto the end of the World, when Christ shall deliver up the Kingdom to his Father, and thence∣forth God shall be all in all.

The illustration and confirmation of this assertion we have in these two or three particulars.

(1). That all the Spirits of just men from the beginning of the World, until Christs ascension into Heaven, did en∣ter into Heaven as a place of rest, as a City prepared for them of God, Heb. 11.16. and did enjoy blessedness and Glo∣ry there: but yet there seems to be an alteration even in Heaven it self, since the Ascension of Christ into it, and such an alteration as advanceth the glory thereof both to Angels and Saints.* 1.38

Heaven it self (saith one who is now there) was not what it is, before the entrance of Christ into the Sanctuary for the administration of his Office. Neither the Saints departed, nor the Angels themselves were participant of that glory which now they are. Neither yet doth this argue any defect in Heaven, or the state thereof in its primitive constitution: For the perfection of any state hath respect unto that order of things which it is originally suited unto. Take all things in the order of the first Creation, and with respect thereunto, Hea∣ven was perfect in Glory from the beginning,* 1.39 &c.

Whatever was their rest, refreshment, and blessedness; whatever were their enjoyments of the presence of God: yet was there no Throne of Grace erected in Heaven, no High-Priest appearing before it, no Lamb as it had been slain, no joint ascription of Glory unto him that sits upon the Throne,* 1.40 and to the Lamb for ever;

God having ordain∣ed some better thing for us, that they without us should not be made perfect, Heb. 11.40.

Now both the Angels and Saints in Heaven do behold Christ in his Priestly Office within that Sanctuary, a sight never seen in Heaven before.

(2) This frame of heavenly Worship will continue as it is, until the end of the World, and then another alteration will be made in the manner of his dispensatory King∣dom. For then he must deliver up the Kingdom to God, even the Father, and then shall the Son also himself be subject unto him, that put all things under him, that God may be all in all,

as the Apostle speaks, 1 Cor. 15.24, 28. so that as the pre∣sent state of Heaven is not in all respects, what it was be∣fore Christ's Ascension thither; so after the Consummation of the Mediatorial Kingdom, and the gathering all the Elect into Glory, it will not in all respects be what now it is.

Christ will never cease to be the immediate head of the whole glorified Creation. God having gathered all the Elect, both Angels and Men, unto an head in him, and he being the Knot or Centre of that Collective Body; the whole frame of the glorified Church would be dissolved, should he lose his relation of an head to it. Yea, I doubt not but he will for ever continue to be the medium of Com∣munication betwixt God and his glorified Church: God will still Communicate himself to us through Christ, and our adherence, love and delight, will still be through Christ: In a word, whatever change shall be made, the Person of Christ, and therein his humane nature, shall still continue to be the eternal Object of Divine Glory, Praise, and Wor∣ship, Rev. 22.4.

But when he shall have gathered home all his Elect to glory,* 1.41 he will resign this dispensatory Kingdom, and be∣come subject (as Man, and as Head of that Body which he pur∣chased) to his Father himself, that God may be all in all, as it is, 1 Cor. 15.28.

• (1) All in all, that is, All the Saints shall be filled and abundantly satisfied, in and from God alone; there shall be no Emptiness, no want, no complaint: For as there is wa∣ter enough in one Sea to fill all Rivers, light enough in one Sun, to illuminate all the World; so all Souls shall be eternally filled, satisfied, and blessed in one God. Surely there is enough in God for Millions of Souls; for if there be enough in God for all the Angels, Matth. 18.10. yea, enough in God for Iesus Christ, Col. 1.19. there must be enough for all our Souls; the capacity of Angels is larger than ours; the capacity of Christ is larger than that of An∣gels: he that fills them, can and will therefore fill us, or be all in all to us.
• ...

• (2) All in all, that is compleat satisfaction to all the Saints in the absence of all other things, out of which they were wont to suck some comfort and delight in this World. He will now be instead of all. Eminently all without them. We shall suck no more sweetness out of food, sleep, Rela∣tions, Ordinances, &c. there will be no more need or use of them, than there is of Candles in the Sun-shine, Rev. 22.5.
• (3) All in all, that is, God only shall be loved, praised, and admired by all the Saints; they shall love no Creature out of God, but all in God, or rather God in them all. This is that blessed state to which all things tend, for which the Angels and glorified Souls in Heaven long. Hence it is that there is joy in Heaven upon the Conversion of any poor sinner on Earth, because thereby the Body of Christ my∣stical advanceth towards its fulness and compleatness, Luke 15.10. no sooner is a poor Soul struck by the word to the heart, and sent home crying, O sick! Sick! Sick of sin, and sick for Christ; but the news of it is quickly in Hea∣ven, and is matter of great joy there, because they wait as well as Christ, for the time of Consummation. To con∣clude, Those that went first to Heaven before Christ's As∣cension, were fully at rest in God, and blessed in his enjoy∣ment, and yet upon Christ's Ascension thither, their happi∣ness was advanced: 'tis a new Heaven as it were to feed their eyes upon the Man Christ Iesus there Those that now stand before the Throne, ravished with the face of Christ, and ascribing glory to him for ever, are also in a most bles∣sed state, and are filled with the joy of the Lord. And yet, two things still remain to be farther done, before they are, as they shall be for ever; viz. the Restitution of their Bodies, which yet lie in the dust, and the delivering up of the dis∣pensatory Kingdom, upon the coming in of the fulness of all their fellow Saints, and after that no more alteration for ever: But they shall be both in Soul and Body for ever with the Lord. What Tongue of Man or Angel can give us the compleat Emphasis of that word, ever with the Lord? or that, of Gods being all in all? O what hath God prepared for them that love him!

PROP. XII. It pleaseth God at some times, even in this life, to give some men the foresight, and foretaste of that Blessedness, which holy separated Souls do now en∣joy, and themselves are shortly to enjoy with God in Glory.

SPecimens and Earnests of Heaven are no unknown things upon earth. As the Grapes of Eshcol, so the joy of Heaven may be tasted before we come thither, and these foresights and Praelibations of Heaven are

either 1.

Extraordinary, Or,

either 2.

Ordinary.

1. Extraordinary, for the way and manner; when the Soul is either (1) Rapt from the Body for a short time, in an Ecstasie, when in a Visional way heavenly things are pre∣sented to it: Or, (2) When the bodily eye is elevated and strengthened above its natural vigour and ability, to behold the astonishing Objects of the other World.

(1) Of the first sort and rank, was that famous Rapture of Paul, mentioned 2 Cor. 12.2, 3. I knew a man in Christ fourteen years ago, (whether in the Body I cannot tell, or whether out of the Body I cannot tell; God knoweth) such an one caught up to the Third Heaven, &c. * 1.42 Tis questionable indeed, whether the Soul of the Apostle were really separated from his Body,

whilst he suffered that Ecstasie: Or whether his senses were only laid as it were a-sleep for that time; he himself could not determine the Question, much less can any other: but whether so, or so; this seems evident, that his senses were for that time utterly useless to him: if his Body was not dead, it was all one as if it had been so, for any use his Soul then made of it.* 1.43 In Ecstasies all the Senses and Powers are idle, except the Understanding: his Soul for that time seemed to be disjoyned from his Body, much as a flame of fire, which you shall sometimes see to play and hover at a distance from the Wood, and then catching the Fewel again. Probably this was that Trance he fell into in the Temple when he was praying, mentioned in Acts 22.17.

In this Rapture his Soul ascended above this World, it was caught up into Paradise into the Third Heaven, the place in which Christ's Soul was after his death; and there he heard those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unspeakable words which it is not lawful for a man to utter: For alas! poor Mortals cannot pronounce the Shibboleth of Heaven; the heavenly Inhabi∣tants talk in no other Dialect; but the Language of Heaven is not properly spoken by any, but the Inhabitants of Hea∣ven. Now, Paul was not admitted into their Society at that time, as he was at his death, but was only a Spectator, a stander by, as the Angels are in the Assemblies of the Saints here on earth. But O what a day was that day to his Soul! It was as one of the days of Heaven; no words could signi∣fie to another man, what he felt, what he tasted in that hour. Such favours will not be indulged to many; he was a chosen Vessel, and appointed to extraordinary Sufferings for Christ, and it was necessary his Supports and Encourage∣ments should be answerable.

* 1.44It was no less extraordinary and wonderful a Vision which Isaiah, Ezekiel, Daniel, and Iohn had: such Repre∣sentations of God as overwhelmed them, and made Nature faint under them; and no wonder, for if the eyes of Creatures be so weak, that they cannot directly behold such a glorious Creature as the Sun; How much less can they bear the glorious Excellency and Majesty of God?

(2) And sometimes without an Ecstasie, Representati∣ons of Christ and the glory of Heaven have been made, and the very bodily eye fortified and elevated above its natural vigor and ability to behold them. Thus it was with Stephen at his Martyrdom, Acts 7.55, 56. Who being full of the Holy Ghost, looked up stedfastly into Heaven, and saw the Glory of God, and Iesus standing on the right hand of God. That this was not a sight of faith, but an extraordinary sight by the bodily eye, is evident from its effect upon his outward man, it made his face shine as the face of an Angel.

2. There are also beside these, ordinary and more com∣mon foretasts of Heaven and the glory to come, with which many Believers are favoured in this World. And such are those which come into the heart upon the steddy and more fixed views of the World to come by Faith, and the more raised and Spiritual actings of grace in duty. Be∣lieving we rejoice with joy unspeakable, and full of glory, 1 Pet. 1.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a glorified joy, or a joy of the same kind and nature with the joy of glorified Spirits; though in an inferiour and allayed degree.

And yet with the allowance of its allay and rebatement, it is like new Wine put into old and crazy Bottles, which is ready to make them fly, and would do so, should they be of any long continuance. Stay me (saith the Spouse) with Flaggons, comfort me with Apples, I am sick of love, Cant. 2.5. The sickness was not the sickness of desires, or of grief; of that she had complained before: But the sickness of Love. (i. e.) She was ready to faint under the insupportable weight of Christs manifested and sealed Love, not able to bear what she felt, pained with the Love of Christ; and the de∣sired cure speaks this to be her Case, Stay me with Flaggons, comfort me with Apples. As if she had said, Lord, support and under-prop my Soul, for it reels, staggers, and fails under the pressure and weight of thy Love. Much like the case of an holy man, who cryed out, under the overwhelm∣ing sense of the Love of Christ shed abroad into his heart in Prayer, Hold Lord, hold; thy poor Creature is a Clay Vessel, and can hold no more. Though these Joys bring

not the Soul into a perfect Ecstasie, they certainly bring it as near as may be to it.* 1.45 Mr. Fox tells us of one Giles of Bruxels, a godly Martyr, who in Prison spent most of his time apart from the rest in secret Prayer; in which his Soul was so ar∣dent and intent, that he often forgot himself and the time; and when he was called to Meat, he neither saw, nor heard those that stood by him, till he was lifted up by the arms, and then he would gently speak to them, as one newly awa∣ked out of a sweet sleep. These foretasts of Heaven may from the manner of their conveyance be distin∣guished

into 1.

Mediate, and

into 2.

Immediate.

1. Mediate in and by the previous use and exercise of Faith, heart-Examination, &c. the Spirit of God concur∣ring with, and blessing of such duties as these, helps the Soul by them to a sight of its interest in Christ and the glory to come; which being gained, joy is no more under the Souls command.

I have with good assurance, this ac∣count of a Minister, who being alone in a Journey, and willing to make the best improvement he could of that days Solitude; set himself to a close Examination of the state of his Soul; and then of the life to come, and the manner of its being and living in Heaven, in the views of all those things which are now pure Objects of Faith, and Hope. After a while, he perceived his thoughts begin to fix, and come closer to these great and astonishing things, than was usual; and as his mind setled upon them, his affections began to rise with answerable liveliness and vigour.

He therefore (whilst he was yet Master of his own thoughts) lifted up his heart to God in a short Ejaculation, that God would so order it in his Providence, that he might meet with no interruption from Company, or any other Accident in that Journey, which was granted him: for in all that days journey, he neither met, overtook, or was overtaken by any. Thus going on his way, his thoughts

began to swell and rise higher and higher, like the waters in Ezekiel's Vision, till at last, they became an overflow∣ing flood. Such was the intention of his mind, such the ravishing tastes of heavenly Joys, and such the full assu∣rance of his interest therein; that he utterly lost the sight and sense of this World, and all the concerns thereof, and for some hours knew no more where he was, than if he had been in a deep sleep upon his Bed. At last, he began to perceive himself very faint, and almost choaked with blood, which running in abundance from his Nose, had discoloured his Cloaths, and his Horse, from the Shoulder to the Hoof. He found himself almost spent, and nature to faint under the pressure of joy unspeakable, and unsup∣portable; and at last perceiving a Spring of water in his way, he with some difficulty, alighted to cleanse and cool his face and hands, which were drenched in Blood, Tears, and Sweat.

By that Spring he sate down, and washed; earnestly desiring if it were the pleasure of God, that might be his parting place from this World: He said, Death had the most aimable face in his eye, that ever he beheld, except the face of Jesus Christ, which made it so; and that he could not remember (though he believed he should die there) that he had one thought of his dear Wi••e, or Chil∣dren, or any other earthly Concernment.

But having drank of that Spring, his Spirits revived, the Blood stenched, and he mounted his Horse again, and on he went in the same frame of Spirit, till he had finished a Journey of near thirty Miles, and came at Night to his Inn. Where being come, he greatly admired how he came thi∣ther; that his Horse, without his direction, had brought him thither, and that he fell not all that day, which past not without several Trances of considerable continu∣ance.

Being alighted, the Inn-keeper came to him, with some astonishment, (being acquainted with him formerly) O Sir, said he, what is the matter with you? You look like a dead man. Friend, replied he, I was never better in my life. Shew me my Chamber, cause my Cloak to be cleansed, burn me a little Wine, and that is all I desire of

you for present. Accordingly it was done, and a Supper sent up, which he could not touch, but requested of the people, they would not trouble or disturb him for that Night. All this Night passed without one wink of sleep, though he never had a sweeter Nights rest in all his life. Still, still, the joy of the Lord overflowed him, and he seemed to be an Inhabitant of the other World. The next Morning being come, he was early on Horse-back again, fearing the Divertisements in the Inn might bereave him of his joy, for he said it was now with him, as with a man that carries a rich treasure about him, who suspects every Passenger to be a Thief; but within a few hours he was sensible of the ebbing of the Tyde, and before Night, though there was an heavenly serenity and sweet peace upon his Spirit, which continued long with him, yet the Transports of joy were over, and the fine edge of his delight blunted. He many years after called that day, one of the days of Heaven, and professed he understood more of the life of Heaven by it, than by all the Books he ever read, or Discourses he ever entertained about it.

This was indeed an extraordinary foretast of Heaven for degree, but it came in the ordinary way and method of Faith, and Meditation.

2. There are also immediate Illapses of Heavenly joy into the hearts of Believers at some times; of which we may speak as the Prophet doth of the Dew and Rain, that it tarri∣eth not for man, nor waiteth for the Sons of men; a surprizing light and joy like that Cant. 6.12. Or ever I was aware; my soul made me like the Chariots of Aminadab.

There is a witness of the Spirit, distinct from that of Wa∣ter and Blood, 1 Iohn 5.8. that is, a witness, or sealing which comes not in an Argumentative way, by reasoning from either justification, or sanctification: But seems to come immediately from the Spirit. I know both sorts of Testimones, how clear and sweet soever they are for the present, are liable afterwards to be call'd into question; but certainly during the abode of them upon the Soul, they are no less than a short Salvation, a real participation of the

joy of the Lord. And that which makes them so ravish∣ing and transporting, is

• (1) The infinite weight with which the concerns of Eternity lie upon the hearts and thoughts of the People of God; nothing lies so near to their Spirits in all the World, as the Matters of Salvation do, and have still done ever since God throughly awakened them in their first effectual Conviction.* 1.46 'Tis said of Luther, there was such a strong impression of God upon his Spirit in his first Conviction, that there was neither Heat, nor Blood, nor Sense, nor Speech discernable in him: though it rise to that height but in few, yet it settles in a deep, serious, and most solemn sense, and Solicitude in all. This heightens the Joy.
• (2) The restlessness of the Soul whilst Matters of Salva∣tion hang in a dubious sense, must needs proportionably overflow it with joy when God shall clear it. It was the Saying of one, and is the sense of many more, I have born (said she) seven Children, and they have all cost me dear, yet could I be well content to bear them all over again, for one glimpse of the Love of God to my Soul. This heightens the joy above expression.

And now, having explained the substance of the Doctrine in these twelve Propositions; it remains that as a Mantissa or Cast upon the whole, I farther clear what belongs to this Subject, in the Solution of several Que∣ries about the Soul in its unbodied and separate state; and though the Nature of some of these Queries may seem too curious, yet I shall labour to speak according to the rules of Sobriety, and contain my self within the line of modesty, in what I shall speak about them: And the first is this, QUERIE I.

* 1.47Whether any Notion or Conception can be formed of a separate Soul, and if so, how we may be assisted duely to form it, and con∣ceive of it?

* 1.48Solution. §. 1.

1. It must be acknowledged not only very difficult, but an impossible task for a Soul immersed in matter, and so un∣acquainted with its own Nature and Powers, as it is in its embodied state, to gain a perfect, clear, and adequate Con∣ception of what it shall be in the World to come. Expect not then a perfect image, much less any magnificent draught of this excellent Creature: This would be the same thing as to go about to depaint the Sun in its Glory, Motions, and Influences with a Pencil. I shall think I have done enough, if I can but give you any umbrage or faint repre∣sentation of this sublime and Spiritual Being, and the man∣ner of its subsisting and acting out of the body. For seeing it is by nature invisible, and in most of its actions (whilst it is in the state of composition) it makes the same use of the body and natural Spirits, that a Scribe doth of his Pen and Ink,

without which he cannot decipher the Characters which are formed in his fancy: it must needs be difficult to conceive, how it subsists and acts in its separate state.

§. 2.

But though we acknowledge it to be a great difficulty to trace it beyond the Limits of this World, though we per∣ceive nothing to depart from the Body at the instant of its expiration, but a puff of breath, which vanishes like Smoke into the air. And though Atheistical Witts daringly pro∣nounce an immaterial substance to be a meer Iargon,* 1.49 a Con∣tradiction in terminis; which being joined together, destroy one another: Yet all this doth not make the Notion of a separate Soul impossible, much less undermine its existence in its unbodied and lovely state; the Scriptures having so abundantly obviated all these Atheistical Suggestions, by so many plain Discoveries of the Happiness of some, and Mi∣sery of others after this Life. Yea, my Text answers us, That Death is so far from destroying or annihilating, that it perfects the Spirits of the Just.

§. 3.

There can be no more difficulty in conceiving of a sepa∣rate Soul, than there is in conceiving of an Angel. For it is certain, that a separated Soul, and an Angel, are the live∣liest and clearest representations of each other, in the whole number of created Beings.* 1.50 Some make the difference be∣twixt them little more, than of a Sword in the Scabbard, from one that is naked. A Soul is but a Genius in the Body, and a Genius (or Angel) is a Soul out of a Body. An An∣gel (saith another) is a compleat and perfect Soul, a Soul an imperfect and incompleat Angel.

The separate Soul doth not become an Angel by putting off the Body; they are, and still will be divers Species, but in this they agree, that in their common nature they are both Spirits, that is, Immaterial Substances, endued with Vnderstand∣ing, Will, and active power. And I know not why the one should not be as intelligible as the other; or if there be any

advantage, the Soul certainly must have it; seeing our ac∣quaintance with Souls is much more intimate than with An∣gels. Angels indeed have larger Capacities, and have no natural inclination to be embodied as Souls have, but their common Nature, as they are Spirits, is the same: And if we can conceive of one, we may also of the other.

§. 4.

But the difficulty seems to lie in this, how the Soul can subsist alone, without a Body; and how the habits of Grace which were infused into it in this life by Sanctification, do inhere in it, or can be reduced into act by it when it hath no bodily Organs to work by.

As to the first, there is no difficulty at all, if we once rightly apprehend what is meant when we call it a Spiritual Substance; that is, a Being by it self, independent upon any other Creature as to its existence, as was opened before: The Soul depends not for its life upon the Body, but the Body upon the Soul. It is the same Sword when it is drawn, as it was when sheathed in its Scabbard; the Soul is as much it self when separated from the Body, as it was when united with it; its Being is independent on it: it can live and act in a Body, and it can do so without it. For it is a distinct Being from its Body, a substantial Being by it self. And

§. 5.

As for the habits of grace which accompany it to Heaven, it would much facilitate our apprehension of it, if we but compare acquired and infused habits with each other. 'Tis true, they are of different Natures and Originals, but the Soul is the subject of them both, and their inhesion and im∣provement is much after the same manner.

Take we then an acquired habit into consideration, which is nothing else, but a permanent Quality rendering the subject of it prompt and ready to perform a work with ease: Suppose that of Musick, or Writing, and we shall find these habits to be safely lodged in the Soul, as well when the body is laid in∣to

the deepest sleep, which is the Image of death, as when it is awake and most active; for they are both Artists when asleep, and need learn no new Rules to play, or write when you awake them: which shews the habits to be permanent∣ly rooted in their minds.

Infused habits of grace are as deeply rooted in the Soul, yea, deeper than any acquired habit can be: For when Knowledge and Tongues shall be done away, love abideth, 1 Cor. 13.8. viz. after death, when the Body is asleep in the Grave.

§. 6.

Add hereto, that these habits of grace are inseparably rooted or lodged in a subject which is by nature a Spirit, that is to say,* 1.51 an intelligent active Being, able to use its faculties of Understanding, Will, and Affections, and consequently in their use to reduce these habits of Grace in∣herent in them into act; without the help of the Body: For to suppose otherwise, were to dispirit it, and destroy the very nature of it.

Moreover, let this Spirit thus furnished with gracious habits, be now considered in separation from the Body, in which state it enjoyeth and rejoyceth in a double Priviledge it never had before, viz. Perfection both of it self, and of its Graces, and the nearest access to God it is capable of, 2 Cor. 5.6. Absent from the Body, and pre∣sent with the Lord. It hath now no body to clog or cloud it, nor can it complain of distance from God, as it did in this World. O at what rate must we conceive the love and delight of a Soul under these great advantages to cast out their very Spirits, as I may say, in their glorious Acti∣vities

and Exercises. Well then, here you find

A Spirit naturally endued with Understanding, Will, and Affections: in these Faculties and Affections the habits of Grace permanently rooted, which therefore accom∣pany it in its ascension to glory: an ability to use and exercise these Faculties and Graces, and that in a more ex∣cellent degree and manner than it did, or could in this World, the subject and habits inherent, being now both made perfect: The clog of flesh knockt off, and all di∣stance from God removed, by its coming home to him, even as near as the capacity of the Soul can admit. Con∣ceive such a Spirit so qualified, now rankt in its proper order among innumerable other holy and blessed Spirits which surround the Throne of God, beholding his face with infinite delectation, and acting all its Powers and Graces to the highest in the worshipping, praising, lo∣ving, and admiring him that sitteth on the Throne, and the Lamb for evermore.

And then you have a true, though imperfect Idea or Notion of the Spirit of a just man made perfect.

I will not here make use of the other Glass, to repre∣sent a damned Soul, separate for a time from its Body, and for ever from the Lord; that will be shewn you in its proper place.

* 1.52QUERIE II.

Whether there be any difference in the separation of Gracious Souls from their Bodies; and if so, in what particulars doth th•• difference appear?

Sol. §. 1.

For the clear stating and satisfying of this Question, I will lay down some things negatively, and some things posi∣tively about it. On the negative part I desire two things may be noted.

1. First, That there is no difference betwixt the separa∣tion of one gracious Soul, and another in point of safety. Every regenerate Soul is fully secured in and by Jesus Christ from the danger of perishing, and is out of hazzard of the Wrath to come.

This must needs be so, because all that are in Christ are e∣qually justified by the imputation of Christ's Righteousness, without difference to them all, Rom. 3.22. Even the Righte∣ousness of God which is by Faith of Iesus Christ unto all, and upon all them that believe, for there is no difference: By vertue whereof, they are all equally secured from Wrath to come, one as well as another: as all that sailed with Paul, so all that die in Christ come safe to the shoar of Glory, and not one of them is lost. The sting of Death smites none that are in Christ.

2. Secondly, There is no difference betwixt the depart∣ing Souls of just men, in respect of the supporting presence of God with them in that their hour of distress; that Promise belongs to them all, Psal. 91.15. I will be with him in trouble, and so doth that, Heb. 13.5. I will never leave thee, nor for∣sake thee. Their God is certainly with them all, to order the Circumstances of their death, and all the Occurrences of that day, to his glory, and their good. Supports I have (said a good man in such an hour) though Suavities I want; and so they have also who meet with the hardest tug at death.

But notwithstanding their equality in these Priviledges, there is a great difference betwixt the departing Souls of just men. And this difference is manifest both in the

• I. External Circumstances of their death.
• II. Internal Circumstances of their death.

I. In the External Circumstances of their death, all have not one and the same passage to Heaven in all respects; for

• (1) First some go thither by the ordinary road of a natu∣ral death from their Beds, and the arms of lamenting friends, to the arms and bosome of Jesus Christ: But others swim through the Red Sea to Canaan, from a Scaffold to the

• ... Throne, from a Gibbet or Stake to their Fathers house, from insulting Enemies to their triumphant Brethren, the Palm∣bearing Multitude. This is a rough, but honourable way to Glory.
• (2) Some lie long under the hand of death, before it dis∣patch them, it approaches them by slow and lingering paces, they feel every step of death distinctly as it comes on towards them: But others are favoured with a quick dispatch, a short passage from hence to Glory. Hezekiah feared a pineing sick∣ness, Isa. 38.10, 12. what he feared, many feel. O how ma∣ny Days, yea Weeks and Months, have many gracious Souls dwelt upon the brink of the Pit, crying, How long Lord, how long!
• (3) The pains and throes of death are more acute and sharp to some of Gods people, than to others: Death is bit∣ter in the most mild and gentle form of it. Two such dear and intimate Friends as the Soul and Body are, cannot part with∣out some tears, groans, or sighs; and those more deep and emphatical than the groans and sighs of the living use to be: But yet (comparatively speaking) the death of one may be stiled sweet and easie to anothers. Latimer and Ridley found it so, though burnt in the same flame.

In this respect all things come alike to all, and the same difference is found in the worst, as well as in the best men: Some like Sheep are laid in the Grave, Psal. 49.14. others die in the bitterness of their Soul, Iob 21.25. and by this no man knows either love or hatred.

II. There are beside these, some remarkable. Internal dif∣ferences in the dissolution of good men; the sum whereof is in this,

• 1. That some gracious Souls have a very hard, strait, difficult entrance into Heaven: just as it is with Ships that sail by a very bare wind, all their art, care, and pains, will but just weather some head-land or Cape: they steer fast by some dangerous Rock or Sand, and with a thousand fears and dangers, win their Port at last. Saved they are, but yet

• (to use the Apostles phrase) scarcely saved, or saved as by fire. And this difficulty ariseth to them from one or all these causes:
  • (1) It ordinarily ariseth from the weakness of their faith, which is in many Souls without either the light of evidence, or strength of reliance: neither able to dissolve their doubts, nor steadily repose their hearts, and thus they die, much at the rate they lived, poor doubting and cloudy, though gra∣cious Souls. They can neither speak much of the comfort of past experiences, nor of the present foretasts of Heaven.
  • ...

    (2) The violent assaults and batteries of temptations make the passage exceeding difficult to some. O the sharp conflicts and dreadful combates many poor Souls endure upon a death-bed! O the charges of hypocrisie fortified by neglects of duty, formality, and bye-ends in duty, falls into sin after conviction and humiliation, &c. all which the Soul is apt to yield to, and admit the dreadful conclusion.

    These are the last, and therefore oft-times the most vio∣lent conflicts. The malice, of Satan will send them halting to Heaven, if he cannot bar them out of it.

  • (3) To conclude. The hidings of Gods face, puts terror into the face of death, and makes a dying day a dark and gloomy day. All darkness disposes to fear, but none like in∣ward darkness. They must, like a Ship in distress, venture into the Harbour in the dark, though they see not their Land∣marks.
• 2. But others have the priviledge of an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, easy death, a comfortable and sweet passage into glory, through the broad gate of assurance, 2 Pet. 1.11. Even an abundant en∣trance into the everlasting Kingdom. What a difference doth God make, not only betwixt those that have grace, and those that have none; but betwixt gracious Souls them∣selves in this matter! The things which usually make an easy passage to Heaven are
  • (1) A pardon cleared, Isai. 33.24. The Sense of pardon swallows up the sense of pain.
  • ...

• ...
  • (2) An heart weaned from this world, Heb. 11.9, 13, 16. An heart loosed from the World, is a foot out of the snare. Mortified limbs are cut off from the Body with little pain.
  • (3) Fervent love to Christ, and longings to be with him, Philip. 1.23. He that loves Christ fervently, must needs loath absence from Christ proportionably.
  • (4) Purity and peace of Conscience make a death-bed soft and easie. The strains and wounds of Conscience in the time of life, are so many Thorns in our Bed or pillow in the time of Death, 1 Iohn 3.21. But integrity gives bold∣ness.
  • (5) The work of obedience faithfully finished, or a sted∣dy course of holiness throughout our life, is that which usually yields much peace and joy in death, Acts 20.24.
  • (6) But above all, the presence of the Comforter with us in that cloudy and dark day, turns it into one of the days of Heaven, 1 Pet. 4.14. And thus you see, though all dying Christians be equally safe, and all supported and car∣ried through by the power of God; yet their farewels to the Body are not alike chearful. There are many external, and internal circumstantial differences in the deaths of good men, as well as a substantial and essential difference betwixt all their deaths, and the death of a wicked man.

QUEST. III. Whether any Souls have notices, and forewarnings given them by Signs, or Predictions in an extraordinary way, of their ap∣proaching Separation?

* 1.53The terms of this Question need a little explanation. Let us therefore briefly consider what is meant by signs, what by predictions, and what by extraordinary signs and predi∣ctions.

A sign is that which represents something else to us than that which is seen,* 1.54 or heard. And a sign of death, is that which gives notice to our minds that our departure is at hand.

A Prediction is a forewarning of a person more plainly and expresly of any thing which is afterwards to fall out or come to pass:* 1.55 and a prediction of death is an express notice or message informing us of our own, or of anothers Death, to the end the mind may be actually disposed to an expectation thereof.

Of Signs, some are ordinary and natural, some extraordi∣nary and supernatural, or at least preternatural.

There are natural symptoms and prognosticks of Death which are common to most dying persons, and by which Phy∣sicians inform themselves and others of the state of the Sick. These are out of this Question, we have nothing to do with them here, but I am inquiring after extraordinary signs and predictions by words, or things forewarning us immediately, or by others of our approaching death. The Question is whether such intimations of Death be at any time truly given unto men; or whether we are to take them for fabulous reports, and superstitious fancies.

For the Negative,* 1.56 the following grounds are laid.

REASON I.

The sufficient ordinary provision God hath made in this case, renders all such extraordinary notices and intimations of our Death needless: And be sure the most wise God doth nothing in vain. We have three standing, ordinary, and suf∣ficient means to premonish us of our departure hence, viz. the Scriptures, Reason, and daily Examples of Mortality before our eyes. The Scriptures tell us our life is but a vapour, which appeareth for a little while, and then vanisheth away, James 4.14. That our days are but to an hand breadth, and that every man in his best estate is vanity, Psal. 39.5.

Reason tells us, so feeble a tye as our breath is, can never secure our lives long. The living know that they must dye,

Eccles. 9.5. The radical moisture which is daily consuming by the flame of life, must needs be spent ere long.

And all the Graves we see opened so frequently are suffi∣cient warnings, that we our selves must shortly follow. Therefore as there was no need of Manna, when bread might be had in an ordinary way; so neither is there need of extraordinary signs, when God hath abundantly furnished us with standing and ordinary means for this purpose.

REASON II.

And as the Scriptures render such signs needless, so they seem to be directly against them. Christ commands us to watch, because we know not in what hour the Lord cometh. Yea, even Isaac himself, an extraordinary person, and endued with a Spirit of Prophecy, whereby he foretold the condition of his Sons after him, yet it's said, Gen. 27.2. That he knew not the day of his death. And it is not reasonable to think that common persons should know that, which extraordina∣ry and prophetick persons knew not.

REASON III.

All mankind belong either to God, or the Devil. To such as belong to God, such extraordinary warnings are need∣less, for they have a watchful principle within them which continually prompts them to mind their change; and besides, death cannot endanger those that are in Christ, how suddain∣ly or unexpectedly soever it should befal them.

And for wicked men, it cannot be thought God should favour and priviledg them in this matter above his own children; and as for Satan, he knows not the time of their death himself: and if he did, it would thwart his design and interest to discover it to them, Luke 11.21. So that upon the whole, it should seem such signs and predictions are of no use, and the relations and reports of them fabu∣lous.

But though these reasons make the common and daily use of such signs and predictions needless,* 1.57 yet they destroy not the credibility of them in all cases, and at all times. For

• I. There are recorded instances in Scripture of premoniti∣ons and predictions of the death of persons. Thus the death of Abijah was foretold to his Mother by the Prophet, and the precise hour thereof, which fell out answerably, 1 King 14.6, 12. And thus the death of the King of Assyria was fore∣told exactly both as to kind, and place, Isaiah 37.7, 37, 38.
• II. These predictions serve to other ends and uses some∣times, than the preparation of the persons warned, even to display the foreknowledg, power and justice of God in marking out his Enemies for ruine. And thus the Lord is known by the judgments that he executeth, Psal. 9.16.

Thus Mr. Knox predicted the very place and manner of the death of the Laird of Grange.* 1.58 You have sometime seen the courage and constancy of the Laird of Grange in the cause of God, and now that unhappy man is casting himself a∣way. I pray you go to him from me (said Mr. Knox) and tell him that unless he forsake that wicked course he is in, the Rock wherein he confideth, shall not defend him, nor the carnal wisdom of that man (meaning the young Leshing∣ton), whom he counteth half a God, shall help him: but he shall be shamefully pull'd out of that nest, and his carcase hung before the Sun. And even so it fell out the following year, when the Castle was taken, and his Body hang'd out be∣fore the Sun. Thus God exactly fulfilled the prediction of his death.

The same Mr. Knox in the year 1566. being in the Pulpit at Edenburgh, upon the Lords day, a paper was given up to him among many others, wherein these words were scoffing∣ly written concerning the Earl of Murray, who was slain the day before, Take up the man, whom ye accounted another God. At the end of the Sermon, Mr. Knox bewailed the loss that the Church and state had by the death of that ver∣tuous man, and then added, There is one in this company that makes this horrible murther, the subject of his mirth,

for which all good men should be sorry; but I tell him he shall dye where there shall be none to lament him. The man that wrote the Paper, was one Thomas Metellan, a young Gentleman, who shortly after in his Travels, died in Italy, having none to assist, or lament him.

III. And others have had premonitions and signs of their own deaths, which accordingly fell out. And these premoni∣tions have been given them, sometimes by strong irresistible impressions upon their minds, sometimes in dreams, and sometimes by unusual elevations of their Spirits in duties of Communion with God.

1. Some have had strong and irresistible impressions of their approaching change made upon their minds. So had Sir Anthony Wingfield who was slain at Brest, Anno 1594. At his undertaking of that expedition,* 1.59 he was strongly per∣swaded it would be his death; and therefore so setled and disposed of his Estate, as one that never reckoned to re∣turn again. And the day before he died, he took order for the payment of his debts, as one that strongly presaged the time was now at hand, which accordingly fell out the next day.

Much of the same nature was that of the late Earl of Marleburrough, who fell in the Holland War. He not only pre∣saged his own fall in that Encounter, (which was exactly answered in the event) but left behind him that memora∣ble and excellent Letter, which evidenced to all the World, what deep fixed apprehensions of Eternity it had left upon his Spirit. Many examples of this nature might be pro∣duced, of such as have in their perfect health foretold their own death; and others who have dropt such passages as were afterwards better understood by their sorrowful friends, than when they first dropt from their lips.

2. Others have been premonished of their death by Dreams, sometimes their own, and sometimes others. The learned and judicious Amyraldus gives us this well attested relation of Lewis of Bourbon,* 1.60 That a little before his journey from Dreux, he dreamed that he had fought three successful Battels, wherein his three great Enemies were slain, but that

at last he himself was mortally wounded, and that after they were laid one upon another, he also was laid upon the dead Bodies. The event was remarkable; for the Mareschal of St. Andree was killed at Dreux, the Duke of Guise at Orleans, the Constable of Montmorency at St. Denis: and this was the Triumvirate which had sworn the ruine of those of the Religion, and the destruction of that Prince. At last he him∣self was slain at Basack, as if there had been a continuation of deaths and funerals

Suetonius in the life of Iulius Caesar, tells us that the night before he was slain, he had divers premonitions thereof, for that night all the doors and windows of his chamber flew open, his wife also dreamed that Caesar was slain, and that she had him in her arms. The next day he was slain in Pom∣pey's Court, having received three and twenty wounds in his Body.

Pamelius in the life of Cyprian tells us for a most certain and well attested truth, that upon his first entrance into Carubis (the place of his banishment) it was revealed to him in a dream, or vision, that upon that very day twelve-month, he should be consummate: which accordingly sell out; for a litle before the time prefixed, there came sud∣dainly two Apparators to bring him before the new Proconsul Galeius,* 1.61 by whom he was condemned, as having been a Standard-bearer of his Sect, and an Enemy of the Gods. Whereupon he was condemned to be beheaded, a multi∣tude of Christians following him crying, Let us die together with him.

And as remarkable is that recorded by the learned and ingenious Doctor Sterne, of Mr. Vsher of Ireland, a man, saith he,* 1.62 of great integrity, dear to others by his merits, and my kinsman in blood: who upon the eighth day of Iuly, 1657. went from this to a better World. About four of the clock the day before he died, a Matron, who died a little before, and whilst living was dear to Mr. Vsher, appeared to him in his sleep, and invited him to sup with her the next night: he at first denyed her, but she more vehemently pressing her request on him, at last he consented, and that very night he died.

I have also the fullest assurance that can be, of the truth

of this following Narrative. A person yet living was greatly concerned about the welfare of his dear Father and Mother who were both shut up in London in the time of the great Contagion in 1665. Many Lettets he sent to them, and many hearty prayers to Heaven for them. But about a fortnight before they were infected, he fell about break of day into this dream, That he was in a great Inn which was full of company, and being very desirous to find a pri∣vate room, where he might feek God for his parents life, he went from room to room, but found company in them all; at last casting his eye into a little chamber which was empty, he went into it, lockt the door, kneeled down by the outside of the bed, fixing his eyes upon the plaisterd wall within side the bed; and whilst he was vehemently begging of God the life of his Friends, there appeared upon the plaister of the wall before him the Sun and the Moon, shining in their full strength. The sight at first amaz'd and discomposed him so far, that he could not continue his Prayer, but kept his eye fixed upon the body of the Sun; at last a small line or ring of black no bigger than that of a Text pen circled the Sun, which increasing sensibly, eclip∣sed in a little time the whole Body of it, and turned it into a blackish colour; which done, the figure of the Sun was immediately changed into a perfect Death's head, and after a little while vanished quite away. The Moon still continued shining as before, but whilst he intently beheld it, it also darkned in like manner, and turned also into another Death's head, and vanished. This made so great an impression upon the beholder's mind, that he immediately awaked in con∣fusion and perplexity of thoughts about his dream; and awakning his wife, related the particulars to her with much emotion and concernment; but how to apply it he could not presently tell, only he was satisfied that the dream was of an extraordinary nature. At last Ioseph's dream came to his thoughts with the like Emblems, and their interpretation, which fully satisfied him that God had warned and prepared him thereby for a suddain parting with his dear Relations, which answerably fell out in the same order, his Father dying that day fortnight following, and his Mother just a month afterwards.

I know there is much vanity in dreams, and yet I am ful∣ly satisfied some are weighty significant, and declarative of the purposes of God.

3. Lastly, An unusual and extraordinary elevation of the Soul to God, and enlargement in Communion with him, hath been a signifying forerunner of the death of some good men. For as the Body hath its levamen anteferale, lightning before death, and is more vegete and brisk a little before its dissolution; so it is sometimes with the Soul also. I have known some persons to arrive on a suddain, to such heights of love to God, and vehement longings to be dissolved, that they might be with Christ, that I could not but look upon it, as Christ did upon the box of Oyntment, as done against their death. And so indeed it hath proved in the event.

Thus it was with that renowned Saint, Mr. Brewen of Stapleford, as he excelled others in the holiness of his life, so he much excelled himself towards his death; his motions towards Heaven being then most vigorous and quick. The day before his last sickness, he had such extraordinary en∣largements of heart in his Closet-Duty, that he seemed to forget all the concernments of his Body, and this lower World. And when his wife told him, Sir, I fear you have done your self hurt with rising so early; he answered:

If you had seen such glorious things as I saw this morning in private prayer with God, you would not have said so: for they were so wonderful and unspeakable, that whether I was in the Body, or out of the Body, with Paul, I cannot tell.

And so it was with learned and holy Mr. Rivet, who seemed as a man in Heaven, just before he went thither. And so if hath been with thousands beside these. I confess it is not the lot of every gracious Soul, (as was shew'd you in the last Question) nor doth it make any difference as to the safety of the Soul, whatever it makes as to comfort. Let all therefore labour to make sure their Union with Christ, and live in the daily exercises of grace in the du∣ties of Religion; and then, though God should give them no such extraordinary warnings one way or another, they shall never be surprized by death to their loss, let it come never so unexpectedly upon them.

* 1.63It may be also queried whether Satan by his Instruments may not foretel the death of some men? How else did the Witch of Ender foretel the death of Saul? And the South∣sayers the death of Caesar upon the Ides, (i. e.) the fifteenth day of March, which was the fatal day to him?

* 1.64Foreknowledg of things to come which appear not in their next causes, is certainly the Lords Prerogative; Isai. 41.23. Whatever therefore Satan doth in this matter, must be done either by conjecture, or commission. As to the case of Saul, 'tis not to be questioned but that he knowing the King∣dom was made to David by promise, and that the Lord was departed from Saul, and saw how near the Armies were to a Battel, might strongly conjecture and conclude, and accor∣dingly tell him, To morrow thou shalt be with me, 1 Sam. 28.19.

And so for the death of Caesar, The Devil knew the con∣spiracy was strong against him, and the Plot laid for that day; and so it was both easie for him to reveal it to the South-say∣ers, and his interest to do it: thereby to bring that cursed Art into reputation.

As for other signs and forewarnings of death, by the unusual resort of doleful Creatures, as Owls and Ravens, vul∣garly accounted Ominous, Wall-watches, upon this account called Death-watches; and the eating of wearing-appa∣rel by Rats: I look upon them generally as supertitious fancies, not worthy to be regarded among Christians. God may, but I know not what ground we have to believe that he doth, commissionate such Creatures to bring us the message of death from him. To conclude therefore,

Let no man expect or depend upon any such extraordinary premonitions and warnings of his change, or neglect his daily work and duty of preparation for it. We have warn∣ings in the Word, in the examples of Mortality frequently before us, in all the diseases and decays we often feel in our own Bodies: and by the signs of the times, which threaten death and desolation. Be ye therefore always ready, for ye know not in what watch of the night your Lord co∣meth.

QUEST. IV. Whether separated Souls have any knowledg of, or commerce and intercourse with men in this life: and if not, What is to be thought of the Apparitions of the Dead?

1. By separated Souls, understand the departed Souls both of the Godly and Ungodly indifferently: and not as it is restrained to one sort only in the Text; for of both it is pre∣tended there are frequent Apparitions after death.

2. By the knowledge such Souls are supposed to have after death both of persons and things in this lower World, we un∣derstand not a general knowledg, which one fort of them have of the state and condition of the Church militant on earth; for this we think cannot be denyed to the Spirits of the just made perfect, seeing they are still fellow Members with us of the same mystical body of Christ, and do behold our High-Priest appearing before God, and offering up our prayers for us; and long for the consummation of the Body of Christ as well as cry for vengeance against the persecutors thereof, Rev. 6. 10. Nor do I think those words, Isai. 63.16. repugnant hereunto, Abraham is ignorant of us, and Israel acknowledgeth us not. For I look upon the import of those words only as an humble acknowledgment of their defecti∣on, which rendered them unworthy that their Forefathers should own or acknowledg them any more for their chil∣dren,* 1.65 and not as implying their utter ignorance or total ob∣livion of the Churches state on earth.

But I here understand such a particular knowledg of our personal states and conditions, as they once had when they dwelt amongst us in the Body, and this seems to be denied them by those Scriptures alledged against it in the margent.

3. By commerce and intercourse, understand not their intercession with God for us, which the Papists affirm; but their concernments about our natural or civil interest in this World, so as to be useful to our persons, by warning us of death, or dangers; or to our Estates, by disquieting such as wrong us, in not fulfilling the Wills and Testaments they once made; or by giving us notice by words or signs of the death of our friends who died at a distance from us, or come to some violent and untimely end.

The sense of the Words being thus determined, and the Question so stated, I will for the resolution of it give you

• 1. The strength of what I find offered for the Affirma∣tive.
• 2. The general Concessions, or what may be granted.
• 3. My own judgement about it, with the grounds thereof.

(1) Some there are even among the learned and judicious who are for the Affirmative part of the Question, and do with much confidence assert, that departed Souls both know our particular concerns in this world and intermeddle with them: confirming their assertion both by reasons to convince us that it may be so, and variety of instances that it is so. I will produce both the one, and the other, and give them a due consideration and censure.

The substance of what is pleaded for the affirmative I find thus collected and improved by Dr. Sterne a learned Phy∣sician in Ireland,* 1.66in his Book entituled a Dissertation concerning Death, where he offers us these four Arguments to convince, that is possible for departed Souls thus to appear, and per∣form such offices for their Friends on Earth.

Argument I.

ANgels by command from God are useful and helpful to men;(1) 1.67 they are the Saints Guardians, and it is probable that each Christian hath his peculiar Angel: whence it will follow that separated Souls do mingle themselves with humane affairs, and that because they are Angels, at least equal unto Angels, Luke 20.36. Besides, they being Spirits that were once em∣bodied, must needs be more fit for this imployment, than those who never had any tie at all to a Body: unless we can imagine them to have lost the remembra•••••• of all that ever they did and suf∣fered

in the Body, as also that they put off and buried all, their affections to us with their Bodies, which is hard to think. Even as Christ our High-Priest is qualified for that office above all others in Heaven, because he once dwelt and suffered in a Body like ours here upon Earth; so separa∣ted Souls are qualified above all other Spirits who are unre∣lated to Bodies of flesh.

Argument II.

THE Church triumphant and militant are but one Bo∣dy,(2) 1.68 and by how much better the triumphant are than the militant, by so much the more propense they are to suc∣cour and help the other that stand in need of it. This being the case, we cannot imagine but they are inclined to per∣form all good Offices for us; for else they should do less for us now they are in a state of highest perfection in Hea∣ven, than they did, or were willing to do in their imperfect state on Earth.

Argument III.

A Will or Testament (as Vlpian defines it) is the just sen∣tence or declaration of our minds concerning that which we would have done after our decease.(3) 1.69 These Testa∣ments have always, and among all Nations, been religiously observed, as the Apostle witnesseth Gal. 3.15. The reasons of this so religious observance are a presumption that those who made them when a live, continue in the same mind and will after death, that they take care for the fulfilling of them, and

revenge the non-performance upon the unjust Executors. For otherwise there can be no reason why so great a stress should be laid upon the Will of the Dead, if they care not whether their Wills be performed or no. Why should we be so solicitous and studious about it, and pay so great reverence to it, but on this account?

Argument IV.

(4) 1.70THe Scriptures forbid consultations with the Dead, Deut. 18.10, 11. This prohibition supposeth some did con∣sult them and received answers from them; which must needs imply some commerce betwixt the Living and the Souls that are departed. And considering he had before for∣bidden their consultation with the Devil, it appears that here we must needs understand the very Souls of the Dead, and not the Devil personating them only.

These are the Arguments of this learned Author for the Affirmative, which he closes with two necessary Cautions; First, That this layes no foundation for religious Worship or Invocation of departed Souls. Those that are helpful to us, are not therefore to be worshipped. Secondly, That we must acknowledg our selves to be under much darkness as to the way and manner of the converse of Spirits with us.

* 1.71The most acute and learned Dr. More I find of the same Opinion. He affirms that departed Souls are capa∣ble of a vital Union with an airy vehicle, (or Body) in which they can easily move from place to place, and appear to the Living; and act in their own affairs, as in detecting Murthers, rebuking injurious Executors, vi∣siting, and counselling their Wives and Children, fore∣warning them of such and such courses, &c. To which we may add the profession of the Spirit thus appearing, of being the Soul of such a one; as also the similitude of the person: And all this ado is in things very just and seri∣ous,

unfit for a Devil with that care and kindness to promote; and as unfit for a good Genius, it being be∣low so noble a nature to tell a lye. All these things put to∣gether, and rightly weighed; the violence of prejudice not pulling down the balance, I dare appeal (saith he) to any, Whether it will not be certainly carried for the present cause, and whether any indifferent Judge ought not to conclude, if these stories which are so frequent every where, and in all Ages concerning the Ghosts of men ap∣pearing, be but true, That it is true also that they are their Ghosts, &c.

These are the strongest Arguments I meet with for the ••ffirmative, that the matter is possible, it may be so, and then adding the credible instances that it is so, the matter seems to be determined.

To this purpose Dr. Sterne alledges several instances out of Scripture, as that appearance of Samuel unto Saul, and the conference betwixt them, as also the Letters that were sent to Iehoram, by Elijah, after that Elijah was transla∣ted to Heaven, as appears by comparing 2 Chron. 21.12. with 2 Kings 3.11. In which it appears that in Iehosa∣phat's time who preceded this Iehoram, Elijah was dead, and yet in Iehoram's time who succeeded him, he is said to re∣ceive Letters from Elijah. The appearance and conference also betwixt Christ and Moses and Elias upon the Mount in the presence of some of the Disciples confirms it, Matth. 17.3.

These are principal Scripture-instances: others are al∣most innumerable. From among that vast heap I will se∣lect some few that are most material, and of clearest credit.

* 1.72It is a thing (saith my Author) both known and fre∣quent, that the Inhabitants of the Scotish Isles, when their Friends are dying, come to them, and request them that upon such or such a day after their death, and in such a place, they would meet them; which the Dead accordingly

do at the time and place agreed upon, and have sometimes discourse with them.

Infinite examples of Murthers (saith Dr. More) have been discovered by Dreams, the Souls of the Persons mur∣thered seeming to appear to some or other asleep, and to make their complaints to them; giving us a notable exam∣ple out of Baronius, of Marsilius Ficinus, who having made a solemn vow with Michael Mercatus, (after they had been pretty warmly disputing of the immortality of the Soul out of the Principles of their Master Plato) that whether of them two die first, should appear to his Friend, and give him certain information of that truth. It was Ficinus his fate to diel first, and that not long af∣ter this mutual resolution. He was mindful of his pro∣mise when he had left the Body; for Mercatus being very intent at his studies, betimes on a morning, heard a Horse riding by with all speed, and observed that he stopt at his window; and therewith heard the voice of his Friend Ficinus, crying out aloud, O Michael, Mi∣chael, vera, vera sunt illa: That is O Michael, Michael, those things are true, they are true. Wherepou he sud∣dainly opened his window, and espying Marsilius upon a white Steed, called after him, but he vanished out of his sight. He sent therefore presently to Florence to know how Marsilius did, and understood that he died about that hour he called at his window.

Much to the same purpose is that so famous and well attested story of the apparition of Major George Sy∣denham to Captain William Dyke,* 1.73 both of Somerset-shire, at∣tested by the worthy and learned Dr. Thomas Dyke a near Kinsman of the Captain's, and by Mr. Douch, to whom both the Major and Captain were intimately known. The summ is this, The Major and Captain had many disputes about the Be∣ing of a God, and the immortality of the Soul, in which points they could never be resolved, though they much sought for and desired it, and therefore it was at last fully agreed betwixt them, that he that died first, should the third night after his Funeral, come betwixt the hours of twelve and one, to the little house in the Garden adjoining to Major Sydenham's house at Dulverton in Somerset-shire. The Major died first,

and the Captain happened to lie that very night which was appointed, in the same Chamber and Bed with Dr. Dyke; he acquainted the Doctor with the appointment, and his re∣solution to attend the place and hour that Night, for which purpose he had got the key of that Garden. The Doctor could by no means divert his purpose, but when the hour came he was upon the place, where he waited two hours and an half, neither seeing, nor hearing any thing more than usual. About six Weeks after, the Captain and Doctor went to Eaton, and lay again in the same Inn, but not the same Camber as before at Dulverton.

The Morning before they went thence, the Captain stayed longer than was usual in his Chamber, and at length came in to the Doctors Chamber, but in a Visage and form much differing from himself; with his hair and eyes staring, and his whole body shaking and trembling: whereat the Doctor wondering, demanded, what is the matter, Cousin Captain? The Captain replies, I have seen my Major: at which the Doctor seeming to smile, the Captain said, if ever I saw him in my life, I saw him but now: adding as followeth. This Morning (said he) after it was light, some one came to my Bed side, and sudainly drawing back the Curtains, calls Cap, Cap, (which was the term of familiarity that the Major used to call the Captain by) to whom I replied, What, my Major? To which he returns, I could not come at the time appointed, but I am now come to tell you, That there is a God, and a very just and terrible one, and if you do not turn over a new leaf, you will find it so. This stuck close to him, little Meat would go down with him at Dinner, though an handsom Treat was provided; these words were sounding in his ears frequently, during the remainder of his life: he was never shy or scrupulous to relate it to any that asked him concerning it, nor ever mentioned it but with horrour, and trepidation: they were both men of a brisk humour and jolly Conversation; of very quick and keen parts, having been both Vniversity and Inns-of-Court Gentlemen.

The Apparition of the Ghost of Sir George Villiers, Father of the Duke of Buckingham, giving three solemn warnings, by three several Apparitions to his Servant Mr. Parker, is a known and credible Story. But I will wade no farther into

Particulars, they are almost innumerable: let these suffice for a taste.

(2) In the next place therefore I will lay down some Con∣cessions about this matter: and the

First Concession is this.

That the separated Souls or Spirits of men are capable of perform∣ing and executing any Ministry or Service for God, (if he should please to commissionate them so to do) as well as Angels are, whom we know he frequently imploys about the persons and affairs of his people on earth.

Though they become not Angels by their separation, as Maximus Tyrius calls them, but remain Spirits specifically distinct from them; yet are they Spiritual Substances as the Angels are: This their nature capacitates them either to live and act out of the Body, or to assume (as Angels do) an aerial Body for the time of their Ministry: nor do I know any thing in Scipture or Philosophy repugnant hereunto.

Concession 2.

It cannot be doubted but upon some special and extraordinary reasons and occasions, some departed Souls have returned to, and ap∣peared in this World by order and commission from God.

This is too manifest to be doubted by any that under∣stands and believes the instances recorded in Scripture. Mo∣ses and Elias long after their departure, appeared to, and talked with Christ upon the holy Mount, in the presence of some of his Apostles, Matth. 17.3. nor is there any reason to question the reality of their Apparition, or to think it to be no more than a Phantasm,* 1.74 or imaginary resemblance of these persons; but very Moses and Elias themselves. For they came to be Witnesses to Christs Prophetical office, and it was not fit so great a point should be attested by ima∣ginary Witnesses: or that they should be called Moses and Elias, if they were not the very same persons.

'Tis therefore most likely they both appeared in their own Bodies:* 1.75 for Moses's Body we know was hidden by the Lord, aud Elias his Body immediately translated with his Soul to Heaven: when therefore the Lord would send them upon this solemn errand, the Soul of Moses probably re-assumed that Body which was never found by man, and Elias was already embodied and fit immediately for this Expe∣dition.

In like manner we read, Matth. 27.52, 53. that at the Re∣surrection of our Lord, many Bodies of the Saints arose, and appeared unto many: these were no Phantasms, but the very Souls of the departed Saints returned (having re-assumed their own Bodies) unto this World, not only to confirm the truth of Christs Resurrection, and adorn that great day: But as a Specimen or handsel of the Resurrection of all the Saints in the vertue of his Resurrection at the great Day.

Nor will I deny, but upon some lesser (though never without weighty and solemn) occasions and reasons, God may sometimes send the Souls of the dead back again into this World, as in the cases before recited, to evidence against the Atheism of men, &c. Augustine relates a memorable ex∣ample which fell out at Millan,* 1.76 where a certain Citizen be∣ing dead, there came a Creditor to whom he had been indeb∣ted, and unjustly demanded the money of his Son. The Son knew the Debt was satisfied by his Father, but having no Acquittance to shew, his Father appeared to him in his sleep, and shew'd him where the Acquittance lay: whether it were the very Soul of his Father, or rather an Angel, as Au∣gustine thinks, is not certain, though the one as well as the other be possible. But though rarely, and upon some weigh∣ty and solemn occasions some Souls have returned and ap∣peared; yet I judge this is not frequently done, upon slight and ordinary errands: and therefore to give you my own thoughts, I judge

(3) That those Apparitions which seem to be, and are generally reputed and taken for the Souls of the Dead, are not indeed so, but other Spirits putting on the shapes and resemblances of the Dead, and (for the most part) tricks of the Devil to delude, or dis∣quiet men.

* 1.77In this I think the learned Dr. Brown delivered his judg∣ment more solidly and orthodoxly, than in some other points, when he saith,

I believe that the whole frame of a Beast doth perish, and is left in the same State after death, as before it was martialled into life. That the Souls of men know neither contrary, nor corruption? that they subsist beyond the body, and continue by the priviledge of their proper nature, and without a Miracle: that the Souls of the faithful, as they leave earth; take possession of Hea∣ven. That those Apparitions and Ghosts of departed per∣sons, are not the wandering Souls of men, but the unquiet Walks of Devils, prompting and suggesting us unto mis∣chief, blood and Villany.

And with this Opinion I concur, as to the ordinary and common Apparitions of the dead: and my Reasons are,

(1) Because the Scriptures every where describe the state of departed Souls as a fixed state, either in Heaven, or in Hell: and assigns the good or evil done in this World by Spirits, not to the departed Spirits of men, but to Angels or Devils: and it is our duty to regulate our Conceits by Scripture, and not according to the vain Philosophy of the Heathens, or the Superstitious Traditions and Opinions of Men.

As for the Souls of the godly, they are at rest with Christ, Rev. 14.13. Isai. 57.2. and as fixed as pillars in the house of God, Rev. 3.12.

And for the wicked, their Spirits are confin'd and se∣cured in Hell as in a Prison, 1 Pet. 3.19. there is a fixed Gulph betwixt them and the living, Luke 16.27, 28, 29, 30, 31.

What good offices are to be done by Spirits for us, the Angels are Gods Commission-Officers to do them, Hebr. 1.14. They are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation: these are the Spirits sent forth to walk to and fro through the earth, Zech. 1.10. their Mini∣stry was emblematically represented in Iacob's Vision, where they were seen ascending and descending as upon a Ladder, betwixt Heaven and Earth, Gen. 28.12. Yea, their very name Angel, is a name of office, signifying a Messenger, or one sent.

And for the mischief done by Spirits in this World, the Scriptures ascribe that to the Devils: those unquiet Spirits have their Walks in this World, they compass the whole earth, and walk up and down in it, Iob 1.7. and 1 Pet. 5.8. they can assume any shape, yea, I doubt not but he can act their Bodies when dead, as well as he did their Souls and Bodies when alive: how great his power is this way, ap∣pears in what is so often done by him in the Bodies of Witches. They are not ordinarily therefore the Spirits of men, but other Spirits that appear to us.

(2) If God should ordinarily permit the Spirits of men inhabiting the other World, a liberty so frequently to visit this, what a gap would it open for Satan to beguile and de∣ceive the living!* 1.78 What might he not by this means impose upon weak and credulous Mortals? There hath been a great deal of Superstition and Idolatry already introduced under this pretence: he hath often personated Saints departed, and pretended himself to be the Ghost of some venerable person, whose love to the Souls of the people and care for their Salvation drew him from Heaven, to reveal some spe∣cial Secret to them. Swarms of Errors, and superstitious and idolatrous Opinions and Practices, are this way convey∣ed by the tricks and artifices of Satan among the Papists, which I will not blot my Paper withal: only I desire it may be considered, that if this were a thing so frequently per∣mitted by God, as is pretended, upon what dangerous terms had he left his Church in this World, seeing he hath left no certain marks by which we may distinguish one Spirit from another, or a true Messenger from Heaven from a counter∣feit and pretended one.

But God hath tied us to the sure and standing rule of his Word, forbidding us to give heed to any other voice or spirit, leading us another way, Isa. 8.19. 2 Thes. 2.1, 2. Gall. 1.8. It was therefore a discreet reply which one of the Ancients made, when in Prayer a Vision of Christ appeared to him, and told him, Thy Prayers are heard, for thou art worthy: The good man immediately clapt his hands upon his eyes and said, Nolo hic videre Christum, &c. I will not see Christ here, it is enough for me, that I shall behold him in Heaven.

To conclude.

My Opinion upon the whole matter is this, that although it cannot be denied, but in some grand and extraordinary cases, as at the transfiguration, and Resurrection of Christ. God did, and perhaps sometimes though rarely may order or permit departed Souls to return into this World; yet for the most part I judge those Apparitions are not the Souls of the Dead, but other Spirits, and for the most part evil ones.

* 1.79Of this Judgment was St. Augustine, who when he had at full related the Story above, of the Fathers Ghost dire∣cting his Son to the Acquittance, yet will not allow it to be the very soul of his Father, but an Angel: where he farther adds, If (saith he) the souls of the dead might be present in our affairs, they would not forsake us in this sort; especially my Mother Monica, who in her life could never be without me, surely she would not thus leave me being dead.

* 1.80Objection 1.

But it was pleaded before, that we allow the Apparitions of An∣gels; and departed Souls, if they be not Angels, at least are equal unto Angels, and in respect of their late relation to us, are more propense to help us, than Spirits of another sort can be supposed to be.

* 1.81Solution:

It seems too bold an imposing upon Soveraign Wisdom to tell him what Messengers are fittest for him to send and imploy in his service: who hath taught him, or been his Counsellor?

* 1.82Object. 2.

But these offices seem to pertain properly to them as they are not only fellow-members, but the most excellent members of the mysti∣cal Body, to whom it belongs to assist the meaner and weaker.

Sol.* 1.83

If there be any force of reason in this Plea, it carries it rather for the Angels than for departed Souls: for Angels are gather'd under the same common head with the Saints; the Text tells us, we are come to an innumerable company of An∣gels: they and the Saints are fellow Citizens, and we know they are a more noble order of Spirits: and as for their love to the Elect, it is exceeding great, as great to be sure as the departed Souls of our dearest Relatives can be. For after death they sustain no more civil Relations to us: all that they do sustain is as fellow members of the same body, or fellow Citizens, which Angels also are, as well as they.

Object. 3.* 1.84

But saith the Doctor, the reason why all Nations pay so great honour and religious care to the Wills of the Dead, is a supposition that they still continue in the same mind after death, and will avenge the Falsifications of Trusts upon injurious Executors, else, no rea∣son can be given why so great a stress should be laid upon the Will of the Dead.

Sol.* 1.85

This is gratis dictum, to say no worse, a cheap and unwary expression: can no reason be given for the religious obser∣vance of the Testaments of the dead, but this Supposition? I deny it: for though they that made them be dead, yet God who is witness to all such acts and trusts, liveth: and though they cannot avenge the frauds and injustice of men, he both can, and will do it, 1 Thes. 4.6. which I think is a weightier ground and reason to inforce duty upon men, than the fear of Ghosts. Besides, This is a case wherein all the living are concerned, all that die must commit a trust to them that survive; and if frauds should be committed with impunity, who could safely repose confidence in another? Quod tangit omnes, tangi debet ab omnibus: that which is of ge∣neral concernment, and becomes every mans interest, infers a general Obligation upon all.

As for the Letters of Elijah, 'tis a Vanity to think they came Post from Heaven: no, no: they were doubtless left behind him, out of due care to the Government, and pro∣duced in that fit occasion.

* 1.86Object. 4.

But what need of a Law to prohibit Necromancy or consultation with the Dead, if it were not practicable!

* 1.87Sol.

I do not think the wicked art, there prohibited, enabled them to recal departed Souls, but it was a conversing with the Devil who personated the dead: and therein a kind of homage was paid him, to the dishonour of God: or he might possibly raise the Bodies of wicked men, and ap∣pear in them, but I think the Spirits of the dead return not, except as was before limited.

* 1.88Object. 5.

But the matters they discover are found to be true, and the cau∣ses in which they concern themselves are just: real Murthers are detected by them, and real frauds and injuries corrected and recti∣fied: but the Devil being himself a lyar and Deceiver, would never do it: 'tis not his interest to discover or discourage such things.

* 1.89Sol.

Though it be not his interest meerly to discover it, yet it is certainly his interest to precipitate wicked men, and hasten their ruine by the hand of Justice: and he will speak the truth, and seem to own a righteous cause to bring about his great design of ruining the Souls and Bodies of men. I will shut up with three Cautions.

Caution I.

Strain not Conscience to enrich Posterity: be true to the trusts committed to you by the Dead, or by the Living, re∣membring, that though they be dead and cannot avenge the wrong, yet the Lord lives, and will surely do it in a severer manner than they could, should they appear in the most ter∣rible and frightful forms to you. Beside, your own Consci∣ences will haunt you worse than a Ghost. Be just and true therefore in all your Promises and trusts, for God is the Avenger.

Caution II.

Finish your work for eternity before you die: for as the Cloud is consumed, and vanisheth away; so he that goeth down to the Grave shall come up no more: he shall return no more to his house, neither shall his place know him any more, Job 7.9, 10. Your Souls will be fixed in eternity, soon after they are loosed from your Bodies: when death comes, away you must go, willing or unwilling: ready, or unready: but no returning hither how willing soever.

Caution III.

Keep your selves from that heathenish and accursed pra∣ctice of consulting the Devil about your absent or dead Relations: a practice too common in Sea-port Towns, and of deep and heinous guilt before God, Isa. 8.19. And when they shall say unto you, seek unto them that have familiar Spirits, and unto Wizards that peep, and muter: should not a people seek unto their God? for the living to the dead.

You need not call the Devil twice, that subtil and offici∣ous Spirit draws the living into his Net by such a bait as this: You meet your Mortal enemy under the disguise of your dead friend.

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:* 1.90 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,* 1.91 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,* 1.92 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.

* 1.93But you will say, though the Spirit of a man can thus talk to or with it self;* 1.94 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,* 1.95 to communi∣cate the Secrets of their hearts to others;* 1.96 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,

* 1.97Currant 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.

QUERIE VI.

Whether the separated Souls of the just in Heaven do incline to a re-union with their own Bodies? and how that re-union is at last effected?

That these blessed Souls have no such inclination or desire, these reasons seem to perswade.

1. That their Bodies, whilst they lived in them, were no better than so many Prisons. Many were the preju∣dices, damages and miseries they sustain∣ed and suffered in them.* 1.98 It kept them at an uncomfortable distance from the Lord, 2 Cor. 5.6. Their bemoaning cries spake their uneasie state. How often hath every gracious Soul thus lamented it self! Wo is me that I dwell in Mesheck. It inclosed their Souls within it's mud walls, which intercepted the light and joy of God's face. Death therefore did a most friendly office, when it set it at liberty, and brought it forth into its own pure and pleasant light and liberty. These blessed Spirits now rejoyce as Prisoners do in their recovered liberty: and can it be supposed after all these sufferings, groans, and sighs, to be dissolved; they can be willing to be embodied again? Surely there is as little reason for Souls at liberty, to desire to be again embodied, as there is for a Bird got out of the Snare or Cage, to flie back again to its place of confinement and restraint. Yea, when we consider how loth some holy Souls when under the excruciating pains of sickness, and as yet in the sight of this alluring World; have been to ••ear of a return to it, by the recovery of their health; we cannot think, but being quite out of the sight of this, and in the fruitions of the other World, the thoughts of the Body must needs be more loathsome to them than ever.

We read, that when a good man in time of his sickness was told by his friends, that some hopeful signs of his re∣covery began now to appear; he answered, And must I

then return to this Body? I was as a sheep driven out of the Storm, almost to the Fold; and then driven back into the storm again: Or as a weary Traveller near his home, who must go back again to fetch something he had neglected: or as an Apprentice whose time was almost out, and then must begin a new Term. Of some others it hath been al∣so noted, that the greatest infirmities they discovered upon their death-bed have been their too passionate desires to be dissolved, and their unsubmissiveness to Gods will in their longer stay in the Body. Now, the Bodies of the Saints being so cheerfully forsaken, and that only upon a foretaste of Heaven by Faith; how can it be thought they should find any inclination to a re-union, when they are so abundantly satisfied with the joys of his face in Heaven? Certainly the Body hath been no such pleasant habitation to the Soul that it should cast an eye or thought that way, when it is once delivered out of it. If it were burden∣some here, a thought of it would be loathsome there.

2. We have shew'd before, that the separate Soul wants not the help of the Body, but lives and acts at a more free and comfortable rate than ever before. 'Tis true, it is not now delighted with meat and drink, with smells and sounds as it was wont to be: but then it must be considered, that it is happiness and perfection not to need them. It is now become equal to the Angels in the way and manner of its living; and what it enjoyed by the ministry of the Bo∣dy, it eminently and more perfectly injoys without it. What perfections can the Soul receive from matter?* 1.99 What can a lump of flesh, add to a Spirit? And if it can add nothing to it, there is no reason why it should hanker after it, and incline to a re-union with it. It added nothing of happiness to it, but much of trouble, and therefore becomes justly un∣desireable to it.

3. The supposition of such a propension and inclination, seems, no way to suit with that state of perfect rest which the Souls of the just enjoy in Heaven. The Scriptures tell

us that at death they enter into rest, Isa. 57.2. Heb. 4.9. That they rest from their labours, Rev. 14.13. But that which in∣clines and desires (especially when the desired enjoyment as in this case is suspended so long) must be as far from Rest, as it is from satisfaction in the enjoyment of the thing desired. We know what Solomon hath observed of such a life, (and his observation is experimentally true) that hope defer'd, makes the heart sick, Prov. 13.12. Who finds not his own desires a very rack to him in such cases. If we be kept but a few days in earnest expectation and desire of an absent Friend, and he comes not, what an uneasie life do we live? But here we must suppose some have such an unsatisfied life for hundreds, and others for thousands of years already, and how much longer they may remain so, who can tell? We use to say lovers hours are full of Eternity. These reasons seem to carry it for the Negative.

But if the matter be weighed once more, with the follow∣ing reasons in the counter scale, and prejudice do not pull down the balance; we shall find the contrary conclusion much more strong and rational. For

Argument I.

THE Soul and Body are the two essential constitutive parts of Man; either of these being wanting, the Man is not compleat and perfect. The good of the whole, is the good of the parts themselves, and e∣very thing hath a natural desire and appe∣tite to its own good and perfection.* 1.100 'Tis confessed, the Soul for as much as con∣cerns it self singly, is made perfect, and en∣joys blessedness in the absence of the Body; but this is only the perfection and blessed∣ness of one part of man; the other part viz the Body, lies in obscurity and corrup∣tion: and till both be blessed, and blessed together in a state of composition and re∣union, the whole man is not made perfect. For this therefore the Soul must wait.

Argument II.

THough death hath dissolv'd the Union, yet it hath not destroyed the relation betwixt the Soul and Body; that dust is more to it than all the dust of the whole earth. Hence it is that the whole person of a Believer is sometimes de∣nominated from that part of him, namely his Body which remains captivated by death in the grave. Hence 2 Thes. 4.15. dead believers are called those that sleep, which must needs properly respect the Body, for the Soul sleeps not; and shews what a firm and dear relation still remains betwixt these absent Friends. Now we all know the mighty power of relation, if it be least among entities, yet surely it is one of the greatest things in the World in efficacy.

It is difficult to bear the absence of our dear Relatives, es∣pecially if we be in prosperity, and they in adversity. As the case here is betwixt the Spirit in Heaven, and it's Body in the Grave: This associated with Angels, that prey'd upon by Worms. Ioseph's case is the liveliest Embleme that oc∣curs to my present thoughts to illustrate the point in hand. He was advanced to be Lord over all Aegypt, living in the greatest pomp and splendor there;* 1.101 but his Father and Brethren were at the same time ready to perish in the land of Canaan. He had been many years separated from them, but neither the length of time, nor honours of the Court could alienate his affections from them. O see the mighty power of Re∣lation! No sooner doth he see his Brethren, and under∣stand their case, and the pining condition of Iacob his Father, but his bowels yearned, and his compassions rolled together for them. Yea, he could not forbear, nor stifle his own affections, though he knew how injurious his Brethren had been to him, and betrayed him, as the Body hath the Soul: Yet all this notwithstanding, he breaks forth into tears and outcries over them, which made the house ring again with the news that Ioseph's brethren were come. Nor could he be at rest in the lap of honour and plenty, until he had got∣ten home his dear and ancient Relations to him. Thus stands the case betwixt Soul and Body.

Argument III.

THE regret, reluctancy, and sorrows expressed by the Soul at parting, do strongly argue its inclination to a re-union with it, when it is actually separated from it. For why should we surmise that the Soul which mourn'd and groan'd so deeply at parting; which clasp'd and embraced it so dearly and affectionately; which fought, strugled and dis∣puted the passage with death every foot and inch of ground it got; and would not part with the Body till by plain force it was rent out of its arms: should not when absent, desire to see and enjoy its old and endeared friend again? Hath it lost its affection, though it continue its relation? thats ve∣ry improbable. Or doth its advancement in Heaven make it regardless of its Body which lies in contempt and misery? that's an effect which Christs personal glory never produced in him towards us, nor a good mans perferment would pro∣duce in him to his poor and miserable friends in this World, as we see in the case of Ioseph but now instanced in. It is therefore harsh and incongruous to suppose the Souls love to the Body was extinguished in the parting hour, and that now, out of sight, out of mind.

* 1.102But was it not urged before in opposition to this asser∣tion, that the Souls of the righteous looked upon their Bodies as their Prisons, and sighed for deliverance by death, and greatly rejoiced in the hope and foresight of that liberty death would restore them to? How doth this consist with such reluctancies at parting, and inclinations to re-union?

* 1.103The objection doth not suppose any man to be totally free from all reluctancies and unwillingness to die. The holi∣est Souls that ever lived in Bodies of flesh will give an un∣willing shrug when it comes to the parting point, 2 Cor. 5.2. But this their willingness to be gone arises from two other grounds, which make i•• consistent enough with its reluctan∣cies at parting, and inclination to a second meeting.

• (1) This willingness to die, doth not suppose the Souls love to the Body to be utterly extinguished, but mastered and overpowered by another and stronger love. There is in every Christian a double love, one natural, to the Body, and the things below; the other supernatural, to Christ, and the things above; the latter doth not extinguish, though it con∣quer and subdue the other. Love to the Body pulls back∣ward, love to Christ pulls forward, and finally prevails. This is so consistent with it, that it supposes natural reluctation and unwillingness to part.
• (2) The willingness of Gods people to be dissolved, must not be understood absolutely, but comparatively: In that sense the Apostle will be understood, 2 Cor. 5.8. We are confident I say, and willing rather to be absent from the Body, and present with the Lord. (i. e.) Rather than to live always a life of sin, sor∣row, and absence from God. Death is not desireable in and for it self, but only as it is the Souls outlet from sin, and its inlet to God.

So that the very best desire it but comparatively, and it is but few who find the love of this animal life subacted and overpowered by high raised acts of faith and love. The gene∣rality even of good Souls feel strong renitencies, and suffer sharp conflicts at their dissolution. All which discovers with what lothness and unwillingness the Soul unclasps its arms to let go its Body. Now as Divines argue the frame of Christs heart in Heaven, toward his people on earth, from all those endearing passages and demonstrations of love he gave them at parting; so we here argue the continued love and inclina∣tion of the Soul to its Body after it is in Heaven, from the manifold demonstrations it gave of its affection to it in this World; especially in the parting hour. No conside∣rations in all the World, less than the more full fruition of God, and freedom from sin, could possibly have prevailed with it to quit the Body, though but for a time, and leave it in the dust. Which is our third Argument.

Argument IV.

AND as the dolorous parting hour evidenceth it, so doth the joy with which it receives it again at the Resur∣rection. If it part from it so heavily, and meet it again with joy unspeakable; sure then it still retained much love for it, and desires to be re-espoused to it, in the interval. Now, that its meeting in the Resurrection is a day of joy to the Soul, is evident, because it is called the time of refreshment, Acts 3.19. And they awake with singing out of the dust, Isai. 26.19. If the direct and immediate scope of the Prophet point not (as some think it doth) at the Resurrection, yet it is allowed by all to be a very lively allusion to it; which is sufficient for my purpose. And indeed none that understands and believes the design and business of that day, can possibly doubt but there was reason enough to call it a time of re∣freshment, a singing morning; for the Souls of the righteous come from Heaven with Christ, and the whole host of shouting Angels; not to be speclators only, but the subjects of that days triumph. They come to re-assume, and be re∣espoused to their own Bodies, this being the appointed time for God to vindicate and rescue them from the tyrannical power of the Grave, to endow them with spiritual quali∣ties at their second marriage to their Souls, that in both parts they may be compleatly happy. O the joyful clas∣pings and dear embraces betwixt them, who but themselves can understand! And by the way, this removes the objecti∣on forementioned, of the miseries and prejudices the Soul suffered in this world in and from the Body. For now it receives it a spiritual Body, (i.e.) so subdued to and fitted for the use of the Spirit, as never to impede, clog, or ob∣struct its motions and inclinations any more, 1 Cor. 15.44. In this hope it parted from it, and with this consolation it now receives it again.

Argument V.

THere are many Scriptures which very much favour, if they do not positively conclude the Souls inclination to and desire to be re-united with its own body, even whilst it is in the state of its single glorification in Heaven; certainly our Souls leave not our Bodies at death, as the Ostrich doth her Egg in the sand, without any farther regard to it, or con∣cernment for it, but they are represented, as crying to God to remember, ave•••••• and vindicate them, Rev. 6.1••, 11. How long, Lord, how long wilt thou not avenge our blood? our blood, speaks both the continued Relation, and suitable affe∣ction they have to their absent Bodies.

And to the same sense a judicious and learned Pen ex∣pounds that place, Iob 14.14. (which is commonly, but I know not how fitly, accommodated to another purpose) all the days of my appointed time will I wait till my change come: which words by a diligent comparing of the Context appear to have this for their proper scope and sense.

Iob in the former verse had expressed his confidence by way of Petition,* 1.104 that at a set and appointed time God would remember him, so as to recal him out of the Grave; and now minded to speak out more fully, puts the Questi∣on to himself, If a man die, shall he live again? And thus answers it, all the days of my appointed time (that is, of the appointed time which he mentioned before, when God should revive him out of the dust) will I wait till my change come: that is, that glorious change, when the cor∣ruption of a loathsome Grave, should be exchanged for immortal glory: which he amplifies, and utters more ex∣presly, Ver. 15. Thou shalt call, and I will answer; thou shalt have a desire to the work of thy hands, thou wilt not always for∣get to restore and perfect thine own Creature. And surely this waiting is not the act of his inanimate sleeping dust, but of that part which should be capable of such an action: q. d. I, in that part which shall be still alive, shall pati∣ently wait the appointed time of reviving me in that part also which Death and the Grave shall insult over in a tem∣porary triumph in the mean time.

Upon these grounds I think the inclination of the separa∣ted Spirits of the just to their own Bodies, to be a justifiable Opinion. As for the damned, we have no reason to think such a re-union to be desireable to them: for alas, it will be but the increase and aggravation of their torments; which con∣sideration is sufficient to over-power and stifle the inclination of nature, and make the very thoughts of it horrid and dreadful. To what end (as the Prophet speaks in another case) is it for them to desire that day? It will be a day of darkness and gloominess to them; re-union being designed to compleat the happiness of the one, and the misery of the other.

But before I take off my hand, and dismiss this question, I must remember that I am Debtor to two Objections.

Objection 1.

The Soul can both live and act separate from the Body, it needs it not; and if it don't want, why should it desire it?

Solution.

The life and actings of the glorified are considerable two ways. (1) Singly and abstractly for the life and action of one part: and so we confess the Soul lives happily and acts forth its own powers freely in the state of separation. (2) Personally, or concretely, as it is the life and action of the whole man, and so it doth both need and desire the Con∣junction or re-union of the Body: for the Body is not only a part of Christs purchace, as well as the Soul, and is to have its own glory as well as it: but it is also a constitutive part of a compleat glorified person, and so considered, the Saints are not perfectly happy till this re-union be effected, which is the true ground and reason of this its desire.

Object. 2.

But this Hypothesis seems to thwart the account given in Scripture of the rest, and placid state of separate Souls: for look as Bodies which gravitate and propend, do not rest, so neither do Souls which incline and desire.

Solution.

There is a vast difference betwixt the Tendencies and Pro∣pensions of Souls in the way to glory, and in glory: we that are absent from the Lord, can find no rest in the way; but those that are with the Lord can rest in Jesus, and yet wait without anxiety, or self torturing impatience, for the accomplishment of the promises to their absent Bodies, Rev. 6.10, 11.

COROLLARY.

Let this provoke us all to get sanctified Souls to rule and use these their Bodies now for God: this will abundantly sweeten their parting at death, and their meeting again at the Resurrection of the just: Else, their parting will be doleful, and their next meeting dreadful.

And so much for the Doctrine of Separation.

The USES of the Point.

OUr way is now open to the improvement and Use of this excellent Subject and Doctrine of Separation; and certainly it affords as rich an entertainment for our affe∣ctions, as for our minds; in the following Uses: Of which the first will be for our information in six practical Inferences.

Inference I.

IF this be the life and state of gracious Souls, after their se∣paration from the Body, Then holy persons ought not to enter∣tain dismal and terrifying thoughts of their own dissolution.

The Apprehensions and thoughts of death, should have a peculiar pleasantness in the minds of Believers: you have heard into what a blessed Presence and Communion death introduceth your Souls: how it leads you out of a Body of

sin, a World of sorrows, the Society of imperfect Saints; to an innumerable Company of Angels, and to the Spirits of just men made perfect. To that lovely Mount Sion, to the heavenly Sanctuary, to the blessed Visions of the face of God. O methinks there hath been enough said, to make all the Souls in whom the well-grounded hopes of the life of glory are found; to cry out with the Apostle, We are con••i∣dent, I say, yea, and willing; rather to be absent from the Body, and present with the Lord, 2 Cor. 5.8.

When good Musculus drew near his end, how sweet and pleasant was this Meditation to his Soul! Hear his Swan∣like Song:

* 1.105Nil superest vitae, frigus praecordia captat; Sed tu Christe mihi vita perennis ades: Quid trepidas anima, ad sedes abitura quietis? En tibi ductor adest Angelus ille tuus. Linque domum hanc miseram, nunc in sua fata ruentem; Quam tibi fida Dei dextera restituet. Peccasti? Scio, sed Christus credentibus in se, Peccata expurgat sanguine cuncta suo. Horribilis mors est? Fateor, sed proxima vita est, Ad quam te Christi gratia certa vocat. Praesto est de Satana, peccato & morte triumphans Christus; ad hunc igitur laeta alacrisque migra.

Which may be thus translated.

Cold death my heart invades, my life doth flie. O Christ, my everlasting life draw nigh. Why quiver'st thou my soul within my Breast? Thine Angel's come to lead thee to thy rest. Quit chearfully this drooping house of clay, God will restore it in the appointed day. Has't sinn'd? I know it, let not that be urg'd; For Christ thy sins with his own blood hath purg'd. Is death affrighting? True, but yet withal, Consider Christ through death, to life doth call. He triumphs over Satan, sin, and Death; Therefore with joy resign thy dying breath.

Much in the same chearful frame was the heart of dying Bullinger, when his mournful friends expressed their sense of the loss they should sustain by his re••••val.* 1.106 Why, said he, If God will make any farther use of my labours in the Mi∣nistry, he will renew my strength, and I will gladly serve him: But if he please (as I desire he would) to call me hence, I am ready to obey his Will: and nothing more pleasant can befal me, than to leave this sinful and miserable World, to go to my Saviour Christ. O that all who are out of the danger of death, were thus got out of the dread of death too.

Let them only tremble and be convuls'd at the thoughts and sight of death, whose Souls must fall into the hands of a sin-revenging God by the stroke of death: who are to breathe out their last hope, with their last breath. Death is yours, saith the Apostle, 1 Cor. 3.22. your Friend, your Priviledge, your passage to Heaven: 'tis your ignorance of it, which breeds your fears about it.

Inference II.

GAther from hence the absolute indispensable necessity of your Vnion with Christ, before your dissolution by death.

Wo to that Soul which shall be separated from its Body, before it be united with Christ: none but the Spirits of just men are made perfect at death. Righteous Souls are the only qualified Subjects of blessedness.

'Tis true, every Soul hath a natural capacity of happiness, but gracious Souls only have an actual meetness for glory. The Scriptures tell us in round and plain words, that without holiness, no man shall see the Lord, Hebr. 12.14. that except we be regenerate, and born again; we cannot see the Kingdom of God, John 3.3. You make the greatest adventure that ever was made by man; indeed, an adventure infinitely too great

for any man to make, when you shoot the Gulph of vast eternity upon terms of hazard and uncertainty.

What thinkest thou, Reader, darest thou adventure thy Soul, and eternal happiness upon it, that the work of Rege∣neration and Sanctification, that very same work of Grace which the Spirit of God hangs all thy hopes of Heaven up∣on, in these Scriptures, is truly wrought by him in thy Soul? Consider it well, pause upon it again, and again, before thou go forth. Should a mistake be committed here (and nothing is more easie or common all the World over than such mi∣stakes) thou art irrecoverably gone. This venture can be made but once, and the miscarriage is never to be retrieved afterwards; thou hast not another Soul to adventure, nor a second adventure to make of this. Well might the Apostle Peter call for all diligence to make our calling and our election sure: That can never be made too sure, which is so invalua∣ble in its worth, and to be but once adventured.

Inference III.

HOw prejudicial is it to dying men to be then encumbered, di∣verted, and distracted about earthly concernments, when the time of their departure is at hand!

The business and imployment of dying persons is of so vast importance and weight, that every moment of their time need to be carefully saved, and applied to this their present and most important concern. How well soever you have improved the time of life, believe it you will find work enough upon your hands at death: dying hours will be found to be busie and laborious hours, even to the most painful, serious and industrious Souls, whose life hath been mostly spent in preparations for death. Leave not the proper business of other days to that day, for that day will have bu∣siness enough of its own. Sufficient for that day, are the la∣bours thereof Let a few Considerations be pondered to clear and confirm this Inference.

Consideration I.

The business and imployment of dying persons, is of the most serious, awful and solemn nature and importance: it is their last preparatory work on earth, to their immediate appearance before God their Judge, Heb. 9.27. It is their shooting the Gulph into eternity, and leaving this World and all their acquaintance and interests therein for ever, Isai. 28.11. It is therefore a Work by it self to die: a Work re∣quiring the most intense, deep, and undisturbed exercises of all the Abilities and Graces of the inner man; and all little enough.

Consideration II.

Tim•• is exceeding precious with dying men, the last sand is ready to fall, and therefore not to be wasted as it was wont to be. When we had a fair prospect of many years before us, we made little account of an hour, or day: but now, one of those hours which we so carelessly lavished away; is of more value than all this World to us, especially if the whole weight of eternity should hang upon it, (as often times it doth) then the loss of that portion of time, is the loss of Soul, Body, and hope for evermore.

Consideration III.

Much of that little precious time of departing Souls, will be unavoidably taken up and imployed about the inexcusable pressing calls and necessities of distressed nature: all that you can do for your Souls must then be done only by fits and snatches in the midst of many disturbances and frequent interruptions: So that it is rarely found that a dying man can pursue a serious Meditation with calm and fixed thoughts: for besides the pains and faintings of the Body, the Abilities of the mind usually fail. Here also they fall into a sad Di∣lemma, if they do not with utmost intention of mind, fix their hearts and thoughts on Christ, they lose their com∣fort, if godly; and their Souls if ungodly: and if they do,

Friends and Physicians assure them they will destroy their Bo∣dies. These are the straits of men bordering close upon eternity: they must hastily catch a few moments in the in∣tervals of pain, and then are put by all again.

Consideration IV.

There is no man living but hath something to do for his own Soul in a dying hour, and something for others also.

Suppose the best that can be supposed, that the Soul be in real Union with Christ, and that Union be also clear, yet it is seldom found but there are some assaults of Satan: or if not, yet how many Relations and Friends need our experi∣ences and Counsels, at such a time? How many things shall we have to do, after our great and main work is done? And others have a great deal more to do, though as safe as the former. O the Knots and Objections that are then to be dissolv'd and answered! The unusual Onsets and Assaults of Satan, that are then to be resisted! And yet most dying persons have much more upon their hands than either of the former. The whole work of Repentance and Faith is to do, when time is even done.

Consideration V.

Few, yea very few, are found furnished ••••••h Wisdom, Experience and Faithfulness, to give dying Persons any con∣siderable assistance in Soul affairs: it may be, there may be found among the Visitants of the Sick, now and then, a person who hath a word of Wisdom in his heart; but then either he wants opportunity, or courage and faithfulness to do the part of a true Spiritual friend. Elihu describes the person so qualified as he ought for this work, Iob 33.23, 24. and calls him one among a thousand. Some are too close and reserved, others too trifling and impertinent: Some are wil∣ling, but want Ability; others are able, but want faithful∣ness: Some cut too deep by uncharitable censoriousness, others skin over the wound too slightly, speaking Peace where God and Conscience speak none. So that little help is to be expected.

Consideration VI.

How much therefore doth it deserve to be lamented, that where there is so much to do, so little time to do it, and so few to help in the best improvement of it, all should be lost as to their Souls by earthly incumbrances and wordly af∣fairs, which may have been done soo•••• ••nd better in a more proper season! O therefore let m••••••erswade all men to take heed of bringing the proper business of healthful days to their sick beds.

Inference IV.

What an excellent creature is the Soul of man, which is capable not only of such preparations for God whilst it is in the Body; but of such sights and enjoyments of God when it lives without a Body!

Here the Spirit of God works upon it in the way of grace and sanctification, Eph. 2.10. The scope and design of this his workmanship is to qualifie and make us meet for the life of Heaven, 2 Cor. 5.5. For this self same thing, or purpose, our Souls are wrought or moulded by grace into quite ano∣ther frame and temper than that which nature gave them: and when he hath wrought out and finished all that he in∣tends to be wrought in the way of sanctification, then shall it be called up to the highest injoyments and imployments for ever, that a creature is susceptible of.

Herein the dignity of the Soul appears, that no other Creature in this World beside it, hath a natural capacity either to be sanctified inherently in this World, or glorifi∣ed everlastingly in that to come, to be transformed into the image, and filled with the joy of the Lord. There are My∣riads of other Souls in this World beside ours, but to none of them is the Spirit of sanctification sent, but only to ours. The Souls of Animals serve only to move the dull and slug∣gish matter, and take in for a few days the sensitive pleasures of the Creation, and so expire; having no natural capacity of, or designation for any higher imployment, or enjoyment.

And it deserves a most serious animadversion, that this vast capacity of the Soul for eternal blessedness, must of ne∣cessity make it capable of so much the more misery and self torment, if at last it fail of that blessedness: For it is apparent they do not perish because they are uncapable, but because they are unwilling; not because their Souls wanted any natu∣ral faculty that others have, but because they would not open those they have 〈◊〉〈◊〉 ••••ceive Christ in the way of faith and obedience, as others did

Think upon this you that live only to eat, and drink, and sleep, and play, as the Birds and Beasts of the field do; what need was there of a reasonable Soul for such sensual imployments? do not your noble faculties speak your de∣signation for higher uses? and will you not wish to exchange Souls with the most vile and despicable Animal in this World, if it were possible to be done. Certainly it were better for you to have no capacity of eternal blessedness (as they have not) if you do not enjoy it; and no capacity of torment beyond this life (as they have not) if you must certainly endure it.

Inference V.

IF our Souls and Bodies must be separated shortly, how patiently should we bear all lesser that may or will be made betwixt us and any other enjoyments in this World.

No union is so intimate strict, and dear, as that betwixt your Souls and Bodies. All your relations and enjoyments in this World, hang looser from your Souls, than your Bo∣dies do; and if it be your duty patiently and submissively to suffer a painful parting pull from your Bodies; it is doubt∣less your duty to suffer meekly and patiently a separation from other things, which are but a prelude to it, and a meer shadow of it. 'Tis good to put such cases to our selves in the midst of our pleasant enjoyments.

I have now many comfortable Relatives in the World, Wife, Children Kindred, and Friends; God hath made them pleasant to me, but he may bereave me of all these.

Doth not Providence ring such changes all the World over! Are not all Kingdoms, Cities, and Towns full of the sighs and laments of Widows, Orphans, and Friends bereaved of their pleasant and useful Relations? But if God will have it so, 'tis our duty to bound our sorrows, remembring the time is short, 1 Cor. 7.29. In a few days we must be stript much nearer, even out of our own Bodies by death.

God may also separate betwixt me and my health by sick∣ness, so that the pleasure of this World shall be cut off from me; but sickness is not death, though it be a prelude and step towards it: I may well bear this with patience, who must submissively bear sharper pains than these ere long. Yea, and well may I bear this submissively, considering that by such imbittering, and weaning providences God is prepa∣ring me for a much easier dissolution, than if I should live at ease in the Body all my days, till death come to make so great and suddain a change upon me.

God may also separate betwixt me and my liberty by re∣straint. It hath been the lot of the best men that ever were in the World, and if it should be ours also, we should not be much startled at it, considering these Bodies of ours must be shortly pent up in a straiter, darker, and more loath∣some place of confinement, than any prison in this World can be. The grave is a darker place, Iob 17.13. And your abode there will be longer, Eccles. 11.8.

These and all other our outward enjoyments are separa∣ble things, and its good thus to alleviate our loss of them.

Inference VI.

HOw Heavenly should the tempers and frawles of those Souls be who are Candidates for Heaven, and must be so shortly num∣bred with the Spirits of just men made perfect!

'Tis reasonable that we all begin to be, that which we ex∣pect to be for ever. To learn that way of living and con∣versing which we believe must be our everlasting life and bu∣siness in the World to come. Let them that hope to live with Angels in Heaven, learn to live like Angels on Earth, in Holiness, Activity, and ready obedience.

There is the greatest reason that our minds be there where our Souls are to be for ever. A spiritual mind will be found possible, congruous, sweet, and evidential of our interest in that glory, to all those holy Souls who are preparing, and designed for it.

First, it is possible, notwithstanding the clogs and entangle∣ments of the Body, to be heavenly minded. Others have at∣tained it, Philip. 3.20. Two things make an heavenly con∣versation possible to men, viz.

• 1. The natural abilities of the Mind.
• 2. The gracious principles of the Mind.

1. The natural abilities of the mind which can in a minutes time dispatch a nimble messenger to Heaven, and mount its thoughts from this to that World in a trice. The power of cogitation is a rich endowment of the Soul, such as no o∣ther creature on earth is participant of. Though spiritual thoughts be not the natural growth of the Soul, yet thoughts capable of being spiritualized are. And without this ability of projecting thoughts, all intercourse must have been cut off.

2. The gracious principles implanted in the Soul do actually incline the mind, and mount its thoughts heaven∣ward. Yea, this will prove more than a possibility of a conversation in Heaven; whilst Saints tabernacle on earth in Bodies of flesh, it will almost prove an impossibility that it should be otherwise. For these spiritual principles setting the bent and tendency of the heart heaven-ward, we must act against the very law of our new Nature when we place our affections elsewhere.

Secondly, A mind in heaven is most congruous, decorous, and comely for those that are the enrolled inhabitants of that heavenly City. Where should a Christians love be, but where his Lord is? Our hearts and our homes do not use to be long asunder. It becomes you so to think and so to speak now, as those who make account to be shortly sing∣ing Allelujahs before the throne.

Thirdly, 'Tis most sweet and delightful: no pleasure in all this World comparable to this pleasure, Rom. 8.6. To be spiritually minded is life and peace. 'Tis a young Heaven born in the Soul, in its way thither.

Fourthly, To conclude. It is evidential of your interest in it: an agreable frame is the surest title, Col. 3.1, 2. Matth 6.21. If Heaven attract your minds now, it will centre them for ever.

Notes

• * 1.1

  Exod. 19.10.
• * 1.2

  Crebris micat ignibus ather.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Helle∣nistae dicunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ sine alio addita∣mento, ad signi∣ficandam innu∣meram multi∣tudinem Grot.
• * 1.4

  Primogeniti Israelitarum scripti crant in matricula terrestri, hi vero in albo coelesti.
• * 1.5

  Separatio per intellectum fit, cum duo revera conjuncta, se∣paratim conti∣pimus. Co∣nimbr. de A∣nima, p. 595.
• * 1.6

  Nihil sie revo∣cat à p••ccato, quam frequens mortis medita∣tio. August.
• * 1.7

  Qui considerat q••alis e••it in morte, semper pavidus erit in operatione, at{que}, inde in o∣culis sui Con∣di••oris vivet. Nihil quod transit, appetit; & pene mortu∣um se conside∣rat, quia se mo∣riturum non ig∣norat. Greg. Mor. 12.
• * 1.8

  Sicut panis necessarius est prae caeteres e••e∣mentis, it a in∣tenta mortis meditatio ne∣••••ssaria est prae caeteris do∣nis & exerci∣tiis. Dionys.
• * 1.9

  Elig•• ab his saxis, ex quo, invictissime Caesar, tibi Tumulum me fabricare velis.
• * 1.10

  Cum separatio naturalis non sit, neque etiam violenta; sit consequ••ns▪ ut ex approbata Philosophorum approbatione, praeternaturalis esse dicatur. Conim••r.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, partus dolo∣••em.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel anime à corpore dis∣cessus. Vives.
• † 1.13

  Privatio actus secundi ejusdem animae, id est, informationis seu unionis erga corpus, Conim••r.
• * 1.14

  Relictio c••r∣poris depositio sarcine gra∣vis, modo aliea sarcina non patietur, q••â homo praecipitetur in gehennem. August.
• * 1.15

  Locus Sepultu∣rae consecratus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, dormi∣torium appe••i••∣tur.
• * 1.16

  Semper à corpo∣ris compedibus, & nexibus li∣beri. Max. Tyr.
• * 1.17

  Object.
• * 1.18

  S••l••t.
• * 1.19

  Quomodo in∣servierunt capiti, eo modo inser∣viunt etiam membris. Gau∣dent inservi•••• i••lis in terris, quosaliquando socios habebunt in coelis. Gerhard.
• * 1.20

  Object.
• * 1.21

  Sol.
• * 1.22

  Object.
• * 1.23

  Conditiones Intellectus sunt tres: (1) Objectum, ens verum & intelligibile. (2) Phantasma, vel species sensil•• in Ph••n∣tasia latens. (3) Species intelligibilis quae est accidens spirituale, repraesenta••s idealiter in∣tellectui rem materialem existentem extra intellectum.
• * 1.24

  Sol.
• * 1.25

  Intellectus in∣corporea & im∣materialia contemplatur, ut Deum & in∣telligentias, sed haec nullo modo in phan∣tasiam cadunt, cum sunt extra limites corpo∣reatum viriam Conimb. de Anima, lib. 3. cap. 8. Q. 8.
• * 1.26

  Si autem hoc non est ex natu∣ra animae, sed per accidens hoc convenit ei, ex to quod corpori alliga∣tur, sicut Pla∣tonics posu••runt, de facili quaestio solvi possit. Nam remoto impedimento corporis, rediret anima ad suam naturam. Aquin. p. 1. Q. 8. Art. 1.
• * 1.27

  How's Bles∣sedness, pag. 174, 175.
• * 1.28

  Bell. lib. 2. de Purg. cap. 6.
• * 1.29

  Discipulorum Animae abi∣bunt in invisi∣bilem locum, definitam ••is à Deo; & ibi usq••e ad Re∣surrectionem commorabuntar, sustinentes Resurrectionem: Post, recipientes corpora, & perfectè resurgentes, (i. e.) corporaliter, quemadmodum & dominus resurrexit, sic venlent ad conspectum Dei. Iren. lib. 5.
• * 1.30

  Ideoque vocat conse••ratos, vel perfectos, quia carnis infirmitatibus non amplius sint obnoxii, depositâ ipsâ carne. Marl. in loc.
• * 1.31

  In qua simulac pe∣dem posui, foribus pessu∣lum obdo, & in ipso aeter∣nitatis gremio inter tot illu∣stres animas sedem mihi sumo; cum ingenti quidem animo: ut s••bindè magnaetum misereat, qui hanc faeli∣citatem ignorant. Epist. Prin.
• † 1.32

  Arcana coe∣li, naturae se∣creta, ordinem universi scire; majoris foelici∣tatis & dulce∣dinis est; quam c••gitatione quis assequi potest, aut mor∣talis sperare.
• * 1.33

  Talis est Mathematum pulchritudo, ut his indignum sit divitiarum phal••ras istas & bullas & puerilia spectacula comparari.
• † 1.34

  Dulce est extingui Mathematicarum artium studio. Leon. Diggs.
• * 1.35

  Talis suavi∣tas ut cum quis ea degu∣staverit, quasi circeis poculis captus, non po∣test ••nquam ab illis divelli. Cardan.
• * 1.36

  Lumen supre∣mum nunquam descendit sine indumento im∣possibile est ali∣ter nobis lucere radium divi∣num, nisi vari∣etate Sacro••um velaminum circumvelatum Dionys. A∣reop. de ce∣loest hier. cap.
• * 1.37

  Saepè in libro experientiae le∣gimus, quomo∣do à corde nostro relinqui∣mar, nunc est nobis••um, nunc alibi: nunc avo••at. nunc recurrit: in so∣la lubricitate manens. Bern.
• * 1.38

  Dr. Owen's Coristologia, p. 158.
• * 1.39

  Page 355.
• * 1.40

  Prius••p••am ad no••tra tempora pervintum est. Camero.
• * 1.41

  Nam si dispen∣sativum hoc regnum nun∣quam traditu∣rus esset, nun∣quam regni naturalis usum plenum esset recepturus. Junius.
• * 1.42

  Non constat; an Anima Pauli fuerit tunc à corpore separata, cum ipse id se nescire fatetur. Unde quid illi circae absractionem à sensibus reipsa acciderit, affirmare non possumus: videlicet num mo••tuo Corpore, per separatio∣n••m animae, extincti fuerint in eo sensus: vel non mortuo, cons••piti duntaxat. Col••eg. Con∣nimbr. lib. 3. Art. 3. p. 512.
• * 1.43

  In ecstasi feria∣ri omnes poten∣tias praeter in∣tellectum. A••ulen.
• * 1.44

  Isaiah 6.1, 2. Ezekiel 1.1. Dan. 10.8, 9. Apoc. 1.17.
• * 1.45

  Acts & Mon. p. 811.
• * 1.46

  Nec calor, nec sanguis, nec sensus, nec vox superesset. Ep. ad Melanct.
• * 1.47

  Querie 1.
• * 1.48

  Sol.
• * 1.49

  Hobs Levia∣than, cap. 34.
• * 1.50

  Dr. More's Im∣mortality of the Soul, lib. 2. cap. 17. § 4. & 8.

  Bell. de Ascen. mentis.
• * 1.51

  The Under∣standing and Will are the primary Fa∣culties of the Soul, and are there∣fore called Inorganical; because not affixed to any Member of the Body as the sensitive Appetite and loco∣motive Powers are to their proper Organs. The Soul therefore hath the free use and exercise of them in its separate state.
• * 1.52

  Querie 2.
• * 1.53

  Terms o∣pen'd.
• * 1.54

  Sign••m est quod aliud repraesen∣tat quam quod cernitur.
• * 1.55

  Praedic••re est aliquem de re aliq••a eventu∣••a praemonere.
• * 1.56

  Reasons for the Negative.
• * 1.57

  E contra.
• * 1.58

  Clark's Lives. p. 277.
• * 1.59

  Sir Iohn Nor∣ris his Expe∣dition, p. 46.
• * 1.60

  Amyraldus of divine Dreams, p. 122, 123.
• * 1.61

  Pamelius in vita Cyprian.
• * 1.62

  Dr. Sterne's dis∣se••tatio de mor∣te, p. 163.
• * 1.63

  Quest.
• * 1.64

  Sol.
• * 1.65

  Iob. 14. 21. Eccles. 9. 5,6. John 19.25.
• * 1.66

  Dissentatio de morte, à p. 208. ad p. 214.
• (1) 1.67

  Angeli jussu Dei hominibus opitulan∣tur, ha••d quaquam ambigitur; unde ani∣mas à corpore solutas sese reb s humanis miscere comprobari videtur. Sequtlae sun∣damentum duplex est, prius, quod animae separatae Angeli sunt, saltem Angelis ae∣quales, posterius, quod magis idonti sunt quibus officium generi humano succurren∣di demandetur, quàm Spi••itus inter quos, & corpus nullus unquam intercessit nexus, &c.
• (2) 1.68

  Ecclesia est corpus u∣num, cujus membra quo meliora, to magis ad aliis) ejusdem corpo∣ris membris o••it••landum sunt propensa; hujus autem corporis pars altera est tri∣umphans in coelis, altera militans in terris: illa melior, hec opis magis indiga, &c.
• (3) 1.69

  Testamen∣tum (Ulpiano definiente) est voluntatis nostra justa sen∣tentia, de co quod post mor∣tem nostram fieri volumus. Testamentum autem tanquam res sacra ab omnibus gentibus religios•• observatur, Gal. 3.15. Ratio autem tam religiosa taniq; universalis observantia est, quoniam animas corum qui Testamenta condiderant, etiam suam post mortem, in tadem voluntate perseverare, ejus complementa curare, ac dein{que}, ejus vel executrices, vel non praestila vindices esse praesumitur.
• (4) 1.70

  In sacris Scripturis con∣sulere mortuos pa••s••m prohibe∣tur, ut Deut. 18.10, 11. Sed si homines à mortuis non suscitentur, le∣gibus ha••d o∣pus est; & si mortuirogati non aliquando responderent, ab hominibus haudquaquam co••••••••erentur. Sterne de Morte, ubi sup.
• * 1.71

  Dr. Mor•• of the Immorta∣lity of the Soul, Lib. 2. c. 16.
• * 1.72

  Insularum Sco••icarum incolae ad a∣gros, cum pro deploratis habentur, ac∣cedunt, & ro∣gant, at certo, à morte, die, locoq, certo ip••as conveniant; quod & mort••i tempore & loco praestitutis ••r••••∣stant. Sterne ibid.
• * 1.73

  Sadducismus Triumphatus, second Part, p. 183.
• * 1.74

  Non enim con∣veni••bat ut ve∣ritas menda∣cio, vel ima∣ginariis testi∣bus probaretur. Maldon. Ca∣pellus in loc.
• * 1.75

  Credibilius est verè corporibus suis apparnisse. Parcus in loc.
• * 1.76

  Aug. in lib. de cura promor∣tuis agenda.
• * 1.77

  Religio Med. Sect. 37. p. 82.
• * 1.78

  Quid enim idololatriam inter Ethnicos & Christianos magis propa∣gavit? Hinc flux••runt multae perigrinatio∣nes, monasteria, delubra, dits festi, & alia. Lav. In Job. 33.
• * 1.79

  Lib. de cura pro mortuis.
• * 1.80

  Object. 1.
• * 1.81

  Sol.
• * 1.82

  Object. 2.
• * 1.83

  Sol.
• * 1.84

  Object.
• * 1.85

  Sol.
• * 1.86

  Object. 4.
• * 1.87

  Sol.
• * 1.88

  Object. 5.
• * 1.89

  Sol.
• * 1.90

  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.
• * 1.91

  Dicimur nobis ipsis in animo loqui, cum aliquid actu cogitamus; & animo volvimus: cogitamus autem actu, ex voluntatis imperio, hoc est, cum volumus. Zanch.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum puncto si∣nistro, locutus est o••e, aut corde cogita∣vit, meditatus est.
• * 1.93

  Object
• * 1.94

  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.
• * 1.95

  Sol.
• * 1.96

  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.
• * 1.97

  Martial. Epig. lib. 14. Ep. 176.
• * 1.98

  Animam conceptu suo obstruit, & obscurat; & concretione carnis in∣••aecat, unde illi velut per carneum specular obsoletior lux verum est. Proculdubio cum vi mortus exprimi∣tur de concretione carnis, & ipsa expressione colatur, certè de oppanso corporis ••r••mpit in apertam, ad me∣ram, & puram, & suam lucem. Tertul. de Anima.
• * 1.99

  Anima rationalis nihil perfectionis recipit à materia, quod extra il••am non posset recipe••••; ergo cum sep••∣rata fuerit in il••am propensa non dicetur. Conimbr.
• * 1.100

  Anima separata ad unionem corpo∣ris prope••sa est, nam illa vult totius compositi actualem constitutionem; cum propter hanc tanquam finem il∣la sit, & in entium latitudine in∣veniatur. Atque haec est illa perfectio quam anima obtinet ex illo appeti∣tu: nam bonum totius compositi, est bonum ipsarum partium. Affirman∣dum ita{que} est, animan separatam naturaliter desiderare resurrectio∣nem. Alstedii Nat: Theol. pars prima, p. 214, 215.
• * 1.101

  Gen. 43.29, 30, 31.
• * 1.102

  Object.
• * 1.103

  Sol.
• * 1.104

  Mr. How's Blessedness of the Righte∣ous, p. 170, 171.
• * 1.105

  Melchior A∣dams in vita Musculi, p. 385, 386.
• * 1.106

  Si Deo visum fuerit mea opera ulterius in Ecclesia ministerio uti; ipse vi∣res suffi••iet; & libens illi parebo: sin me voluerit (quod opto) ex hac vita evocare, paratus sum illius voluntati obsequi, ac nihil est quod j••cundius possit mihi contingere, quam ex hoc misero & corruptissimo seculo ad Christum Servatorem m••um migrare. idem ibid.