wound or bruise, or even a speck of dirt thereon. And have not spirits faculties suited to spirits, by which we may suppose they can as easily discern your soul, as you could discern their body when they were in the same state as yourself? And may there not be a way by which a spirit actually before the throne of God may still see and serve the souls committed to its care, supposing them to act as ministering spirits?

I ask, If you had never heard of a looking glass, would you understand me if I said, Though you stand at one end of that long gallery, and I at the other, with my back toward you, I can discern your every action and motion, and know every change? And yet such a knowledge the looking glass would convey to me. Now, if all things on earth are patterns or shadows of those above, may not something analogous to the glass represent to the world of spirits as just a picture of the changes of posture in the spirit, as the glass does those of the body? Some have supposed the appearance or representation of every soul still in the body to be constantly seen in heaven. That this may be without the knowledge of the person concerned is evident; because Ananias knew nothing till God said to him, (speaking of Saul,) "Behold, he prayeth; and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." Various dreams of pious persons, who have thought they saw their appearances in paradise, over which the heavenly company mourned or rejoiced-as well as the amazing instances of second sight-seem to strengthen this opinion.

If this seem strange, let us consider how strange it would appear to us, if we had never heard of letters, to be informed there was a method among many nations of wrapping up their thoughts in a bit of paper, and by that means conveying them hundreds of miles into the bosom of their dearest friends! As little could you conceive of the faculty of speech had you never known it; or the commanding knowledge which the eye gives you over a large space and a number of persons in one moment, had you been born blind. But though I mention these similes, because some can only conceive of spiritual matters by gross ideas, I believe our union to be far more close with

the heavenly host than to need these representations. What else doth those words of the apostle mean, "We are come to the general assembly, to the Church of the first-born, and to the spirits of just men made perfect?" And if " He maketh his angels spirits, and his ministers a flame of fire," cannot a spirit be with me in a moment, as easily as a stroke from an electrical machine can convey the fire for many miles in one moment, through thousands of bodies, if properly linked together? That the devils are about us and know our thoughts is evident. A sinful thought is suggested; we answer it by Scripture. Imme. diately it is answered again. And shall not departed happy spirits, who are so much more of one nature with us, have the same power? Mr. Wesley has a beautiful observation in his sermon on those words, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" He says, "That the guardian angels know our thoughts seems clear from the nature of their charge, which is certainly first for the soul, and but in a secondary sense for the body." And are not our kindred spirits more nearly related to us than the angels? Why then should they not have the same discernment?

But to return to our first question. Can they be here and in paradise at the same time? Otherwise, how can they constantly minister to us? Perhaps we shall not be able to comprehend this till that word is accomplished, "Then shall we know even as also we are known." But if this cannot be, then we must give up all the agency of angels, for the same argument will hold good against that. And yet our Lord hath said, "Despise not these little ones; for I say unto you, in heaven their angels do always behold the face of my Father who is in heaven."

Objection the sixth.-But is it not said of the dead, "They are gone into the land where all things are forgotten?" And is it not the design of the Almighty that our union should cease with our life, and that death should divide us? As to the first part of the objection, I allow there is in Psalm eighty-eight an expression which implies forgetfulness; but I think it is spoken of the body, which will remain in this state of forgetfulness till reani mated by the spirit. But what has that to do with the soul? We hear of the souls at the foot of the altar,

who cried, "How long, O Lord, till thou judge and avenge our blood on those who dwell on the earth?" And they were told "to rest till their brethren and fellow servants should be slain as they were." Here was a remembrance both of friends and enemies, as also of the manner of their own death. Again, "the four living creatures, and the twenty-four elders" in their song of praise, have these words, "Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." They are also emblematically represented as having "vials full of incense in their hand, which are the prayers of the saints:" wherewith surely their desires (and consequently remembrance) are joined. Abraham is called the father of the faithful, because of his steadfast belief of the promise concerning Isaac, and is set forth as an example to us. Can we believe him to have forgotten that whole event? Certainly the angel who called to Abraham, and said, " Lay not thy hand on the lad," remembers it; for we cannot suppose him to have passed through any change of nature since that time.

If you say it was the Angel of the covenant, yet doubt. less many of the heavenly host were witnesses to that great and typical transaction: and must all the wisdom. of God manifested by the Church, as the apostle observes, and "made known thereby to the principalities and powers in heaven,"-must, I say, all the prophecies, types, and revelations, as well as their accomplishment, remain for ever the subject of admiration and praise among the angels, and yet "the spirits of just men made perfect," the subjects for whom, and on whom, all was fulfilled,— must they only be locked up in forgetfulness? Are they, with ignorant amazement, to hear Gabriel repeat his conversation with Zechariah? Or does he in vain endeavour to stir up in Mary a remembrance of the salutation she received from the same bright messenger? Shall Moses and Elias only remember the scene on Mount Tabor, while Peter, James, and John remember neither it nor them? If you say, Doubtless every scene relating to the Saviour will be remembered, but we shall not remember or know one another; I answer, The one cannot subsist without the other. If Abraham remembers the type in

Isaac, with the exercise of his faith when he hoped against hope," he must remember Sarah, the removal of Hagar, with every remarkable circumstance of Isaac's birth. Will it not then be a great lessening of his praise and triumph, if he cannot know whether Isaac and Sarah are with him in glory? If you carry it a little farther, and say, doubtless he knows they are there; then for what cause can he be forbid knowing and conversing with them? Or, is this privilege only granted to Moses and Elias, who, I again say, doubtless knew each other on the holy mount as well as the disciples knew them.

Can we suppose Adam to have a just conception of the incarnation and death of the Messiah, and yet to forget the circumstances of his own fall, which occasioned this gracious union? Must he not then remember Eve, and eternally rejoice to see how the Seed of the woman has indeed bruised the serpent's head? The account of the rich man and Lazarus alone is sufficient to answer every objection. They could see and know each other, though one was in heaven and the other in hell,-consequently each could see all on earth. Abraham knew the state and situation of both so as to say, Thou hast had thy good things and Lazarus his evil things. And the rich man could remember his five brethren. If you object and say this was a parable, (which there is no room to assert,) would our adorable Lord put forth a parable full of deceptions and wrong ideas, suited to lead us into error rather than truth? I do not wonder a poor heathen should dream of a river of forgetfulness, by drinking of which all former scenes were to be lost in oblivion: but for a soul enlightened by revelation, to forget that a day is coming in which every secret thing shall be made known, is indeed a melancholy proof that darkness hath covered the earth, and gross darkness the people.

The second part of the objection we will now consider. Some have alleged, that though it is certain we shall remember and know one another, because without that remembrance many subjects of praise would be lost in oblivion, nevertheless will not all particular unions cease, and is it not the design of God that death should divide? To answer this objection, I must premise, that what is of God shall stand. I plead only for that union which has

God for its source; and I think it would not be hard to prove, that what God hath joined together, death cannot put asunder. To that question, therefore,-Is it not the design of God that death should divide us?—I answer, Division comes not from God, but from the devil. God, both in his nature and works, is perfect unity, and his original design for our first parents was not sorrow, consequently not separation. If we suppose their friendship was not to have been immortal, we must suppose pain to be in paradise; for Adam could not without pain inform Eve of such an awful secret, that when they had praised God together for a certain time, they must eternally forget each other! That he should no longer remember he was formed out of the dust, nor Eve her miraculous and near relation to him! Would not this information have been a bitter draught even in paradise? Or suppose he had said, Though we shall have a bare remembrance of each transaction, nevertheless that close union, that endearing oneness of soul, of which the love of God is the foundation, that very union hereafter the love of God is to dissolve. This would indeed have been in itself exceeding bitter, and therefore never was the original design of love. It was sin that brought in separation. It was owing to the hardness of our heart, for in the beginning it was not so; for God created one man and one woman. Well may we, therefore, mourn for the separation death occasions; and our sorrow is countenanced by Jesus himself, who wept over the ravage of this dreadful enemy, when he saw the consequences of it in Martha's and Mary's tears. I allow that it is true most unions on earth are dissolved by death, because the friendships of the world are oft confederacies of vice, or leagues of pleasure; and few can add,

"Ours hath severest virtue for its basis,

And such a friendship ends not but with life." The Christian can say more; it ends not even with life. In the Church below we are commanded to love our neigh bour as ourselves, and to consider our fellow Christians as members of one body; but does this obligation prevent particular unions? Let that soul be the judge who hath felt most of the love of God and his neighbour. For otherwise, there is, indeed, a love of propriety, or, in other