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 Parable 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 2d Chapter, and 19th Verse, Saint Paul says, "What is our hope, or joy, or crown "of rejoicing? Are not even ye in the presence of our Lord Jesus 66 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 accomplishment of it to the coming of Christ, meaning that then he should receive the recompense of his labours 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 he should present them before the great Judge, and say in the 66 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 4th Chapter of that Epistle, 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 they are only taken from them for a season, and that they should receive them at the 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 Pearshall 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 enquire for the Book the next time I go to Cambridge. Perhaps I may be be partial to Hervey for the sake of his other writings, but I cannot give Pearshall the preference to him, for I think him one of the most scriptural writers in the world. Yours, WM. COWPER. LETTER VII. To Mrs. COWPER, at the Park-House, Hartford. April 18, 1766. MY DEAR COUSIN, Having gone as far as I thought needful to justify the opinion of our meeting and knowing each other hereafter; I find upon reflection, that I have done but half my business, and that one of the questions, you proposed, remains intirely unconsidered, viz. “Whether the things of our present state will not be of too low and mean a nature to engage our thoughts, or make a part of our communications in Heaven." The common and ordinary occurrences of life no doubt, and even the ties of kindred, and of all temporal interests, will be entirely discarded from amongst that happy society, and possibly even the remembrance of them done away. But it does not therefore follow, that our spiritual concerns, even in this life, will be forgotten, neither do I think that they can ever appear trifling to us in any God, as you say in refe- any the most distant period of Eternity. rence to the Scripture, will be all in all. sion mean, that being admitted to so near an approach to our heavenly Father and Redeemer, our whole nature, the soul, and all its faculties, will be employed in praising and adoring him? Doubtless however this will be the case, and if so, will it not furnish out a glorious theme of thanksgiving, to recollect "The rock whence we were hewn, and the hole of the pit whence we were digged?" To recollect the time when our faith, which under the tuition and nurture of the Holy Spirit, has produced such a plentiful harvest of immortal bliss, was as a grain of Mustard seed, small in itself, promising but little fruit, and producing less? To recollect the various attempts, that were made upon it, by the World, the Flesh, and the Devil, and its various triumphs over all, by the assistance of God, through our Lord Jesus Christ? At present, whatever our convictions may be, of the sinfulness and corruption of our nature, we can make but a very imperfect estimate either of our weakness or our guilt. Then, no doubt, we shall understand the full value of the wonderful salvation wrought out for us: and it seems reasonable to suppose, that in order to form a just idea of our redemption, we shall be able to form a just one of the danger we have escaped; when we know how weak and frail we were, surely we shall be more able to render due praise and honour to His strength who fought for us; when we know completely the hatefulness of sin in the sight of God, and how deeply we were tainted by it, we shall shall know how to value the blood by which we are cleansed, as we ought. The twenty-four Elders in the 5th of the Revelations, give glory to God for their redemption, out of every kindred and tongue, and people, and nation. This surely implies a retrospect to their respective conditions upon earth, and that each remembered out of what particular kindred and nation he had been redeemed, and if so, then surely the minutest circumstance of their redemption did not escape their memory. They who triumph over the Beast in the 15th Chapter, sing the Song of Moses, the servant of God; and what was that Song? Asublime record of Israel's deliverance, and the destruction of her enemies in the RedSea, typical no doubt of the Song which the redeemed in Sion shall sing to celebrate their own salvation, and the defeat of their spiritual enemies. This again implies a recollection of the dangers they had before encountered, and the supplies of strength and ardour they had in every emergency received from the great Deliverer out of all. These quotations do not indeed prove that their warfare upon earth includes a part of their converse with each other, but they prove that it is a theme not unworthy to be heard even before the throne of God, and therefore it cannot be unfit for reciprocal communication. But you doubt whether there is any communication between the Blessed at all, neither do I recollect any Scripture that proves it, or that bears any relation to the subject. H But reason seems to require ENGLISH LIBRARY |