able to form many plausible conjectures concerning the possibility of our knowing each other in a future state; and the scripture has, here and there, favoured us with an expression that looks at least like a slight intimation of it; but because a conjecture can never amount to a proof, and a slight intimation can not be construed into a positive assertion, therefore I think we can never come to any absolute conclusion upon the subject. We may indeed reason about the plausibility of our conjectures, and we may discuss, with great industry and shrewdness of argument, those passages in the scripture which seem to favour the opinion; but still, no certain means having been afforded us, no certain end can be attained; and after all that can be said, it will still be doubtful whether we shall know each other or not.

As to arguments founded upon human reason only, it would be easy to muster up a much greater number on the affirmative side of the question, than it would be worth my while to write, or yours to read. Let us see, therefore, what the scripture says, or seems to say, towards the proof of it: and of this kind of argument also I shall insert but a few of those which seem to me to be the fairest and clearest for the purpose. For after all, a dis. putant on either side of this question is in danger of that censure of our blessed Lord's, "Ye do err, not knowing the scripture, nor the power of God."

As to parables, I know it has been said, in the dispute concerning the intermediate state, that they are not argumentative; but this having been controverted by very wise and good men, and the parables of Dives and Lazarus having been used by such to prove an intermediate state, I see not why it may not be as fairly used for the proof of any

other matter which it seems fairly to imply. In this parable we see that Dives is represented as knowing Lazarus, and Abraham as knowing them both, and the discourse between them is entirely concerning their respective characters and circumstances upon earth. Here, therefore, our Saviour seems to countenance the notion of a mutual knowledge and recollection; and if a soul that has perished shall know the soul that is saved, surely the heirs of salvation shall know and recollect each other.

In the first epistle to the Thessalonians, the second chapter, and nineteenth verse, St. Paul says, "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and our joy."

As to the hope which the apostle has formed concerning them, he himself refers the accomplish. ment of it to the coming of Christ, meaning that then he should receive the recompense of his la bours in their behalf; his joy and glory he refers likewise to the same period, both which would result from the sight of such numbers redeemed by the blessing of God upon his ministration, when he should present them before the great Judge, and say, in the words of a greater than himself, "Lo! I, and the children whom thou hast given me." This seems to imply that the apostle should know the converts, and the converts the apostle, at least at the day of Judgment; and if then, why not afterwards?

See also the fourth chapter of that epistle, verses 13, 14, 16, which I have not room to transcribe. Here the apostle comforts them under their affliction for their deceased brethren, exhorting them

"Not to sorrow, as without hope;" and what is the hope by which he teaches them to support their spirits? Even this, "That them which sleep in Jesus, shall God bring with him." In other words, and by a fair paraphrase surely, telling them that they are only taken from them for a season, and that they should receive them at their resurrection.

If you can take off the force of these texts, my dear cousin, you will go a great way towards shaking my opinion; if not, I think they must go a great way towards shaking yours.

The reason why I did not send you my opinion of Pearsall was, because I had not then read him; I have read him since, and like him much, especially the latter part of him; but you have whetted my curiosity to see the last letter by tearing it out: unless you can give me a good reason why I should not see it, I shall inquire for the book the first time I go to Cambridge. Perhaps I may be partial to Hervey for the sake of his other writings; but I cannot give Pearsall the preference to him, for I think him one of the most scriptural writers in the world.

COWPER.

ON THE SAME SUBJECT.

AMONGST the pleasures and employments of heaven, that of the knowledge of, and the converse which the saints will have with one another, appears to hold an exceedingly prominent place. The inhabitants are always represented as a society, and as a family continually in the presence of each other. We are told of elders together, of many angels together, and of an innumerable multitude together, singing one song, even the song of Moses

and the Lamb. "But ye are come unto Mount Sion, the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and church of the firstborn who are written in heaven, and to God the Judge of all, and to Jesus the Mediator of the new covenant."

Now, as we can have no idea of a society always existing together, without its members being intimately known to each other, so we can form no idea of the society of heaven, without the same conception. Indeed, this sentiment is plainly conveyed to us in the words of the Saviour, "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven;" for it could not with propriety be said, that we should sit down with these three patriarchs, if we did not know them, and were not able to recognize them in particular amidst the innumerable company.

If it be true, therefore, that we shall know Abraham, Isaac, and Jacob, men whom we have never seen on earth, much more true is it likely to be, that we shall know those pious persons whom we have seen, and with whom we have been intimately acquainted in this world.

The apostle, in his first epistle to the Thessalonians, writes, "But I would not have you to be ignorant, brethren, concerning them who are asleep, that ye sorrow not, even as others who have no hope; for if we believe that Jesus died and rose again, even so to them also who sleep in Jesus, will God bring with him." This language evidently implies, that pious friends here, though separated by death, will meet again at the resurrection; for if this be not intended, there does not

appear to be any meaning in the apostle's words, He writes to the Thessalonians to comfort them under the loss of some of their fellow Christians, and he tells them not to sorrow as those without hope. And what is that hope? "That them who sleep in Jesus will God bring with him;" words which plainly intimate that the separation occa sioned by death was only for a time, and that parted friends should meet again. And if they are to meet again, what comfort can there be in the thought of meeting, unless we suppose that each will be fully known to the other?

That every inhabitant of the blissful world will be as much distinguished from all the rest, as one man is distinguished from another in this world, is a sentiment fully supported by the word of God. And though John says, that when Christ shall appear, the righteous will be like him; yet that same apostle, in the apocalyptic vision, saw that the righteous and the Saviour were not so much alike, but that he could distinguish the Lamb amidst the throng, that he could mark the elders amidst the angels, and that he could know the martyrs amidst the innumerable company. And to this same apostle, along with James and Peter, it was also granted on the mount of transfiguration, to see that there was such a difference between one celestial inhabitant and another, that Moses could be plainly distinguished from his companion Elias.

If, therefore, every heavenly inhabitant is to preserve his own special identity; and if we are to be blessed with the faculty of vision,-a truth which none will dispute,-what then will prevent our recognizing all the pious whom we have known, and with whom we have been associated on earth? The thought is delightful; and its delight is in