scarcely tell whether the joy of my faith, or the trouble of my dark apprehensions, be the greater. But when I shall see the place and persons, the glory which I heard of, that will be the delightful satisfying and possessing kind of knowledge. If Nehemiah, and the godly Jews, made so great a matter of seeing the walls of Jerusalem repaired; and others, of the imperfect re-edifying of the temple, O what a joyful sight to me will the heavenly Jerusalem then be! The most glorious sight will be at the great marriage-day of the Lamb, when Christ shall come to be glorified in his saints, and admired in all them that now believe but the next to that will be the day of my particular deliverance, when I shall come to Christ, and see the saints admiring him in glory.

If I were of the opinion of those Greek fathers, who thought that stars were angels, or had intellectual souls, (matters unknown to us,) I should love them as my guardians, and take it to be yet more of my concernment to be advanced to the fuller knowledge of them. But seeing I know that angels love us, and by office do attend and keep us, and rejoice at our good, and at our repentance, and, which is far more, are more holy and excellent creatures than we are, it is, therefore, my comfort to think that I shall better know them, and live in near and perpetual acquaintance and communion with them, a more sensible and sweet communion than we can have with them here. Devils are aërial, and near to this dark and sinful world, and oftener appear to men than angels. But the angels affect not such descending appearances, till love and obedience to their Lord make it pleasing to them and therefore we have but little knowledge, even of those that know, and love, and keep us. But when we come home to their nearest society and converse, to know them will be sweet and joyful knowledge: for they are more excellent creatures than the most glorious that are below the intellective nature. They are full of light, and full of love to God and man. Had God bid me pray to them, I would not have refused it, but taken it for my honour; but seeing he hath not, I will do that which he hath bid me, even love them, and rejoice in my relation to the innumerable company of them, in the city of the living God, the heavenly Jerusalem, (Heb. xii. 22,) and long to know and love them more; expecting, ere long, to bear my part in the praises of God and of the Lamb, in the same choir where they are the precentors.

And that I shall know the spirits of the perfected just, and be of their communion, will be no small addition to my joy. How sweet hath one wise and holy, though weak and blemished, companion been to me here on earth! And how lovely have God's graces in such, though sullied, appeared to me. Oh! then, what a sight will it be when we shall see the millions of souls that shine in perfect wisdom and holiness with Christ. To see a garden that hath some beautiful flowers in it, is something: but if you saw whole fields and countries shining with them, it would be a glory, though fading, to the earth. A well-built city is a pleasanter sight than a single house, and a navy than a ship, and an army than one man. And if this poor, low world did all consist of wise, and just, and holy persons, O what an orderly, lovely world would it be! If one kingdom consisted (prince, magistrates, pastors, and people) all of such, what a blessed kingdom would that be. The plague of wicked men's deceits, and falsehoods, oppressions, and iniquities, may help to make us sensible of this. It would be a great temptation to us to be loth to die, and leave such a country, were it not that the more the beauty of goodness appeareth, the more the state of perfection is desired. It is pleasant to me to pray in hope, as Christ hath commanded me, that earth may be made liker unto heaven, which now is become so like to hell. But when I shall see the society perfected in number, in holiness, in glory, in heavenly employment, the joyful praises of Jehovah, the glory of God, and the Lamb shining on them, and God rejoicing over them as his delight, and myself partaking of the same, that will be the truly blessed day. And why doth my soul, imprisoned in flesh, no more desire it?

V. I shall better understand all the word of God, the matter, and the method of it: though I shall not have that use for it as I have now in this life of faith, yet I shall see more of God's wisdom and his goodness, his love, mercy, and justice, appearing in it, than ever man on earth could do! As the creatures, so the Scriptures, are perfectly known only by perfect spirits. I shall then know how to solve all doubts, and reconcile all seeming contradictions, and to expound the hardest prophecies that light will show me the admirable methods of those sacred words, where dark minds now suspect confusion! How evident and clear then will every thing appear to me? Like a small print when the light comes in, which I could not read in the glimmering twilight. How easily shall I then con

fute the cavils of all our present unbelievers! and how joy- fully shall I praise that God and Saviour that gave his church so clear a light to guide them through this darksome world, and so sure a promise to support them till they came to life eternal! How joyfully shall I bless him that by that immortal seed did regenerate me to the hopes of glory, and that ruled me by so holy and just a law!

VI. In that world of light I shall better understand God's present and past works of providence, by which he ordereth the matters of this world: the wisdom and goodness of them is little understood in little parcels; it is the union and harmony of all the parts which showeth the beauty of them, when the single parcels seem deformed, or are not understood. And no one can see the whole together but God, and they that see it in the light of his celestial glory: it is a prospect of that end, by which we have here any true understanding of such parcels as we see. Then I shall know clearly why, or to what use, God prospered the wicked, and tried the righteous by so many afflictions: I shall know why he set up the ungodly, and put the humble under their feet; why he permitted so much ignorance, ungodliness, pride, lust, oppression, persecution, falsehood, deceit, and other sins in the world: I shall know why the faithful are so few; and why so many kingdoms of the world are left in heathenism, Mahometanism, and infidelity. The strange permissions which now so puzzle me, and are the matter of my astonishment, shall all be then as clear as day: I shall know why God disposed of me as he did through all my life; and why I suffered what I did; and how many great deliverances I had, which I understood not here, and how they were accomplished. All our misinterpretations of God's works and permissions will be then rectified: and all our controversies about them, which Satan hath made so great advantage of, (by a pretended zeal for some truths of God,) will then be reconciled, and at an end and all the works of Divine Providence, from the beginning of the world, will then appear a most delectable, beauteous frame.

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VII. And among all these works, I shall specially know more the nature and excellency of God's mercies and gifts of love, which here we too unthankfully undervalued and made light of. The special works of love should be the matter of our most constant, sweet, and serious thoughts, and the fuel of our constant love and gratitude: the lively sense of love and mercy maketh

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lively Christians, abounding in love to God, and mercy to others but the enemy of God and man most laboureth to obscure, diminish, and disgrace God's love and mercies to us, or to make us disrelish them, that they may be unfruitful, as to their excellent ends and uses. Little do most Christians know how much they wrong God and themselves, and how much they lose by the diminutive, poor thoughts which they have of God's mercies ingratitude is a grievous misery to the sinner, as gratitude is a very pleasant work. Many a thousand mercies we now receive, which we greatly undervalue. But when I come to the state and work of perfect gratitude, I shall have a more perfect knowledge of all the mercies which ever I received in my life, and which my neighbours, and friends, and God's church, and the world, did ever receive: for though the thing be past, the use of it is not past. Mercies remembered must be the matter of our everlasting thanks: and we cannot be perfectly thankful for them, without a perfect knowledge of them: the worth of a Christ, and all his grace, the worth of the gospel, the worth of our church privileges, and all God's ordinances, the worth of our books and friends, and helps of our life and health, and all conveniences, will be better understood in heaven than the most holy and thankful Christian here understandeth them. VIII. And it will be some addition to my future happiness, that I shall then be much better acquainted with myself; both with my nature, and with my sin and grace. I shall then better know the nature of a soul, and its formal faculties (three in one): I shall know the nature and way of its operations, and how far its acts are simple, or compound, or organical. I shall know how far memory, fancy, and sense, internal and external, belong to the rational soul, and whether the sensitive and rational are two or one; and what senses will perish, and what not. I shall know how the soul doth act upon itself, and what acts it hath that are not felt in sleep, in apoplexies, and in the womb. I shall know whether the vegetative nature be any thing else than fire; and whether it be of the same essence with the soul (sensitive or rational); and whether fire eminenter he a common fundamental substance of all spirits, diversely specified by the forms, (mental, sensitive, and vegetative,) or whether it be as a body or vehicle to spirits, or rather a nature made for the copulation of spirits and bodies, and the operation of the former on the latter, as between both: and whether fire (and of what sort) be the active forma telluris, and of other globes:

I shall know how far souls are one, and yet many, and how they are individuate; and whether their quantitas discreta, in being numerically many, do prove that they have any quantitatem continuam, and whether they are a purer sort of bodies, as the Greek fathers, Tertullian, and others, thought, and what immateriality signifieth; and what substantiality of spirits; and how substantia and materia differ; and how far they are penetrable and indivisible; and whether a soul be properly pars; and whether individual souls are parts of any common soul; and how far the individuation doth continue; and whether, separated from the body, they operate in and by any other vehicle, or without, and how; and whether they take with them any of the fiery nature, as a vehicle, or as a constitutive part. I shall know how God produceth souls; and how his production by emanation or creation does consist with generation; and how forms are multiplied; and what causality the parent's soul hath to the production of the child's; whether by communication of substance, or only by disposing the recipient matter. I shall know whether all souls came from Adam's own substantiality; and whether there be more substance in all than in that one; and whether one substance cause more by generation; or whether it be so as to the souls of brutes; or whether any anima communis inform many organical bodies of the brutes, as the sun lighteth many candles which are individuate by matter to which (as parts of one) they variously are contracted, and on which they operate; and whether they were individuate in preexistence, or shall be individuate after separation: I shall know how far the semen in generation is animated; and how the animated semina of two make one; and if animated, what becomes of the anima seminis perditi, and of an abortive; and whether the body be animated as vegetative or sensitive before the entrance of the rational soul; or rather the same soul which in its faculty is rational, being one with the sensitive and vegetative, be the constitutive form of the first animated body, and the fabricator of its own domicilium. I shall know how far the soul is receptive, and what the causa finalis doth to it; and what each object is to the constitution or production of the act; yea, and what an act is, and what a habit; and how a soul, acting or habited, differeth from itself not acting or habited; and how its acts are many, and yet but one; or its faculties at least. Many other such difficulties will all be solved, which now philo