An essay proving we shall know our friends in heaven writ by a disconsolate widower on the death of his wife, and dedicated to her dear memory ...

THE Dedication , To the Memory of Dear Eliza.

THese Mournful Lines ( my dear Eliza ) were Writ o'er thy Grave ( whilest I was a Widower ) and are now Dedicated to thy Pious Name , as a Memorial of our Constant Love . As for the — Essay — Annex'd , 't was Writ presently after thy Death , to mitigate my Sorrow for it , which is in some part Justified by the greatness of my Loss , in being separated , after so long Conversation , from so kind a Wife . 'T is no wonder that Phil. who Lov'd thee so much on Earth , shou'd attempt to Prove , He shall know thee again in Heaven .

We are taught by the Holy Scriptures , That Love is strong as Death ; and that the Love of Christ to his Church , who gave Himself to the Death for her , is proposed to Christian Husbands as a Pattern of Love to their Wives . He lov'd his Church with an Everlasting love , and so must I thy Memory , my Dearest , while I continue to be , and think . It is no more possible to rob my Soul of thine Idea , than to deprive it of its Immortality ; Death , which hath made a Separation betwixt our Bodies , is not able to Separate our Souls ; thou wast lovely and pleasant to me in thy Life , and therefore can'st not be divided from me by thy Death ; though the unspeakable Joys whereof thou art now made Partaker , make thee ignorant of me , because thou art wholly taken up with Transports of Heavenly Love . If it were otherwise , I am sure thy Happiness could not be compleat 'till thy other half were also Transported into Heaven . I don't envy thee , though I groan also to be delivered from this Earthly Tabernacle , which hinders me from partaking of Heavenly Society with thee , which if I may make bold to say so , makes Heaven it self the more desirable to me .

But for that , I must stay 'till the Decree of the Eternal take effect , and therefore seeing thy place here on Earth knows thee no more , that I can no more enjoy sweet Communion with thee , 'till we meet in Heaven . I have no other Relief at present , but to refresh and torment my self at the same time with the remembrance of thy Virtues . Did Religion allow any Sacrifice to thy Shrine , or Adoration at thy Tomb , my head-strong Affection would push me on to it ; but that is (a) (a) We are sure there is neither Command , Example , or Promise in all the Scripture to encourage us to make our Application to the Saints departed . Mr. Rogers's Discourses of Sickness and Recovery , p. 79. reserv'd for Him alone who is the Author of our Being , and blessed me with such a Meet-help , as I found thee always to be , till the arrival of that fatal Moment which made the cruel Separation . I call it so , as 't was my frequent Wish , we might expire in each others Arms , that we might imitate herein the Mayor of Litomentias's Daughter ; who leaping into the River where her Husband was drown'd , she clasped him about the Middle , and expires with him in her Arms ; and what is very remarkable , they were found the next day embracing one another . The same Instance we have in the Captain and his Wife , who were last Week cast away in the Tilt-boat ; for they were taken up so closely Lock'd in each others Arms , that 't was hard to part them . Thus had Heaven seen it meet , that as we were Vnited in our Life , we shou'd not have been Divided in our Death ; it would have perfum'd the Arrow of Mortality to me , and made that King of Terrors a King of Pleasures . But thou wast Riper for Everlasting Joy , and therefore sooner transported thither , and I must not repine . For those whom God hath joyn'd together , no Man must put asunder ; yet when he that made the Union makes the Separation , there 's no saying What doest Thou ?

Yet the Holy Spirit which hath taught us , that the Righteous shall be had in Everlasting Remembrance , will not be offended if I perpetuate thy Memory to my self , and carry the Idea of thy Vertues constantly in my Mind , that I may do nothing unworthy of my better half , which is in Glory , as I have read was the Practise of a certain Great Person , who constantly carried his Father's Picture about him , that he might not do any thing unworthy of such a Progenitor . I shall imitate this Example , by always carrying this Essay in my Pocket , to Re-mind me daily of that Pattern you set me , and as a Memento I shall see thee again , which I can't but passionately desire , as I enjoy'd both Worlds in Dear Eliza ; and were I to wed again ( and this I speak after Ten Years Tryal ) I 'd preferr thy self to the Richest Nymph ( God saw thee most (a) (a) This was the Posie of our Wedding Ring . fit for me ) and I cou'd not find such another , had I a thousand Advisers , and as many Worlds to range in , to please my Eye and Fancy . Thus you find ( if you Saints above know what 's done below ) how constant my Love is , and that even in Death it self you can die but half , whilst I am preserved . And tho you 're gone to Heaven before me , yet I hope I shall speedily follow after Thither , Eliza , will my Soul pursue , When I like you have bid the World adieu : There , if my Innocence I still retain , My Dear Eliza , I shall Clasp again . And there , when Death shall stop her Pious Race , With a more Charming and Angelick Face , I shall behold the (a) (a) Witness Her Ingenious Answers to the Letters I sent Her about the Miseries of Humane Life . Matchless Daphnes Face : ( And when , dear Friend , so near to Bliss you be , Remember Cloris , and remember me . ) But cou'd the Fair Eliza see me mourn , From that Bless'd Place she wou'd perhaps return . But vain , alas ! are my Complaints , thou' rt gone , And left me in this Desert World Alone : For ah ! deprived my dearest Life of Thee ; The World is all a Hermitage to me . Let ev'ry thing a sadder Look put on ; Eliza's Dead , the lov'd Eliza's gone . Philomelas Poems . p. 53.

What a melancholly thing does the World now appear ? However , Eliza , I can retire to God and my own Heart , whence no Malice , Time , or Death , can banish thee . The Variety of Beauty and Faces I have seen since thy Death , tho they are quick . Vnder-miners of Constancy in others , to me are but Pillars to support it , since they then please me most when I most think of you . I 've grav'd thy Virtue so deep in my Breast , ( as is seen in the following Essay , sent to our Friend Ignotus ) that 't will near out , till I find the Original in the other World . Don't think , My Dear , that Conjugal Affection can be dissolved by Death . The Arms of Love are long enough to reach from Earth to Heaven ; Fruition and Possession principally appertain to the Imagination ; If we enjoy nothing but what we touch , we may say farewell to the Money in our Closets , and to our Friends when they go to Agford . Part us , and you kill us ; nay , if we wou'd we cannot part ; Death , 't is true , may divide our Bodies , but nothing else , and scarce that : For ( to use your Words , whilst alive ) We may on Earth lawfully please our selves with Hopes of meeting hereafter , and in lying in the same Grave , where we shall be happy together , if a senceless Happiness can be call'd so . But suppose Death shou'd part our Bodies , yet we have Souls to be sure ; and whilst they can meet and carress one another , we may enjoy each other , were we the length of the Map asunder .

Thus we may double Bliss , stoln Love enjoy , And all the spight of Place and Friends defie : For ever thus we might each other bless , For none cou'd trace out this new Happiness ; No Argus here to spoil , or make it less .

'T is not ( properly ) Absence , when we can see one another , as to be sure we shall , tho in a State of Separation .

‛ For sight of Spirits is unprescrib'd by Space , ‛ What see they not who see the Eternal Face ? Vid. P. 54. in the Essay .

The Eyes of the Saints shall out-see the Sun , and behold without Perspective the extreamest distances ; for if there shall be in our Glorified Eyes the Faculty of Sight and Reception of Objects ( as I prove to Ignotus there shall ) I cou'd think the visible Species there to be in as unlimitable a way as now the Intellectual . St. Augustine tells us , The Saints of God , even with the Eyes of their Bodies closed up , ( as now Yours are ) shall see all things not only present , but also that from which they are Corporally absent ; for then shall be the Perfection , whereof the Apostle saith , we Prophesie but in part , then the Imperfect shall be taken away . Whither this be so I cannot say ( tho you know who have shot the Gulf ) yet sure I am that nothing can deprive me of the Enjoyment of thy Vertues , while I enjoy my self : Nay , I have sometimes made good use of my Separation from thee , we better fill'd , and farther extended the Possession of our Lives , in being parted , you lived , rejoyced , and saw for me , and I for you , as plainly , as if you had your self been there .

The World may perhaps censure this as a piece of Flattery , or at least as the Fruit of unwarrantable Passion ; but had they known thy Worth as I did , they would not presume so much as to blame me . The Letter you sent me (a) (a) Printed in Mr. Turner's History of Remarmable Providences , p. 146. in your last Sickness shews thou' rt above Praise , I 'll insert it here as a Proof of this , and as a Pattern for other Wives . Thy Letter 's this . Viz.

I received ( my Dearest ) thy obliging Letter , and thankfully own , that tho God has exercised me with a long and languishing Sickness , and my Grave lies in view , yet he hath dealt tenderly with me ; so that I find by Experience no Compassions are like those of a God . 'T is true , I have scarce Strength to answer your Letter ; but seeing you desire a few Lines , to keep as a Memorial of our Constant Love , I 'll attempt something , tho ( by reason of my present Weakness ) I can write nothing worth your Reading .

First then , As to your Character of me , ( Love blinds you ; ) for I don't deserve it , but am pleased to find you enjoy ( by the help of a strong Fancy ) that Happiness , which I can't ( tho I wou'd ) bestow . But Opinion is the rate of things ; and if you think your self happy , you are so . As to my self , I have met with more and greater Comforts in a Marry'd State , than ever I did expect . But how cou'd it be otherwise , when Inclination , Interest , and all that can be desired , concur to make up the Harmony ? From our Marriage till now , thy Life has been one continued Act of Courtship , and sufficiently upbraids that Indifference which is found among Married People . Thy Concern for my present Sickness ( tho of long Continuance ) has been so Remarkably tender , that were it but known to the World , 't would ( once more ) bring into Fashion Mens loving their Wives . Thy WILL alone is a Noble Pattern for others to Love by ; and is such an Original Piece as will ne'er be equall'd . I next come to consider the Imprudence of — where I must say , I am so far from blaming your Conduct , that I admire the Greatness of your Conjugal Love , ( in that very Particular ) which shewed it self to be like the Apple of the Eye , which is disturbed with the least Dust . But , my Dear , be concern'd at nothing ; for I am pleased with all you say or do , and have such a Kindness for you , that I dread the Thoughts of surviving thee , more than I do those of Death . Cou'd you think I 'd marry again , when it has been one great Comfort under all my Languishments , to think I should die first , and that I shall live in him , who , ever since the happy Vnion of our Souls ▪ has been more dear to me than Life it self ? —

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

Your Constant E —

This Letter shews what a Wife thou wert , and justifies this Address , but to shew thy Piety was the same in Health as on a Sick-bed , I 'll trace thy Life from the Cradle to the Grave . And here , when I remember you Unmarried in your Father's Family , in your Blooming Years , and Flaming Piety . How does it pierce my Soul with fresh pangs of my first Love , and sometimes transports me so far with the Thoughts of my Beloved Object , that I am ready to forget I have lost her , and willing to indulge my self , as Men do in a Dream , that they actually are in Possession of that which they admire ; but when I come to my self again , and consider that I have lost thee , the Thoughts of thy Excellency renders me inconsolable .

Again , when I reflect on the Love of our Espousals , our Mutual Affection and Endearments , [ which many Waters could (a) (a) When I went beyond Sea I gave Eliza a Ring with this Inscription , Cant. 8.7 . not quench ] nor distance of Place diminish ; I fancy my self in the midst of Greater Pleasures than the Poets ever fancied in their Elisian Fields , My old Joys begin to revive , and their Fruit is sweet to my Taste ; but when I consider that God hath poured out such a bitter Cup to me , as the depriving me of one half of my Soul , I am not able to contain my self , nor to express my Grief .

In the next place , when I think on the Sweets I enjoyed by thy Excellent Society , who didst prefer before all things the pleasing of God and thy Husband . I am unwilling to be diverted from such a delightful Subject of Contemplation , but like the Men in a Dream , who is pleased for a while with his fancied Enjoyment of things delicious to his Palate : Na●ure will not be so put off , tho the Imagination may ; but presently convinces him that his Enjoyment is but a Dream , and that his Body must needs have a more substantial Support ; so my real Want of that Happiness , which I formerly enjoy'd , quickly renews my Grief , and redoubles my Desires to be where thou art .

Should it be my Fate to be engaged again in another Marriage , which my Inclinations are at present who●ly averse from , because I think it utterly impossible for me ever to find such another as thy self , who wert a Meet-help for me of Gods own providing ; but should it , I say , be my Fate to draw again in a Matrimonial Yoke , and meet with one of a Temper opposite to thine , I should look upon it as one of the Greatest Plagues that ever befel a Man , Yet this one Comfort , it should , in spite of ill Nature , afford me ; that is to say , It would be a Foil to set off thy Vertue with so much the Greater Iustre ; and as it is impossible for me ever to Race thy Idea out of my Soul , tho God knows whether a Second Marriage , may not be made necessary for me by his Providence , as it is lawful for me by his Word ; but if it should be so , it must necessarily be a piercing Grief to me , and that also more sensible than to another Man , if I should meet with one of a Cross Nature after one of thy Mild Temper ; and tho the Sence of my Duty will never suffer me to be unjust , yet Heav'n will pardon me if I cannot express so much Kindness to her as I did to thee ; for when a Man's House all on a sudden is turn'd from a Family of Love to a meer Billingsgate , it may be allow'd to alter his Natural Temper ( for a kind Wife makes a kind Husband ) neither can such Alteration detract from his Kindness to his first Wife , or to a Third ; shou'd he marry so often , which will scarce be my Fate , my Design being to imitate the Primitive Widows , who wou'd not hear of a Second Husband . If we look back into ancient Times we find there was hardly a Widow among the Primitive Christians that complain'd of Solitariness , or sought Comfort in a Second Marriage . Second Marriage then was counted little better than Adultery . Dr , Horneck's Lives of the Primitive Christians . I think they carry'd this Point too high , tho I must say , Second Marriages ( for the most part ) are a sort of Who bids most ; for my own Share I am such an Enemy to 'em , that I question whether I shall ever be brought to draw again in the Conjugal Yoke . 'T is said by one of the Rabbins concerning Methusalah's Wife , that she had Nine Husbands in one for Age and Years , so I may say of thee that I had Nine Wives in thee alone , for Matrimonial Sweetness and Love , and have no need to marry a Tenth . — 'T is true , the World is a Desert without the Society of Women , and my self no Enemy to 'em ( as Argus thinks ) but for all that they are [ ay that they are ] dangerous things to meddle with , especially [ for better for worse ] whatsoever Gold one bestows upon Fetters , and how Glorious soever Servitude may be , yet I perswade my self , for all the Glittering Shew , that Shackles and Slavery are but a couple of bad Masters , and therefore will dance no more to the Musick of Fetters ( except Phoenix like ) from thy Ashes a New Eliza could arise , and then I can't say what I might do ; for I love to look on thy Image , tho but in a Friend or Picture , and shall ever receive thy Kindred with honourable Mention of thy Name . — Then no wonder ( now you are dead ) if I live and pine like the constant † † As is mention'd in the following Essay . Turtle — Thy Love deserves a great deal more . King Charles the I. told his Queen that he had never strayed from her , either in Thought , Word , or Deed , and I am apt to believe him , for I am such a Platonick my self , as never to touch the Lip or Hand of a Lewd Woman , and as much averse to a Second Marriage ; Now Eliza's Dead I shall fly the Sex in general ; there 's Pitch and Birdlime in their Lips and Fingers an Itch of Amourousness of Skin all over ; Democrates put his Eyes out , to avoid the Sight of 'em : — These Patterns I design to imitate , for thy Love was that Nonsuch Love we were prest to in our Wedding Sermon ; and I must add , ( as the unknown Ariadne told Leander ) — Thou art much above The Vulgar World in Sence as well as Love .

This was thy true Character , and I knew it too , which are two Blessings that seldom go together ; but Miracles are ceased , and I must not expect such another . We find the First Man Adam , the Righteous Lot , the Meek Moses , the Philosopher Crates , and the Orator Cicero , were all either over-reach'd or afflicted with Women ; and I am not so stupid to think I should meet with a better Fate , or find a Second Wife that can match the First .

But shou'd I marry again , and meet with a Shrew — The General Pity — I shou'd have from those that knew how well thee and I lived , wou'd not be Vindication enough , I 'd therefore ( in my own Defence ) write — A Parallel 'tween a good and a bad Wife , and prove ( by a Narrative of her Carriage ev'ry day ) that as a Vertuous Woman is a Crown to her Husband , Prov. 12.4 . so she that makes ashamed is as Rottenness in his Bones — But God forbid I shou'd meet with one , whose Folly shou'd urge me to this ( for 't is nothing but what 's unsufferable shall ever do it ) but if I shou'd I 'd lay the Saddle on the right Horse , and clear my Innocence in the Face of the Sun . If this works her Conversion , That 's the Thing I drive at .

Oh! with what Joy wou'd I receive the Returning Prodigal !

But this Happiness I can't expect , for I am pretty sure ( from an Instance in our Street ) that the most Soft , Constant , and exact Humourings , wont cure a Grumbling Wife , or a Scraping Miser ; such ( having no other Cause for their Discontent ) will quarrel with their good Fortune , and suffer even Happiness it self to disappoint them ; I am told , Eliza , that the kinder I am to such a Wife ( if 't is my Fate to have her ) the deeper she 'll bite ; and if I oppose her she 'll rave , that she 'll make my very Love the Cause of her Hatred , or the occasion of some Mean-reflection , — A Prudent Wife (a) is from the Lord , Prov. 19.14 . but such a Spirit is from the Devil ; should such a one be my fate ( I mean a Devil in Petty-coats ) what must I do ( for I am but Flesh and Blood , and tho I can bear long , can't bear (b) (b) The Protestant Mercury ( Feb. 23. 1897 ) tells us , that an Ale-draper near Barnet , having the continual plague of a Scolding Wife , cut his own Throat last Sunday , chusing rather to destroy himself , than to live with such a Contentious Woman . always ? ) I hope you 'd send some stout Angel to tame her ; I know you will if you can , but if not permitted , the Lord give me Patience , and when overwhelmed , lead me to the Rock that is higher than I ( Psal. 61.2 . ) But methinks I hear thee reply , why ( Phil. ) are you averse to a second Marriage ? for suppose you shou'd meet with a Brawling Zantippe ( where you expected a kind Wife ) yet you know Disappointments are good sometimes ; besides 't is your own fault , If which Socrates , You don't learn more by a Scolding Wife , than by all the precepts of Philosophy . Consider , Phil. no man had all he desired in this Life , then if you marry again ( as I desired you wou'd on my Death-bed ) whether Spouse be good or bad , In that state be happy and rejoyce , Which either is thy fate , or was thy choice . If your Wife be good , you 'll be ready to follow this advice , but if bad , consider ,

( 1. ) That God hath a special hand in this Affliction , he made the Match in Heaven before it was made on Earth , and therefore is to be eyed in all the consequences that attend

( 2. ) Consider tho this be a sharp Trial , yet it is for good where it is sanctified ; a Furious Wife perhaps may drive you nearer to God , wean you from the World , keep you humble , and learn you to be pitiful to others .

Again consider , That tho this Cross be heavy , yet Patience and contentedness will make it lighter ; the more the Beast strives the more the Yoke pinches him , the more quiet he is the less it hurts him . If this don't quiet your mind , then consider in the next place , that Death will soon put an end to this Cross , it won't be long before you must come to your Dear Eliza , the thoughts of which ( I 'm very sure ) will make death welcome to Phil. and support him under all vexations . But if it does not , consider in the last place , you may ease your mind with thinking , all is righteously ordered by God , and therefore all must be contentedly undergone by you . Read Dr. Jacmob's (a) (a) In the supplement to the Morning Exercise . Sermon , ( 't as given your Eliza great Relief ) and there you 'l find how Christians may learn in every state to be content .

Answ. This is kind advice ( My Dear ) ( and all of a piece with thy former love ; ) but shou'd I marry a Vixen after such a Wife as thou wert , I should scarce go further to seek a Grave . 'T is true , I have heard of those that have weathered such a Point as this , that cou'd laugh faster than their Wives scolded , and that under all their GRINS , cou'd fit like Patience , smiling at Grief ; and by this ( conquest of themselves ) got the Victory , but I am no Stoick ! and much fear ( tho the Heart is a tough thing ) that I shou'd sink under such a Plague , not but I have more to support me under such a Vexation than some I know ; for it could not but be a very great satisfaction to me , that I attempted ( as to be sure I should ) to make a good Wife of a bad one ; for this is to do my duty , which is its own reward , and the best preservative against murmuring , repining and dispair and perhaps a presage that God would cut down the Crab-tree , or change its Qualities ; and as it was in Job's case , make the latter end of my life more happy than the former . And who knows ( my Dear ) but the Sun that sets may rise again , and there may be one opportunity more of making happy your mournful Spouse , who lives ( if he lives now you are dead ? ) on nought but Hopes .

And none can be unhappy , who , 'Mongst all his Il●s , a Time does know , Tho' nere so ill , when he shall not be so .

But I am weary of this Subject as much as I shou'd be of a continual dropping in a very rainy day , to which Solomon compares a contentious Woman ; for I am satisfied , that it is better to dwelt on a House top alone , than in the finest Palace with such a Companion ( Prov. 21.9 . ) But my Dear Eliza fully Answers Solomon's Character in the 30th of Proverbs , and has had no Equal since the World began . If any come near thee , 't is the witty Cloris ( mentioned in this Essay ) but shee s an Angel grown , and won't be tied to a Clod of Earth , or if she wou'd , I 'se too much a Platonick to tell her Twice I am flesh and blood ; no my Dear , ( tho the Reverend Plenipotentiary that appeared once is generous enough to appear twice ) yet now you are gone , I can easily part with every thing ; my leave now is soon taken of all but my self — never did any man bid adieu to the World more absolutely and purely , and shake hands with all Women in it , than I can do now thou art dead .

I love Eliza , 'cause she pleases me , And therefore only pleases , 'cause 't is she .

But I need not bring Arguments to prove I love you , seeing your charity for me ( whilst on Earth ) made you say , I out-lov'd every thing , and your self to Excess , ( as you exprest it ) if such a thing could be 'tween Man and Wife , But so much for Love and Wedlock first and second Marriages . I now return to the further contemplation of thy Vertues .

Thy Early Piety was nothing abated by thy Married Life : and to convince the World thou really wert that extraordinary Wife hereafter described , I 'le insert here what I find in one of thy Diaries , it being the Rules you Writ whilst a Virgin , and which you punctually observed for the whole time I was married to you . Your words were these , viz.

What I intend to do , if it please God to bring me into a Married State .

FOr the Choice of a Husband , his Person shall be such as I can entirely love and delight in . His Humour , as near as I can judge , suitable to mine ; so that we may delight in each others Company . I would not have him Hasty , nor Passionate , no not to others . A Competency of Estate , so that we may live , and not be beholding to Friends , is all I desire : For I do not , nor never did reckon , that the Comforts of ones Life , will , or doth consist in having abundance of the World . I would chiefly , and above all , have one that doth truly fear God ; not only a Professor , but one that is seriously Godly , and whose chief Delight is , as near as I can judge , and learn by others , in the things of God . I will , if I can possibly , have my Judgment go before my Affection , in the Choice of a Husband . If it please God my Parents live to see me married , I will not entertain any Discourse with any that I intend to marry , without their consent and liking . If I am able to keep Servants , they shall be , as near as I can discover , and by enquiring , know of others , those that truly fear God ; at least they shall be Civilized . As for Men-servants , if I should marry a Citizen , I shall think it my Duty , to let my Husband alone with them ; but if he doth neglect his Duty to them , by not calling them to an Account , for the Sermons they hear , Reading , &c. If I can't perswade him to it , I shall then think I may , and must take some care of their Souls . As for Maids , I 'll , before ever I hire them , tell them , they must go with me to hear at the same place I do ; but if they are joyn'd with any others , then I 'll let them go sometimes there , and sometimes with me . They shall give an Account of what they hear , until the Affairs of my Family are such that I can't do it ; They shall read to me , at least , once a day ; or else I 'll ask them about their Reading : for I shall think it to be my Duty , when I take any into my Family , to take some care of their Souls , as well as for their Bodies , and to do all I can for their Souls good , by admonishing them , and giving them all the good Council I can , and giving all Encouragement I can in what is good . If they grow wicked and careless , and will not bear Reproof , I shall look upon it my Duty to change them , and not to mind what People say of my frequent changing of Maids . David would not abide a Lyar in his sight : and I am sure that is most pleasing to God , to have , as near as I can , all in my Family that fear him , and delight in his ways . As for Children , if it please God to bless me with them , I shall look upon it to be my Duty , if I am able , to Nurse them my self ▪ and to take all the care of them I can in their Infancy , and betimes to check the Buddings of Original Sin , by not encouraging of Revenge or Pride in them ; and as soon as they are able to learn , to teach them their Catechism , and what is good ; but so as not to tire them , but make it as pleasant to them as I can , by giving them all the Encouragement and Praise when they do well , and timely Correcting them when they do what is sinful .

As for my Carriage to my Husband , I shall reckon it both Prudence and my Duty , to study his Humour when we first come together , and then to do all I can without sinning to please and oblige him , to obey him in all things that are not contrary to the Commands of God . — If I should light on one that is wicked , I 'll endeavour what I can by my Carriage to engage his Affections throughly to me , and then to make use of that tye to engage him to God , and by my Christian Carriage to try what can be done to win him over to Christ by reproving of him with all Meekness , and acknowledging my great Love to him , and that 't is Love that makes me do it , and my desire of his being happy for ever . I shall reckon it my Duty , if I have a good Man , to be willing to learn of him , and to do what we can to engage each other more entirely to God , to make use of our Love to one another , to inflame our Souls with Love to Christ . — Being convinced from Scripture and Reason that 't is my Duty to give to the Poor , I now resolve when I marry to give according to my ability . Tho' I cannot Resolve upon any Sum , yet I 'll give according to my Ability . — When I make any Provisions that I 'de have kept , I 'll give some to all in the Family , that so I may not put 'em upon the Temptation of Stealing . And as for other Victuals they shall have sufficient , but none to waste if I can help it . This is a thing that I hate for People to repeat my words after me : I will not therefore allow any under my care to do it ; and if ever it please God that I keep Servants , I now resolve to endeavour to do my Duty towards them , though they should not do theirs towards me , and to endeavour conscientiosly to discharge my Duty towards all Relations ; begging of God that he would now help me to do it : O that I could now do all with an Eye to God , and be willing always to be at his dispose in every thing .

My Dear , by these your Rules for rendring Marriage happy may not only be seen what a suitable Wife thou wert ( for you fully practised 'em , ) but also the happy Effects of a regular course of Piety , for certainly never was there seen ( on a Sick bed ) a greater Instance of a willing Resignation to the Will of God as to either Life or Death . — You would often say to Philaret , Oh my Dear , t is a solemn thing to dye , but I can freely leave all the World but you , ( and at saying so you would still burst out into Tears , ) you would say at other times — Sickness is no time to prepare for Death , were my work now to do , I were undone for ever . — Neither Marriage , nor the troubles of it could make thee less serious than thou wert in thy Vergin-state . Thou mad'st Conscience of taking care , that the Incumbrances of this World should not make thee neglect the weighty Duties relating to the other . Thy Kindness to other Relations was not diminished by a fond Affection to me at first , as is usual with other Young Brides , because thou didst look upon due kindness to thy Relations as an act of Duty to thy Maker , and their Generous Favours to me did mightily heighten your esteem for them .

Thy Closet was the Withdrawing-room wherein thou didst most delight , because there thou didst entertain Communion with Heaven ; and many times when thou retiredst thither in sadness , thou camest out again refreshed .

Oh how it pierces my Soul to think I have lost such an Heavenly Companion , an Help-meet indeed , not only as to the things of this World , but as to those of another ? How Fervent were thy Prayers for my Self , and all thy other Relations , for the Church of God , and mankind in general ?

How seasonable have I found thy directions to my self when under affliction ? And how powerful have I found thy Joint-prayers to our Common God and Saviour .

Thy Devotion had more of Seriousness than Pomp , and the Seasons of it many times stoln to avoid Ostentation , not like those fluttering Women , who will be sure to frequent Publick-Prayers Morning and Evening , and hug their Prayer Books in their Hands as they walk the Streets , and tuffle them over in their Closets , without any thing else that looks like Religion in the whole Course of their Lives . Thy Closet was furnished with the Holy (a) (a) Wherein thou hast marked a milion of remarkable Texts . Bible and Practical Books , instead of Dead , Lifeless Formularies , Play-Books and Romances .

When thou camest from thy Retirements , it was perceptible to thy Family that thou hadst been with God ; thy first Visit in the Morning was to Heaven , and the sweet smell of that was not to be worn off by any other Visits throughout the day : Thou wast like Martha , not slothful in business , and at the same time like Mary , fervent in Spirit serving the Lord . — Thou knewest that thy Soul was more excellent than thy Body , and therefore didst spend the chief of thy time about the affairs of Eternity , and wast more frequent at thy Prayers , than at the Toilet or Glass ; the Review of which made thee say ( in thy last sickness ) — were my work now to do , I were undone for ever .

Thy Carriage in thy Family was Mild and Gentle , not provoking but encouraging to Servants , both by Example and Precept . Thou shewedst thy Goodness by thy dutiful behaviour to my self , and remembredst that thou wast a Subject as well as a Companion and didst exactly resemble Sarah and Rachel , in thy loving and dutiful deportment towards me ; thou didst bear with my Infirmities , coveredst them in love , didst not run to this Neighbour , and that with abusive or silly stories ( a ) but overcam'st me by gentle He that will but one ●●de hear , Tho he judge right , is no good Justicer . Herbert . Exhortations and Intreaties , and in all thy Prayers my Soul was minded as thy own .

Thy Words nor Carriage were never disrespectful to me . Tho thou wert ' kin to a Noble Family yet the Blood that fill'd thy Veins (a) (a) See Mr. How's Sermon at Mrs. Hammond's Funeral . did not swell thy Mind . Thou wast always ready to gratifie me in all my lawful requests , and thoughtest nothing below thee that might tend to my satisfaction and advantage .

When I was abroad thou longest to see me , and wheh I returned home , I was received with Smiles . If at any time I was perplexed in mind , thou wast not quiet till I was so too . Thy Sympathy with me in all the Distresses of my Life , ( both at Sea and Land ) will make thy Vertues shine with the greater Lustre , as Stars in the darkest Night , and assure the World you lov'd me , not my Fortunes .

Fair course of Passions where two Lovers start , And run together Heart thus yok'd in Heart .

In my Health thou lovedst me as a Wife , and in my Sickness attended'st me as a Nurse .

My Head no sooner ak'd , but thy Heart felt it ; and had I faln Sick ( in your dying Hour ) you 'd e'en then have (a) (a) Eliza spake often to this Effect in her last Sickness . crawl'd up Stairs to have seen me . .

Thou wast afflicted with all my Sorrows , and delighted with all my Joys . When Man and Wife love so little , that the one is unconcern'd in the others Tryals , there follows a Hell of Disquiet in the Mind , a greater Clog upon the Conscience than Man is able to bear , and ordinarily a Blast upon the Estate , besides Guilt and Shame unspeakable ; but thou ( like a Wife , who studied duty , in order to practice ) didst not expect God would bless thee in any thing , whilst you saw me uneasie , and did not attempt to remove it , or lessen it , by taking part of the Grief . And indeed all our Distresses of Body and Mind were so equally divided , that all yours were mine , and all mine were yours ; we remembred we married for better for worse , for richer for poorer , and that we were one Flesh , and therefore were no more offended with the Words or Failings , and Wants of each other , than we wou'd have been , had they been our own . And this made thee as careful to conceal my Losses , as thou wast forward to repair them .

A Woman of Sense knows she must shine by her Husband's Honour , and must be darkned if he suffer an Eclipse ; and therefore did'st never keep this Joynture for the sake of thy Husband , that House for the sake of a Brother , and this Bag for the sake of some She-Cousin ; no , if my Occasions requir'd it , they were all forc'd into my Lap with — My dear , I rejoyce I am able to serve thee , and as long as I have it , 't is all thine . In this you imitate Madam C C—y , who sold her Estate ( unask'd ) to oblige her Spouse , and indeed the Design of Jointures , is to defend against bad Husbands , and not to ruin those that are Sober , and wou'd be Honest if their Wives wou'd let them ; and therefore didst often say , What does a Jointure signifie to a Woman that loves her Husband ? Thou wert not Sordidly (a) (a) As is hinted in the following Pages . Covetous ( or as Cowely calls it ) so Emphatically poor , as to talk of wanting in the midst of Plenty ; under all my Distresses thy Motto was — God will provide .

When I into thy Closet look , Wherein you greatest Pleasure took , I find i' th' Front of every Book , God will provide . Let an Anatomist with Art Dissect each Member , and each Part ; He 'll find this written on thy Heart , God will provide .

God will provide — was ever in thy Mouth ( as a Cordial to ease thy Cares and Mine ) — This encourag'd thee to a generous Charity — with this you cheer'd the Spirits of those that had lost their Friends and Estates — 't was from this we both of us received a fresh and full Supply under all the Losses we ever met with ; and in a word 't was to this Motto , and your Prayers for me , that ( in some measure ) I owe all the Blessings I now enjoy , or hope to receive hereafter .

How oft would you chear Philaret with saying ; See how the Birds of the Air do all depend upon God! and the Sparrow that hath dined , and knows not where to get his Supper , yet chearfully waits on Divine Providence , and shall not we ? God hath ( my Dear ) Provided for us hitherto , then why should we mistrust he will not provide for us for the future ? — Our Unbelief indeed may make him hold his Hand , and hinder him from doing any mighty Work for us ; but what can we fear , if in the Use of Lawful Means we throw our selves upon him ? How often have we been in Straits and Exigencies , and God hath found some way or other to deliver us ? and shall we by our Unbelief hinder him from working such another Deliverance for us ? Of how many Men have we read and heard that have trusted God in despight of all Improbabilities , and God hath succour'd and assisted them beyond all Expectation ? How oft would you say , Come Phil. we do not want for the present , why should we believe we shall want hereafter , when we know not whether we shall live a Day to an end ? Come , come , tho your Bag is empty to Day , 't will be fill'd to Morrow . You never yet wanted Money when you had occasion to use it ; those unexpected Friends I met with when you were in America should cure us of all Distrust of Providence ; besides , what did we ever get by immodeate Carckings , but torment of Mind ? Is it not much sweeter to rest upon God's Goodness , and enjoy Content ? We are never the nearer a Supply when we have afflicted and vex'd our Minds , and why should we put our Spirits into an Agony for nothing — Rest satisfied , ( Phil. ) God will provide — This was your * * Which you learnt from Dr. Horneck's great Law of Con●●derations , Pag. 320. Advice to me in all my Straits ; Then how much should this endear thy Memory to me ? And as thou didst perform the Duty of a tender Wife , by thus easing me of my Worldly Cares , so this made me ( for a kind Wife makes a kind Husband ) ready to part with Garment (a) (a) My voluntary and frequent Engagements for Eliza's Sister is a convincing Proof of this . after Garment , strip my self to my Skin ; yea , Mortgage my very Flesh to serve thee . You know , my dear , I did not pretend Affection , and carry on two Interests , and I 'll say this for Eliza , that she wan't false enough ( her self ) to mistrust me in any thing , but so Remarkably kind , that I must turn your own Words upon you , and say ; That I have met with more and greater Comforts in a Marry'd State than ever I did expect , and how ( as you express'd it ) cou'd it be otherwise , when Inclination , Interest , and all that can be desired , concurr to make up the Harmony : So that were thy Tenderness known to the World , 't wou'd once more bring into Fashion Womens loving and trusting their Husbands . My Dear , 't was thus throughly performing thy Duty as a Wife that gave thee Peace on thy Death-bed , and such Hopes of Heaven , as has scarce been heard of .

In a word , thou wert such a Wife as fully answer'd the Description of a good Housewife given by Solomon .

[ My Heart did safely trust in thee , because I knew thou wouldst do me Good , and not Evil ] thou wert true to my BED , didst discover P—ps , W — t , and all that attempted thy Chastity ; and as true to my PVRSE , didst not deceive and cozen (a) (a) Whole Duty of Man , P. 301. me , by imploying my Goods to such Uses as I allowed not of . [ You work'd willingly with your Hands ] witness your Curious Bed ; to this I might add , you did that in my Ware-house in a Months (a) (a) Whilst I was at Tunbridge , in the Year 1696. time , which I could scarce have done in a Year — [ You rose while 't was yet Night ; ] didst often ' wake me out of my Sleep by thy early Devotions . [ You look'd well to the way of my Houshold , ] and eat not the Bread of Idleness ; such you was — but where is such another ? For Solomon himself , who had try'd as many as most , says , after all , Who can find a vertuous Woman ? And therefore , when I had thee , I made as much of thee as ever I could , for I thought I should never get such another .

Being bless'd with such a Wife as lov'd both God and me ; I was easie when abroad , and delighted to be at home . Were there nothing betwixt us but Sea and Land ; or if thou wert to be found in the remotest parts of the Earth , the Raging Seas , and howling Wilderness , should not keep us asunder . Nor should the most dange●ous Rocks and Shelves , nor the fiercest of wild Beasts deter me from undertaking the Voyage or Journey ; but our Separation is of another Kind , and not to be remedied till this Earthly Tabernacle be dissolv'd . But cou'd I see thee again on Earth , ( but why should I have such a vain Wish ? ) I should think my self still in Paradice , or had met with this Life but as an Earnest of the Happier to come . Again , When I consider the Calmness and Quietness of thy Temper [ How thy Mouth was opened with Wisdom , and the Law of Kindness was in thy Tongue ] I cannot but pity the Unhappiness of their Lot , who have Wives of a Boisterous Temper , that speak whatever their Passion and ill Nature suggests , to the disquieting of others , and fretting their own Bowels , you avoided this Brawling and Discontent , which makes the Wife ( as the Duty * * P. 301. of Man tells us ) the Burthen and Plague of the Man , instead of a Help and Comfort . Thou knewest , my Dear , if 't was a Fault to carry it rudely to Strangers , 't was a much greater to carry it so to thy Husband , to whom a greater Affection is due . How many Men * * Whole Duty of Man , p. 302. to avoid the noise of a froward Wife fall to Company-keeping , Poverty , and a Multitude of Mischiefs . But thy winning Carriage kept me from these Evils ; thou wert no Fool , Gossip , or Scold , didst never THVNDER away my Friends , or fright them with WRY FACES . A meek and a quiet Spirit is a vast Ornament to Religion , and of great Value in the Sight of God and Man .

All we know , o' th' blest above , Is that they sing , and that they love . Herbert .

Then why should they that hope to live in one and the same Glory , (a) (a) See Mr. Roger's Discourse call'd Fall not out by the Way . now Revile , or reflect upon one another ? All their differences will be compos'd when they arrive there ; and why should they now differ ? There Luther , and Calvin , and Dr. Owen , and Mr. Baxter , will be all of one Mind ; there will be no mis-understanding of one another in Heaven , nor no giving of Ill Words ; no thinking the Wife Distracted , or calling the Husband N — gate , but all will be as kind and friendly there , as Eliza was to her Philaret ; and I think they can scarce be more , for you were Mistress in the Art of Obliging , in which you attain'd that Soveraign Perfection that you reign'd over all Hearts , with whom you did converse . And this brings me , in the next Place , to consider thy Words .

Thy Words were far from being idle or affected , but always useful to the Edification of others ; nay , I may truly say it , that thou had'st neither a Thought , a Word , nor a Look , contrary to the strict Rules of Vertue . How far wert thou from receiving or delighting in Tale-bearers , who separate chief Friends — or in entertaining Visiters with censures upon the Failures of other Women , which is too much the Practice now adays . Talkativeness , the common Failure of the Sex , was no blemish of thine ; thou wert far from Monopolizing all Conversation to thy self , but wert readier to hear than to speak . And could'st bear of hearing thy Faults , ( if thou hadst any ) without thinking thy self affronted ; neither cou'd the Greatest Abuse make thee implacable , as knowing 't was the Glory of Man and Woman to pass by Infirmities ; for as we pray daily to God to pass by our own , so God expects the same from us one to another .

Thy Visits were not tedious nor trivial , but design'd for the Advantage of Conversation , and the Continuance of Friendship ; and when thou wert visited thy self , thou entertain'st thy Friends not with a starch'd Formality , or foolish impertinent Trifles , but with something that might be useful to their Minds , as well as to exercise their Tongues .

How serious were thy Preparations for Publick Worship , and how much concern'd to have thy Family deliver'd from those Incumbrances which might hinder them to attend the same ; thy Care to have thy Soul in readiness , to hear what God had to say , was greater than that of having thy Body adorn'd , contrary to the common Practise of our Age. How attentive wast thou when at Sermons ? and with what Greediness didst thou suck in the Sincere Milk of the Word , and how Conscientious to see that thy Servants took heed to what they heard , and that they perform'd their Duty to God as well as to th●e . — Neither didst thou think to compound with Heaven , by being thus zealous in Religious Duties , that thou may'st Slander , Covet , Lie , and act other Sins with the greater Freedom here , ( and in other Places ) none but the Guilty are meant , and none but such will wince ; but these ( Eliza ) will have more Wit than to publish their Guilt , by declaring their Innocence .

The Extensiveness of thy Charity is another Character , which endears thy Memory , and makes it precious to me , as well as to many others , who felt the Effects of it . How like to the Author of all Good did that excellent Grace make thee , and how did it Adorn thy Holy Profession . Dionysius the Tyrant wonder'd at his Son , that with all the Gold and Silver he had in his House , he had made no Man his Friend ; but thou wast innocently frugal , that thou might'st be boun●ifully Charitable . And the Truth is , the best and surest way to have any outward Mercy , is to be content to want it , or to make good Use of what we have ; when Men's Desires are over eager after the World , thy must have so much a Year , and a House well furnish'd , or else they will not be content ; God usually , if not constantly breaks their Wills , by denying them , or else puts a Sting into them , that a Man had been as good he had been without them . If a Man have but a little Income , if he have a great Blessing , ( and like Eliza , ) have a Heart to do Good with the little he has ; that 's enough to make it up ; alas ! we must not account Mercies by the bulk , what if another have a Pound to my Ounce , if mine be Gold for his Silver , I will never change with him . 'T was you , my Dear , that cross'd the Proverb , That Fortune sees not where she bestows her Gifts ; that most commonly they fall to the Share of those who have not Hearts to use them ; for your Great Charity brought that exellent Character upon you , of being Kind and Generous beyond others — you 'd often say , We * * 1 Tim. 6.7 . brought nothing into this World , and shall carry nothing out ; so did all the Good you could whilst you liv'd in this ; imitating Sir John Frederick , who made his own Hands his Executors , and his Eyes the Overseers . — 'T is observed that Covetousness is the only Sin that grows young as Men grow old ; But 't was not so in you ; you liv'd in the World so much above it , as was an Evidence of the Real Greatness of your Soul , and that you thought that a little thing wherein others place Greatness , this made Charity so natural to you , that 't was scarce a Vertue . There was in your Nature an Aversion to a Covetous Person , as he is one which the Lord abhorts . Psal. 10.3 .

When I read , That 't is easier (a) (a) Mat. 19.24 . for a Camel to enter thro the Eye of a Needle , than for a rich Man , who sets his Heart on his Riches , to enter into Heaven , I am almost frighted with the Expression . Cou'd Aristippus throw his Gold into the Sea , and say , It 's better I shou●d , drown thee than that thou shouldst undo me ; and shall I who have one Foot in the Grave , be a Slave to my Wealth . I complain of my * * Dr. Horneck . Neighbour for being hard hearted , and unkind to People in Distress ; and is that a Vertue in me which is Vice in another ?

A good Bishop ( says a late Writer ) cou'd have preached an Hour together , in saying nothing but Beware of Covetousness ; And so charitable was Dear Eliza , that her whole Life seem'd to be one continued Satyr against Avarice . You durst not rake together what you cou'd in your Life , to bequeath it to your self at your Death . I say , to your self ; for who that has half a Soul , wou'd creep to a Miser all his Life for Wealth he may lose with the next Breath , neither will he obtain it if the Wretch can carry it to the other World , as is seen by the following Instances . Hermocrates ( a Grecian Philosopher ) dying , bequeathed all his Estate to himself , his Mind being fix'd immoveably on the Trash he had scraped together . — And Cardinal Angelot was so wrapt up in Covetousness , as by a Trap-Door to get into his Stable , and so steal the Corn his Groom had given his Horses . And I knew one my self so wretchedly covetous , as to steal Candle-ends in the Church ( after Evening Lesture was over ) to serve his Occasions at home ; and this he did , tho worth soveral Thousand Pound . Well , what shall we say ?

There is ( saith the Wise Man ) a Man , to whom (a) (a) Eccl. 24.4 . God hath given Riches , Wealth and Honour , so that he wanteth nothing for his Soul of all he desireth , yet God giveth him not Power to eat thereof , but a Stranger eateth it , This is Vanity , and an evil Disease . 'T is clear from hence , ( that tho a little sufficeth Nature , and less Grace yet ) that Covetousness is never satisfied , and is certainly curst . The contented Man is never poor let him have never so little . The Discontented Man is never rich , let him have never so much . Tho I have a Iust * * See the Case of the Young Lady , P. 40 Title to 6000 l. ( as may † † THAT' 'S ONCE . appear in Conjunction with my own Birth-right ) and so much clear from any Encumbrance , and have neither Child nor Chick to waste it , and my self as great an Enemy to Extravagance , as to what 's Sneaking ; yet if I an 't contented with this Estate , I am poorer than he that begs , if content with the Scraps he gets .

Content is all we aim at with our Store , And having that with little , what needs more ?

But the Covetous or Disconted Man ( for they are all one ) always thinks himself miserable , and so he can never be happy . But Eliza was none of these , had nothing in her mean or little ; no , my Dear , had thy Purse been as large as thy Heart , you 'd ne'er been rich whilst any Man was poor ; and I am sure Eliza , you had more Piety than to think your self undone , had we lost all but one another . Would the Miser * * See Dr. Horneck's Great Law of Consideration . study Eternity , he 'd see 't is little material to him whether he is Poor or Rich: Your Generous Temper , Eliza , might fully convince him of this . Neither was thy Extensive Charity any Let to thy strict Justice , or to the Punctual Performance of all thy Promises in thy Dealings with Men ; you knew that none must dwell in the — HOLY * * Psal. 15.1 , 2. HILL — but those that walk uprightly , and speak the Truth in their Heart , ( at least to the best of their Knowledge ) and therefore thy Promises ( like the Laws of the Medes and Persians ) were unalterable ; neither cou'd Passion , Interest , or the Greatest Affronts ( either Pretended or Real ) make thee break 'em ; and I thought thy keeping thy Word none of the least of thy Excellencies — for Promises are Sacred Things , as appears by this . If I invite a *⁎* *⁎*

'T is common for silly Women to undervalue their Husband's Estate ; tho superior to their own , or atleast not inferiour to the account given , and to blast that Reputation that supports them , I say , Supports them , for Man and Wife are Inseparable in all they enjoy or suffer . These Instances are common in some Counties , as will appear by the following Passage in Mr. J — n's Letter to his Client , for it runs thus . I receiv'd yours , and am now to tell you I cou'd not have an Answer from M — till last Monday , but now I have an Account of Mr. Carterson 's Estate according to his own Particulars ; which is all at present from — your Servant — J — n

— Could it ever be thought that any Parent that had received such an Ample Account from her own Creature , would privately have lessen'd her Kinsman's Estate . But thus was this Gentleman serv'd , tho his Lands in present Possession and Reversion may be worth Four Thousand Pound , notwithstanding his great Losses at Sea , by Suretiships , by lending Moneys to a distressed Friend , and paying some Hundred Pounds for Fines and a deceased Heir .

Lady to my House , and tell her if she marries my Son , I 'll give him 4000 l. at my Death . If this Promise was to encourage the Match . If I fly from it when effected , I live in a known Sin , which ( without Repentance ) is certain Damnation , and the present blasting my Reputation , as I 'm chargeable with all the Dammages , attending the Breach of my Promise , which was so solemnly made , that I told the Lady I 'd make it good under my own Hand , in case I marry'd ; and 't is no Gift , but plain Iustice , if I do so ; seeing this Ladys trusting to my Word , made her reject those would have made her Rich and Easie ; from all which 't is plain , that Promises made by Word † † As I may prove hereafter from an Original Letter . or Letter , tho they are not binding at the Lawyers Bar , yet are so in the Court of Conscience ; neither can any small Pett , taken with or without Cause , Cancel the first Promise any more than the private Lyes of a Wife or a hasty Word can untie the Marriage Knot . They that doubt this to be Scripture , let them read Nehemiah 5th . from the 11th to the 14th Verse , which is such Advice as I took my self ; for ( you know Eliza ) being once blamed for not performing a Promise , made by my own Father , ( which I rejected , as made against my Consent ) but afterwards finding His Promise necessary , I fulfill'd it to the Persons Content : How much more then is a Promise binding which is made by my self , confirm'd by Letter , and repeated in the hearing of several , and more especially so , if made to influence such a Solemn Thing as a Marriage . How punctual wou'd Eliza have been to such a Promise , ( for she was so to all ) and how uneasie till perform'd .

But as the End Crowns the Work , and Perseverance deserves the Reward , thy Constancy in the Exercise of Grace and Good Humour compleated thy Excellency , thou diedst as thou livedst , and no Change of Condition could make any Change upon thee ; thou never insultedst over me in my Affliction , as is the Custom of too many ill natur'd Wives ; but in all my Afflictions thou wast afflicted , and lov'dst me to the last breath .

But tho' these are mighty Instances of a Pure Love , yet all inferiour to thy Garden-Walks (a) (a) Two hundred every Night for the space of a whole Year . , and something else I forbear to mention : Nothing can Love like the Dear Eliza , or be so Constant as Phil. who strove to become [ not thine alone , but even the same with thee (b) (b) This was the Motto in a Ring I gave Eliza , before Marriage . . ] There was such a Vnion between us , from our first Interview to thy last Breath , that we seem d as two Souls in the same Body , or rather two Souls transform'd into one . This made such an even Thread of Endearment run through all we Thought or Did , that as you ever commanded me in any equal Matter by your constant Obeying of me , so I as readily scrupled every thing that was not agreeable to your Will ; but nothing happen'd that was not so ; for like Spanbeimius's Wife , thou wert willing to be Govern'd by me in all things . If any Quarrel happen'd , 't was who of the two shou'd live the most Content : we prov'd a Chain of Hearts , and the first Link was Heaven .

Let no Man then Censure me as Idolizing thy Memory , when I draw up such a faint Resemblance of thy Character , seeing Infinite Wisdom it self hath given us this Character of a good Woman , that She is more Precious than Rubies ; A Ship of Iewels would not have been such a Blessing to me as thou wast . Thou didst not cool my Zeal for God with Vanity and Games , and needless Diversions , but quickenedst me to good . No Man could be rough and harsh to a Person so mild and submissive . No Man could be so much a Brute , or Rocky-hearted , as not to be softened by so Constant a Love — What reason have I to be thankful to Providence , that when a Good Woman is not to be found among a Thousand , Eccl. 7.28 . that yet one of them should have fallen to my share ; and seeing it was next to impossible to over-value such a Blessing , I have more reason to think that it was want of esteem enough for thee ( though I lov'd thee beyond Life , Liberty and Estate ) than Idolizing of thee , that provok'd God to deprive me of thee .

Was it possible , my Dearest , to over-value a Child that never once disobeyed a Parent , or to over-value a Wife that would never give Ear to those that went about to divide , even in the least thing betwixt her and her Husband . Could I have too high an Esteem for a Wife that liv'd so near to God , and lov'd me out of a Principle of Conscience and Judgment , more than from a fond Affection , or from the ordinary Motives of an agreeable Person and Competent Estate , &c. I confess that my Interest in thee , and height of Affection towards thee , may make my Testimony concerning thee suspected , but if I should be silent , thy own works would Praise thee ; thy Servants , Relations and Acquaintance , know I don't flatter thee ; and certainly so many Indifferent Persons cannot have their Tongues and Affections brib'd , to conspire so Unanimously to assert a Falsehood .

It hath not seem'd meet to the Divine Providence that thou shouldst leave any Pledge of our Conjugal Love and Society behind thee , but what is Indelibly Impressed upon my Soul , I have not the Comfort of any Child by so blessed and sweet a Yoke-fellow , to be a living Evidence of our Mutual Endearments , then God and Man I hope will pardon me , if I endeavour to have the Idea of thy Perfections always before me , and that I have drawn this faint Shadow of 'em with my rude Pen , as a more useful and valuable Portraiture of thee , than any that could be drawn by the Pencil of the most Famous Artist ; that is but the Outside , but this is the Inside — and what I was taught by the Divine Records , That the King's Daughters are Glorious within ; I found it to be true by Experience in thee ; you convinc'd me what Charms there are in a Vertuous Spouse ! What a Mine of Pleasure ! What sprightly Life and Vigour did my Dear give to all my Thoughts , Looks , and Actions ? How many new Satisfactions in every thing you did ? How did I even live in your dying Words ? Oh the kind and tender Farewells you gave me with your last Breath ; such as , Poor Rogue , thou art the kindest Husband that ever lived — Ill love thee as long as I live — Thou art a dear Child to me — I love thee dearly — I pray God bless my dear Yoke-fellow , and give him Grace — I pray thee give him Grace to live so here , as he may live with thee hereafter ; which you repeated over and over very earnestly , further begging that God would make me his , for there was Grace enough in store . To the last Minute of your Life you spake nothing so sensibly as when you spake of Heavenly things , and all this you utter'd at the time when you were actually dying .

It would be a pleasant and delectable Subject for me further to expatiate upon thy Graces and Moral Vertues , but I shall conclude with the Wise Mans Character of a Vertuous Woman , that Many Daughters have done Vertuously , * * Prov. 31.29 . but thou excellest them all ; and therefore , tho it should be my Lot to engage in a Second Marriage , yet it will be impossible for any other Wife to deface the Impression which thou hast made upon me ; and seeing I can no more enjoy thy sweet Fellowship here on Earth , I will contemplate upon thy Perfections , and view this Picture which my Affection hath copied from the Original , that thy Vertues had impressed upon my own Soul — And thus ( my dearest ) I must with unexpressible Grief bid thee a long Adieu ; but that which still comforts me is , that we shall meet in Heaven , where there shall never be any more perplexing Separation .

And it shou'd be a great Satisfaction to me to consider , That the Providence of God order'd thy Death when I could be present , and perform the last Offices of my Love . That it did not happen at such a time when I was in Holland , and at a great Distance from thee : So you had the Comfort of my Love to the last moments of your Life . And doubtless it pleased and comforted you much , and allay'd your Affliction , to see that you enjoy'd in your distress the constant Attendance of so dear a Friend . And if this softned your Affliction , it may justly lessen my Sorrow for what you endur'd . I may be satisfied too in this , That I sought and procur'd for you the best Means and Helps to recover you , that Art & Nature could afford , and sure I am , could any Physitian or Friend , have sav'd your Life , it had been Dr. T — , Mr. C — , and Cousin J — n , whose unwearied Endeavours to preserve thy Life shall be * * As you desired on your Death-Bed . ( thankfully ) acknowledged to my Dying Day ; but it being evidently God's Will to take you from me , no Care or Tenderness could retain you amongst us ; but my Comfort is , that as you was Virtuous and Pious , you was in the same measure willing to Die ; and able to receive your Death with an undanted Courage and Resolution . Virtue * * See Mr. Dorington's Consolations to a Friend . is an Essay , a kind of Preludium of Dying : As it mortifies our Affections to this vain World , and fixes them on better Objects , the Gifts and Felicities of Heaven . Eliza was practising Death by Degrees while she liv'd ▪ and mortified first one Affection , then another , To make the Burden of Dying more easier to bear , you took it up by Parcels ; and so having delivered your self from them , you did not bear it all at once . Thus it came to pass , that Eliza was no sooner sensible she must die , than willing to do so . She was ready to resign up her good Soul into the Hands of a Faithful Creator . Eliza , whose Death I am tempted inordinately to Lament , did not at all Lament for her self . Your willing Submission and Resignation to the Divine Disposal , should teach me the same thing . You went away perhaps , not only contented , but joyful that you was to go . Tho your Love to me , and your Wisdom , might make you Conceal that you was willing to leav● me ; yet you was glad , I may believe , to find that you had finish'd your Course , for you had such Foretastes of the Heavenly Bliss , as even ravish'd your Soul away ! Then 't is very incongruous that I shou'd attend your Triumph and Ioy , with my immoderate Sorrow and Tears ; the Remembrance of your Happiness in the unseen World , should give Comfort to me under the great Loss I have by your Death .

Have I not taken Satisfaction heretofore , to reflect upon the obliging and charming Conversation of Eliza , when my Affairs have kept me absent from her ? And have not such Reflections sweetned and allay'd that Absence ? Why then should not such Reflections do me the same Kindness still ? If I let this Impertinent Thought afflict me that I must no more enjoy the same Delight , it will deprive me too of all the Use , and Comfort , and Pleasure , of what I once enjoyed in Eliza , which would make my Condition still much the worse .

Then why shou'd I grieve (a) (a) See the Note at the end of the Dedication , with this Mark * thus , seeing Eliza is only departed from me for a while ; she is not lost , nor annihilated . Thy Body ( Eliza ) is laid in the Dust , to rest in the quiet Grave , and is there watcht by the careful Eye of Divine Omnisience : And wheresoever any Parts of that may happen in Ages to come to be scatter'd , the Divine Power will certainly collect them all again , and thou shall be perfectly restored to Being and Happiness .

But the mean while thy better Part , the noble Soul , is return'd to God that gave it : And since so much of thee still lives , I may say , thou art gone to thy Celestial Kindred . Upon your Departure from the Body , I do believe you immediately found your self , like the Soul of good Lazarus , attended by kind and glorious Angels : And they , I must needs think , were not silent at their meeting you . They congratulate your Delivery from this World , applaud your Patience in suffering the Evils of it ; your Diligence in doing Good , your bold Conflicts against the Assaults of many Temptations , and your Perseverance to the end of your Life .

If I could look within the Veil , and view the Celestial Temple , I shou'd see you there , in Transports of Joy , surrounded with a Glorious Ring of Rejoycing Spirits . Then how unsuitable is it that I should immoderately grieve for Eliza ; when she is gone to inhabit a Joy unspeakable and glorious Eliza , while I am mourning for thy Death , thou art giving Thanks for it ; you are overjoy'd to think that it is over with you ; and that you have finish'd your last and worst Conflict with the Enemy of your Salvation . How happy soever your Condition was on Earth , it is much happier now . The Place and Condition you are in , is represented in the Divine Writings , by all that is great , pleasant , and glorious in this World ; but we are also told there , that all these Representations fall short of it . I cannot know then how happy Eliza is till I go to see ; and that must be now the Care that engages me . With all my Sorrow , with all my vain Wishes , I cannot bring you back again from thence , and I should do you the greatest Diskindness if I could : I must then , if I am truly sorry to have parted with you , be earnestly concern'd to meet you again . And that I may do so ▪ I will earnestly concern my self to serve and promote the Glory of God among Men , and to do all the good Offices to the World that I can : And I will , as often as I think of Dear Eliza , who is gone before , excite my self to these things , in Consideration that this Course will bring me to dwell with her again .

And if I make such Resolutions as these , and perform them , then I may promise my in a little time , to meet you , where the Spirits of Just Men are made perfect , where we shall love again , and that with an Affection more pure , and more ardent than before . Where both of us shall be more happy than ever we could be here : We shall have no Griefs to communicate , no Complaints to make to one another : No Burdens or Cares to divide hetween us , no † † 'T is the Saying of one that to distrust the word of an honest Man is not only to expose him to H — C — but to rank him in the number of V—le ts ; such Carking Jealousie justifies the severest Resentment , as Reputation is a tender thing , and dearer to a good Man than his Life ; then what Conscience must that Person have that makes those Resentments a C●ime , which were occasioned by the Provocations given : But I stop here for the Barbarous Treatments that 〈◊〉 and oth●●● ; meet with ( in this kind ● sufficiently proves at what Door such Quarrels lie . Distrust to allay our Happiness , or damp our Joy , no Distance of (a) (a) As I hinted before in P. 8. Place shall part us there , or hinder our delightful Communion with one another : We shall be of one Family , in one Sacred Temple , and in one rejoycing Quire ; joyning to pay Eternal Adorations , and Thankful Praises to the Father , Son , and Holy Ghost . We shall never be parted more .

Within a little while this happy Meeting may be , It cannot be far off , since it will come at the end of my Life . Then seeing a Part of me is now in Heaven , I shall take Mr. Rogers Advice (a) (a) See Mr. Rogers Character of a Good Woman ▪ P. 163. to his Friend ; Make this Vse of my Loss more diligently to prepare to meet you in Heaven , where our Conversation will be infinitely more pleasant , and more durable than it ever was on Earth and there ( as you told me on your Death-Bed ) We shall meet , and never part .

This is also the Opinion of our Friend H — n ; for in his last Epistle He wishes he may so live this Year , and the Remainder of his time ; That at last he may meet Eliza , &c. and the rest of the Saints — There we shall have Joys eo the full ! And I think ( adds he ) this will be ONE HAPPINESS to have sweet Conversation with Pure and Spotless Creatures , without Hindrance or Disturbance for ever , &c.

Some Hope that they in Heaven their Learning share , But sure Love and Friendship enter there .

I am impatient till I find it again in Eliza , and till that happy Minute come ( as I told your Brother ) All my pleasant Days are over . 'T is true , I have been at Agford since your Death , ( and you saw me there if you know what 's done on Earth ) to see that Dear unknown you so much admir'd ( and as you thought cou'd have made me happy ) but when I arriv'd — My Heaven was still as distant as before ; all I got was Joy in Reversion , and scarce that ; For ever since that Fatal Afternoon I first saw Cloris , Madam Shute , and Madam W—ch , I have not tasted a Minutes Joy , nor expect it now till I meet Eliza , and she 's gone to Heaven .

Poor Miserable Phil ! If Fate happen to guild o're one Inch of thy Vnhappy Span , and lend a Glimpse of Heaven in a Wife , how soon does the Beauteous Vision , vanish out of Sight .

Ah Cloris ! must we part then , first let me close thy Eyes ; bedew thy (a) (a) The Chinese always before they bury their Dead , if he was a Married Man , bring him to his Wife , that so she might first kiss him , and bid him farewel . Cheeks a little , compose thy Body for the Grave , follow thee thither , see thee put into it , be one of the last that shall come thence ( as I desired of thee if I died first ) and then farewel , till we meet in the Silent Grave ; where , I 'll visit thee , and when I leave this Light , Come spend my time in the same Cell at Night : Till then farewel , farewel , I cannot take A Final Leave until thy Ashes wake .

Dr. Brown applauds those ingenious Tempers that desire to sleep in the Vrns of their Fathers , and strive to go the nearest way to Corruption .

'T was the late Request of a great Divine , to lie by his Wife in Shoreditch , and for that reason he was buried there ; and Sir Nathaniel Barnardiston in his last Will desires his Executors that the Bones of his Father might be digged out of the Earth ( where they were buried ) and laid by his own Body in a new Vault he ordered them to erect for the same purpose ; that tho he could not live with his Father as Iong as he would have desired , yet he designed their Bodies should lie together till the Resurrection . As it is good to enjoy the Company of the Godly while they are living , so it is not amiss , if it will stand with Convenience , to be buried with them after Death . The old Prophets Bones escaped a burning , by being buried with the other Prophets ; and the Man who was tumbled into the Grave of Elisha , was revived by the Vertue of his Bones . So good it is to be buried with those that are accounted Pious . 'T was for this reason I formerly desired to Lie in the Chancel of — with my Reverend Father , but Love to a Parent , tho ne'er so tender , is lost in that to a Wife . And now , ( as is mentioned in the following Essay ) if I can mingle my Ashes with thine , I have nothing farther to ask those few Hours I do survive thee ( but can I word it so when your Letter says , When dead and gone you sha●● still live in Phil. who is dearer to you than L●fe it self ) thy Tomb shall be my Breast , till on six Shoulders I am brought to thee and — n , as the only Companions of my long Home — So that now leaving All Pleasures behind me , and my Dear fast asleep in her Grave , I 'll drop a few Tears on thy Coffin , and so depart to my own House ; which tho once so pleasant to thee and me , will now ( whilst thou art found in no room of it ) appear a very melancholy thing .

Tears To the Memory of DEAR ELIZA , who departed this Life in the Year 1697. SAcred Urn ! with whom we trust This Dear Pile of Sacred Dust : Know thy Charge , and safely Guard , 'Till Death's Brazen Gates unbarr'd : 'Till the Angel bids it rise , And remove to Paradise . A Wife Obliging , Tender , Wise , A Friend to Comfort , and Advise . Vertue mild as Zephir's Breatb , Piety which smiled in Death . Such a Wife , and such a Friend , All Lament , and all Commend . Most with Eating Cares opprest ; He who knew and loved her best : Who her Loyal Heart did share ; He who reign'd Unrivall'd there . And no Truce to Sighs will give , 'Till he die , with her to live . Or if more we woud comprize , Here Interr'd ELIZA lies .

Thus you see , my Dear , ( if you can see from Heaven to Earth ) how loth I am to give the beck'n of Farewell , the best of Wives , and my Truest Friend , is but part of your Character , and I can't leave such a Treasure in Post haste .

I had kinder things to add , but my whole Family ( Friend J — n , and honest N N—y , ) call me down , so must reserve the rest 'til we meet in Heaven , * * The Primitive Christians buried their Saints with Hymns and Psalms of Joy . Chrysostom on the Hebrews saith , We are to glorifie God , and give thanks to him , that he hath crown'd the Deceased , and freed them from their Labours , and chides those that mourn'd . And the Days of their Death were called the Birth-days of the Saints . And Hierome in his Epitaph on Holy Paula , saith , That at her Funeral no Shreeks were heard , but Multitudes of Psalms and Hymns were sung in divers Languages . See Mr. Henry's Life , p. 206. but here 's enough to let you see , that as in Life , so in Death I am wholly Yours , and shall so continue , as long as I am

Philaret . From Eliza 's Grave , July 10th . 1697.

AN ESSAY , PROVING , We shall know our Friends in Heaven , &c.

In a Letter to a Reverend Divine .

OUR Secret Correspondence ( my Dear Ignotus ) as it owes its Rise to the melodious Notes of the WESTERN NIGHTINGALE , so it has been continued ever since with a World of Harmony ; Maugre the great Opposition it met with from Argus and his Aged Friend . In this long Correspondence I attempted to prove ( as the First Step to our Friendship ) That there may be a greater Love 'tween Man and Man than 'tween Man and Woman . I next proceeded to other Subjects , and from thence to treat of Conjugal Love ; where I gave you the Character of my First Wife ; told you how she designed to Love , if ever she married ; proved the practised her own * * They were Rules she writ ( whilst a Virgin ) for her own practice , if ever she entred into a married state . Rules ; and having told you what her Rules were , I next ( from my own Experience ) compar'd a single Life and a married together ; — defended my Loving again in a months time ; and having ended with Honey-Moon , 't is proper next , to speak of that state of Life where they neither marry , nor are given in Marriage . And this leads me to enquire , Whether we shall Know our Wives , Parents , Children , and Friends , in Heaven , if ever we get thither ?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My Dear Child .

If you endeavour to please God and your Master , I do not doubt but I shall meet thy Face in Heaven , hereafter , tho thro my Corporal Indisposition I fear I shall see thy Face no more on Earth , and in that New-Jerusalem ( if thou diest in Christ ) I shall see thee not disfigured with Pockholes , but dignified with Celestial Glory , and there thou wilt see thine own Mothers Face , who kill'd her self with Excess of Love to thee , and who died praying so earnestly for thy Everlasting Salvation .

'T is clear from hence that my Father thought he shou'd know my Face in Heaven , and that I shou d see my Mother there , so as to know her again .

My dear Mother was also of this Opinion , as appears by the Letter to her Brother Jeremiah , it concluding thus : Pray Brother earnestly contend for the Faith , once delivered to the Saints , that you may follow the Lord fully in your Generation ; and , that you and I , with all our Relations , may one day sit down in Heavenly Places together , with Jesus Christ .

And Cloris too ( for I can't speak of Heaven without her ) is of this Opinion , where she says , ( speaking of Mr. — ) That Saints and Angels listen to his Song , and knew him so very well , that not an Angel Critick durst correct his Verse — Dear Charmer , shall we see thee too in Heaven !

Phil. Then Cloris know in Heaven I 'll be Your Friend and Guardian-Angel too ; And tho with more refined Society , I 'll leave Elysium to converse with you . Cloris . But grant Sir Phil. you still are kind , You cannot long continue so ; When I like you , become all Thought and Mind , By what Mark then shall we each other know . Phil. With Care on your last Hour I wi l attend , And least like Souls shou'd me deceive ; I closely will imbrace my new-born Friend , And never after my dear Pithia leave .

You see ( Ignotus ) I am all Rapture when I talk of Cloris , but 't is Excusable sure ! if not ,

Phil Forgive , Bright Maid , this little Extasie ; Ah! who can be compos'd that thinks of thee ? Who can Pindarick Flights refuse , Whilst thou doest lash the Fiery-foaming Muse . I 'll curb her in , and try if I can be As Grave , as Sober , and as Wise as thee .

Nor think , dear Friend , I ramble now from you , for I never talk to the Purpose ; but when I bring in Cloris — our Friendship ( both here , and hereafter ) wou'd be imperfect without her . — It shou'd sweeten the Thoughts of Heaven to us both , to think we shall one day see her there . Which , if we do , with what Ardours shall we then caress one another ? With what Transports of Divine Affection ( as one expresses it ) shall we mutually embrace , and vent those Innocent Flames , which had so long lain smothering in the Grave ? How Passionately , Rhetorical , and Elegant , will our Expressions be , when our Tender Sentiments , which ( an aged Father and ) Death had frozen up , when he congeal'd our Blood , shall now be thaw'd again in the warm Airs of Paradice — like Men that have escaped a common Shipwreck , and swim safe to the Shoar , shall we there Congratulate each other with Joy and Wonder ?

I need not tell you ( says the Ingenious Boyle ) Tha we shall be more justly Transported at this Meeting than was good old Jacob at that of his Son Joseph , whom having long mourn'd for dead and lost , he found not only Alive , but a great Favourite , ready to welcome him to an unknown Court For , whereas the Patriarch said to his Son , Now let me dye , since I have seen thy Face ; the seeing of our Friends in Heaven will assure us , that we shall for ever Live with them there .

Dear Ignotus , wonder not at this Rapture , for if Eliza whilest on Earth , had Christian love enough to Embrace the whole World , in Heaven , she has not left her Nature , but only its imperfections , she has not changed her affections , but only hightened and improved them , and therefore judge how happy I shall be when I see her again , and how much more happy in her Excellent friendship ; for my part I can imagine nothing but an Extacy when we shall Live in such great Hearts which are nothing else but LOVE and JOY ; Nay , this seems to be the summ of what we can say of the happiness of that State , that it consists in a rapturous Love of God and one another . Where this is found , that Place is Heaven . * * See Mr. Foes Car. of Dr. Annesly . Could I Reheatse to your Conception what is Heaven above , — t would be Concisely thus , all Heauen is Love . Sure I am we shall behold no narrow Conclusive Soul in Heaven habitually prefering their private before a publick good : and on this Score ( had I no better Grounds ) I should hope to meet Eliza in Heaven , as she preferred that , and the pleasing her Husband to all the Baggs in the World . Then surely if I meet her again my first Address to Eliza will be 'a Dialect of Interjectons and short Periods , the most Pathetick Language of surprise and high wrought Joy , and all our after Converse ( even to Eternity ) will be Couch'd , in the highest Strains of Heavenly Oratory , methinks ( at this vast Distance ) I Fancy her running to me and saying , Ah! Philaret this place where I have now met thee ( never to part more ) shews how Loyal I was to thee , cou'd I dye , undutifull & meet thee here ; and tho' thou wert too sincere thy self to distrust my Love , yet in a State of Mortality I might have deceived thee , but by meeting here , thou findest my Love was as true as thine ; she 's no sooner gone to Congratulate other Spirits , but methinks I see Argus ( having repented the injuries he did me ) Fido , H — n , Ignotus and a Troop of Friends , all coming to give me a particular welcome . Dear Ignotus , wonder not at this Conjecture , for the Souls of those that have left their Bodys , are as much alive in the other World , as we are in this , See his Ser. before the Qu. and do there , † as ( Dr. Beveridge tells us ) as Familiarly Converse together as we do here with one another .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But to know one another is a comforta●l● knowledge .

Yherefore we shall know one another in Heaven .

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

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

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

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

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

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

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

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

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

Here 't is the happy Residentiaries Understandings are wide open'd to all the amazing Lights and Discoveries of Truth , to the Mysteries of Creation and Providence , of Redemption and Sanctification ; to the now puzzling Difficulties of Nature and of Grace ; of God's Prescience , and Man's Free Will. Here 't is the Wills also of the Glorified are render'd conformable unto , are swallowed up in , and made one with God's Holy Will and Pleasure .

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

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

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

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

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

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

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

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

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

Therefore we shall know one another .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Memory is the Seat of Conscience — the Guide of unexperienced Reason the Mother of all Practical and Vseful Knowledge , and the Grounds of all Judicatures , both in this World , and that to come .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Who all like Stars have Brightness from his Rays , And they Reflect it back again in Praise . Mr. Foe .

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

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

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

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

The Sight of Spirits is unprescrib'd by space ; What see they not , who see the Eternal Face ? See Mr. Foe's Charact. of Dr. Annesley .

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

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

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

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

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

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

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

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

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

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

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

By difference of Sex ?

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

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

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

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

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

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

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

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

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

Thus having largely proved , That there 's a difference of Sex in Souls — and consequently — That we shall know one another in Heaven , by the distinction of Male and Female — And 't is supposed by some that we shall know one another by Voice ; which brings me in the last place , to Treat of the Discourse and Language of the Saints in Heaven .

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

But Methinks I hear some Disconsolate Widower saying , I am now fully satisfied we shall know our Friends in Heaven ; but having lately lost an extraordinary Wife ( 't is my own Case ) I desire to know if I get to Heaven , whether I shall have a greater Love to her than to the rest of the Glorified Saints , notwithstanding all Carnal Love shall be quite banisht in that State ; you know Phil. ( quoth this Querist ) that the Relation 'tween Man and Wife is nearer than any other , even so near , that the Apostle Paul saith , He that loveth his Wife , loveth himself , Eph. 5. v. 28 , 31. and that of two they are one Flesh . So that I think this Question deserves a particular Answer , than Philaret , I hope you 'll prove ( for my present Support , that as I shall know my Wife if I get to Heaven , so I shall love her more than other Saints .

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

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

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

In a more than ordinary eudearing Manner ?

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

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

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

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

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

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

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

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

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

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

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

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

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

But further , Shall the Saints know one another in Heaven , as also those Friends they left on Earth ? And do they likewise see and know the Damned in Hell ? and on the other Hand shall the Damned see and know those Saints in Heaven they Scorn'd , Abused , and Murder'd ; and also know their vile Companions they left behind 'em ? If all this be so , as has been largely prov'd , 't is then proper to ask in the next place , Whether it be lawful for Friends solemnly to engage , if one dies first , to appear to the other , and inform them of the Condition of the Soul in another World , whether it be in Heaven or Hell ?

To this I answer , The Earl of Rochester did make this Contract with one of his Friends , that he that died first shou'd come again to his Surviving Friend , to tell him what he knew of the other World . But my Lord Rochester's Friend dying first , and never appearing to him afterwards , he owns it hardned him in his Atheism , and that he heartily repented of this foolish Contract ; so that the least that can be said of such a Contract , is , that 't would be ,

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

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

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

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

— No one was ever known to wake , Who once in Death's cold Arms a Nap did take . Lucul . Lib. 3.

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

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

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

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

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

We all are seiz'd with the Athenian Itch , News and new Things do the World bewitch . Dr. Wild.

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

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

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

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

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

The Dying Swan advanc'd with Silver Wings , So in the Sedges of Meander Sings !

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

BLESSED AGFORD !

A Garden in a Paradice wou'd be , But a too mean Periphrasis of thee .

I cou'd scarce die till I had seen this New Parnassus — I call it so , as 't is the present Residence of Madam LAVREAT — 'T was to this Place , and to this Lady , that my Reverend Friend — But Presto be gone , for I 'm now in London again , and in the Arms of the Dear Valeria , — But whether do I ramble from the Graver Authors ? —

As to these Learned Gentlemen , tho I have great Assistance from them , yet I have endeavour'd to digest the same into such a Method , Stile , and Form , as was most pleasing to my Self , adding thereunto my own Remarks , tho after all , the Knowing our Friends in Heaven is so Copious a Theme , that I am very sensible Your Learned Pen will find out more and better Arguments than I here produce ; and pray let me have 'em with all speed ; for as soon as you give this Subject its Finishing Stroke , we 'll fall to discourse on the Visible Frame of Things , and of Matters more Domestick — 'T is proper to consider this World a little , through which we must pass to that Heavenly Country , where we shall have the perfect Knowledge of one another , and of that Virtuous Nymph , ( yes , Cloris , I will meet thee there : ) who was the first Occasion of our Correspondence . — This , with a Thousand Loves to H—len , and a Boon Voyage to Madam (a) (a) Whose Character you 'll find in my New Parnassus , or Gentleman's Library , which has taken up my Leisure Hours for several Years , and will scarce be finish'd till Sh—te returns from the East-Indies . Sh—te , is all at present from

Your Eternally Devoted Friend , Philaret .

FINIS .