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communicate their thoughts to each other, and that in a most excellent way.

Sect. 2. But yet we cannot imagine thefe communications betwixt them to be by words, formed by fuch inftruments, and organs of fpeech, as we now ufe, for they are bodilefs beings: words, and articulate founds, are fitted to the ufe and service of embodied fpirits. It is therefore probable, that they convey, and communicate their minds to one another, as the bleffed angels do, not with tongues of flesh, (though we read of the tongues of angels, 1 Cor. xiii. 1.) but in a way fomewhat analogous to this, though much more noble and excellent *. For look, as the scripture ftiles the most excellent food, angels food; fo the most excellent fpeech, or most eloquent tongues, angels tongues. The pureft rhetoric that ever flowed from the lips of the most charming orator, is but babbling, to the language of angels, or of fpirits made perfect.

When Paul was wrapt into the third heaven, where he was admitted to the fight, and hearing of this bleffed assembly, it is faid he heard appaτa pηuaτa, words unspeakable, fpiritual language, fuch as his tongue neither could, or ought to utter; fuch as none but heavenly inhabitants can speak. And, Dan. viii. 13. "I heard, (faid Daniel) one faint fpeaking, and another faint faid unto that certain faint that fpake," &c. He heard the enquiries of the angels, defiring to know the mystery from the mouth of Chrift. A language they have, but not like ours.

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Sect. 3. The communications of angels, and fouls in heaven, is therefore conceived to be an ability in those blessed fpirits, filently, and without found, to inftil, and infinuate their minds and thoughts to each other, by a mere act of their wills; just as we now speak to God, or ourselves †, in our hearts, when our lips do not move, or the least outward fign appears.

There are two ways by which the fouls of men fpeak, one outwardly, by the inftruments of fpeech, or sensible signs; the other inwardly, without found, or fign: This inward, filent Speech, is nothing else but an act of the will, calling forth fuch things into our actual thoughts, and meditatious, which before lay hid, and quiet in the memory, or habit of knowledge.

*It is certain angels have not tongues, but fomething analogous thereunto, by which they commmunicate their thoughts to one another. Lightfoot.

We are laid to speak to ourselves in our hearts, when we adually think upon, or revolve any thing in our minds; but we think actually, at the command of the will, i, e. when we will. Zanch.

These thoughts, or actual revolvings of things in the mind, are

a word or fpeech in the רבר עם לבנד in fcripture called

heart, Deut. xv. 9. Take heed to thyself, that there be not a wicked word in thy heart; we tranflate it, a wicked thought: thoughts are the words, and voice of the foul. And fo, Mat. ix. 3. they spake within themselves, i, e. their fouls fpake, though their lips moved not. "All meditation is an inward "fpeech in the foul, and therefore indifferently fignifies "both to ipeak, and to meditate *." The objects which we revolve in our thoughts, are fo many companions with whom we converfc; and thus a man, (like Heinfius) may be in the midst of abundance of excellent company, when he is, all alone. And this is filent talk to ourselves, without any found or noife.

Obj. But you will fay, Though the fpirit of a man can thus talk to, or with itself; yet this can fignify nothing to others: For what man knoweth the things of a man, fave the spirit of a man, that is in him? I Cor. ii. 11. It is not therefore enough to open this internal door of the will; for except we open, alfo, the external door of the lips, no man can know our minds, or be admitted into the fecrets of our fouls: should we never so earnest. ly defire that another should know our mind, except we pleafe, alfo, to difcover it by a word, or fign, he cannot know it; and therefore an act of the will is not fufficient, without fome external fignification fuperadded. And thefe fouls being bodilefs, can give no outward fignification.

Sol. There is, indeed, a neceffity among men in this world, to unlock another door, befide that of their will, to communicate the fecrets of their hearts to others; but ‡ angels, and

* EITOV EV AUTOIS, V, Cum puncto finiftro, locutus eft ore, aut corde cogitavit, meditatus eft.

†There are two doors with refpect to others, and unless thou open both of thefe, it is not poffible that another man can know what paffes in thy mind, or be admitted into the fecrets of thy heart. On the part of the foul, the will is the one door, for unless thou incline to reveal to others these things which ly hid in thy heart, w ho can know them? the other door is the body of flesh itself, and therefore, although, having, as it were, opened the firft and inward door, thou incline to make known unto another what is in the mind, yet he can in no way know this, unless thou alfo open the other door which is external. Zanchius on the works of God, book 3. chap. 29.

Quoniam igitur angeli iis carent craffis corporibus, idcirco nihil impedit, quo minus quæ unus angelus in fua verfat mente, ea alter videat, nifi voluntas: fi enim ea nolit ab altero refciri nun quam, nifi Deo revelante, refcientur. Zanch, ubi fupra.

"the fpirits of men, having no bodies, confequently have but "one door, to wit, that of the will, to open; and the open"ing thereof, (which is done by one act, or defire, in a "moment) is enough to difcover fo much of their minds, as "they would have difcovered to another spirit If they keep "the door of their will hut, no angel, or fpirit, can know "what is in their thoughts, without a revelation from God;" and if they but will, or defire others fhould know, no words can fo fully manifeft one man's mind to another, as fuch an act of the will doth manifeft theirs. And this, faith learned Zanchy, is the tongue of angels; and the fame way the fpirits of men have to make known their minds in the unbodied state. It is but the turning the key of the will, and their thoughts, or defires, are prefently feen and known, by others, to whom they will discover them, as a man's face is seen in a glass, when he pleaseth to turn his face to it. Would one fpirit make known his mind to another, it is but to will he should know it, and it is immediately known.

Sect. 4. This internal way of fpeaking, and communication among fpirits, is much more noble, perfect, and excellent, than that which is in ufe among us, by words and figns; and that in two refpects, viz.

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1. Of clearness.

2. Of dispatch and speed.

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1. Spiritual language is more clearly expreffive of the mind, and thoughts, than words, writings, or any other external figns can be. The greatest makers of language do often cloud their meaning, for want of words fit, and full enough to exprefs it truth fuffers by the poverty and ambiguity of words: many controverfies are but mere ftrifes about words, and fcufflings in the dark, by the mistake of each other's fenfe and meaning: few have the ability of putting their own meanings into apt, proper, and full expreffions; and, if they can, yet others, to whom they fpeak, want an anfwerable ability of understanding, and clearness of apprehenfion to receive it. If we could difcern the true and natural fenfe of things, just as it is in the mind of the fpeaker, or writer, how many controverfies would be thereby quickly ended?

But fpirits unbodied fo convey their fense and mind to one another, that there can be no mistakes, no darkenings of counfel, by words without knowledge; but one receives it just as it lies in the other's mind.

2. Spiritual language is more eafy, and of quicker difpatch; VOL. III.

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fome men have voluble tongues, and are more ready, and pres fential, than others: their tongues are as the pen of a ready fcribe; and others, no lefs ready with their hands, which keep pace with, yea, out-run the tongue of the fpeaker, as Martial

notes..

Currant verba licet, manus eft velocior illis ;

Nondum lingua fuum dextra, peregit opus *. Yet all this is but bungling work, to the ready difpatch of fpirits; one act of the will opens the window to difcern the mind of another clearly; fo that the converfe of fpirits must needs be more excellent, in both respects, than any we are accuftom- ed to, or acquainted with in this world. I will fhut up this question with one

Corollary. Long to be affociated with the spirits of just men made perfect. You that are going to join that bleffed affembly, will even in this refpect, gain an invaluable advantage. It is true, there is much of comfort in the prefent converses of embodied and imperfect faints; it is fweet to faft and pray, to figh and groan together; it is fweeter to rejoice and praise our God together; it is fweet to talk of heaven with our faces thitherward; but alas! what is this to the converfes that are among the spirits of just men made perfect? With what melting hearts have we fometimes fat, under the doctrine of the gospel? How have our ears been chained with delight to the preachers lips, whilft he hath been difcourfing of thofe ravishing fubjects, Chrift, and Heaven! But, alas! how dry, and dull a thing is the best of this, to the language of heaven! Three things debafe and spoil the communications of the faints on earth, viz. the darkness, dulnefs, and frothinefs thereof.

1. The darkness and ignorance of our understandings. How crude, weak, and indigested are our highest and purest notions of fpiritual things! we fpeak of them but as children, 1 Cor." xiii. 11. for, alas! the vail is yet upon our faces. The body' of fin, and the body of flesh caft a very dark fhadow upon the world to come; but the apprehenfions of feparated fouls are moft bright and clear. This darkness begets mistakes; mistakes beget fo many quarrels, and janglings, that our fellowship on earth lofeth, at once, both its profit and pleasure.

2. There is much duinefs and deadnefs accompanying the communion of faints on earth,, abundance of precious time is wafted among us, in unprofitable filence, and when we engage in difcourfes of heaven, that discourse is often little better than

*Martial. Epigr. lib. 14. ep. 176.

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filence; our words freeze betwixt our lips, and: we speak not with that concernedness and warmth of spirits, which suits with fuch fubjects.

It is not fo among our brethren above; their affections are at the highest pitch, giving glory to God in the highest.

3. To conclude; In the difcourfes of the best of men on earth, there is too much froth and vanity; many words, like water, run away at the waste fpout, but there God is the centre, in which all terminates. O therefore let us long to be among the unbodied people! this world will never fuit us with companions in all things agreeable to the defires of our hearts. The best company are got together in the upper room; an hour there is better than an age below. Whatever fellowship faints leave on earth, they shall be sure to find better in heaven.

Query 6. Whether the separated fouls of the just in heaven, do incline to a re-union with their own bodies? And how that reunion is at last affected?

That thefe bleffed fouls have no fuch inclination, or defire, these reasons seem to perfuade.

1. That their bodies, whilft they lived in them, were no better than fo many prifons; many were the prejudices, damages, and miferies they have sustained and fuffered in them. It kept them at an uncomfortable distance from the Lord, 2 Cor. v. 6. their bemoaning cries fpake their uneafy ftate: how often hath every gracious foul, thus lamented itfelf, "Wo is me that I "dwell in Mesheck." It inclofed their fouls within its mud walls, which intercepted the light and joy of God's face. Death therefore did a most friendly office, when it fet it at liberty, and brought it forth into its own pure and pleasant light and liberty. These bleffed fpirits now rejoice as prifoners do in their recovered liberty; and can it be fuppofed, after all thefe fufferings, groans, and fighs, to be diffolved, they can be willing to be embodied again? Surely there is as little reafon. for fouls at liberty to defire to be again embodied, as there is U u 2

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*The body obftructs and obfcures the mind in its conceptions, and pollutes it by its union with the flesh; hence the light of the mind is more defective, as it paffes, in a manner, through a glafs of flesh doubtless, when, by the power of death, the foul is, as it were, fqueezed out of the body, to which it was fo clofely united; and in this manner purified, then it breaks from its confinement in the body, to a pure and unmixed light, fuitable to its nature. Tertullian on the foul.

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