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XIX.

SERM. Writers, is by any Means inconfiftent with it. On the contrary I hope, in my next Discourse, to fhew that the Saints, notwithftanding they are detained from the Place which Chrift is preparing for them, may yet have reviving Visions of him, and poffibly frequent Vifits from him. But at present

let me obferve further, that the Texts I have explained were always understood by the most ancient Fathers and Doctors of the Church; in the fame Senfe I have here represented. Those Primitive Writers, the most early of them especially, who, one would imagine, fhould best understand the Apoftles's Writings, as living in their Times, or foon afterwards, are unanimous in their Sentiments in the Point before us.

SER

SERMON XX.

The State of feparate Souls.

449

1

LUKE XVI, 22, 23,

And it came to pass that the Beggar died, and
was carried by the Angels into Abraham's
Bofom The Rich Man alfo died and was
buried.

And in Hell be left up his Eyes, being in
Torments, and feeth Abraham afar off, and
Lazarus in his Bofom.

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HAT Souls exift and live and act, whilft SER M. feparate from the Body, contrary to the XX. Principle of those who would lay them dead in Sleep, I fufficiently proved in my laft Dif course; and I may now fuppofe you inquifitive to know what State or Condition they are to be in during their Separation? A Question by the way not so easily answered as proposed. Some general Hints the Scriptures afford: But as to any particular Description they are filent and mute. Whatever therefore we VOL, II. have

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XX.

SERM. have to fay on this Head, we must keep in generals; and not defcend to more particulars than God himself has been pleased to reveal. Our Searches therefore into things of this Nature must be within decent and proper Bounds. For to dive further than Revelation is with us, is not a Proof of Wisdom and Learning, but a Sign of too bold and licentious a Fancy. Where God thinks fit to I make no Discovery, it is more becoming to be humble than inquifitive: And therefore to apply thefe Reflections to the particular Inquiry now before us; fhould any of you ask, to what Region or Part of the Universe our Souls fhall fly, when they take their Wing and fly from hence, or what they shall do or how they shall spend their Time till they come for their Bodies again? And whether the Soul, when out of the Body, will perceive, by the Help of fome new, and more fubtile Inftruments and Organs fitted to the Condition it fhall then be in; or whether it will live and act without any Organs at all; to thefe Questions, I fhall not think I betray any Ignorance, if I anfwer in the Words of the great St. Paul, I cannot tell, God knoweth, 1 Cor. xii. 2. For we can no more conceive how we shall live when we are got out

of

XX.

of this World; than a Child in the Womb SER M. (even though we should fuppofe it to have a Capacity of Understanding) could conceive or imagine what Kind of Life or World that is, into which it must be born. The fucceeding State is, very probably, as different in one Cafe, as it is in the other: And we can no more judge what our Condition fhall be hereafter, from what our Condition is at prefent, than, though we had been capable of Understanding in the Womb, we could whilst there, have judged what our Condition is here. The definite Place and Manner therefore in which we are to live and be hereafter; are things we are not to pry into but fuch as we should think it time enough to know, when we are called to them. However in the mean while, it may not only be lawful but -commendable too, to look into a State, in which we know we muft foon be, as far as the Prospect is opened to us. And indeed it would betray not only an incurious, but an indolent, Temper, to remain more ignorant of a State fo important, than it is neceffary we should be. For though all the Knowledge of it we can poffibly acquire, will be imperfect at laft; yet to know fomething of a we are fo very nearly con

Scene in which

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XX.

SER M. cerned, is more fatisfactory, and therefore more eligible, than to know nothing of it at all. And therefore I say, so far as Divine Revelation opens this Profpect to us, and admits our View; fo far we may look with Modefty, provided we also speak with Modesty of what we difcover. And we may very modeftly fay that the Scriptures discover fo much with relation to this State, as will neither leave us wholly ignorant, nor fupply us with a Knowledge useless and vain. For we may learn as much of it as we need defire, before we get thither: And what we learn, if well improved, will help to conduct us thither fafe. The particular Paffage I have taken for my Text is very applicable to both thefe Ends: It affording us as much Infight into the separate State, as any Text in the Bible befides; and containing as strong Motives to provide for that State, as the different Condition which good and bad are allotted to in it, can poffibly fuggeft. Notwithstanding therefore the whole Paffage may be a Parable, and feveral Particulars in it must be parabolically understood; as the Dialogue that paffed between the Rich Man and Abraham, the Rich Man's being tormented in actual Flames, and in Flames of fuch Nature as

that

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