A
DISCOURSE
OF
THE
Freedome
of
the
Will.
The
FIRST
PART
.
CONTAINING
The
Definition
of
the
Free-will
in
question
,
and
the
Arguments
opposed
to
it
.
Libertas
est
facultas
ejus
quod
cuique
facere
libet
(
ut
Romani
definiunt
)
faith
Grotius
upon
Genesis
.
This
is
liberty
to
do
that
which
we
like
to
do
.
Liking
is
from
likeness
.
Nihil
est
,
quod
ad
se
rem
ullam
tam
alliciat
,
tam
attrahat
,
quàm
ad
amicitiam
similitudo
(
saith
Cicero
.
)
Nothing
so
allures
,
and
so
attracts
,
as
similitude
and
likeness
doth
to
liking
and
to
love
.
Liking
then
is
founded
in
the
nature
and
harmony
of
each
essence
.
Every
thing
moves
,
and
rests
freely
,
at
liberty
,
when
it
moves
and
rests
according
to
its
own
nature
,
according
to
the
harmony
of
its
own
essence
.
Zeno
defines
liberty
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
power
of
self-acting
.
The
Philosopher
defines
nature
to
be
the
principle
of
motion
and
rest
there
,
where
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
it self
,
and
not
by
accident
.
Our
nature
is
our
true-self
.
Then
have
we
the
power
of
self-acting
,
when
we
move
and
rest
according
to
our
own
natures
,
being
acted
in
them
by
our
own
natural
and
essential
Principles
.
We
meet
with
this
Rule
often
in
Aquinas
,
Vnumquodque
operatur
prout
est
;
Every
thing
acts
as
it
is
.
The
being
or
nature
of
each
thing
is
the
Root
,
and
the
Rule
of
its
operation
.
By
these
things
which
I
have
spoken
,
two
marks
present
themselves
to
us
,
to
guide
us
in
our
judgment
of
liberty
.
1.
Liberty
is
a
relation
or
harmony
between
the
essence
or
nature
of
each
thing
,
and
its
operations
.
2.
According
to
the
Orders
and
Degrees
of
Being
,
are
the
Orders
and
Degrees
of
Liberty
.
According
to
these
two
Marks
,
we
shall
find
a
two-fold
measure
of
Liberty
:
-
1.
The
Principle
.
-
2.
The
Sphere
of
Activity
.
I
shall
then
upon
this
ground
distinguish
liberty
into
a
four-fold
Order
:
-
1.
The
freedome
of
the
Elements
and
Coelestial
Bodies
.
-
2.
The
freedome
of
Plants
.
-
3.
The
freedome
of
brnit
Creatures
.
-
4.
The
freedome
of
intellectual
Agents
.
1.
The
freedome
of
the
Elements
and
Coelestial
Bodies
consisteth
in
that
motion
and
rest
,
which
is
generally
esteemed
and
stiled
simply
natural
.
The
principle
of
their
motion
and
rest
,
is
nature
guiding
their
motions
and
rests
,
in
the
figure
of
Divine
motions
and
rests
(
their
invisible
Patterns
and
Originals
,
)
either
by
way
of
instinct
,
or
by
the
assistance
of
intelligences
,
(
as
the
Peripateticks
Schools
assert
)
or
informed
by
Intellectual
,
Angelical
,
Divine
Souls
,
(
as
the
Academy
teacheth
.
)
The
sphere
of
their
motion
and
rest
is
their
own
proper
place
,
Adaequate
to
their
Dimensions
.
They
move
and
rest
naturally
within
themselves
.
This
is
their
liberty
.
Such
also
is
their
liberty
in
their
parts
and
mixtures
,
which
also
being
by
violence
carried
out
of
their
proper
places
,
naturally
tend
to
them
by
a
simple
motion
in
a
strait
line
.
This
is
the
first
Order
in
the
liberty
of
things
,
a
liberty
from
outward
force
or
constraint
,
with
a
confinement
to
a
single
simple
motion
and
rest
,
at
least
in
their
material
and
corporeal
part
.
Thus
the
Peripateticks
make
the
Spheres
of
the
Elements
the
first
and
lowest
order
of
Corporeal
substances
and
compleat
being
,
confining
them
to
Forms
meerly
natural
,
and
in
a
manner
allowing
them
only
single
and
simple
local
motion
.
After
the
same
manner
also
they
circumscribe
the
Coelestial
Spheres
,
giving
them
only
this
two-fold
preheminence
,
1.
One
of
a
fifth
essence
,
compounded
of
a
distinct
matter
and
form
.
2.
The
other
of
assisting
forms
,
or
intelligences
moving
them
.
With
these
their
grounds
agreeth
the
Ptolemaiical
System
.
But
(
as
before
I
toucht
)
the
ancient
Academy
sets
these
spheres
of
the
world
in
a
higher
rank
,
attributing
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
them
rational
Beings
,
Angels
,
Gods
.
Copernicus
also
sets
them
at
liberty
,
altering
the
whole
design
of
their
local
motions
,
and
inlarging
them
to
a
greater
variety
.
2.
In
the
second
place
,
is
the
liberty
of
Plants
,
which
is
a
vital
liberty
.
The
principle
of
their
motion
and
rest
,
is
animate
,
a
vegetative
Soul
,
which
hath
in
it self
a
variety
of
formal
Acts
or
Virtues
,
according
to
which
it
formeth
to
it self
an
Organical
body
,
composed
of
differing
parts
,
framed
to
be
proper
Instruments
for
the
diversity
of
these
vital
Acts.
In
like
manner
doth
this
soul
of
the
plant
put
forth
it self
into
diversity
of
motions
in
its
proper
body
;
yet
are
all
these
motions
confined
to
the
body
of
the
plant
it self
,
or
to
a
very
narrow
sphere
round
about
it
.
The
plant
also
it self
is
fixt
by
its
root
in
one
place
,
and
immoveable
there
:
The
Ratio
seminalis
,
the
seminal
harmony
,
which
is
the
essential
form
,
and
the
proper
soul
of
the
plant
(
as
it
is
a
vegetative
soul
)
gives
measure
both
to
the
principle
of
motion
in
the
plant
,
and
to
the
sphere
or
compass
of
its
motion
,
being
thus
the
ground
and
bound
of
this
vital
liberty
.
This
seminal
harmony
is
the
contracted
and
fainter
off-spring
of
the
imaginative
form
,
as
those
are
freer
,
clearer
,
livelier
Births
and
Images
of
rational
forms
,
which
are
the
living
pictures
of
the
intellectual
and
essential
Ideas
;
either
-
In
superiour
Souls
,
or
-
In
superiour
parts
of
the
same
Soul
.
These
intellectual
Ideas
or
essences
,
are
also
rich
and
ample
streams
of
light
and
life
,
flowing
from
their
Divine
Unities
and
springs
in
the
supream
eternal
Unity
,
the
first
seat
and
head
of
all
liberty
.
3.
The
liberty
of
bruit
Creatures
hath
the
third
place
;
this
is
the
liberty
of
sense
.
The
principle
of
this
liberty
,
is
the
sensitive
soul
,
which
hath
its
chief
seat
in
the
imagination
.
Here
is
the
amplitude
of
its
Kingdom
,
and
the
power
of
its
Rule
.
This
being
immediately
subordinate
to
the
rational
intellectual
power
,
is
that
Sea
whence
all
the
springs
and
streams
of
the
inferior
and
outward
senses
(
as
of
the
local
motions
)
go
forth
,
and
into
which
they
again
flow
with
all
their
force
and
efficacy
.
Here
they
are
united
,
here
they
have
their
various
mixtures
,
here
they
have
their
greatest
amplitude
and
heightning
.
The
motions
here
are
no
more
fixed
in
one
place
,
nor
confined
to
the
compass
of
their
own
proper
Subject
,
but
enlarge
themselves
after
their
several
manner
,
according
to
the
amplitude
of
the
object
of
sense
,
which
is
the
whole
Corporeal
world
.
There
are
indeed
divers
ranks
of
sensitive
Creatures
,
which
have
divers
degrees
of
liberty
.
-
1.
Some
are
confined
to
particular
Elements
.
-
2.
Others
have
the
liberty
of
distinct
Elements
.
All
that
are
perfect
in
the
order
of
sensitive
being
,
agree
in
this
;
that
they
have
the
liberty
of
progressive
motion
,
of
motion
from
place
to
place
,
variously
,
according
to
the
variety
of
their
appetites
,
governed
by
the
ample
light
of
their
imaginations
.
This
chiefest
freedom
of
sense
is
placed
in
the
imagination
,
this
being
the
first
and
highest
faculty
of
the
sensitive
Soul
,
where
it
is
in
its
perfection
,
is
as
ample
as
the
universal
object
of
sense
,
the
whole
Corporeal
world
.
Some
Philosophers
teach
us
,
That
the
imagination
is
the
immediate
former
of
this
universal
Image
,
which
comprehends
all
corporeity
,
the
visible
Heavens
and
Earth
,
in
it self
.
Others
,
that
it
hath
a
commanding
power
upon
this
universal
Image
,
and
all
the
parts
of
it
,
having
the
force
of
all
magick
in
its
self
,
to
alter
the
motions
of
the
heavenly
bodies
,
and
the
Constitutions
of
the
Elements
.
This
is
more
universally
understood
,
that
it
not
only
takes
in
and
enjoys
the
sensitive
forms
of
all
the
objects
of
sense
,
uniting
and
varying
them
according
to
its
own
pleasure
,
but
also
that
it
espouseth
in
it self
the
spiritual
and
corporeal
world
to
each
other
,
receiving
the
impressions
,
the
similitudes
,
the
illapses
of
the
invisible
Glories
as
the
Originals
into
their
sensitive
Image
,
and
heightning
the
sensitive
Image
to
a
greatness
and
glory
above
it self
by
this
communion
with
its
invisible
patterns
.
The
sensitive
appetite
hath
an
inseparable
conjunction
with
and
conformity
to
the
imagination
.
They
mutually
influence
,
excite
,
and
govern
each
other
.
They
have
both
objects
of
equal
extent
.
The
good
of
the
sensitive
being
(
which
is
the
object
of
its
appetite
)
is
not
only
the
preservation
of
its
own
being
,
but
its
pleasure
and
proper
happiness
in
the
fruition
of
the
sensitive
forms
of
things
,
which
fruition
is
compleated
in
the
imagination
.
4.
The
liberty
of
intellectual
beings
,
is
the
utmost
point
of
liberty
,
comprehending
in
the
general
nature
of
it
,
God
as
the
Original
,
and
Angels
and
Men
as
the
immediate
,
immortal
,
clearest
,
compleatest
Copies
of
that
Original
.
This
is
properly
the
liberty
of
Spirits
,
of
the
Father
of
Spirits
,
and
of
the
Sons
of
the
eternal
Spirit
.
The
ground
of
this
liberty
is
the
Divine
essence
,
and
the
Divine
Image
of
that
essence
.
The
sphere
or
compass
of
this
liberty
is
being
it self
in
its
greatest
extent
,
in
its
first
,
highest
,
and
most
universal
form
with
all
its
unbounded
self-bounding
varieties
,
and
in
its
descent
into
all
forms
of
things
,
figuring
or
shadowing
it self
upon
them
,
filling
them
with
it self
.
Thus
the
Schools
teach
us
,
That
ens
quà
ens
,
est
objectum
intellectus
.
Being
it self
in
all
its
fulnesses
and
forms
under
the
formality
of
truth
(
that
is
,
in
its
own
most
proper
,
formal
,
and
essential
Image
,
which
is
beauty
it self
)
the
beauty
of
truth
;
the
truth
of
beauty
in
all
its
riches
and
varieties
)
is
the
proper
object
of
the
understanding
,
adaequately
suited
to
it
,
its
entertainment
,
its
food
and
feast
,
its
light
and
life
which
actuates
it
,
its
perfection
which
determines
it
and
compleats
it
in
its
proper
form
and
essence
.
It
is
an
acknowledged
Maxim
,
That
good
is
the
object
of
the
will
.
All
things
desire
good
.
Good
is
the
object
of
every
appetite
,
natural
;
and
sensitive
also
.
But
these
are
particular
goods
,
proper
to
those
particular
Orders
of
Being
;
the
mark
to
which
the
rational
appetite
directs
it self
(
the
Firmament
,
in
the
face
of
which
this
Dove
with
its
wide-spread-wings
flyes
)
is
the
Heaven
of
the
first
and
universal
Good
,
as
it
comprehends
within
its
embraces
all
inferiour
goods
.
Thus
the
Will
hath
the
freedome
of
all
good
before
it
,
a
freedome
for
all
good
in
its
self
,
an
essential
suitableness
,
inclination
,
and
capacity
to
good
,
absolutely
as
good
.
The
soul
of
man
hath
a
three-fold
liberty
,
the
liberty
of
its
Essence
,
Understanding
,
and
Will.
1.
The
liberty
of
its
Essence
,
is
the
fulness
of
Being
,
All
Being
in
the
highest
,
amplest
,
and
most
substantial
Image
,
next
to
the
Original
it self
,
the
Divine
Essence
.
For
it
is
the
immediate
birth
of
the
Supream
Original
,
its
darling
and
best
beloved
Child
,
although
it
be
the
younger
Brother
to
those
Sons
of
God
,
the
Angels
;
yet
is
it
as
Isaac
to
Ismael
,
and
Jacob
to
Esau
,
their
Lord
,
the
Heir
of
all
;
the
Nursling
of
the
Angels
,
while
it
is
in
its
minority
,
for
whom
they
are
made
to
be
ministring
Spirits
to
it
.
So
hath
the
soul
of
man
(
as
an
intellectual
Spirit
)
all
things
in
its
own
essence
,
within
it self
,
the
supream
and
eternal
Being
in
its
fairest
and
fullest
Image
beneath
it self
,
all
inferior
Beings
,
fairer
and
fuller
then
they
are
in
themselves
;
as
the
Face
in
the
Glasse
excels
a
Picture
,
or
as
a
Statue
exactly
framed
in
Gold
or
Marble
excels
the
shadow
cast
from
that
Statue
.
2.
The
Soul
,
or
intellectual
Spirit
,
hath
a
liberty
of
understanding
.
Here
it
is
a
clear
and
spacious
light
,
the
immediate
lustre
and
out-shining
of
the
Supream
Light
unconfined
;
like
to
that
,
as
the
clearest
and
compleatest
Copy
of
it
,
next
to
it self
.
In
this
Light
it
freely
contemplateth
all
forms
of
things
above
it
,
beneath
it
,
of
the
same
order
with
it
;
all
are
present
before
it
,
it
comprehends
them
all
within
its
own
circle
.
In
the
same
Image
of
it self
,
in
which
it
contemplateth
it self
,
it
freely
and
unconfinedly
rangeth
in
the
midst
of
them
;
taking
in
their
various
beauties
distinctly
,
and
all
their
beauties
(
with
their
most
delightful
proportions
and
harmonies
)
united
in
one
:
at
its
pleasure
,
freely
doth
it
put
on
all
these
beautiful
forms
,
the
truths
and
essences
of
all
things
,
being
made
all
things
in
their
truest
and
conpleatest
beauties
,
both
distinctly
and
unitedly
.
So
it
appears
to
it self
in
the
sweetness
,
beauty
,
reality
,
truth
of
each
form
,
each
figure
of
the
Divine
truth
and
beauty
apart
.
So
it
appears
to
it self
in
the
unconfined
sweetness
,
beauty
,
majesty
of
the
forms
,
the
truths
of
all
things
united
in
one
.
This
,
with
unexpressible
delights
it
looketh
upon
as
its
own
proper
and
compleat
Image
5
in
this
it
beholdeth
all
scenes
of
things
at
once
within
it self
,
it
seeth
it self
in
all
persons
,
and
shapes
with
the
beautiful
dresses
of
Divine
truths
,
acting
all
parts
in
the
most
beautiful
harmony
with
the
Divine
truth
it self
in
its
eternal
Original
.
In
all
it
enjoyeth
within
it self
the
truth
of
reality
,
of
distinction
,
of
unity
,
as
in
the
highest
Copy
;
and
the
life-picture
of
the
supream
life
it self
,
far
above
all
other
Copies
.
This
Aristotle
expresseth
to
us
,
when
he
teacheth
us
this
Lesson
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
understanding
is
made
all
things
.
This
also
we
learn
from
him
,
and
his
Followers
,
That
the
understanding
alone
doth
touch
,
take
in
,
embrace
the
essences
of
things
,
while
all
that
presents
it self
below
the
understanding
to
the
senses
,
is
only
a
various
combination
of
accidents
and
shadows
.
So
also
we
learn
from
Plato's
School
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Understanding
,
is
the
Son
of
God
,
the
Word
of
God
,
the
first
and
most
substantial
expression
of
the
Divine
Unity
,
with
all
its
incomprehensible
fulness
,
next
to
the
Divine
Unity
it self
.
This
is
in
that
School
the
only
Seat
of
the
Essences
,
and
the
essential
truths
of
all
things
.
Beneath
it
,
in
the
discourses
of
reason
,
are
the
forms
of
these
Essences
,
as
lively
Pictures
without
;
in
the
senses
the
shadows
only
.
Agreeable
to
this
also
doth
the
sense
of
the
sacred
Scriptures
seem
to
be
,
which
maketh
man
that
similitude
and
Image
,
in
which
God
with
all
his
holy
Angels
,
in
all
created
forms
of
things
,
unite
,
center
,
and
terminate
,
as
the
end
and
perfection
of
all
.
Upon
this
ground
is
the
second
Person
of
the
Trinity
,
the
Godhead
in
its
essential
Image
,
as
the
most
adaequate
Image
of
it self
,
most
answering
,
and
most
suited
to
it self
,
and
so
fittest
for
the
most
perfect
Union
with
it self
,
as
of
the
proper
and
most
immediate
Image
with
its
own
proper
Idea
.
3.
The
liberty
of
the
Will
is
equal
to
,
and
ariseth
from
this
liberty
of
the
Understanding
.
The
Understanding
,
as
the
eye
of
the
Soul
,
first
feasteth
upon
the
beauties
presented
to
it
in
the
truths
of
things
,
and
so
inviteth
the
will
as
the
mouth
of
the
Spirit
,
to
tast
the
sweetness
and
goodness
of
them
.
The
good
of
all
these
forms
and
essential
truths
,
is
that
which
St.
Peter
calls
the
sincere
milk
of
the
living
Word
.
It
is
peculiarly
the
Divinity
,
that
of
the
Original
and
Supream
Unity
,
which
is
in
them
.
The
nature
of
good
is
defined
by
a
sutableness
or
agreeableness
.
This
hath
its
root
in
an
unity
.
All
things
that
agree
,
agree
in
aliquo
tertio
.
The
agreement
of
things
,
is
their
meeting
in
an
unity
.
The
Soul
in
its
essence
is
the
most
complete
and
immediate
Image
of
the
Divine
Unity
,
in
which
all
varieties
of
things
lie
virtually
and
eminently
,
as
in
their
first
spring
.
The
understanding
,
and
all
forms
or
truths
of
things
in
the
understanding
,
are
the
effulgency
of
this
Divine
Unity
,
with
all
its
varieties
contained
in
it
,
as
they
shine
forth
in
the
essence
of
the
Soul
,
and
so
become
the
reflexions
of
it self
upon
it self
,
and
as
the
highest
figure
of
the
eternal
Son
of
God
,
the
brightness
of
its
own
glory
to
it self
.
Thus
the
essence
of
the
Soul
,
and
the
essential
Images
of
all
truths
of
things
,
according
to
their
Divine
beauties
in
the
Soul
,
have
an
essential
sutableness
and
agreeableness
to
each
other
;
from
that
two-fold
unity
,
their
unity
in
their
Original
,
their
unity
in
their
own
proper
form
,
as
it
is
the
Image
of
that
Original
.
The
essential
inclination
of
the
Soul
to
these
forms
of
Being
,
and
Images
of
the
Divinity
(
and
to
the
Divinity
it self
in
these
Images
)
presented
to
the
Soul
by
their
essential
truths
in
their
understanding
,
is
that
power
which
we
call
the
Will.
The
sutableness
and
agreeableness
of
these
forms
of
things
to
the
Will
:
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
and
so
more
principally
the
Divine
Unity
in
them
,
the
root
and
life
of
this
agreeableness
)
is
the
good
,
which
is
the
Object
of
this
inclination
,
the
Will
of
the
intellectual
Spirit
.
Love
is
defined
the
union
of
the
Lover
,
and
the
Beloved
.
The
will
,
as
it
is
an
essential
inclination
to
its
Object
;
the
good
(
shining
forth
in
its
proper
Image
,
and
beautiful
forms
of
truth
in
the
understanding
)
is
love
it self
,
the
essential
love
of
the
Soul
.
The
Soul
in
this
essential
power
,
which
we
call
the
Will
,
is
the
Lover
.
This
is
that
which
Plotinus
seemeth
to
mean
,
when
discoursing
of
the
Soul
,
he
That
every
Soul
comes
forth
with
a
Cupid
,
or
love
proper
to
it
,
and
inseparable
from
it
.
It
is
commonly
known
,
that
the
Soul
is
represented
by
Venus
(
the
Queen
of
Beauty
,
and
the
Mother
of
Love
)
the
Daughter
of
Jupiter
,
of
Jehovah
.
As
the
intellectual
Soul
is
the
●…enus
,
so
is
this
essential
inclination
of
the
Soul
to
good
(
which
is
its
will
)
the
Cupid
or
Love
born
of
it
,
and
born
with
it
,
inseparable
from
it
.
As
is
the
intellectual
Spirit
,
so
is
its
Will
or
Love
;
the
highest
and
loveliest
Image
of
the
first
Spirit
,
and
the
first
Love
:
so
hath
it
in
it
,
next
to
the
Divine
Love
,
the
highest
,
the
most
potent
,
the
most
universal
force
of
inclination
,
and
love
to
the
highest
and
most
universal
good
.
The
Beloved
,
or
the
Object
of
this
Love
and
this
Lover
,
the
intellectual
Soul
and
the
Intellectual
Will
,
is
the
highest
and
most
universal
good
,
as
it
presenteth
it self
in
its
highest
lustre
,
in
its
richest
,
amplest
,
most
unlimited
variety
of
beauties
in
the
Understanding
.
This
good
being
an
agreeableness
to
the
Will
,
and
so
meeting
with
a
mutual
and
answerable
agreeableness
in
the
Will
to
it self
,
presenteth
it self
thus
by
the
Understanding
in
these
forms
of
truth
,
(
which
is
the
Divinest
beauty
,
)
as
a
lover
and
a
beloved
both
to
the
Will
,
that
they
may
be
equally
and
mutually
happy
,
by
equal
,
by
mutual
embraces
and
fruition
.
This
is
the
liberty
of
the
Will
consisting
in
two
parts
,
mutually
answering
each
other
.
The
first
is
the
vigour
and
amplitude
of
the
principle
,
the
inclination
or
love
carrying
the
Soul
to
,
rendring
it
capable
of
,
good
in
its
absolute
and
universal
form
.
The
second
is
the
vigor
and
amplitude
of
its
Object
,
which
is
the
highest
good
,
the
Divinity
of
good
it self
,
presenting
it self
in
its
absolute
,
universal
,
or
intire
truth
,
beauty
,
and
essential
form
,
presenting
it self
in
all
varieties
of
distinct
truths
,
beauties
,
and
forms
,
as
they
are
represented
in
their
highest
,
completest
Image
,
next
to
the
Original
it self
in
the
Understanding
.
Here
is
the
Will
,
like
a
Bee
in
a
Garden
,
or
flourishing
Field
,
or
rather
in
an
heavenly
Paradise
,
flying
at
liberty
over
all
forms
of
truth
and
beauty
,
as
the
Flowers
and
Plants
in
this
Paradise
,
resting
at
pleasure
upon
every
one
of
them
,
sucking
〈◊〉
sweetness
,
the
virtue
,
the
good
,
the
unexpressibleness
of
the
Divinity
,
and
the
Divine
Unity
from
them
,
as
the
Honey
which
is
its
Divine
Feast
,
Nourishment
,
Life
,
and
Treasure
.
This
is
the
liberty
of
the
Soul
,
of
the
Understanding
,
of
the
Will
,
in
its
proper
Nature
,
and
primitive
State
.
This
is
the
liberty
which
it
still
enjoys
inseparable
from
its
essence
,
under
the
fall
it self
,
so
far
as
by
the
promised
Seed
putting
forth
it self
in
the
moment
of
the
Fall
,
the
essence
of
the
intellectual
Spirit
is
renewed
and
maintained
universally
by
common
Grace
,
in
the
midst
of
the
ruines
of
the
Fall
.
I
have
this
one
thing
only
to
add
,
under
this
fourth
Head
,
(
the
Liberty
of
intellectual
Spirits
,
)
that
,
as
God
is
the
Original
Spirit
,
as
Angels
and
intellectual
Souls
are
Image-Spirits
;
so
is
the
liberty
of
the
Divine
Essence
,
the
Original
liberty
,
and
the
liberty
of
all
other
intellectual
Spirits
,
Humane
or
Angelical
,
is
the
Birth
,
and
so
the
Image
of
that
liberty
.
Having
thus
passed
through
the
several
degrees
of
liberty
,
in
the
several
Orders
of
Being
,
we
come
now
more
particularly
and
distinctly
to
state
the
question
concerning
the
Liberty
of
the
Will
,
which
is
the
subject
of
our
present
Discourse
.
There
is
a
two-fold
liberty
of
the
Will
.
1.
One
by
all
acknowledged
inseparable
from
the
Will
,
in
all
States
and
acts
.
2.
The
other
hath
been
through
all
Ages
,
Religions
,
and
Philosophyes
,
the
ground
of
many
learned
,
eloquent
,
deep
Discourses
and
Disputes
between
persons
eminent
in
all
kind
.
1.
The
first
uncontroverted
liberty
of
the
Will
,
is
that
which
is
built
upon
the
grounds
already
laid
.
It
consisteth
in
two
glorious
preheminencies
:
1.
The
liberty
of
acting
from
an
internal
,
essential
,
universal
Principle
of
inclination
or
love
,
which
is
confined
or
restrained
in
its
nature
and
power
by
no
particular
differences
;
which
is
by
nothing
determined
in
its
actings
,
except
only
as
it
determines
it self
by
the
Laws
of
its
own
universal
nature
,
in
which
it
bears
the
immediate
and
most
express
figure
of
the
Divine
Nature
,
and
so
of
the
Divine
freedome
or
liberty
.
2.
This
Principle
hath
for
the
sphere
and
compass
of
its
activity
,
the
absolute
and
universal
good
in
the
entire
freedome
of
his
unconfined
form
or
Essence
,
in
all
the
varieties
of
its
descents
and
ascents
,
its
divisions
and
compositions
.
The
Will
of
the
Intellectual
Spirit
is
free
here
in
the
chase
and
pursuit
of
all
good
,
unconfined
to
any
particular
form
of
good
,
determined
by
it self
alone
,
and
its
own
internal
essential
motions
,
to
the
choice
and
embraces
of
every
good
.
2.
The
second
liberty
of
the
Will
,
which
hath
so
different
aspects
to
the
differing
understanding
of
excellent
persons
(
for
the
most
part
,
in
all
places
and
times
)
is
generally
known
by
these
terms
of
Libertas
contradictionis
,
&
libertas
contrarietatis
;
Liberty
of
contradiction
and
of
contraricty
.
Suppose
an
intellectual
Spirit
,
in
the
moment
immediately
preceding
its
Action
,
positis
omnibus
requisitis
ad
agendum
,
now
ready
for
action
,
in
the
constitution
and
concurrence
of
all
circumstances
essential
,
accidental
,
from
above
,
from
below
,
from
the
first
universal
cause
,
from
all
second
and
particular
causes
,
from
within
,
from
without
,
in
respect
to
any
Essence
,
Power
,
and
Operation
,
in
respect
to
any
thing
in
any
potentiality
or
act
:
The
Will
of
this
intellectual
Spirit
without
any
change
in
any
circumstance
,
in
any
degree
,
may
act
,
or
not
act
,
which
is
the
liberty
of
contradiction
;
may
act
either
in
this
way
,
or
in
the
way
directly
contrary
to
it
,
which
is
the
liberty
of
contrariety
.
This
is
also
expressed
by
a
liberty
or
power
in
the
Will
to
determine
it self
in
the
moment
of
acting
by
its
act
,
without
any
predetermination
in
the
Will
it self
,
in
the
power
of
acting
,
in
its
proper
Essence
,
and
the
laws
of
its
own
Nature
,
in
the
connexion
of
causes
,
or
in
the
first
,
and
universal
Cause
.
The
method
of
my
treating
upon
this
Question
,
shall
be
,
1.
An
humble
proposal
of
those
Arguments
,
which
seem
to
fight
against
this
liberty
.
2.
To
state
and
examine
the
Arguments
brought
to
establish
this
liberty
,
with
all
the
clearness
and
candour
that
I
am
capable
of
.
To
these
also
I
shall
annex
those
answers
,
which
may
appear
proper
to
give
any
satisfaction
to
those
Arguments
.
These
two
sorts
of
Arguments
I
shall
digest
into
so
many
Books
.
1.
The
first
Book
shall
contain
the
first
sort
of
Arguments
opposed
to
this
liberty
in
question
,
divided
according
to
these
five
Heads
,
from
which
they
are
drawn
,
-
1.
The
Divine
Nature
.
-
2.
The
Nature
of
the
Creature
.
-
3.
The
Mediation
of
Christ
.
-
4.
The
Soul
intellectual
with
its
Will.
-
5.
The
proper
form
and
essence
of
liberty
.
1.
Head
of
Arguments
.
The
first
Head
of
Arguments
is
the
Divine
Nature
.
From
this
Head
we
shall
draw
seven
Arguments
.
1.
Argument
.
The
first
Argument
,
from
the
Divine
Nature
,
is
the
Being
of
God
.
God
is
Being
it self
in
its
simplicity
and
absoluteness
,
the
first
,
the
supreme
,
the
universal
Being
.
This
is
his
Name
by
which
he
makes
Himself
known
to
Moses
,
I
A
M
;
Being
it self
in
its
absoluteness
,
undivided
,
unrestrained
,
unconfined
,
unallayed
by
any
differences
of
mixtures
;
Being
it self
at
the
utmost
heighth
of
all
Eminencies
and
Transcendencies
;
Being
it self
in
its
fulness
,
in
its
greatest
Amplitude
and
Majesty
;
Being
it self
in
its
Truth
,
in
its
substance
;
the
only
true
Being
,
the
universal
Being
,
comprehending
the
excellencies
of
all
Beings
,
heighthned
to
a
transcendency
above
all
Being
and
all
Excellency
,
all
Being
in
one
,
all
Being
complete
in
one
complete
Person
,
which
is
a
perfect
number
of
Persons
,
Three
Persons
in
One
;
that
it
may
entertain
and
enjoy
it self
in
a
perfect
immortal
Circle
of
all
Being
and
blessedness
.
This
is
God
,
this
is
his
Name
,
I
A
M.
His
Name
Jah
imports
the
same
sense
,
Being
it self
:
His
Name
Jehovah
expresseth
the
same
thing
,
the
universal
Being
;
All
Beings
past
,
present
,
and
to
come
,
with
all
their
distinctions
and
differences
,
in
one
.
Every
thing
that
I
S
beareth
written
upon
it
this
Name
of
God
,
I
A
M.
All
things
that
be
declare
a
Being
:
While
all
things
agree
in
this
,
That
they
be
,
they
demonstrate
an
universal
Being
.
Being
,
as
it
is
divided
and
restrained
by
particular
Differences
(
in
all
things
particular
and
different
one
from
another
)
by
being
lessened
,
contracted
,
and
obscured
,
is
imperfect
.
Nothing
that
is
imperfect
can
subsist
,
exist
of
it self
,
or
by
it self
;
for
so
far
as
it
is
imperfect
it
is
not
.
Imperfection
is
so
far
a
privation
or
negation
of
Being
.
Before
then
that
which
is
imperfect
,
is
that
which
is
perfect
,
from
which
and
by
which
that
which
is
imperfect
existeth
.
Thus
Socrates
in
Plato
,
from
the
beauties
of
sense
scattered
and
divided
among
divers
beautiful
Subjects
or
Persons
,
leads
us
to
all
the
beauties
of
sense
united
in
one
Person
compleatly
beautiful
.
From
this
perfection
of
beauty
,
where
it
is
an
accident
seated
in
a
subject
of
dark
matter
,
ever
changing
,
he
raiseth
us
to
the
innumerable
forms
of
beauty
,
the
unchangeable
essences
and
immortal
substances
of
beauty
,
where
beauty
is
the
whole
substance
,
pure
,
and
immaterial
.
These
manifold
forms
of
immaterial
and
essential
beauties
,
awakened
into
the
intellectual
Spirit
,
he
maketh
as
golden
wings
,
by
which
we
fly
upward
into
the
bosome
of
that
first
Beauty
,
where
all
beauties
meet
in
an
entire
and
transcendent
Unity
.
Thus
all
particular
and
imperfect
Beings
carry
us
up
to
the
perfect
and
universal
Being
,
abstracted
from
them
all
,
set
on
his
Throne
high
and
listed
up
above
them
all
,
from
which
,
as
their
proper
Head
,
they
flow
,
by
and
in
which
,
as
in
their
proper
Root
,
they
subsist
,
being
the
beams
of
this
glorious
Sun
,
and
Rivers
from
this
full
Sea
.
This
is
God
in
his
high
and
holy
place
of
Eternity
.
This
universal
Being
,
where
all
Beings
meet
in
one
,
is
Eternity
.
This
is
the
holy
place
of
Eternity
.
Being
it self
in
its
most
exalted
Purity
abstracted
and
separated
from
all
differences
,
mixtures
,
allayes
,
from
every
thing
forreign
.
This
is
the
high
place
of
Eternity
.
Being
it self
in
its
first
and
supreme
Unity
,
comprehending
all
Beings
,
all
perfections
of
Being
,
heighthned
to
a
perfection
so
far
above
themselves
,
that
no
Being
,
the
most
perfect
,
is
able
to
look
up
to
it
.
Can
now
any
thing
,
any
where
,
any
Essence
,
Power
,
Act
,
any
Will
,
or
motion
of
the
Will
,
be
,
and
not
be
originally
contained
in
this
first
Being
,
and
not
be
subject
,
subordinate
to
this
supreme
Being
,
and
not
lie
within
the
compass
,
be
full
of
,
be
universally
filled
with
this
universal
Being
?
In
Metaphysicks
we
are
taught
,
That
God
,
as
He
is
Being
it self
in
its
simplicity
,
is
the
proper
,
immediate
,
and
formal
Cause
of
all
Being
,
every
where
;
and
that
the
modifications
only
of
each
Being
proceed
from
it
by
the
mediation
of
second
Causes
.
Is
it
not
clear
then
,
that
these
modifications
themselves
,
so
far
as
they
be
,
or
have
any
Being
in
them
,
are
the
immediate
and
formal
effects
of
the
first
and
universal
Being
?
If
now
the
motion
,
the
modification
,
the
determination
of
the
Will
in
its
Acts
be
not
,
it
is
no
more
the
subject
of
any
dispute
,
discourse
,
or
thought
,
it
hath
no
more
any
place
or
effect
in
the
nature
of
things
,
to
bring
forth
any
Consequences
,
or
to
make
any
Differences
.
If
it
be
,
if
it
have
any
Being
at
all
,
Can
it
have
any
place
without
the
comprehension
and
embraces
of
the
universal
Being
?
Shall
it
not
yield
the
Power
,
the
Preheminence
,
the
Soveraignty
to
Him
,
whose
Name
alone
is
I
AM
,
and
I
AM
that
which
I
AM
?
Shall
it
not
confess
to
him
,
and
say
,
Thou
only
art
the
only
true
Being
,
the
universal
Being
;
I
am
a
shadow
,
and
empty
figure
.
Thou
art
the
truth
,
the
substance
of
my
Being
.
Thou
fillest
all
in
all
of
me
.
Thou
art
that
which
thou
art
.
I
am
a
shadow
of
my self
only
;
I
am
only
That
,
which
I
am
in
Thee
,
That
which
Thou
art
in
me
:
I
am
my
true
self
only
,
so
far
as
I
am
in
Thee
,
the
Original
truth
of
all
Being
;
only
so
far
as
thou
art
in
me
,
the
Substantial
truth
of
all
Being
.
Object
.
Do
we
make
the
Creature
nothing
?
Do
we
make
God
All
?
Do
we
confound
God
and
the
Creature
?
Answ.
Far
be
it
.
We
speak
the
Language
of
the
general
stream
of
Divines
,
Philosophers
,
Poets
,
Heathen
and
Sacred
,
through
all
Ages
.
We
speak
their
Language
with
their
sense
,
and
upon
their
grounds
:
But
we
chiefly
build
upon
the
foundation
of
the
holy
Scriptures
,
in
which
we
read
such
characters
of
men
,
of
the
world
,
of
all
things
in
it
,
that
they
are
a
scheam
or
figure
,
that
they
are
not
,
lighter
than
vanity
,
less
than
nothing
,
a
vapour
,
a
vain
shew
,
a
tale
that
is
told
,
a
dream
in
sleep
.
All
that
we
converse
with
,
is
stiled
by
Plato
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
not
,
and
distinguished
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
truly
is
.
Aristotle
stiles
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Being
of
Beings
.
We
learn
of
him
that
,
that
is
True
which
terminates
and
gives
rest
to
the
Understanding
,
and
that
to
understand
things
,
is
to
know
them
by
their
causes
;
which
plainly
infers
,
that
God
alone
is
the
Truth
of
every
Creature
and
in
every
Creature
,
that
He
alone
terminates
and
gives
rest
to
our
Understandings
,
in
as
much
as
He
is
the
first
Cause
.
Our
design
and
desire
is
to
establish
most
firmely
and
clearly
the
immutable
and
everlasting
bounds
between
God
and
the
Creature
.
The
Creature
truly
really
is
in
the
proper
rank
and
order
of
its
own
Being
;
but
all
that
it
is
,
in
the
presence
of
the
Divine
Being
,
in
comparison
with
it
,
is
like
a
dream
,
when
one
awakes
,
less
than
nothing
.
Every
Creature
at
its
best
estate
is
vanity
,
an
obscure
,
empty
shadow
of
its
Divine
Original
in
God
.
The
Creature
is
nothing
of
it self
,
or
by
it self
,
but
a
momentany
emanation
from
God
,
sent
forth
from
him
,
sustained
by
Him
,
comprehended
by
him
,
and
filled
with
him
.
God
is
not
the
Creature
,
yet
is
he
in
the
Creature
,
not
Circumscriptivè
,
nor
Definitivè
,
confined
to
the
Creature
,
or
defined
by
the
Creature
;
but
Repletivè
,
filling
all
in
all
,
in
every
Creature
.
St.
Paul
saith
of
him
,
That
he
is
above
all
,
in
all
,
and
through
all
:
Above
all
,
as
incomprehensibly
transcending
all
,
as
the
eternal
universal
Head
of
all
:
In
all
,
as
the
truth
,
the
fulness
of
all
,
by
each
Idea
in
each
Creature
(
like
the
Seal
in
the
Impression
)
:
Through
all
,
as
the
perfection
and
end
of
all
:
2.
Argument
.
The
second
Argument
is
the
Trinity
in
God
.
God
is
the
first
,
and
so
the
most
perfect
Unity
,
every
way
undivided
,
every
way
unconfined
,
in
all-comprehending
,
all-transcending
,
incomprehensible
Unity
,
eminently
transcendently
,
one
in
all
,
one
with
all
,
uniting
all
,
most
full
,
most
fruitful
,
the
Spring
of
all
things
.
This
is
God
the
Father
,
the
God-head
in
its
fountain
,
as
it
is
its
own
fountain
.
This
is
the
first
Person
,
the
universal
Being
,
in
its
most
complete
existence
and
subsistence
,
in
an
entire
Unity
.
All
our
senses
,
our
intellectual
powers
,
every
where
present
to
us
an
unity
,
and
a
variety
,
equally
inseparable
:
the
inclinations
of
all
our
faculties
carry
us
equally
to
both
these
:
these
two
joyntly
constitute
and
compose
all
essences
and
forms
of
things
,
all
our
objects
,
entertainments
and
delights
.
Unity
without
distinction
or
variety
,
is
a
barrenness
,
a
melancholy
,
a
solitude
,
a
blackness
of
Darkness
,
a
death
beyond
any
thing
existent
,
or
imaginable
in
the
nature
of
things
.
A
distinction
or
variety
without
unity
,
is
a
confusion
,
a
wilderness
beyond
the
wildest
fancy
,
a
distraction
beyond
all
madness
.
Variety
is
every
way
equal
to
an
Unity
;
as
positive
,
as
real
,
as
ample
,
as
high
;
As
the
first
and
most
perfect
Unity
,
comprehends
all
Variety
in
it self
(
as
one
with
it self
,
and
so
is
as
properly
,
as
formally
,
variety
as
unity
;
)
so
doth
the
first
,
and
most
perfect
Variety
comprehend
the
Unity
in
it self
,
in
its
own
proper
essence
and
formality
;
for
if
the
Variety
were
not
all
things
,
and
so
the
highest
Unity
,
it
were
not
a
full
Variety
.
Thus
are
both
these
every
way
equal
,
equally
all
,
most
perfectly
one
,
most
perfectly
distinct
;
by
being
both
the
proper
character
of
each
,
the
first
and
highest
Unity
,
the
first
and
fullest
Distinction
or
Variety
.
The
God-head
in
the
second
Person
is
the
first
Distinction
or
Variety
,
and
so
the
most
perfect
Variety
,
equal
with
the
Father
,
equally
a
Divine
Person
,
All
variety
of
Being
in
a
most
complete
,
most
distinct
existence
,
or
subsistence
,
in
an
entire
Unity
.
All
fulness
,
All
the
fulness
of
the
Godhead
is
said
to
dwell
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bodily
or
personally
;
that
is
,
essentially
,
substantially
,
entirely
,
distinctly
,
in
the
highest
and
most
perfect
Unity
,
with
the
clearest
and
compleatest
Variety
.
Thus
is
this
Person
at
once
,
most
perfectly
one
with
the
Father
,
having
the
Father
in
himself
,
and
being
himself
in
the
Father
:
Thus
is
He
also
distinct
from
the
Father
,
with
the
highest
and
most
perfect
Distinction
,
being
Himself
the
first
,
the
fullest
Distinction
and
Variety
,
in
its
most
abstracted
form
,
and
so
in
its
greatest
amplitude
.
Jesus
Christ
,
as
He
is
this
Second
Person
,
is
known
peculiarly
by
this
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
gather
together
:
the
proper
Name
of
Christ
,
as
He
is
the
first
and
most
universal
Variety
.
Upon
this
ground
also
he
is
stiled
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
manifoldly
various
Wisdom
of
God
.
This
is
the
brightness
of
the
Glory
of
God
,
that
is
,
the
effulgency
of
the
Divine
Glory
or
Godhead
,
shining
out
clearly
and
distinctly
into
all
beautiful
and
blessed
Varieties
,
so
richly
(
beyond
all
number
and
limit
)
contained
in
it
.
This
is
the
effulgency
of
the
God-head
,
shining
out
into
an
essential
Image
,
a
clear
distinct
Image
of
it self
,
in
the
fulness
of
its
Divine
Essence
,
and
into
all
Images
,
all
forms
of
things
,
eternally
springing
up
fresh
and
new
,
in
the
brightness
and
glory
of
this
essential
Image
,
which
is
it self
ever
entire
,
ever
new
,
and
distinct
with
the
highest
Distinction
in
every
one
of
these
.
This
is
the
first
and
fullest
Distinction
;
this
of
the
Image
from
its
Original
in
the
Divine
Nature
.
This
is
Variety
it self
in
its
abstracted
and
essential
form
,
where
it
is
most
absolute
,
most
free
,
and
unconfined
,
being
it self
entire
;
the
first
,
the
freshest
,
the
fullest
Variety
,
an
ever
springing
fountain
of
all
Varieties
,
in
every
part
of
the
Variety
.
This
is
the
proper
form
,
the
unvailed
face
,
the
uncircumscribed
Amplitude
and
Majesty
of
God
,
Variety
it self
,
with
its
most
unlimited
fulness
,
with
its
clearest
light
and
lustre
,
in
a
most
absolute
,
most
entire
,
undivided
Unity
.
This
is
the
Second
of
the
Three
in
the
adored
Trinity
.
God
,
the
third
Person
,
the
Holy
Spirit
,
is
the
Union
of
these
two
.
He
proceedeth
from
these
two
,
as
the
spiration
or
conspiration
of
these
two
,
meeting
in
one
.
As
the
Father
and
the
Son
are
one
by
the
first
and
highest
Unity
,
as
they
are
distinct
by
the
first
and
fullest
Distinction
;
so
are
they
at
once
equally
one
,
and
equally
distinct
.
This
is
the
proper
form
of
Union
,
a
concurrence
of
Distinction
and
Unity
,
where
two
as
two
are
one
,
retaining
their
distinction
in
their
Unity
.
Thus
meeting
in
a
third
,
this
third
is
equal
to
the
other
two
,
containing
them
both
in
it self
.
It
is
one
with
the
other
two
,
and
in
the
other
two
,
by
having
the
Unity
in
it self
:
It
is
distinct
from
the
other
two
,
by
having
the
first
and
highest
Distinction
in
it self
.
The
Union
of
variety
and
Unity
is
the
essence
of
Harmòny
;
Unity
of
a
variety
,
variety
in
an
Unity
,
is
the
essential
form
of
Harmony
.
God
then
being
in
Himself
the
first
Unity
,
the
first
Variety
;
in
their
first
Union
is
the
first
harmony
,
the
most
perfect
,
the
most
exalted
,
the
universal
Harmony
,
the
fountain
of
all
Harmonies
.
All
things
lie
here
in
a
perfect
Harmony
.
This
Harmony
comprehendeth
all
things
in
it self
,
diffuseth
it self
through
all
.
Every
thing
,
every
where
,
lieth
within
the
bounds
and
measures
of
this
Divine
Harmony
,
is
measured
and
governed
by
it
,
springeth
forth
from
it
,
beareth
the
figure
of
it
,
beareth
a
part
in
it
,
is
Harmony
in
this
Harmony
.
Every
nature
and
form
of
each
thing
,
in
each
kind
and
degree
,
to
the
lowest
divisions
and
least
distinctions
of
things
,
is
expressed
universally
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
by
Ratio
in
Latin
,
which
both
properly
express
Harmony
;
A
variety
bound
up
in
an
Unity
,
an
Unity
diffusing
it self
through
a
variety
.
This
is
God
,
the
third
Person
in
the
Trinity
,
Harmony
it self
.
The
first
Harmony
,
most
perfect
,
most
absolute
,
diffusing
it self
through
all
things
,
endlesly
and
unboundedly
unfolding
it self
into
all
forms
of
things
,
by
its
Divine
force
,
as
the
force
,
as
the
fulnesses
and
streams
of
this
Harmony
,
in
its
own
soft
and
spacious
Bosome
,
enfolding
all
forms
of
things
in
the
same
Bosome
,
as
Harmonies
of
this
Harmony
,
Harmonies
in
this
Harmony
,
in
each
of
which
the
universal
Harmony
is
new
and
complete
.
Can
there
be
now
any
one
thing
in
the
nature
of
things
,
any
one
thing
in
the
will
of
any
Spirit
,
any
one
essence
,
form
,
power
,
act
,
accident
,
or
circumstance
which
lies
not
in
,
which
flows
not
from
this
first
and
universal
spring
,
the
Divine
Unity
?
Or
shall
we
deny
this
Divine
Unity
,
to
be
the
first
Unity
,
to
be
an
entire
Unity
,
the
fountain
of
the
God-head
,
the
only
fountain
of
all
?
Is
there
any
where
,
in
any
Will
,
any
distinction
of
power
,
or
of
act
,
of
an
indeterminate
power
,
and
determinate
?
Is
there
any
varying
of
the
Will
from
power
to
act
,
from
an
undetermined
,
to
a
determined
State
?
Is
there
any
distinction
in
the
Will
,
any
distinct
qualification
,
modification
of
any
kind
or
degree
,
which
lies
not
most
distinctly
,
most
clearly
,
most
compleatly
,
with
all
its
variations
,
in
this
Divine
,
this
first
,
this
universal
and
unconfined
Variety
,
which
flows
not
from
it
?
Hath
any
Spirit
,
any
Being
,
a
Will
?
Hath
any
Will
any
liberty
,
any
motion
?
Hath
any
Spirit
,
any
will
,
any
liberty
,
any
motion
?
Have
all
these
,
either
joyntly
in
relation
to
each
other
,
or
each
a
part
in
it self
,
rationem
aliquam
,
any
form
,
any
agrecableness
,
which
is
not
enfolded
,
and
wrapt
up
in
the
Divine
,
the
sirst
,
the
universal
,
unconfined
Harmony
,
which
doth
not
arise
from
,
which
doth
not
feel
the
force
,
and
flow
in
the
course
of
this
Harmony
?
Then
must
the
Divine
Harmony
it self
be
out
of
tune
,
being
in
a
discord
to
this
,
that
lies
without
it
,
being
stopt
and
checkt
by
it
.
Then
must
this
it self
,
what
ever
it
be
,
have
no
Harmony
,
no
agreeableness
with
any
thing
,
no
not
so
much
as
with
it self
;
then
must
it
be
a
discord
to
all
Being
;
then
must
it
be
divided
from
all
Being
,
and
so
not
be
at
all
.
3.
Argument
.
The
Wisdom
of
God
comes
in
the
third
place
,
to
oppose
this
Liberty
of
the
Will
in
question
.
The
Divine
Wisdom
thus
expresseth
it self
by
the
mouth
of
Solomon
in
his
Proverbs
,
I
Wisdom
dwell
with
Prudence
,
and
find
out
witty
inventions
.
The
Philosopher
seemeth
to
furnish
us
with
a
fair
Comment
upon
this
Text
,
when
he
divideth
the
intellectual
habits
or
perfections
of
the
mind
into
these
five
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
is
the
eternal
truth
of
things
in
their
immediate
Principles
and
Springs
,
as
they
lie
in
the
eternal
mind
,
and
thence
shine
forth
in
the
Understandings
(
the
superior
parts
of
the
inferior
and
created
Spirits
.
)
The
second
comprehends
all
forms
of
Knowledge
,
as
streams
flowing
from
these
springs
running
along
together
in
the
mind
,
representing
in
one
view
,
in
one
entire
Image
,
the
whole
nature
of
things
,
as
a
Copy
of
the
Divine
Nature
,
and
of
the
Original
Image
in
the
Divine
mind
.
The
third
Perfection
,
in
the
account
of
the
Philosopher
,
is
Wisdom
,
which
he
describeth
to
be
the
union
of
both
these
foregoing
Perfections
in
the
same
mind
or
spirit
.
Prudence
in
the
fourth
place
,
is
the
lustre
or
brightness
of
this
Wisdom
shining
forth
in
our
Manners
,
in
our
moral
Actions
and
Conversations
.
This
is
the
light
of
Wisdom
flowing
forth
upon
all
the
motions
of
our
Will
,
of
our
sensitive
Appetite
and
Passions
,
with
their
proper
effects
,
forming
and
figuring
them
according
to
(
in
an
harmony
with
)
the
Divine
Image
,
in
the
universal
nature
of
things
,
and
in
its
Original
,
the
Divine
Nature
it self
,
as
this
Image
shines
forth
in
the
mind
.
Lastly
,
That
Art
which
compriseth
all
witty
Inventions
,
is
composed
of
the
emanations
of
this
Wisdom
,
as
beams
from
the
Sun
,
by
which
Inferiour
Spirits
bring
forth
external
effects
,
works
without
themselves
,
in
the
similitude
and
imitation
of
the
Divine
Work
in
the
Divine
Nature
,
for
the
use
of
life
in
its
necessities
,
conveniencies
and
delights
.
Thus
Wisdom
above
and
below
dwells
with
Prudence
,
and
finds
out
knowledge
of
witty
Inventions
.
Agreeable
to
this
is
that
Doctrine
of
another
sort
of
Philosophers
that
,
as
Wisdom
is
the
perfection
of
the
Understanding
,
so
the
Understanding
in
its
perfect
state
is
the
first
seat
and
spring
of
Order
.
Therefore
they
say
,
where-ever
there
is
Order
,
where-ever
there
is
Harmony
or
Beauty
which
consists
in
Order
,
there
is
an
Understanding
.
The
Understanding
,
say
they
,
in
its
proper
and
native
state
,
is
the
immediate
Son
and
Image
of
God
beneath
God
himself
,
the
first
and
fullest
effulgency
of
the
God-head
in
its
essential
Image
,
so
it
becomes
Omniform
,
being
all
forms
in
one
,
with
a
richly
heighthned
Light
,
and
a
Divine
Order
.
Here
Order
hath
all
its
Springs
and
Measures
,
here
Judgment
hath
its
Throne
and
Scepter
,
comparing
and
measuring
all
forms
of
things
according
to
the
Order
in
which
they
lie
here
,
accordingly
determining
order
and
disorder
in
things
below
.
Moses
in
that
sweet
and
dying
Song
of
his
,
where
he
representeth
the
Order
and
Beauty
of
the
whole
Work
of
God
in
the
Nation
of
the
Jews
(
as
a
principal
part
of
that
Work
,
and
as
a
mysterious
figure
of
the
whole
Work
)
expresseth
the
whole
force
and
form
of
the
Divine
Wisdom
,
as
the
ground
of
his
Song
,
in
the
beginning
of
it
:
He
is
the
Rock
,
his
work
is
perfect
,
for
all
his
wayes
are
judgment
,
Deut.
32.
4.
Behold
here
the
three
parts
of
Wisdom
;
the
Rock
,
the
Judgment
,
the
perfection
of
the
Work
.
1.
The
eternal
truths
of
things
in
the
Divine
Mind
(
the
first
principle
and
spring
)
where
they
shine
immediately
immutably
;
These
are
the
Rock
.
2.
The
universal
Image
of
things
in
all
variety
of
Forms
,
with
a
beautiful
Order
drawn
forth
from
these
springs
,
joyned
immediately
to
them
,
exactly
and
most
agreeably
suited
to
them
,
most
harmoniously
answering
them
,
in
all
mutual
Comparisons
and
Relations
within
the
Divine
mind
:
This
is
the
Judgment
.
3.
The
production
of
the
whole
work
in
an
apt
correspondency
with
this
inward
Image
,
that
the
whole
answer
the
whole
,
part
answer
part
,
universally
through
the
whole
.
This
is
the
perfection
of
the
Work
,
the
perfection
of
Wisdom
and
Judgment
in
the
work
.
Thus
the
wayes
of
the
Work-man
in
his
work
are
Judgment
.
If
now
any
part
of
the
work
of
God
,
if
a
principal
part
of
his
work
,
the
will
of
intellectual
Spirits
,
in
those
motions
,
in
those
moments
,
which
are
as
the
hinge
upon
which
the
whole
Work
of
God
chiefly
turneth
about
,
in
respect
to
its
Beauty
and
Deformity
,
its
Misery
and
Felicity
,
its
Eternity
,
have
no
Connexion
with
or
Dependance
upon
the
other
parts
of
the
work
,
the
Image
or
Original
Model
in
the
Divine
mind
;
Can
there
be
an
Order
here
in
the
whole
,
Can
all
the
parts
in
the
whole
have
an
harmonious
proportion
to
each
other
?
Can
the
Work
outward
agree
with
the
inward
Model
,
the
whole
agreeing
with
the
whole
,
and
each
part
answering
each
part
?
Can
this
work
be
perfect
?
Can
it
be
wrought
in
Judgment
?
Is
the
whole
way
of
this
work
the
way
of
Judgment
?
Is
there
in
each
step
of
it
,
the
foot-step
of
a
Divine
Understanding
,
the
impression
of
a
Divine
Wisdom
,
which
is
an
entire
uninterrupted
Order
?
Do
all
the
parts
in
this
Work
,
according
to
the
Model
or
Image
in
the
mind
of
the
Work-man
,
lie
together
in
one
whole
piece
,
in
one
beautiful
body
,
knit
together
by
fit
joynts
and
bands
,
ministring
to
each
other
by
these
joynts
and
bands
mutual
strength
,
beauties
,
and
perfections
,
from
the
same
Head
,
whose
Unity
runneth
through
,
shineth
in
the
whole
,
and
all
its
several
parts
,
thus
uniting
them
as
one
body
to
each
other
,
and
to
its
self
?
Doth
not
this
supposition
of
such
an
independent
Liberty
in
the
Will
to
Contrarieties
and
Contradictions
,
naturally
lead
us
to
an
imagination
of
two
Gods
,
one
Good
,
the
other
Evil
,
striving
together
in
the
composure
of
the
same
work
,
bringing
in
consusion
upon
it
by
crossing
and
interrupting
each
other
,
according
to
the
sense
of
the
Manichees
?
Or
doth
it
not
favour
that
Opinion
of
some
Platonists
,
of
a
matter
,
the
subject
of
the
Divine
Work
,
co-eternal
with
the
Divine
Spirit
,
the
Work-man
,
which
being
in
some
parts
of
it
altogether
intractable
,
resisting
the
skill
and
power
of
the
Archytect
or
working
Spirit
,
receiveth
not
the
Divine
form
which
that
would
introduce
,
could
not
be
made
beautiful
,
and
so
brought
Confusion
,
War
,
all
Evil
into
the
Work
?
Or
(
if
that
seem
more
probable
)
would
it
not
incline
us
to
the
belief
of
fortuitous
motions
,
of
numberless
Particles
confusedly
concurring
,
which
have
neither
beginning
,
rule
,
nor
end
of
themselves
,
their
shapes
or
motions
?
What
skilful
Poet
makes
his
Poem
so
,
that
the
great
Chain
,
and
final
Catastrophe
,
in
the
conduct
and
government
of
which
the
chief
beauty
of
the
whole
Work
is
plac'd
(
from
which
arise
the
greatest
Consequences
,
together
with
the
perfection
and
praise
of
the
whole
piece
)
should
be
derived
from
a
meer
Contingency
,
which
hath
no
coherence
with
any
antecedent
part
,
which
receiveth
no
force
from
any
thing
of
any
reason
,
proportion
,
or
order
in
the
whole
,
which
hath
no
place
nor
form
in
the
design
of
the
Poet
?
Would
any
wise
Work-man
,
who
had
an
absolute
power
over
his
work
,
who
brought
forth
from
himself
entirely
both
the
matter
and
form
of
it
according
to
his
will
,
frame
a
work
,
in
which
the
great
end
of
the
principal
parts
and
of
the
whole
,
should
be
undetermined
,
by
being
dependant
upon
the
great
and
chief
motion
of
the
work
,
which
can
have
no
complete
Idea
in
the
mind
of
the
Worker
from
which
it
may
receive
its
form
,
which
is
uncapable
of
having
any
certain
conformity
to
the
will
of
the
Workman
,
to
derive
from
thence
an
agreeable
sweetness
and
goodness
through
the
veins
of
the
whole
and
of
all
the
parts
,
that
the
spirit
which
hath
wrought
it
may
have
rest
and
complacency
in
the
work
it self
,
in
the
harmony
of
the
work
within
it self
,
and
in
the
harmony
of
it
with
the
Model
in
its
own
Understanding
?
Would
he
frame
a
work
which
in
this
its
principal
motion
should
be
altogether
out
of
its
own
power
,
should
have
no
natural
,
no
moral
necessity
or
certainty
from
any
antecedent
causality
and
reason
,
which
should
be
altogether
fortuitous
,
which
should
be
thus
rendred
altogether
uncapable
of
being
one
entire
piece
,
where
all
the
parts
first
contained
in
the
Potentiality
and
Unity
of
the
whole
,
flowing
forth
from
it
by
virtue
of
that
Unity
,
are
united
among
themselves
by
their
mutual
Relations
and
Proportions
,
making
up
a
beautiful
harmony
in
the
whole
?
This
in
all
learning
and
observation
hath
been
esteemed
the
first
and
chief
part
of
wisdom
,
to
fix
determinately
,
with
full
strength
of
inclination
,
thought
and
contrivance
,
the
end
of
every
work
.
This
the
second
part
next
to
it
,
particularly
stiled
Prudence
,
to
dispose
and
direct
all
the
means
efficaciously
and
infallibly
to
those
ends
.
Object
.
1.
Perhaps
some
one
will
say
,
That
the
parts
of
the
Divine
Work
have
their
coherence
,
connexion
,
and
proportion
,
while
this
grand
motion
of
which
wespeak
,
the
determination
of
the
Will
,
flows
from
the
power
of
the
Will
,
which
flows
from
God
,
the
Fountain
of
causality
,
in
the
centinued
stream
of
second
causes
.
Answ.
This
indeed
is
often
spoken
of
,
Let
us
see
if
it
be
well
understood
,
if
there
be
no
fallacy
or
ambiguity
latent
or
manifest
in
this
Assertion
:
If
the
power
of
the
Will
be
the
cause
of
its
determination
,
if
God
in
the
order
of
second
causes
be
the
Author
of
this
Power
,
then
also
is
the
determination
of
the
Will
from
Him
;
after
the
same
manner
,
by
the
force
of
that
Rule
,
Quicquid
est
causa
causae
,
est
causa
causati
:
The
cause
of
any
cause
,
is
also
the
cause
of
the
effect
produced
by
that
cause
.
Now
is
the
Will
no
more
free
,
with
an
undetermined
freedome
or
liberty
,
being
thus
predetermined
in
its
superior
causes
,
from
which
it
receives
both
the
power
of
determining
,
and
the
determination
of
its
power
.
Now
is
the
power
of
its
Will
in
its
state
of
acting
,
not
undetermined
,
or
indifferent
to
contradictory
and
contrary
terms
or
bounds
of
its
motion
.
If
it
be
replyed
,
that
the
power
of
the
Will
,
in
determining
it self
,
is
from
God
in
the
natural
course
of
things
;
but
the
act
of
that
power
in
the
determination
of
it self
,
from
the
power
of
the
Will
alone
,
with
an
absolute
and
universal
independancy
upon
all
things
antecedent
to
it
,
either
natural
or
moral
:
Although
this
be
very
difficult
to
be
understood
,
yet
I
shall
not
at
present
make
any
other
opposition
to
it
than
this
,
that
it
leaves
my
present
Argument
untoucht
in
its
full
strength
and
vigour
.
Object
.
2.
There
is
something
of
greater
moment
,
which
perhaps
may
seem
to
shake
the
structure
and
strength
of
this
Reason
.
The
great
and
Ultimate
ends
of
God
in
his
Work
,
are
the
glories
of
his
Goodness
and
his
Justice
.
In
this
the
Divine
Wisdom
shines
out
with
a
lustre
,
dazling
the
eyes
of
our
Reason
(
of
every
created
Understanding
)
in
finding
out
this
the
most
proper
and
effectual
way
to
these
ends
,
viz.
The
setting
up
of
intellectual
Spirits
,
free
in
the
determination
of
themselves
to
good
or
evil
,
and
compensating
this
good
and
this
evil
with
suitable
torments
,
suitable
triumphs
.
Answ.
Three
Answers
offer
themselves
to
this
Objection
.
1.
Answ.
This
also
yieldeth
that
on
which
the
whole
weight
of
the
Argument
against
Free-will
lieth
,
the
righteousness
and
wickedness
of
intellectual
Spirits
;
that
is
,
the
highest
Beauty
,
the
foulest
Deformity
upon
the
principal
parts
of
the
Divine
Work
,
to
which
all
the
other
parts
serve
.
The
great
and
Ultimate
ends
of
these
intellectual
Spirits
,
unexpressible
eternal
joys
or
miseries
,
hang
all
upon
a
meer
contingency
,
upon
the
motion
of
the
Will
,
which
hath
no
place
,
no
part
in
the
Divine
Design
,
which
receives
no
form
,
no
measure
from
any
model
in
the
Workman
,
or
any
part
of
the
work
.
Thus
are
the
great
consequences
,
the
great
ends
of
the
work
,
in
the
great
,
the
principal
parts
and
passages
of
it
,
altogether
undetermined
and
uncertain
,
in
the
nature
of
the
work
,
and
in
the
continuance
of
the
Worker
.
2.
Answ.
Doth
not
this
seem
much
rather
a
reflection
upon
,
than
an
exaltation
of
the
Divine
Goodness
,
Justice
,
and
Wisdom
;
that
the
righteousness
and
wickedness
of
intell●…ctual
Creatures
,
the
highest
good
and
evil
in
the
whole
work
,
the
eternal
blessedness
and
misery
of
its
own
so
great
,
so
glorious
Births
and
Images
,
should
be
of
so
little
moment
to
the
Divine
Nature
,
to
the
Divine
Goodness
,
Justice
,
and
Wisdom
,
that
they
should
be
left
entirely
out
of
the
Divine
contrivance
and
conduct
,
without
the
compass
of
all
reason
and
proportion
,
to
an
uncertainty
,
an
indeterminateness
of
which
no
account
can
be
given
,
as
effects
of
the
blindest
chance
which
was
ever
entertained
into
the
most
blind
and
confused
imagination
of
the
most
vulgar
Spirits
?
But
this
subject
of
the
Divine
Goodness
and
Justice
,
and
the
Argument
taken
from
them
to
justifie
this
freedom
of
the
Will
,
belongs
properly
to
the
second
Book
,
where
the
Reader
may
meet
with
a
large
discourse
upon
it
.
I
shall
therefore
thus
lightly
pass
over
it
here
.
3.
Answ.
The
inconsistency
of
the
setting
up
intellectual
Spirits
,
in
this
freedome
,
by
the
Divine
Power
and
Wisdom
,
with
the
very
essences
of
all
Power
and
wisdom
,
with
the
whole
nature
of
things
created
or
uncreated
,
will
also
find
its
proper
place
in
other
following
Arguments
,
which
is
therefore
only
toucht
here
.
4.
Argument
.
Next
to
the
Wisdom
of
God
,
the
Power
of
God
,
seemeth
to
furnish
a
fourth
Argument
against
this
Liberty
of
the
Will
.
We
have
it
proclaim'd
from
Heaven
by
the
mouth
of
God
Himself
,
That
Power
belongeth
to
God
.
God
hath
spoken
once
,
twice
have
I
heard
this
,
That
Power
belongeth
unto
God
,
Psal.
62.
11.
Joseph
saith
to
Pharaoh
,
That
his
dream
was
repeated
,
to
declare
the
certainty
of
it
.
A
Repetition
also
is
design'd
to
express
the
weight
and
consequence
of
that
Truth
,
which
is
twice
over
affirmed
.
No
Truth
hath
a
clearer
certainty
,
or
beareth
a
greater
weight
upon
it
in
the
whole
nature
of
things
,
than
this
,
That
Power
belongeth
to
God
.
Jesus
Christ
,
who
is
the
only
true
God
,
is
said
by
the
word
of
his
Power
to
uphold
all
things
,
to
bring
forth
,
and
to
bear
up
all
things
,
as
the
Greek
word
manifestly
and
commonly
signifies
.
This
alone
bringeth
forth
all
things
,
all
spirits
.
This
alone
beareth
upon
its
bosome
all
its
own
Births
,
as
a
root
the
plant
with
all
its
fruit
.
Here
only
in
the
sense
of
this
truth
,
with
an
immediate
repose
upon
it
,
do
all
things
,
all
hearts
find
rest
.
Power
is
here
by
the
Psalmist
expressed
absolutely
,
unlimited
,
in
the
abstract
;
all
Power
is
Gods
,
and
of
Him
:
So
the
Hebrew
phrase
imports
.
God
is
the
first
Seat
and
Spring
of
all
Power
,
in
every
kind
.
All
Power
supernatural
,
natural
,
civil
,
moral
;
All
Power
in
every
State
undetermined
,
determined
;
All
Power
in
every
degree
,
the
Power
of
acting
;
the
Power
in
act
hath
its
first
seat
in
God
,
and
cometh
down
from
Him
.
There
is
a
three-fold
Power
,
-
1.
An
Active
Power
.
-
2.
A
Passive
Power
.
-
3.
A
Power
in
Act.
1.
The
Power
of
Acting
,
which
as
it
belongeth
to
the
forms
of
things
,
which
are
either
Spirits
or
spiritual
,
so
it self
is
a
Spirit
or
a
spiritual
form
.
This
is
defin'd
to
be
a
principle
of
Acting
.
This
is
it self
an
eminent
and
universal
Act
,
or
active
form
like
a
Spring
;
containing
and
sending
forth
from
it self
variety
of
Acts
or
forms
,
as
a
Spring
doth
streams
.
This
Power
is
more
excellent
than
the
Act
which
is
produced
by
it
.
2.
The
Passive
Power
,
is
that
of
matter
,
which
as
an
obscute
shade
,
comprehending
or
hiding
variety
of
Acts
or
forms
in
it
,
like
Plants
;
obscured
and
contracted
there
,
like
Plants
in
their
seeds
in
the
Earth
,
or
the
Intellectual
and
sensitive
Soul
,
with
all
its
treasure
of
Intellectual
,
of
sensitive
forms
,
in
a
sleeping
Body
.
This
Power
is
inferior
to
the
Act
,
which
,
when
it
is
brought
forth
,
is
the
exaltation
of
this
Passive
Power
to
an
higher
degree
of
Being
;
it
is
indeed
,
as
a
spiritual
Act
or
form
,
encompast
with
,
obscured
within
its
own
shade
.
As
the
Sun
calleth
up
the
Plants
out
of
their
seeds
and
beds
in
the
dust
,
so
the
Spirit
it self
,
the
Spiritual
Act
or
form
shining
forth
from
the
Active
Power
upon
this
shade
of
matter
and
of
the
Passive
Power
,
awakeneth
it
into
a
beautiful
form
.
3.
Power
in
Act.
All
Power
purely
Active
is
ever
in
Act.
Such
Power
is
alwayes
abstracted
from
matter
and
a
spiritual
essence
or
form
,
eminent
above
all
things
in
matter
,
an
universal
comprehending
variety
of
Acts
or
spiritual
forms
in
it self
.
Every
Active
Power
,
in
matter
is
compounded
,
being
partly
Active
,
and
partly
Passive
.
This
Power
is
never
brought
into
Act
,
but
as
it
is
excited
and
awakened
,
from
without
,
by
its
Object
,
from
above
,
by
power
abstractive
and
purely
active
,
shedding
its
beams
upon
it
.
Thus
in
the
Schools
they
distinguish
between
the
Active
Understanding
in
man
,
separated
from
matter
in
its
operations
,
and
the
Passive
,
which
ever
worketh
in
Conjunction
with
the
material
and
imaginative
faculty
;
like
the
Moon
,
having
some
obscure
light
in
it self
,
but
depending
upon
the
illuminations
of
the
Active
Understanding
,
as
its
Sun
.
Power
and
Act
are
distinguished
,
not
as
two
several
Beings
,
but
as
the
same
Being
in
several
states
,
modifications
,
or
degrees
of
Being
.
When
Power
,
as
it
is
a
spiritual
and
universal
Act
,
comprehending
all
its
own
Acts
formally
and
eminently
in
it self
,
being
all
at
once
in
Act
within
it self
,
brings
forth
it self
into
any
particular
or
single
Act
in
matter
,
This
is
the
same
Power
contracted
,
and
so
in
a
less
degree
of
perfection
.
When
a
Passive
Power
in
matter
springs
up
into
Act
,
This
Act
is
the
perfection
of
the
Power
.
The
Power
and
the
Act
here
are
the
same
form
,
sleeping
and
awakened
,
in
the
seed
and
in
the
flower
.
All
Power
is
Gods
.
As
he
is
the
most
pure
,
perfect
,
and
universal
Spirit
:
so
is
Power
in
Him
,
the
most
pure
,
perfect
,
and
most
universal
Act.
God
gives
this
Testimony
of
Himself
,
I
am
Alpha
and
Omega
,
The
beginning
and
the
ending
,
(
saith
the
Lord
)
Which
is
,
and
which
was
,
and
which
is
to
come
,
The
Almighty
,
Rev.
1.
8.
As
the
Power
of
God
comprehendeth
all
Powers
,
most
eminently
and
most
actually
,
in
●…imself
;
so
all
Powers
in
Him
are
ever
most
perfectly
in
Act
,
being
themselves
pure
Acts
:
God
is
said
to
work
all
things
after
the
counsel
of
his
own
will
,
Eph.
1.
11.
Power
is
the
principle
of
Activity
.
The
Will
is
the
inclination
or
spring
of
internal
motion
in
a
Spirit
,
whence
all
external
motions
flow
,
as
commanded
by
those
internal
,
and
immediate
,
or
elicite
motions
.
So
is
the
Will
also
the
principle
of
Activity
,
and
the
same
with
power
in
every
Spirit
.
Power
is
a
principle
of
Activity
,
a
spring
of
Action
or
Motion
;
Motion
,
Action
,
are
the
form
in
communication
,
diffusing
and
propagating
it self
.
The
Will
of
God
is
goodness
it self
,
the
Object
being
the
Actuation
,
the
perfection
of
the
Will
:
The
object
and
the
perfection
of
the
will
being
most
perfectly
one
with
the
will
,
in
the
Divine
Nature
.
Goodness
is
properly
and
formally
the
principle
of
communication
:
The
more
there
is
of
the
nature
of
good
in
any
thing
,
so
much
the
more
communicative
and
diffusive
it
is
.
Thus
is
,
upon
this
ground
also
,
the
Will
and
the
Power
of
God
the
same
;
both
being
that
Divine
Goodness
,
which
being
the
supream
and
universal
form
,
comprehendeth
all
forms
of
things
most
perfectly
in
it self
,
and
diffuseth
it self
endlesly
into
all
forms
.
Neither
let
this
trouble
any
person
,
that
there
are
evil
Powers
as
well
as
good
,
that
there
are
Powers
of
doing
evil
as
well
as
of
doing
good
,
that
there
are
communications
and
diffusions
of
evil
as
well
as
good
,
which
is
manifest
in
Original
Sin
.
For
all
Power
in
every
state
and
degree
in
its
own
nature
,
is
a
participation
of
the
Divine
Power
,
and
truly
good
.
As
all
good
in
every
rank
is
truly
good
,
and
a
stream
from
the
Fountain
of
good
,
yet
may
every
subordinate
good
be
turned
by
accident
into
evil
,
if
it
be
broken
off
from
its
subordination
to
the
supream
good
,
and
be
terminated
in
any
other
principle
or
end
:
so
also
is
every
communication
,
or
propagation
of
things
,
in
its
own
nature
good
;
each
form
,
which
is
propagated
in
every
communication
,
being
good
,
and
a
branch
of
the
first
good
.
As
Evil
and
Sin
are
themselves
privations
,
and
deficiencies
of
Being
;
so
is
the
propagation
of
these
by
Accident
,
or
rather
no
propagation
in
truth
,
but
a
deficiency
in
the
propagation
and
communication
,
from
the
deficiency
in
its
principle
.
But
as
the
Will
and
Power
,
so
also
the
Will
and
Wisdom
in
the
Divine
Nature
are
properly
and
formally
the
same
in
their
most
proper
,
most
formal
conceptions
and
definitions
.
The
Divine
Will
is
goodness
it self
.
Goodness
is
the
suitableness
,
the
agreeableness
,
the
harmony
of
things
,
by
which
they
are
desirable
to
each
other
,
by
which
they
become
the
perfection
of
each
other
,
being
as
one self
,
diffusing
it self
into
many
forms
within
it self
,
in
each
of
which
as
a
distinct-self
,
it
entirely
answers
it self
.
This
Harmony
is
the
proper
and
essential
form
of
Wisdom
,
which
thus
falls
in
with
goodness
,
and
so
with
the
Will
,
by
giving
to
all
things
their
proper
forms
,
measures
,
weights
,
bounds
,
and
all
manner
of
proportions
in
which
the
Agreeableness
and
Harmony
consisteth
.
Saint
Paul
seemeth
plainly
to
instruct
us
in
this
,
That
the
Will
of
God
being
goodness
it self
,
The
first
,
the
supream
goodness
,
being
the
Spring
of
all
the
Divine
inclinations
,
motions
,
and
communications
,
giving
to
each
thing
its
Being
,
Form
,
and
proportions
,
is
properly
both
the
Power
and
the
Wisdome
of
God
,
when
he
saith
,
That
he
worketh
all
things
according
to
the
Counsel
of
his
Will.
The
power
of
working
,
and
the
Counsel
in
working
(
which
is
Wisedome
)
are
both
here
attributed
to
the
Divine
Will.
At
the
same
time
,
the
holy
Apostle
signifieth
also
,
That
this
Divine
power
comprehendeth
all
powers
in
it self
,
and
is
one
pure
,
perpetual
,
universal
Act
,
comprehending
all
things
,
in
their
highest
and
most
eminent
acts
,
within
it self
,
diffusing
it self
into
power
,
all
acts
of
power
,
when
he
expresseth
this
in
the
present
Tense
,
which
,
according
to
the
Rule
of
Grammarians
,
doth
also
imply
a
continued
act
,
That
God
worketh
all
things
,
according
to
the
Counsell
of
his
Will.
As
the
Divine
Power
is
one
pure
,
eternal
,
universal
Act
within
it self
,
(
which
is
the
Divine
Goodness
,
the
Divine
Will
,
the
Divine
Wisdom
in
the
highest
and
amplest
activity
;
)
so
from
their
eternal
Originals
in
this
universal
Power
,
in
this
universal
Act
,
spring
by
a
Divine
emanation
all
Powe●…s
,
all
Acts
in
all
seasons
,
in
their
proper
forms
,
measures
,
and
proportions
,
through
the
whole
Creation
.
Having
thus
laid
the
ground
,
let
us
build
up
our
Argument
upon
this
ground
.
There
is
implyed
and
supposed
in
Discourses
upon
this
Question
,
a
three-fold
Power
in
the
Will
.
1.
The
Will
it self
,
is
the
power
of
the
Soul
,
by
which
it
willeth
.
2.
The
Will
hath
a
power
of
Acting
freely
.
3.
There
is
the
power
of
the
Will
in
Act
,
as
often
as
it
acteth
:
and
now
in
this
joynt
sense
of
having
its
power
in
Act
,
it
is
no
more
free
.
We
will
not
now
dispute
the
distinction
of
these
powers
:
Only
as
we
have
before
asserted
the
Power
of
acting
,
and
the
Power
in
act
are
both
the
same
Being
,
the
same
form
in
different
states
or
degrees
of
Being
,
Accordingly
,
both
are
eminently
originally
seated
in
God
,
and
formally
derived
from
God
,
who
is
the
seat
and
spring
of
all
Power
.
As
I
have
before
touched
a
great
part
,
if
not
the
whole
weight
of
this
question
of
the
power
in
the
Will
,
to
determine
it self
,
and
to
act
,
(
which
is
confessed
to
be
an
effect
of
the
Divine
Power
)
and
of
the
determination
(
the
acting
of
this
power
in
the
determination
of
it
)
which
is
ascribed
to
the
power
it self
,
without
any
dependance
upon
the
supream
Power
,
How
doth
this
ground
of
the
freedome
of
the
Will
,
laid
in
this
distinction
,
vanish
in
the
light
of
this
Truth
(
like
a
shady
Ghost
,
before
a
Divine
appearance
)
That
the
supream
Power
is
a
most
pure
and
perfect
Act
,
and
so
comprehendeth
all
Powers
in
its
self
,
not
only
in
their
potentiality
,
but
in
their
several
acts
?
If
the
Divine
Power
be
omnipotence
it self
,
that
is
,
all
Power
,
it
is
Power
in
every
state
,
Power
indeterminate
or
determinate
,
Power
in
Act
as
well
as
the
Power
of
Acting
.
I
shall
seal
up
this
Argument
with
the
signature
and
impression
of
the
Divine
Will
,
as
it
is
goodness
it self
,
power
it self
,
under
one
Formal
conception
.
Goodness
hath
this
essential
to
it
,
to
be
diffusive
.
Every
good
,
the
more
it
communicates
it self
,
hath
the
more
of
good
in
it
.
Goodness
then
most
simple
,
most
absolute
and
perfect
;
diffuseth
it self
most
simply
,
absolutely
and
universally
.
This
is
that
Sun
which
encompasseth
the
Heavens
from
one
end
to
the
other
,
which
penetrates
to
the
neithermost
parts
,
to
the
center
of
the
Earth
,
from
whose
heat
and
force
nothing
can
hide
it self
.
This
toucheth
most
intimately
,
most
powerfully
,
disposeth
most
sweetly
and
beautifully
all
things
,
every
state
,
every
distinction
of
things
,
the
Will
of
each
Spirit
,
each
determination
and
motion
of
the
Will.
The
goodness
of
God
is
upon
,
above
,
and
over
all
his
Works
,
saith
the
Psalmist
.
It
not
only
extends
it self
adaequately
through
all
,
but
transcendeth
all
.
It
not
only
fills
,
but
overflows
all
.
Although
the
simplicity
of
the
Divine
Nature
suffereth
it
not
to
be
the
subject
of
any
relation
to
the
Creature
,
yet
doth
it
terminate
relations
from
the
Creature
to
it self
.
Thus
doth
the
Divine
goodness
,
in
the
Divine
Will
,
terminate
the
relation
of
every
created
Will
to
it self
,
in
the
agreeableness
or
disagreeableness
of
every
Act.
This
supream
goodness
then
hath
in
it self
the
measure
of
this
agreeableness
and
disagreeableness
which
it
receiveth
not
from
without
,
but
hath
originally
in
it self
.
So
all
the
acts
of
the
Will
,
according
to
their
conformity
with
,
or
deformity
from
the
first
goodness
,
derive
themselves
from
their
proper
Original
in
that
goodness
.
Accordingly
the
Goodness
and
the
Will
of
God
,
hath
a
complacency
in
every
Act
of
the
Will
if
it
be
agreeable
to
it
,
or
an
aversion
from
it
if
it
be
disagreeable
.
Thus
is
the
created
Will
,
in
all
its
motions
,
with
their
several
most
exact
distinctions
,
the
Object
of
the
eternal
Will
in
its
love
or
hatred
.
Every
faculty
or
power
hath
an
essential
relation
to
its
proper
object
,
and
dependance
upon
it
.
It
is
drawn
forth
by
it
into
the
most
proper
Acts
of
its
essence
,
and
receiveth
from
it
the
perfection
of
its
essence
,
which
consisteth
in
its
Activity
.
The
supream
Will
,
the
supream
Goodness
,
being
perfectly
,
eternally
in
Act
,
hath
all
its
Acts
,
all
its
Objects
,
by
which
it
is
actuated
perfectly
,
eternally
,
from
and
in
it self
.
Object
.
You
will
say
,
How
can
this
be
?
Can
the
Divine
Will
,
which
is
infinitely
pure
in
the
beauties
of
Holiness
,
in
the
joys
of
all
blessedness
,
comprehend
in
it self
Good
and
Evil
,
agreeableness
and
disagreeableness
to
it self
,
which
are
the
proper
measures
,
and
essential
forms
of
all
good
and
evil
?
Can
it
comprehend
in
it self
Objects
of
Love
and
Hatred
?
Can
this
Fountain
send
forth
from
it self
sweet
and
bitter
waters
?
How
is
it
holy
,
if
there
be
these
mixtures
?
How
is
it
happy
,
if
it
be
thus
divided
within
it self
?
Answ.
The
Flats
and
Sharpes
,
the
Bases
and
Trebles
,
the
Concords
and
Discords
of
Musick
,
are
all
comprehended
by
the
spirit
of
the
Musician
in
one
Act
of
Harmony
,
in
one
simple
and
undivided
Act
of
Harmony
.
This
single
Act
of
Harmony
,
by
its
proper
force
,
first
invented
and
formed
all
Musical
Instruments
,
prepared
them
for
it self
through
all
the
diversity
of
touches
and
motions
,
actuated
them
,
that
it
might
compleatly
figure
and
display
upon
them
and
upon
all
things
round
about
them
,
it self
,
in
its
own
full
sweetness
,
according
to
all
those
rich
varieties
,
virtually
and
eminently
comprehended
within
it self
,
in
one
simple
Act.
So
in
one
indivisible
Act
,
or
Idea
of
beauty
in
the
Spirit
of
the
Painter
,
lie
together
all
the
differing
lines
,
lights
,
shades
,
and
colours
,
by
which
that
Idea
reflecteth
it self
in
Picture
upon
the
eyes
and
spirits
of
the
Beholder
.
In
like
manner
,
the
far
greater
perfection
,
the
Will
of
God
,
being
a
simple
〈◊〉
of
Goodness
,
supreamly
indivisible
and
eternal
,
containeth
originally
eminently
within
it self
complacency
and
aversion
,
love
and
hatred
,
with
their
several
objects
,
in
their
several
forms
and
degrees
,
in
their
several
risings
and
fallings
,
most
properly
and
harmoniously
suited
to
each
other
.
From
it self
doth
this
supream
Goodness
bring
forth
its
own
Objects
,
like
tuned
Instruments
wound
up
or
let
down
,
every
way
prepared
for
the
diffusion
and
discovery
of
it self
upon
them
,
in
those
Varieties
of
love
and
hatred
,
complacency
and
aversion
,
with
their
several
steps
or
modifications
,
which
,
as
so
many
distinct
forms
or
virtues
of
the
Divine
Goodness
,
dwell
together
there
in
the
highest
and
most
absolute
Variety
,
as
in
the
fullest
and
most
unconfined
Unity
.
The
Will
of
God
is
commonly
and
rightly
distinguished
into
positive
and
permissive
.
Evil
is
by
the
permissive
,
Good
from
the
positive
Will
of
God
.
All
the
determinations
and
motions
of
the
Will
in
every
Spirit
,
are
,
at
least
,
from
the
permission
of
the
Divine
Will.
I
will
not
now
enquire
,
how
the
most
perfect
Goodness
can
be
permissive
in
that
,
in
which
it
is
positive
:
This
only
I
take
,
which
is
universally
granted
,
That
there
is
no
permissive
Will
in
God
,
without
a
positive
Act.
He
permitteth
nothing
,
without
a
positive
Act
of
his
Will
for
that
permission
.
If
the
permission
of
any
Act
in
the
will
of
man
antecede
that
Act
,
then
is
that
act
or
motion
of
the
humane
will
the
Object
of
a
positive
Act
of
the
Divine
Will
for
the
permission
of
it
,
before
it
be
brought
forth
here
below
.
This
objective
existence
in
the
Divine
Will
,
is
either
the
Copy
or
the
Original
to
that
motion
in
the
will
of
the
Creature
.
If
it
be
universally
received
by
all
Understandings
from
the
universal
Harmony
and
principles
of
Truth
,
that
the
Divine
Nature
can
take
no
Copy
,
receive
no
Impression
of
any
thing
,
from
any
thing
without
it self
:
it
necessarily
followeth
,
that
all
motions
in
the
will
of
man
flow
from
that
antecedent
existence
,
which
they
have
in
the
Divine
Will
,
as
the
Objects
of
that
.
Thus
,
that
I
may
not
be
too
long
upon
this
Head
of
Arguments
,
drawn
from
the
Divine
Nature
,
I
have
contracted
three
sorts
of
Arguments
into
one
.
Those
from
the
Will
,
the
Goodness
,
the
Power
of
God
being
drawn
together
under
that
of
the
Divine
Power
.
I
have
in
it
built
upon
this
sure
ground
,
The
Will
of
God
is
the
first
,
the
supream
,
the
essential
Goodness
:
The
Goodness
of
God
is
his
Power
.
As
every
thing
depends
upon
the
Will
of
God
,
in
its
permission
or
positive
Act
,
As
all
things
in
their
measures
of
Good
or
Evil
,
lie
together
in
the
Divine
Goodness
,
the
Original
,
the
eternal
measure
of
all
Good
and
Evil
;
so
have
all
Powers
,
all
Acts
and
Motions
of
Power
,
their
first
spring
,
their
exact
form
and
rule
in
the
Power
of
God
.
5.
Argument
.
The
fifth
Argument
is
the
Knowledge
of
God
.
This
is
in
our
present
cause
,
a
most
celebrated
Argument
.
I
shall
therefore
endeavour
to
represent
the
state
of
it
,
with
all
exactness
,
clearness
,
and
integrity
,
that
I
can
bring
to
it
.
I
shall
divide
this
Argument
into
two
parts
:
-
1.
The
first
is
the
perfection
of
the
Divine
Knowledge
.
-
2.
The
second
is
the
Original
.
1.
Part.
The
first
part
is
the
perfection
of
the
Divine
Knowledge
.
This
consisteth
in
two
things
:
-
1.
The
Comprehensiveness
.
-
2.
The
distinctness
of
the
Knowledge
.
We
then
know
perfectly
,
when
we
know
all
things
capable
of
being
known
,
when
we
know
each
thing
in
its
proper
distinction
,
in
all
its
distinct
forms
,
properties
,
and
relations
.
Shall
not
He
who
made
the
eye
see
?
Shall
not
the
Fountain
of
Knowledge
contain
all
Knowledges
,
after
the
most
exact
and
eminent
manner
?
Shall
not
He
know
all
things
most
accurately
,
by
whom
all
things
know
,
and
are
known
?
St.
Peter
saith
to
Jesus
Christ
,
as
to
God
,
Lord
,
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
See
two
things
remarkable
here
:
1.
The
universality
of
Christ's
Knowledge
,
extending
its
self
to
all
things
.
2.
A
confirmation
of
this
,
by
a
particular
instance
;
Thou
knowest
that
I
love
thee
.
The
instance
is
most
pertinent
to
our
present
purpose
:
It
is
that
peculiar
Object
of
Knowledge
,
which
is
the
ground
and
subject
of
this
Discourse
,
the
Will
of
Man
,
the
motions
of
the
will
,
the
freest
of
these
motions
,
acts
of
Love
;
Thou
knowest
that
I
love
thee
.
Object
.
Here
it
may
be
said
,
and
is
said
by
some
,
The
knowledge
of
all
things
doth
not
contribute
to
the
perfection
of
Knowledge
.
There
are
many
things
in
knowing
of
which
,
there
is
neither
beauty
,
nor
any
beautiful
delight
.
The
Orator
makes
it
the
property
of
a
wise
man
,
to
seek
the
knowledge
only
of
things
excellent
and
worthy
to
be
known
.
1.
Individual
and
particular
things
are
below
the
Knowledge
of
God
.
Philosophers
teach
us
,
That
there
are
no
Ideas
,
no
Forms
,
no
Images
in
the
Divine
Mind
of
individual
and
particular
things
.
All
the
Ideal
Forms
and
Images
seated
there
,
are
universal
,
eternal
Substances
,
Essences
,
and
Truths
,
sixed
in
most
beautiful
,
harmonious
,
unchangeable
proportions
.
Individual
and
particular
things
are
uncertain
,
undetermined
,
composed
of
changeable
,
tumultuous
,
confused
accidents
,
slight
,
and
ever
fleeting
like
shadows
.
Upon
this
ground
the
Philosopher
concludeth
,
That
individual
,
or
singular
things
,
can
be
no
Objects
of
Science
,
or
true
Knowledge
.
This
Master
also
teacheth
us
,
That
they
are
the
Objects
of
Opinion
only
,
which
is
like
these
things
ever
fluctuating
,
unsubstantial
,
ungrounded
,
obscure
,
unsatisfactory
,
unworthy
,
not
only
of
God
,
but
of
all
separated
and
Divine
Spirits
.
2.
Many
things
are
too
mean
,
and
too
vile
for
the
knowledge
of
an
excellent
Spirit
.
The
Understanding
is
transformed
into
the
Image
of
that
which
is
known
.
Mean
and
vile
Objects
embase
the
Mind
and
Spirit
,
into
which
they
are
received
.
The
similitudes
and
forms
of
froth
and
filth
in
a
Divine
Spirit
,
are
like
Rats
and
Crocodiles
in
the
Egyptian
Temples
,
or
dead
Carcases
in
the
stately
Pyramids
.
Answ.
That
God
knoweth
all
things
,
to
the
lowest
,
the
last
division
and
distinction
,
that
He
knoweth
the
least
,
the
obscurest
,
the
vilest
of
all
things
,
the
Scriptures
testifie
by
their
whole
design
,
by
plain
affirmations
and
instances
every
where
.
From
these
,
which
are
innumerable
,
I
will
cite
only
two
:
1.
The
first
is
that
Heb.
4.
12.
where
we
read
of
the
living
Word
of
God
,
That
it
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
The
words
in
Greek
properly
import
this
sense
;
A
critical
Distinguisher
and
Judge
of
the
motions
or
agitations
in
the
Will
,
and
sensitive
Appetite
,
of
the
notions
or
images
in
the
understanding
or
fancy
.
The
Word
of
God
in
the
verse
following
is
clearly
declared
to
be
a
Person
,
God
Himself
in
Person
;
For
these
are
the
words
,
And
there
is
no
Creature
which
is
not
manifest
in
his
sight
:
But
all
things
are
naked
and
bare
in
his
eyes
,
with
whom
we
have
to
do
.
There
is
nothing
more
universal
,
great
,
or
glorious
,
than
thought
;
which
raiseth
it self
to
the
heighth
,
and
extendeth
it self
to
the
amplitude
of
the
visible
Heavens
,
and
the
most
vniversal
Glories
.
There
is
nothing
more
particular
,
more
low
,
more
vile
,
than
thought
,
which
levels
it self
with
every
single
atome
and
dust
,
which
sinks
down
to
the
depth
of
all
divisions
,
darknesses
,
deformities
,
and
confusions
,
as
low
as
the
neithermost
Hell
.
Yet
is
God
a
Critical
Distinguisher
of
the
thoughts
,
singling
every
thought
,
setting
it
naked
in
its
own
proper
form
,
clear
with
all
its
circumstances
,
in
his
light
and
sight
.
There
is
one
thing
in
this
Scripture
,
which
hath
an
eminent
sense
in
it self
,
and
suitableness
to
our
purpose
.
The
12.
verse
begins
this
Argument
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Word
of
God
;
the
13.
verse
concludes
this
Argument
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Word
.
In
this
last
place
,
we
translate
it
thus
,
With
whom
we
have
to
do
.
The
Greek
phrase
literally
sounds
thus
,
To
whom
the
Word
is
to
us
.
The
Greek
term
first
signifieth
Reason
,
which
is
the
internal
Word
,
or
the
Understanding
;
their
Speech
,
the
external
Word
,
the
Image
of
the
internal
,
of
Reason
,
of
the
Understanding
.
The
Holy
Ghost
seemeth
by
this
expression
in
the
end
,
answering
and
ecchoing
to
that
in
the
beginning
,
to
design
this
sweet
and
rich
sense
;
that
our
Reason
,
our
Understanding
,
in
its
internal
form
,
in
its
outward
Image
,
which
is
our
speech
,
so
far
as
it
is
right
and
true
,
answering
to
Jesus
Christ
,
turneth
it self
to
him
,
formeth
it self
according
to
him
,
fixeth
it self
upon
him
,
flows
back
into
him
,
who
is
the
first
Reason
and
Understanding
in
the
Godhead
within
,
and
its
Image
without
in
the
Creature
.
The
inward
or
outward
word
of
Angels
or
Men
,
is
to
this
word
,
as
the
Eccho
to
the
Voice
,
the
Face
in
the
Glass
to
the
living
Face
,
the
reflection
of
the
Beam
to
the
direct
Beam
,
the
Stream
to
the
Fountain
.
The
same
term
signifieth
also
,
the
proportion
of
things
.
All
things
then
,
which
fall
within
the
compass
of
any
created
Understanding
,
of
any
expression
in
discourse
,
lie
first
,
most
clearly
,
most
compleatly
in
Jesus
Christ
,
the
Divine
Understanding
,
the
Divine
Word
,
as
the
Original
spring
and
measure
of
all
understandings
and
expressions
.
What
ever
,
in
the
nature
of
things
,
beareth
any
proportion
of
great
or
little
,
universal
or
particular
,
beautiful
or
deformed
,
lieth
according
to
that
proportion
most
distinctly
in
this
Divine
Word
,
the
Divine
Understanding
,
which
is
the
first
,
the
most
universal
proportion
and
harmony
,
the
Original
spring
and
measure
of
all
proportions
.
2.
I
will
add
another
Scripture
,
which
,
as
in
a
Picture
wrought
by
a
most
skilful
hand
,
sets
with
lively
force
before
our
eyes
the
least
,
the
lowest
things
,
shining
with
highest
beauty
in
the
Divine
Mind
,
embrac'd
with
the
dearest
sweetnesses
by
the
Divine
Love
.
You
shall
see
there
the
Divine
Understanding
and
Affection
encompassing
all
things
after
the
most
universal
manner
,
and
insinuating
themselves
into
each
thing
,
with
the
most
exact
distinction
of
singulars
and
individuals
.
Jesus
Christ
,
endeavouring
to
bring
us
into
a
Divine
Liberty
,
by
being
free
from
solicitous
cares
and
fears
,
endeavouring
to
fix
our
Spirits
upon
the
Divine
Goodness
,
by
a
full
Trust
,
and
sweet
Rest
,
an
absolute
and
delightful
Resignation
,
affirmeth
,
That
even
the
hairs
of
our
head
are
numbred
.
Therefore
saith
he
,
Fear
not
,
Luke
12.
7.
Number
is
defined
to
be
quantity
discrete
,
because
it
doth
most
accurately
discern
and
distinguish
all
the
differences
of
things
,
as
they
lie
in
the
whole
and
apart
,
both
at
once
.
What
so
sleight
,
of
so
little
weight
,
as
a
single
hair
of
the
head
?
yet
God
taketh
an
account
of
every
single
hair
,
while
he
numbreth
all
our
hairs
.
The
numbring
of
things
,
marketh
each
single
Unity
,
for
a
treasure
,
for
the
object
of
esteem
and
of
care
in
its
preservation
.
This
appeareth
by
the
Latin
Poet
,
who
bringeth
in
the
Shepheard
Swain
speaking
thus
to
his
Companions
upon
the
Downs
,
when
they
were
to
strive
for
the
mastery
,
in
their
Rural
Musick
.
I
from
my
flock
,
dare
nothing
lay
with
thee
.
A
Father
,
a
Step-Mother
hard
agree
To
number
both
each
day
,
the
bleating
sheep
;
One
of
the
wanton
Kids
,
the
tale
doth
keep
.
Each
single
hair
then
is
a
Divine
Treasure
,
attracting
the
Eye
of
eternity
,
which
diligently
and
delightfully
watcheth
for
its
eternal
preservation
;
for
all
our
hairs
are
numbred
in
eternity
.
As
it
is
said
of
the
Stars
in
Heaven
,
God
there
calleth
them
all
by
their
names
,
none
of
them
is
wanting
,
every
one
shineth
as
a
fixed
Star
in
that
supream
Orb
of
Glory
.
God
hath
made
all
things
,
in
number
,
weight
,
and
measure
.
Number
is
here
interpreted
to
be
the
Character
of
the
species
,
or
kinds
of
things
,
according
to
their
distinct
essences
.
The
first
and
supream
link
in
this
Chain
of
essential
forms
,
is
the
Idea
,
or
the
eternal
Pattern
or
Spring
of
each
Essence
,
in
the
Mind
of
God
.
The
Pythagorean
Philosophy
foundeth
its
heighest
mysteries
of
Divinity
upon
the
nature
of
numbers
,
as
the
most
agreeable
figures
of
it
.
The
Ideas
or
eternal
Images
of
things
in
God
so
seem
to
shine
forth
most
clearly
,
with
the
sweetest
and
fullest
beauties
,
in
abstracted
numbers
.
Our
Lord
saith
,
That
little
Children
have
their
Angels
,
which
alwayes
behold
the
face
of
their
Father
in
Heaven
.
Behold
here
each
single
hair
of
our
heads
,
which
is
an
excrement
only
;
how
much
more
each
part
of
our
Bodies
,
each
motion
of
our
Spirits
,
each
moment
of
our
Lives
,
or
circumstance
in
our
affairs
hath
its
Idea
,
its
first
Image
and
Truth
,
its
Original
first
true
Being
and
Beauty
eternal
;
in
the
heart
of
God
.
These
at
once
are
the
Eyes
of
God
,
which
by
day
and
by
night
circle
round
,
watch
over
,
and
guide
them
,
the
invisible
Chambers
and
Treasures
of
God
,
where
they
are
laid
up
,
and
kept
safe
,
as
his
Jewels
.
Number
hath
been
reputed
the
first
seat
and
measure
of
proportion
,
Harmony
,
Musick
,
and
Beauty
in
every
kind
.
Number
,
and
Beauty
or
Harmony
,
are
both
by
Philosophers
and
Divines
appropriated
to
Intellectual
Spirits
,
who
alone
are
capable
of
them
as
their
proper
operations
and
objects
.
Both
agree
in
this
definition
,
which
seemeth
to
comprehend
not
only
the
proper
objects
and
operations
,
but
the
Essence
also
of
immortal
Minds
;
an
Unity
diffusing
it self
into
Variety
,
keeping
it self
undivided
and
entire
through
the
whole
Variety
,
bounding
the
Variety
with
its
self
,
and
binding
it
up
within
it self
.
A
great
and
learned
Divine
teacheth
us
,
That
there
is
a
vast
difference
as
between
the
natures
,
so
between
the
numbers
of
the
Humane
,
the
Angelical
,
the
Divine
Understanding
.
The
numbers
which
men
apply
to
corporeal
and
material
Subjects
,
divide
,
break
,
and
lessen
the
subject
.
In
these
numbers
that
holdeth
true
,
that
the
whole
is
greater
than
any
single
part
.
The
numbers
with
which
the
Angels
number
things
,
retain
through
all
,
the
indivisibility
of
the
Unity
,
with
diversity
of
forms
.
Here
each
form
or
essence
comprehendeth
under
its
own
undivided
Unity
all
forms
of
things
,
according
to
their
proper
and
compleat
amplitude
,
agreeable
to
the
Angelical
State
,
but
under
the
Character
of
its
own
peculiar
and
distinct
property
.
But
the
Divine
number
,
transcending
all
divisibility
and
diversity
joyneth
in
one
,
the
simplest
Unity
,
with
the
amplest
and
most
distinct
Variety
.
Thus
after
a
Divine
manner
,
by
this
Divine
Art
of
Numeration
,
are
all
the
hai●…
of
our
head
numbred
in
the
mind
of
God
.
Thus
every
single
hair
there
,
maketh
up
a
Divine
Harmony
,
composed
of
a
rich
Variety
of
Divine
Proportions
,
according
to
the
number
of
all
the
other
hairs
,
as
in
the
whole
,
so
in
the
several
parts
,
and
single
unities
.
Euery
single
hair
is
a
center
,
and
a
seat
to
the
various
proportions
between
it self
and
all
the
rest
in
particular
,
as
well
as
also
to
the
Harmony
of
the
whole
.
I
shall
now
give
a
brief
answer
to
the
Objections
alledged
against
the
Universality
of
the
Divine
Knowledge
:
1.
No
Object
,
however
low
,
however
base
,
embaseth
the
Divine
Understanding
.
The
figures
of
Mice
and
Emraulds
formed
in
Gold
;
lessen'd
not
the
lustre
,
or
preciousness
of
the
Gold
,
neither
did
they
detract
any
thing
from
the
sacred
Worth
,
Majesty
,
or
Divinity
of
the
Ark
,
by
being
put
into
it
.
This
Ark
was
t●…e
Figure
of
our
Jesus
,
the
essential
Image
,
the
Divine
Mind
,
Understanding
,
and
Wisdome
of
the
Father
.
Lazarus
with
his
Rags
,
his
running
Sores
,
and
the
Dogs
licking
them
,
represented
to
the
life
in
an
excellent
Picture
,
done
by
the
hand
of
Vandike
,
of
Titian
,
or
some
great
Master
,
is
a
worthy
and
most
agreeable
entertainment
for
the
eye
and
fancy
of
any
Princess
,
a
rich
Ornament
and
rare
Jewel
for
the
Chamber
or
Cabinet
of
a
Prince
.
The
Plague
with
all
its
loathsome
and
horrid
attendance
,
conceived
in
the
mind
,
formed
to
a
most
exact
Image
in
Virgil's
fancy
,
from
thence
transferred
into
his
inimitable
Poems
,
becomes
worthy
of
the
Ear
,
the
Fancy
,
the
Mind
of
that
great
and
most
polite
Prince
,
Augustus
Caesar
;
yea
,
cloathed
thus
with
this
Image
,
the
mind
and
fancy
of
the
Poet
transfuse
,
and
present
themselves
to
the
spirit
of
that
Prince
,
as
of
all
learned
and
judicious
Readers
,
with
a
heightned
Beauty
,
and
kind
of
Divinity
.
That
is
a
certain
Rule
,
That
every
thing
received
,
is
received
according
to
the
nature
and
manner
of
the
Recipient
.
The
Divine
Understanding
cloathing
it self
with
the
Images
and
Forms
of
all
Objects
,
desormeth
not
it self
,
but
maketh
them
Divine
:
To
the
Pure
all
things
are
pure
,
but
to
the
Unclean
nothing
is
pure
,
but
even
their
minds
(
the
Angelical
part
,
)
their
Consciences
(
the
Divine
part
of
their
Souls
,
)
is
defiled
.
2.
Individuals
and
particulars
,
together
with
Universals
,
appear
distinctly
to
the
Eye
of
God
,
at
once
,
in
one
view
.
The
Philosopher
of
old
,
affirmed
all
things
to
be
in
all
.
The
shady
blueness
in
the
clear
Heavens
above
us
,
which
seemeth
to
terminate
our
sight
,
is
said
to
be
the
deficiency
of
our
sight
,
which
is
uncapable
either
of
extending
it self
to
so
remote
an
Object
,
or
of
having
any
Commerce
with
a
Body
so
pure
,
so
glorious
,
and
so
near
to
the
nature
of
a
Spirit
.
Thus
the
contraction
,
the
obscurity
,
the
materiality
,
which
seemeth
to
be
the
bound
of
our
eye
and
sense
when
we
look
to
individual
things
here
below
,
are
in
truth
the
weaknesses
of
our
senses
,
falling
short
of
the
glory
shining
in
the
nature
of
things
.
The
light
of
God
,
which
is
alone
the
true
Light
,
having
no
darkness
in
it
,
and
so
the
measure
of
all
Truth
,
is
stiled
by
St.
Peter
,
A
marvailous
Light
.
This
is
one
of
the
wonders
in
the
Divine
Light
.
All
things
here
are
transparent
;
each
particular
,
each
part
is
seen
distinctly
in
the
whole
,
and
the
whole
compleatly
in
●…h
part
.
The
Psalmist
singeth
of
this
holy
and
high
mystery
,
That
with
God
the
Darkness
and
the
Light
are
both
alike
,
Materiality
and
corporeity
,
as
they
appear
before
him
,
are
spiritual
and
Divine
forms
.
In
the
face
of
each
material
,
individual
object
,
shineth
the
whole
nature
of
things
.
This
is
manifest
upon
a
three-fold
ground
:
1.
All
things
in
Heaven
above
,
and
Earth
beneath
,
meet
in
the
constitution
of
each
individual
.
In
Jacob's
Vision
Angels
were
seen
descending
and
ascending
upon
each
step
of
the
Ladder
,
from
the
Throne
of
God
Himself
above
,
down
to
the
Earth
below
.
Thus
by
the
Scale
of
Praedicaments
in
Logick
,
and
in
Metaphysicks
,
we
are
taught
,
That
universal
and
superior
Beings
,
even
Being
it self
in
its
absolute
and
unlimited
fulness
,
descend
into
the
essential
constitution
of
each
inferior
Being
.
In
them
also
the
inferior
Being
is
seen
ascending
again
,
according
to
their
several
steps
,
inasmuch
as
it
is
eminently
comprehended
in
them
.
Thus
the
Descent
and
Ascent
of
things
is
presented
unto
us
in
the
first
Philosophy
,
by
division
,
composition
,
and
resolution
.
Being
it self
in
its
absolute
fulness
,
divides
it self
into
potential
parts
,
which
are
therefore
called
potential
,
because
it self
remaineth
potentially
,
and
undividedly
in
each
of
these
parts
.
As
in
abstracted
numbers
,
the
Unity
divideth
it self
into
many
Unities
;
then
this
Unity
,
or
first
Being
,
by
its
own
unconfined
power
and
virtue
,
joyneth
or
compoundeth
these
several
Unities
or
Parts
,
into
the
common
Unity
of
one
particular
form
,
as
a
particular
number
.
Again
,
the
first
Unity
,
or
Being
,
according
to
the
Laws
and
Measures
of
all
Harmony
in
it self
,
dissolveth
the
common
Unity
of
this
inferior
form
,
into
its
several
parts
or
unities
.
These
are
gathered
up
into
their
superior
Unities
,
and
so
return
to
their
first
Original
,
as
they
return
,
retaining
their
distinction
still
,
but
becoming
more
and
more
absolute
and
universal
,
according
to
the
nature
of
those
●…perior
Unities
,
by
which
they
ascend
.
2.
Each
Being
in
its
lowest
division
,
and
narrowest
contraction
,
beareth
imprinted
upon
it
,
and
inseparable
from
it
,
the
figure
of
the
first
and
supream
Being
.
For
this
is
the
first
,
efficient
,
and
exemplar
,
the
last
final
cause
of
all
things
.
Having
the
figure
of
the
first
Being
,
it
hath
in
that
,
the
figures
of
all
Beings
,
in
all
their
various
Unities
and
Distinctions
.
As
every
shadow
is
inseparable
from
its
proper
Body
:
so
,
where
the
figures
of
things
are
,
there
are
the
truths
themselves
,
as
the
Original
,
exemplar
,
formal
causes
of
those
figures
,
which
flow
by
perpetual
emanations
from
them
,
as
Beams
from
the
Sun
.
3.
The
Omnipresence
of
God
,
filling
all
in
all
,
even
in
the
fullest
sense
,
as
the
Essence
of
all
Essences
,
as
the
Form
of
all
Forms
,
as
the
Being
of
all
Beings
,
in
every
the
most
contracted
,
most
obscure
degree
of
Being
,
as
in
a
clear
Chrystal
Glass
,
presenteth
Himself
with
open
naked
face
to
Himself
,
and
so
all
things
in
Himself
.
After
this
manner
God
,
whose
Knowledge
as
Himself
,
is
one
pure
,
perfect
,
eternal
Act
,
at
once
beholdeth
all
Particulars
in
their
Universals
,
all
Universals
in
their
Particulars
,
according
to
all
their
several
Modes
and
Distinctions
.
He
,
to
whom
all
things
are
naked
and
bare
,
seeth
all
things
in
every
one
,
and
every
one
in
all
forms
at
once
.
The
night
of
materiality
and
corporeity
,
before
him
shineth
with
a
determinate
Beauty
,
with
a
bright
Transparency
,
as
the
day
of
spiritual
substances
.
The
contracted
shades
and
darknesses
of
Individuals
and
Particulars
,
are
as
the
ample
and
full
sight
of
Universals
.
From
this
,
which
I
have
said
here
,
will
easily
slow
my
third
Answer
.
3.
Nothing
is
mean
and
vile
,
seen
in
a
right
and
universal
Light
.
Every
degree
of
Being
to
the
least
,
the
narrowest
,
and
obscurest
Point
,
hath
Being
it self
in
its
amplitude
and
majesty
in
it
,
without
which
it
could
not
be
.
Every
thing
that
is
in
any
kind
or
degree
,
hath
the
Throne
of
Being
set
up
in
it
,
with
God
the
supream
King
,
and
Fountain
of
Beings
,
sitting
upon
it
and
filling
it
with
the
train
of
his
Glories
.
Thus
look
upon
each
Being
,
and
you
will
see
it
as
a
spacious
Palace
,
a
sacred
Temple
,
or
a
new
and
distinct
Heaven
.
Being
it self
,
in
its
universal
Nature
,
from
its
purest
heighth
,
by
beautiful
,
harmonious
,
just
degrees
and
steps
,
descendeth
into
every
Being
,
even
to
the
lowest
shades
.
All
ranks
and
degrees
of
Being
,
so
become
like
the
mystical
steps
in
that
scale
of
Divine
Harmony
and
Proportions
,
Jacobs
Ladder
.
Every
form
of
Being
to
the
lowest
step
,
seen
and
understood
according
to
its
order
and
proportions
in
its
descent
upon
this
Ladder
,
seemeth
as
an
Angel
,
or
as
a
Troop
of
Angels
in
one
,
full
of
all
Angelick
Musick
and
Beauty
.
Every
thing
as
it
lieth
in
the
whole
piece
,
beareth
its
part
in
the
Universal
Consort
.
The
Divine
Musick
of
the
whole
would
be
changed
into
Confusion
and
Discords
,
All
the
sweet
proportions
of
all
the
parts
would
be
discorded
,
and
become
disagreeable
,
if
any
one
,
the
least
,
and
least
cons●…red
part
,
were
taken
out
of
the
whole
.
Every
part
is
tyed
to
the
whole
,
and
to
all
the
other
parts
,
by
mutual
and
essential
Relations
.
By
virtue
of
these
Relations
,
All
the
distinct
proportions
,
of
all
the
parts
,
and
of
the
whole
,
meet
in
one
,
on
each
part
,
filling
it
with
,
and
wrapping
it
up
in
the
rich
Garment
of
the
Universal
Harmony
,
curiously
wrought
,
with
all
the
distinct
and
particular
Harmonies
.
Every
Distinction
,
and
so
every
distinct
degree
of
Being
,
hath
its
proper
Original
,
its
exemplar
Cause
,
its
distinct
Idea
in
the
first
Distinction
,
the
Son
of
God
in
the
Trinity
,
the
Divine
Wisdome
or
Mind
,
the
essential
Idea
or
Image
of
the
Godhead
.
The
distinct
Idea
or
original
Image
of
each
distinct
Being
,
is
here
in
the
form
of
God
,
comprehending
clearly
and
compleatly
all
distinct
Ideas
,
all
the
Original
and
eternal
Truths
,
or
Images
of
things
,
with
their
highest
Distinctions
,
in
a
perfect
Unity
,
in
it self
.
Every
thing
in
its
proper
form
,
is
the
figure
and
impression
of
this
Idea
.
The
Idea
,
and
its
impressed
form
,
mutually
enfold
and
wrap
up
each
other
.
The
lowest
and
obscurest
form
of
Being
,
reigneth
,
shineth
virtually
,
eminently
in
its
highest
Truth
,
with
the
full
and
distinct
Glories
of
all
the
Divine
Ideas
,
united
in
its
own
proper
Idea
,
as
a
Throne
in
eternity
,
or
as
in
the
bosome
of
its
Father
and
Bridegroom
,
both
in
one
.
In
like
manner
the
Idea
,
with
all
the
Divine
forms
of
things
,
lieth
seminally
,
in
each
particular
Being
derived
from
it
,
like
a
Divine
Sun
,
in
the
center
of
it
,
forming
it
and
all
its
motions
every
moment
,
drawing
its
own
Picture
,
and
figuring
its
own
Glories
upon
them
all
.
Every
degree
of
Being
,
as
it
is
a
part
of
the
whole
,
is
a
Divine
Variety
,
springing
forth
from
,
and
comprehended
in
the
Unity
of
the
whole
.
The
Unity
of
the
whole
comprehendeth
all
parts
indivisibly
in
it self
.
If
it
were
not
so
,
how
or
where
should
all
the
parts
be
compared
each
with
other
?
How
should
a
judgment
be
made
of
their
suitableness
and
proportions
to
each
other
?
The
Unity
of
the
whole
,
with
the
full
variety
of
all
the
parts
,
resteth
entirely
in
each
part
.
In
what
way
,
or
by
what
force
otherwise
shall
each
part
be
figured
,
bounded
,
acted
to
an
agreeableness
and
correspondency
with
all
the
other
parts
,
that
the
universal
Musick
may
be
full
and
entire
?
Reader
,
I
only
offer
it
now
to
thy
thoughts
,
to
be
determined
by
thy
judgment
,
whether
all
that
which
we
call
materiality
and
corporeity
,
do
not
by
the
charms
of
this
Musick
awaken
into
a
Divine
Company
of
beautiful
Spirits
.
If
this
be
the
proper
Character
of
a
Spirit
,
an
Unity
indivisibly
comprehending
a
Variety
,
all
Variety
,
according
to
its
rank
and
degree
in
it self
,
diffusing
it self
through
the
whole
Variety
,
and
yet
resting
entire
in
the
bosome
of
each
Variety
.
Doctor
More
,
whose
Books
full
of
excellent
Wit
,
Learning
,
and
Piety
I
alwayes
read
with
much
pleasure
and
profit
,
although
I
be
not
alwayes
so
happy
,
as
to
find
my
Understanding
tuned
to
a
consort
and
harmony
with
his
,
seemeth
to
me
like
a
Prophet
as
well
as
a
Poet
,
to
sing
this
mystery
,
drawn
forth
from
the
sacred
retreats
of
the
divinest
Philosophy
in
his
Poems
.
There
he
painteth
out
with
liveliest
colours
the
whole
Universe
,
as
a
great
Soul
and
Spirit
,
as
a
Contexture
,
as
a
Quire
,
or
as
a
Dance
of
many
Souls
or
Spirits
,
where
materiality
and
corporeity
are
seen
,
not
as
distinct
substances
from
the
Soul
,
but
as
figures
wrought
by
the
Soul
her self
,
in
the
lowest
part
of
that
Vestment
,
with
which
spun
forth
from
her self
,
she
is
cloathed
,
and
comes
forth
upon
this
lower
Stage
;
As
the
lowest
point
of
that
beam
,
whose
head
is
in
the
bosome
of
the
Sun
.
So
with
him
matter
and
body
seem
to
be
the
lowest
shade
,
into
which
the
Soul
descends
within
her self
,
and
the
various
forms
which
she
puts
on
in
this
shade
.
That
seemeth
to
be
most
pleasantly
harmonious
to
this
,
which
the
same
Author
hath
in
that
pleasant
piece
of
his
Cabbala
,
upon
the
beginning
of
Genesis
.
There
he
figures
out
to
us
the
Soul
and
the
Body
,
which
he
calls
her
Vehicle
or
Chariot
,
that
is
,
the
Image
into
which
she
descends
and
rides
forth
here
below
,
by
the
Male
and
Female
,
or
the
Bridegroom
and
the
Bride
,
which
are
also
Father
and
Daughter
.
The
Body
thus
appears
as
a
beautiful
Image
of
the
Soul
,
springing
forth
from
the
Soul
,
abiding
by
a
mystical
marriage
in
the
eye
and
bosome
of
the
Soul
.
In
it
,
as
in
a
clear
and
chrystalline
Glass
,
the
Soul
,
with
ravishing
delights
,
seeth
her self
in
all
her
own
beauties
and
sweetnesses
.
Of
it
she
saith
,
This
is
life
of
my
life
,
beauty
of
my
beauty
,
my self
springing
forth
from
my self
in
a
beautiful
Image
,
and
so
represented
to
my self
.
Thus
is
the
Soul
tyed
by
irresistible
Charms
to
its
Body
.
This
way
the
Soul
falls
from
her
purity
,
and
the
joys
of
her
immortality
,
while
she
sinks
into
,
and
looseth
her self
in
this
shadowy
Image
,
as
if
this
were
her
only
true
,
her
only
beautiful
form
.
She
hath
now
drowned
in
a
deep
oblivion
her
Angelical
,
her
Divine
Beauty
and
Being
,
unto
which
she
should
have
risen
,
as
to
the
Original
Glory
,
by
those
inferior
and
fading
figures
of
her self
in
this
shade
.
On
these
Original
Glories
,
as
her
golden
full-spread
wings
,
she
should
have
descended
into
this
shadowy
Image
,
and
upon
the
same
wings
have
carried
up
in
her
embraces
this
shadow
into
the
eternal
Light
.
This
divinely
pleasant
figure
of
Dr.
More
,
brings
to
my
mind
some
thing
of
Plot●…nus
,
in
his
Discourses
upon
the
Soul
,
not
unsuitable
to
him
,
and
to
our
present
purpose
.
He
teacheth
us
,
as
from
a
sacred
Oracle
,
That
every
Soul
cometh
down
into
this
World
as
a
Caelestial
Venus
,
or
an
heavenly
Beauty
,
the
beautiful
Daughter
and
Image
of
the
supream
God
,
attended
with
a
Caelestial
Cupid
,
or
an
heavenly
Love
,
her
own
Birth
,
ever
with
her
,
ever
before
her
,
her
dear
delight
and
glory
.
By
this
Love
,
the
seed
of
the
Divine
and
eternal
Beauty
in
the
Soul
,
sprung
up
into
a
Child
,
into
a
pleasant
youthful
growing
Image
,
upon
his
wings
she
springeth
up
,
and
takes
her
flight
abroad
into
all
forms
of
things
,
as
so
many
scattred
figures
and
births
of
the
first
Beauty
,
until
,
with
her
Love
,
she
return
into
the
bosome
of
that
.
Dr.
Cudworth
,
who
by
giving
us
a
short
relish
of
that
rich
treasure
of
Knowledge
and
Learning
,
remote
from
the
Vulgar
,
causeth
also
a
regret
in
us
,
that
he
entertaineth
us
with
no
fuller
a
Feast
,
when
that
Feast
might
be
a
Divine
Feast
,
Sacrifice
,
and
Marriage
all
in
one
,
enformeth
us
from
the
Jewish
Doctors
,
That
all
Souls
come
down
from
above
in
a
married
,
or
Conjugal
state
.
This
seemeth
to
make
one
entire
piece
with
Plotinus
and
Dr.
More
.
The
ever
blessed
Trinity
is
the
first
Marriage
,
and
glorious
Prototype
of
all
Marriages
.
Here
the
Father
is
the
Lover
and
Bridegroome
,
the
eternal
Word
or
Wisdome
is
the
Daughter
and
Bride
,
his
essential
Image
,
in
which
his
own
glories
and
sweetnesses
offer
themselves
to
his
Divine
View
and
embraces
.
The
Holy
Spirit
is
the
Love
,
which
springeth
forth
from
these
two
,
which
is
the
Fountain
of
the
Divine
Birth
and
Generation
between
these
two
,
which
uniteth
them
in
eternal
embraces
,
in
a
Divine
fruitfulness
,
by
which
they
Spring
up
within
this
Marriage-bed
,
into
innumerable
Births
and
Images
of
themselves
,
in
this
their
Love-Union
.
Souls
,
as
they
are
the
Birth
,
so
do
they
bear
the
Image
of
this
Trinity
and
Marriage
.
The
Soul
bringeth
forth
within
her self
this
sensitive
Image
,
which
is
her
Daughter
and
her
Bride
.
The
love
which
unites
these
two
in
a
Conjugal
state
,
which
springs
mutually
from
both
,
as
they
are
living
Images
each
of
other
,
as
they
are
one self
or
substance
in
two
distinct
forms
,
which
is
the
same
in
both
,
is
the
Spirit
of
life
and
motion
.
This
makes
the
sweetness
of
life
,
and
of
all
vital
motions
,
That
Love
is
their
Spring
and
their
Spirit
.
From
this
Love
,
as
from
the
Marriage-bed
,
doth
the
Soul
by
her
own
proper
Bride
,
which
is
its
Body
,
bring
forth
it self
into
all
sensitive
and
corporeal
forms
,
which
furnish
and
fill
this
visible
World
.
Thus
Souls
come
down
in
a
Conjugal
state
,
while
each
Soul
brings
down
its
Bride
and
Body
in
its
bosome
,
out
of
which
it
springs
,
as
Eve
sprung
forth
out
of
the
side
of
Adam
,
his
fair
and
flourishing
Image
,
while
he
flourished
in
his
pure
and
Primitive
Beauties
.
I
confine
not
that
sentence
of
the
Jewish
Rabbies
to
this
sense
,
which
yet
seemeth
to
me
(
although
perhaps
not
the
only
sense
)
as
proper
in
it self
,
as
it
is
pertinent
to
our
Discourse
.
If
these
grounds
be
good
and
firm
,
clear
will
it
be
,
That
there
is
nothing
vile
or
mean
in
the
nature
of
things
,
rightly
seen
,
when
as
all
things
are
Spirits
,
or
Souls
in
their
married
state
;
that
is
,
heavenly
Beauties
,
and
heavenly
Loves
in
various
forms
and
postures
,
where
all
their
motions
are
the
loves
of
these
Souls
in
their
lovely
flights
.
Some
one
may
think
this
to
be
understood
and
confirmed
by
that
of
the
Psalmist
,
cited
in
the
Epistle
to
the
Hebrews
,
He
hath
made
his
Ministers
Spirits
,
or
Winds
,
his
Angels
a
flame
of
fire
.
The
Fire
,
the
Air
,
all
the
Elements
in
their
various
composition
,
the
Coelestial
Bodies
,
are
Spirits
,
in
their
proper
Vestments
,
Vehicles
,
or
Chariots
,
with
their
proper
Brides
.
These
heavenly
Beauties
and
Loves
may
be
cast
into
a
deep
sleep
here
,
yet
are
they
still
sleeping
Beauties
and
sleeping
Loves
,
beautiful
and
lovely
in
their
sleep
.
Although
,
like
Abraham
,
they
may
have
disorderly
,
deformed
,
distracting
Dreams
in
their
sleep
.
In
these
Dreams
an
horrible
darkness
may
fall
upon
them
,
strange
Visions
may
be
presented
to
them
.
They
may
see
dreadful
fires
in
the
midst
of
this
darkness
,
themselves
,
their
dear
Bride
the
sensitive
Image
,
like
Doves
,
lying
dead
,
and
divided
one
from
another
,
like
innocent
Beasts
of
Sacrifice
slain
,
and
cut
into
several
pieces
,
with
the
brands
of
fire
,
or
burning
Lamps
passing
between
them
.
In
the
horrour
of
these
Dreams
,
and
in
this
sleep
,
they
may
lie
,
till
●…hey
be
awakened
,
by
that
joyful
sound
of
a
Trumpet
from
Heaven
,
or
of
an
Arch-angel
,
Arise
and
shine
,
for
thy
light
is
come
,
the
glory
of
the
Lord
is
risen
upon
thee
;
Which
St.
Paul
expresseth
thus
,
Awake
thou
that
sleepest
,
and
stand
up
from
the
dead
,
for
Christ
shall
give
thee
light
.
Then
shall
these
Bridegroom-Souls
,
with
their
beloved
Brides
,
their
Bodies
,
appear
after
this
dark
and
tempestuous
night
of
their
sleep
and
dreams
,
in
the
fresh
and
pleasant
morning
of
a
new
day
,
as
new
Heavens
and
a
new
Earth
,
with
their
Beauties
,
all
new
married
anew
to
each
other
.
Some
have
imagined
,
that
these
Souls
,
together
with
their
Bodies
lying
yet
in
their
bosomes
above
,
before
their
descent
and
fall
,
had
a
prospect
of
this
terrible
dream
in
that
Image
of
the
Divine
Wisdom
,
which
did
then
shine
clearly
in
their
Natures
and
Essences
.
It
seemed
to
them
an
horrible
Pit
without
any
bottom
,
a
vast
and
howling
Wilderness
full
of
deformed
and
dreadful
Monsters
,
to
which
their
sweet
Beauties
and
Chastities
,
dearer
than
their
Lives
,
would
be
exposed
to
be
deflowred
and
defiled
by
them
,
full
of
Dearths
and
Droughts
,
full
of
fiery
Serpents
,
which
with
stings
fixed
in
them
,
with
their
infused
Poyson
would
fill
them
all
over
with
pains
and
horrors
,
would
subject
them
to
that
most
deformed
and
most
dreadful
Monster
,
the
King
of
Terrors
,
death
it self
.
Thus
were
they
for
their
own
sakes
most
averse
to
this
descent
and
exile
from
their
native
home
,
from
themselves
,
from
their
own
true
,
sweetest
Purities
,
Beauties
and
Beings
.
But
in
that
Divine
Glass
,
in
which
they
saw
this
Prospect
,
they
saw
also
that
this
terrible
Dream
had
a
Divine
mystery
of
wisdome
and
love
in
it
,
that
out
of
it
was
to
arise
from
every
part
and
circumstance
in
it
,
a
far
more
transcendent
Glory
to
the
supream
Love
,
their
Father
and
Bridegroom
.
They
saw
,
that
this
Love
it self
would
go
along
with
them
through
all
,
though
hidden
and
vailed
,
reserving
his
own
Purities
and
Sweetnesses
in
the
midst
of
all
.
They
saw
,
that
he
in
the
midst
of
those
hidden
Purities
and
Sweetnesses
,
would
preserve
that
Love
which
he
had
to
them
in
eternity
,
when
he
beheld
them
in
that
first-born
Image
of
all
loves
and
lovelinesses
,
and
that
in
these
loves
and
lovelinesses
he
would
conduct
them
,
and
direct
their
way
through
this
Wilderness
.
They
understood
,
that
he
would
be
a
seed
of
hope
to
them
,
by
the
virtue
of
which
they
should
certainly
in
the
set
time
,
in
their
proper
season
ascend
out
of
this
Pit
,
return
home
from
this
Exile
:
then
should
they
be
received
with
an
universal
shout
of
Joys
and
Glories
,
resounding
from
all
things
without
them
,
and
within
them
,
when
they
should
see
all
these
sufferings
break
up
into
the
most
heightned
Glories
of
the
supream
God
,
the
supream
eternal
Love
,
and
themselves
with
Raptures
of
highest
pleasures
,
transcending
all
Humane
or
Angel-like
thoughts
,
taken
up
into
the
fellowship
of
these
Glories
.
This
imagination
seemeth
to
some
to
be
well-grounded
upon
,
and
naturally
to
arise
from
that
Scripture
,
The
earnest
expectation
of
the
Creature
(
or
the
Creation
)
was
made
subject
to
vanity
not
willingly
,
but
by
reason
of
him
(
or
for
his
sake
)
who
subjected
the
same
in
hope
;
because
the
Creature
(
or
the
Creation
)
it self
also
shall
be
delivered
from
the
bondage
of
Corruption
,
into
the
glorious
liberty
of
the
Children
of
God
:
For
we
know
that
the
whole
Creation
groaneth
and
travelleth
in
pain
till
now
.
Reader
,
I
hope
it
will
not
be
unacceptable
to
you
,
that
I
have
endeavoured
to
divert
thee
and
my self
by
these
Speculations
,
which
seem
to
be
very
pleasant
,
representing
to
us
the
Soul
,
as
a
Coelestial
Bridegroom
with
its
Bride
and
Bridal
Chariot
both
in
one
,
its
Body
descending
and
returning
,
as
in
a
Caelestial
Dance
,
measured
by
the
Musick
of
the
Divine
Harmony
.
Let
these
things
have
with
thee
that
weight
of
probability
or
truth
which
thou
thy self
shalt
give
to
them
in
thine
own
judgment
.
However
I
have
thought
them
proper
to
my
present
end
,
the
illustration
of
that
truth
,
the
harmony
of
things
in
the
whole
,
and
of
the
several
parts
as
they
lie
in
the
whole
,
which
seemeth
to
me
to
be
clearly
character'd
in
all
the
beautiful
and
bright
lineaments
of
Reason
it self
,
which
its
essential
form
,
is
an
universal
Harmony
,
and
to
be
expressed
through
the
whole
Scriptures
as
their
proper
design
,
which
are
a
Divine
Draught
or
Description
of
the
Divine
Harmony
in
its
eternal
Original
,
and
in
its
Figure
.
St.
Paul
saith
,
That
all
things
work
together
for
good
for
those
that
love
God
.
The
only
true
love
of
God
,
is
the
immediate
and
proper
Birth
of
the
Divine
Love
,
its
clearest
and
fullest
effulgency
,
and
its
most
perfect
reflection
upon
it self
.
This
is
the
essential
Character
of
a
Saint
,
as
he
is
the
Spiritual
man
.
To
this
person
St.
Paul
saith
,
All
things
are
yours
,
this
world
,
lise
and
death
,
things
present
,
and
things
to
come
;
you
are
Christ's
,
and
Christ
is
Gods
.
God
is
the
Head
,
the
beginning
,
the
end
,
the
measure
of
Christ
.
Christ
is
the
Head
,
the
beginning
,
the
end
,
the
measure
of
a
Saint
.
A
Saint
is
the
head
,
the
beginning
,
the
end
,
the
measure
of
all
things
.
All
things
through
the
whole
World
,
through
the
whole
compass
of
time
,
in
both
those
bright
and
black
Regions
of
Life
and
of
Death
,
are
exactly
tuned
each
to
other
,
and
struck
with
a
Divine
Hand
of
Power
and
Skill
with
all
manner
of
sweetness
,
to
make
the
most
agreeable
and
charming
Musick
to
God
,
to
Christ
,
and
to
a
Saint
,
as
they
dwell
together
in
one
heavenly
Image
,
and
in
one
eternal
Spirit
.
All
things
,
even
the
most
distant
and
most
contrary
,
meet
together
by
a
most
admirable
and
ravishing
consent
,
in
one
most
beautiful
Harmony
of
a
perfect
,
universal
,
eternal
good
,
to
a
Saint
,
as
he
is
in
Christ
,
as
Christ
is
in
God
,
as
all
three
lie
together
in
the
pure
,
the
soft
,
the
spacious
bosome
of
Divine
and
eternal
Love
.
But
I
shall
speak
more
fully
of
this
universal
Harmony
in
the
Second
Part
,
when
I
shall
have
occasion
to
shew
,
what
place
Sin
hath
in
this
Harmony
,
how
Disorder
it self
is
reduced
into
Order
by
its
powerful
Charms
,
how
the
Harmony
is
made
perfect
by
a
full
Variety
;
The
Variety
cannot
be
full
without
a
Contrariety
;
how
in
the
contrariety
the
Law
ariseth
,
as
a
ministry
of
wrath
,
out
of
which
Sin
takes
its
birth
as
a
Contrary
,
which
is
the
proper
correlate
,
or
mark
,
or
object
of
the
Divine
Contrariety
and
Wrath
,
how
this
Divine
Contrariety
heightning
it self
to
the
utmost
upon
Sin
and
Sinners
,
to
declare
to
the
utmost
their
irresistible
contrariety
to
the
Divine
Nature
,
and
prevailing
over
them
,
in
the
Person
of
Christ
consuming
them
,
consumes
it self
together
with
them
as
a
flame
with
its
fewel
,
like
a
flame
it
vanisheth
into
the
pure
Air
,
Light
and
Heaven
,
where
all
things
now
spring
again
,
and
are
seen
new
in
the
beautious
Glories
and
ever-flourishing
sweetnesses
of
an
Universal
and
Divine
Harmony
,
through
the
Death
and
Resurrection
of
the
Lord
Jesus
.
But
we
will
leave
these
things
to
their
proper
places
:
In
the
mean
time
this
Truth
seemeth
t●…
be
firmly
established
upon
unmoveable
grounds
,
that
nothing
,
as
it
lies
in
the
whole
,
in
all
its
causes
,
concurrences
,
relations
,
and
circumstances
,
is
mean
,
vile
,
or
little
,
unworthy
of
the
Divine
Mind
,
which
if
it
were
a
stranger
to
any
the
least
circumstance
of
things
,
even
the
first
,
most
unperceptible
motions
of
the
Will
,
were
uncapable
of
judging
of
the
Harmony
of
the
whole
,
of
Good
and
Evil
,
which
consist
in
order
and
disorder
,
especially
of
moral
Good
and
Evil
,
the
chief
Good
and
Evil
,
of
the
chief
pieces
of
the
whole
Work
,
Intellectual
Spirits
,
whose
Good
and
Evil
in
order
to
an
eternity
of
Happiness
or
Misery
,
are
defined
and
determined
by
every
motion
of
the
Will
.
If
I
have
been
at
the
expence
of
much
time
and
pains
upon
this
Subject
,
the
Omniscience
of
God
,
or
the
universality
of
his
Knowledge
,
and
the
exactness
of
it
in
this
Universality
,
I
humbly
conceive
that
I
have
not
done
it
impertinently
,
being
moved
to
it
by
these
two
Reasons
,
1.
Learned
men
know
,
that
this
Flower
in
the
Crown
of
the
Great
King
,
this
Attribute
of
God
,
hath
been
denied
to
him
in
the
face
of
the
whole
World
with
great
confidence
,
with
bold
pretences
of
Reason
and
Learning
opposed
to
it
.
I
have
heard
this
perfection
of
the
Divine
Nature
,
in
the
Process
of
a
Discourse
upon
this
freedome
of
the
Will
,
questioned
,
Whether
it
were
proper
to
God
,
or
a
Perfection
?
and
this
Question
made
soberly
there
,
where
modesty
,
goodness
,
and
learning
have
met
together
.
2.
This
Argument
of
the
Divine
Omniscience
appeareth
to
mewith
so
great
weight
in
this
cause
,
that
if
this
be
freely
granted
,
and
clearly
understood
,
I
cannot
at
all
comprehend
by
what
way
or
means
the
liberty
of
the
Will
,
now
examined
,
can
suppart
it self
,
without
the
overturning
the
whole
fabrick
of
our
Philosophy
and
Divinity
,
with
the
absolute
ruines
of
all
their
beauties
and
strengths
.
I
hope
in
a
few
words
to
manifest
this
in
the
Second
Part
of
this
Argument
,
which
now
follows
.
2.
Part.
The
Second
Part
is
the
Original
of
the
Divine
Knowledge
.
This
knowledge
of
God
ariseth
not
from
without
,
but
from
within
himself
.
This
Truth
seemeth
to
carry
the
full
and
sweet
light
of
its
own
evidence
brightly
shining
in
the
face
of
it
.
If
God
receive
any
thing
from
without
,
he
is
no
more
immutable
,
impassible
,
independent
,
a
pure
Act
,
a
perfect
eternal
Act
,
a
simple
Unity
,
but
a
composition
of
divers
and
different
ingredients
.
If
any
Species
or
Image
,
if
any
Knowledge
flow
in
upon
the
Divine
Understanding
from
any
external
Object
,
not
only
all
the
Properties
,
Perfections
,
and
Attributes
ascribed
to
God
,
but
his
Godhead
it self
,
with
all
its
most
essential
Glories
are
shaken
,
overthrown
,
and
utterly
demolished
.
If
God
be
receptive
of
any
thing
from
any
other
,
he
is
no
more
the
first
,
the
universal
Being
,
the
Fountain
of
all
Being
,
and
so
no
more
God
.
It
is
generally
and
rightly
affirmed
,
That
the
Essence
of
God
and
the
Operations
are
the
same
,
that
his
Knowledge
is
Himself
.
If
then
He
receive
the
knowledge
of
any
thing
,
He
receiveth
also
Himself
,
and
his
Godhead
from
a
Forreign
Spring
.
W●…o
,
saith
St.
Paul
,
hath
been
his
Counsellor
?
or
who
hath
given
to
Him
first
,
that
He
should
repay
?
Object
.
Some
eminent
Divines
seeming
to
understand
,
the
force
of
the
Reason
in
this
Point
to
lie
in
the
fore-knowledge
of
God
,
have
believed
themselves
to
have
gained
a
full
Victory
over
it
,
by
an
imagined
co-existence
of
God
with
the
Creature
.
For
,
say
they
,
God
is
infinite
,
as
in
his
Essence
,
so
in
his
duration
.
By
virtue
of
this
infiniteness
he
after
an
immutable
manner
co-exists
with
the
Creature
in
all
its
changes
.
Eternity
,
which
is
the
duration
of
the
Divine
Essence
in
its
undivided
and
unchangeable
but
unconfined
Unity
,
co-exists
with
time
,
the
duration
of
the
Creature
in
all
its
numerous
and
successive
motions
,
in
all
its
undivided
moments
.
Thus
,
say
they
,
God
properly
foreknows
nothing
,
but
knoweth
every
Creature
,
as
it
is
present
with
Him
in
its
own
proper
existence
and
time
.
Answ.
If
all
this
in
the
full
Latitude
be
freely
granted
,
I
humbly
conceive
,
that
the
present
Argument
remains
still
in
its
full
force
,
unshaken
,
untoucht
.
But
first
,
I
shall
crave
leave
to
offer
some
incongruities
and
mistakes
,
which
make
me
uncapable
of
satisfying
my self
with
this
co-existence
,
thus
formed
and
founded
:
1.
This
seems
to
take
away
out
of
the
mouth
of
God
Himself
,
speaking
by
the
Prophet
Isaiah
,
one
Principal
proof
of
his
Godhead
,
which
he
pleaseth
to
make
use
of
several
times
over
,
and
in
which
he
glories
,
challenging
all
the
gods
of
the
Heathen
to
come
and
try
their
Divinities
by
this
Test
;
This
is
the
Power
of
Prophecying
,
the
declaring
of
things
to
come
.
2.
Doth
not
the
Co-existence
mentioned
commensurate
God
with
the
Creature
,
make
God
the
Subject
of
a
Relation
to
the
Creature
,
establish
a
proportion
between
Him
and
the
Creature
;
which
are
all
contrary
to
the
infiniteness
of
God
,
as
to
the
most
uncontroverted
Principle
of
Divinity
shining
in
upon
us
by
the
light
of
Nature
,
or
of
Revelation
.
3.
If
God
by
Co-existing
with
the
Creature
,
in
the
moment
of
the
Fall
,
at
the
beginning
of
time
,
declares
that
full
Victory
of
Christ
over
the
Serpent
at
the
end
of
time
,
which
he
knows
only
by
coexisting
with
that
action
in
its
proper
scene
and
duration
,
at
the
winding
up
of
all
Ages
;
Doth
it
not
follow
,
that
the
beginning
,
and
the
end
of
time
in
their
proper
seasons
and
durations
,
co-exist
and
fall
in
with
each
other
?
For
this
is
a
Maxim
of
universal
force
,
That
those
two
things
which
meet
in
a
third
,
meet
in
themselves
.
4.
The
best
Understandings
,
pure
and
clear
as
the
Sun
it self
,
clouded
with
flesh
,
while
they
see
through
so
thick
a
medium
,
are
capable
of
various
and
disproportionate
views
of
their
Object
.
A
weaker
sight
fixed
on
,
and
confined
to
some
narrower
and
more
particular
Image
,
may
in
that
sometimes
discover
to
better
eyes
,
which
extend
themselves
to
a
more
spacious
Object
,
an
error
in
that
smaller
Point
.
Accordingly
those
great
Spirits
,
with
whom
I
now
treat
,
perhaps
may
find
themselves
mistaken
in
their
sense
of
the
Divine
Co-existence
with
the
Creature
,
if
they
please
to
consider
this
which
I
shall
now
propound
.
God
indeed
is
infinite
.
By
this
infiniteness
he
is
above
all
proportion
to
,
all
commerce
with
every
thing
that
is
finite
.
By
this
infiniteness
he
comprehends
in
himself
all
Creatures
,
with
all
theirExistencies
,
Formalities
,
and
Modifications
,
after
an
infinite
manner
,
eminently
,
and
with
the
highest
transcendency
.
Thus
he
beholdeth
,
thus
he
converseth
with
all
things
within
Himself
.
Divines
generally
place
the
Joys
of
glorified
Spirits
in
that
Beatifical
Vision
,
which
is
the
sight
of
all
things
in
the
most
amiable
face
of
the
most
highly
adored
Trinity
,
as
in
the
only
clear
Glass
of
all
Images
of
things
,
in
their
eternal
Truths
.
Is
not
God
Himself
blessed
in
the
first
place
with
this
Beatifical
Vision
?
Doth
not
He
much
more
certainly
,
with
a
delight
proportioned
to
a
God
,
behold
all
things
in
this
Glass
of
the
Trinity
,
in
the
supreamly
beautiful
face
of
our
Jesus
,
his
own
eternal
Birth
,
his
own
essential
Image
,
the
full
reflection
of
himself
upon
himself
?
Is
not
this
first
and
full
birth
of
the
Godhead
its
most
universal
Birth
,
where
by
bringing
forth
him
,
he
brings
sorth
all
things
at
once
in
him
,
according
to
their
first
and
fairest
Births
,
as
beautiful
lineaments
composed
of
Divine
Lights
and
Shades
in
this
face
and
Divine
Form
,
where
all
pleasantnesses
dwell
.
Thus
,
of
a
truth
,
God
co-exists
with
all
Creatures
,
hath
in
Himself
,
in
his
Essence
,
Existence
,
and
Duration
,
the
exact
measure
of
all
Essences
,
Existencies
,
and
Durations
;
but
this
is
according
to
the
manner
of
the
Divine
and
Uncreated
,
not
of
the
created
nature
,
as
he
comprehends
all
in
himself
.
5.
I
come
to
that
now
,
which
I
promised
,
as
my
chief
and
concluding
Answer
.
Here
I
shall
endeavour
to
make
it
appear
,
that
all
this
established
in
the
most
desired
sense
falls
short
or
flies
wide
off
our
present
Argument
,
leaving
it
altogether
untoucht
.
For
let
it
be
,
that
God
doth
exist
,
together
with
the
Creature
,
in
the
proper
and
formal
existence
of
each
Creature
;
yet
still
we
fall
upon
this
Dilemma
,
The
knowledge
of
each
Creature
,
in
the
Divine
Understanding
,
arriveth
from
without
,
or
ariseth
from
within
.
The
first
of
these
hath
following
it
an
horrid
train
of
direful
inconveniencies
represented
above
,
such
as
I
may
well
tremble
to
mention
and
the
holy
Angels
stand
amazed
to
hear
,
the
passibility
,
mutability
,
dependency
,
imperfection
of
the
Divine
Essence
in
it self
,
compositions
,
divisions
in
the
Divine
Nature
:
in
a
word
,
the
desposing
of
God
from
being
God
.
The
Devil
indeed
in
all
forms
practiseth
this
as
his
chiefest
Artifice
,
the
establishing
of
such
imaginations
and
opinions
in
our
Spirits
,
as
by
the
dividing
of
the
Godhead
in
it self
,
may
divide
God
from
Himself
in
our
sense
of
Him
,
and
so
in
truth
separate
us
from
the
supream
Unity
,
the
only
Crown
of
all
Righteousness
,
Rest
and
Joy
,
that
by
dividing
he
may
Reign
.
If
I
deceive
not
my self
thus
this
imagination
of
Gods
receiving
his
Knowledge
of
created
things
from
the
objects
themselves
,
existing
in
their
own
proper
forms
out
of
their
causes
and
present
before
him
,
is
thus
attended
with
such
a
troop
of
infernal
Monsters
,
as
cannot
but
affrighten
us
from
entertaining
any
such
conception
.
The
first
part
of
the
Dilemma
being
then
removed
,
the
second
is
established
,
namely
,
that
the
knowledge
of
all
things
in
the
mind
of
God
,
hath
no
spring
from
which
it
streameth
besides
God
Himself
.
All
the
Attributes
of
God
,
all
the
sense
which
all
Nations
,
all
Spirits
have
of
God
from
the
light
of
Nature
or
of
Revelation
,
his
All-sufficiency
,
his
Being
the
beginning
,
the
end
of
all
things
,
testifie
with
great
concurrence
to
this
Truth
.
It
seemeth
to
me
indeed
Impertinent
to
use
many
words
to
clear
or
confirm
it
.
If
then
God
have
his
Knowledge
of
every
Creature
from
within
,
he
comprehendeth
all
the
Creatures
in
his
own
Divine
Essence
,
either
formally
,
in
their
own
proper
Natures
and
Existencies
,
or
virtually
and
eminently
,
as
in
their
first
cause
.
No
other
way
seemeth
to
me
imaginable
,
by
which
the
Divine
Mind
should
be
at
once
both
the
Eye
and
the
Glasse
,
to
behold
all
things
in
it self
.
If
we
place
any
Creature
,
according
to
its
proper
form
,
in
the
Divine
Essence
,
we
place
it
upon
the
Throne
of
the
Godhead
,
and
cloath
it
with
the
form
of
God
.
It
remaineth
then
,
that
the
Divine
Knowledge
is
the
intuition
or
view
of
things
in
their
first
and
eternal
Original
.
Moreover
,
Knowledge
is
the
Im●…ge
of
the
thing
known
,
in
the
understanding
of
him
who
knoweth
it
.
There
are
only
three
sorts
of
Images
:
1.
The
Original
Image
,
the
exemplar
cause
and
p●…ttern
.
2
,
The
essential
form
,
which
is
the
thing
it self
.
3.
A
Copy
or
Figure
of
this
,
as
the
Picture
taken
from
the
life
,
and
the
shadow
cast
from
the
substance
.
Thus
the
Lord
Jesus
in
his
spiritual
Glories
,
as
He
is
the
Divine
Understanding
,
is
the
Original
form
of
the
Sun
,
the
Suns
Sun
.
To
him
agrees
that
,
which
Plutarch
delivereth
to
us
from
the
ancient
Philosophers
,
that
the
God
of
the
Sun
,
which
inhabits
the
Sun
,
excels
the
Sun
in
the
sweetness
,
beauty
,
and
glory
of
his
Light
,
ten
thousand
times
more
,
than
the
Sun
doth
this
Earth
,
or
the
darkest
Cloud
.
The
Sun
it self
shining
in
these
visible
Heavens
,
is
the
essence
or
essential
form
,
framed
by
this
pattern
,
sprung
forth
from
it
.
The
Light
,
the
Sun-shines
,
and
Suns
which
we
severally
take
in
with
our
eyes
,
are
so
many
figures
,
and
pictures
,
or
shadows
rather
of
this
Sun
flowing
from
him
.
If
we
believe
the
Creatures
in
their
essential
forms
,
or
in
their
shadowy
figures
,
to
inhabit
the
Divine
Understanding
,
we
either
exalt
them
to
an
heighth
too
far
above
them
,
by
bringing
them
into
the
Divine
Unity
,
and
so
making
them
one
God
with
God
;
or
we
debase
the
Divine
Nature
,
by
bringing
it
down
to
a
composition
with
things
forreign
and
inferior
to
it
.
The
Philosopher
teaches
us
,
that
Science
,
or
clear
and
certain
Knowledge
,
is
only
the
knowledge
of
things
in
their
causes
.
The
first
and
most
perfect
Spirit
is
only
capable
of
this
knowledge
,
which
alone
is
most
perfectly
clear
and
immutable
,
the
knowledge
of
things
in
their
first
and
universal
cause
.
Thus
the
Divine
Essence
in
the
Person
of
our
Jesus
,
the
Divine
Wisdome
and
Understanding
,
the
brightness
of
the
Divine
Glory
,
the
Image
of
the
Godhead
,
pure
,
naked
,
full
,
substantial
,
eternal
,
is
both
the
only
Object
of
the
Divine
Eye
,
worthy
of
it
,
and
compleatly
suited
to
it
,
and
also
the
Species
or
Image
,
in
which
and
by
which
alone
all
Creatures
,
all
forms
of
things
in
Heaven
,
Earth
and
Hell
,
are
presented
to
it
.
This
is
that
Unity
,
which
in
its
pure
simplicity
,
being
free
from
all
division
of
parts
,
or
diversities
of
forms
,
is
absolutely
unbounded
,
and
so
diffuseth
it self
into
the
most
perfect
and
unconfined
Variety
,
comprehending
it
entirely
,
altogether
undivided
within
it self
,
as
in
a
spiritual
most
spacious
Palace
of
Light
,
and
Paradise
of
the
Divine
Life
,
upon
the
high
and
flourishing
Mount
of
Eternity
.
This
is
that
Unity
in
its
first
distinction
,
and
so
in
the
most
full
Variety
,
our
Jesus
;
in
whom
all
fulness
of
Nature
,
Grace
,
and
Glory
dwelleth
in
its
sweetest
repose
,
in
the
most
perfect
Harmony
of
all
the
most
heightning
Beauties
and
Delights
.
This
is
the
Beatisical
Vision
,
in
which
God
clearly
contemplates
,
compleatly
enjoys
Himself
,
and
all
things
in
Himself
,
as
in
the
Christalline
Fountain
of
the
Godhead
.
Let
me
now
bring
home
to
my
present
mark
,
this
present
Argument
,
by
drawing
up
my
whole
Discourse
upon
it
,
into
three
short
Propositions
:
1.
God
,
who
knoweth
all
things
distinctly
and
exactly
,
knoweth
every
Act
of
the
Will
,
every
actual
determination
of
it
in
each
Act.
2.
God
,
who
only
knoweth
all
things
,
by
beholding
them
in
the
Glasse
of
his
own
Essence
,
in
the
divinely
beautiful
,
the
only
beloved
Person
and
form
of
his
only
eternal
Birth
,
his
own
Son
;
there
hath
the
view
of
the
Will
of
Man
in
every
distinct
motion
,
act
,
and
determination
,
as
in
its
first
exemplar
cause
in
eternity
.
3.
The
will
of
man
then
in
every
motion
,
act
,
and
determination
of
it
,
is
from
eternity
predetermined
in
the
Divine
Understanding
,
as
in
its
first
cause
and
Original
form
.
Upon
these
grounds
,
the
Knowledge
of
God
is
at
once
a
fore-knowledge
of
future
things
,
and
a
knowledge
of
things
present
:
1.
It
is
a
fore-knowledge
,
as
it
sees
things
in
their
first
cause
,
in
a
state
far
above
and
transcendent
to
the
state
of
their
proper
existency
,
as
they
stand
forth
out
of
their
causes
.
2.
It
is
a
knowledge
of
things
present
,
as
eternity
and
the
Divine
duration
containeth
in
it self
the
measures
,
the
exemplars
,
and
so
the
most
exact
forms
of
time
and
every
successive
duration
,
in
its
several
aspects
of
past
,
present
,
and
to
come
.
Besides
that
,
as
the
Sun
looking
forth
,
makes
the
Day
and
the
Light
,
with
all
the
visible
Images
,
with
which
it
beholds
the
Heavens
and
the
Earth
,
so
the
Divine
Eye
is
at
once
a
Glass
to
it self
,
and
a
Fountain
to
all
things
;
by
beholding
things
every
moment
in
it self
,
it
doth
formally
every
moment
send
them
forth
from
it self
:
so
at
once
it
seeth
them
in
their
formal
cause
and
present
existence
.
6.
Argument
.
The
sixth
Argument
drawn
from
this
Head
,
is
the
infiniteness
of
God
.
This
is
a
Negative
expression
,
representing
to
us
a
Positive
Perfection
,
which
surmounts
all
Assimilations
,
all
Similitudes
or
Images
,
which
the
highest
understanding
of
men
or
Angels
is
capable
of
taking
in
,
or
the
whole
Creation
united
in
its
most
abstracted
and
heightned
Excellencies
of
bringing
forth
.
We
figure
it
to
our selves
only
by
a
Negation
,
or
removal
of
all
figures
,
of
all
terms
or
bounds
.
We
seem
to
touch
it
with
the
Top
point
,
and
simplest
Unity
of
Spirits
,
by
a
silence
and
cessation
of
all
created
powers
or
faculties
in
us
.
We
seem
to
apprehend
it
only
by
being
comprehended
of
it
,
and
lost
in
it
.
If
we
knew
and
tasted
the
unexpressible
Sweetnesses
,
the
high
Raptures
,
with
the
Divinest
Pleasures
,
in
the
contemplation
of
the
Divine
Infiniteness
,
how
far
should
we
be
from
streightning
or
darkening
its
Glories
by
limiting
,
and
in
limiting
,
dividing
them
?
If
God
be
God
,
that
is
,
before
all
things
,
and
above
them
,
he
is
absolutely
unchangeable
:
As
He
is
unchangeable
,
He
is
every
where
,
every
way
the
same
,
equal
and
entirely
perfect
,
equally
and
endlesly
removed
from
all
bound
and
limit
.
If
God
be
God
,
that
is
,
the
first
of
all
things
,
He
hath
the
Fountain
of
Life
in
himself
.
Thus
he
is
ever
fresh
and
new
,
ever
springing
into
fresh
and
new
Glories
,
ever
equally
,
endlesly
removed
from
any
conclusion
or
confinement
in
his
Births
and
Beauties
.
The
Divinity
and
Poetry
of
the
Heathen
from
their
most
ancient
,
most
sacred
mysteries
,
teach
us
,
that
Love
is
the
Eldest
and
Youngest
of
all
the
gods
▪
Our
God
,
the
God
and
Father
of
our
Lord
Jesus
,
is
the
God
of
Love
in
the
truest
,
the
sweetest
and
the
best
sense
.
He
alone
is
Love
it self
,
in
an
abstracted
eternal
Divine
Essence
and
Substance
,
pure
Love
,
altogether
unmixt
,
having
nothing
in
it self
different
,
or
divers
from
it self
;
thus
is
an
infinite
Love
,
a
sweet
and
clear
Sea
,
which
swalloweth
up
all
bounds
,
all
shores
and
bottoms
,
into
it self
.
This
Love
,
as
it
is
every
way
the
same
,
is
the
ancient
of
Dayes
,
the
eldest
of
all
the
Gods
.
This
Love
,
as
it
ever
flourisheth
with
a
perpetual
Spring
and
Youth
of
all
Beauties
,
of
all
beautiful
Delights
,
is
the
youngest
of
all
the
Gods
.
Thus
is
this
most
high
and
holy
Love
,
the
God
of
Gods
,
the
First
and
the
Last
,
containing
all
things
within
its
own
blissful
bosome
,
as
the
bound
of
all
,
but
being
it self
every
way
beyond
all
bounds
,
without
all
bounds
,
infinite
.
How
infinite
are
the
joys
and
blessedness
of
this
Infiniteness
!
How
is
this
infinite
God
,
our
God
,
the
only
true
God
,
a
Paradise
of
Love
,
infinitely
heightned
in
all
the
beauties
and
sweetnesses
of
Love
,
infinitely
diffused
through
all
things
,
beyond
all
things
?
How
is
He
at
once
the
Paradise
of
Love
,
with
its
infinite
heightnings
,
with
its
infinite
amplitudes
in
every
part
,
in
every
point
of
things
,
entirely
perfect
?
How
is
it
every
where
the
same
,
every
where
new
,
to
the
satisfaction
,
to
the
swallowing
up
of
all
the
most
fixt
,
most
various
,
most
vast
desires
,
into
an
Aybss
or
Ocean
of
Delights
equally
unconfined
and
undivided
!
Shall
we
then
limit
the
holy
One
of
Israel
?
If
we
do
not
,
we
must
ascribe
this
greatness
to
Him
,
that
He
contains
all
things
in
Himself
.
In
Him
all
things
live
,
move
,
and
have
their
Being
.
We
must
attribute
this
immenseness
,
or
immensurableness
to
Him
,
to
fill
all
in
all
,
as
the
only
distinct
,
exact
measure
of
all
things
;
himself
still
transcending
all
,
and
being
measured
by
nothing
.
It
is
said
of
Christ
,
That
the
Church
is
the
fulness
of
him
,
who
filleth
all
in
all
.
The
Humane
Soul
,
or
Intellectual
Spirit
,
is
a
rude
imperfect
shadow
of
the
Divine
Infiniteness
.
Our
thoughts
are
living
Images
in
various
postures
and
motions
.
They
are
in
a
manner
the
Creation
,
the
Creatures
of
our
Souls
.
They
live
,
move
,
and
have
their
being
in
our
Souls
.
Our
Souls
alone
fill
all
in
them
all
.
How
far
greater
is
the
distance
between
God
and
his
Creatures
,
than
between
the
Soul
and
its
Creation
?
How
much
more
less
,
even
less
than
nothing
are
all
the
Creatures
to
God
?
How
much
more
truly
,
more
entirely
are
they
all
that
they
are
in
Him
?
how
much
more
absolutely
is
he
their
fulness
,
silling
them
all
in
all
?
All
things
then
,
all
Essences
,
all
Lives
,
all
Vital
Powers
and
Faculties
in
each
Essence
,
all
Motions
of
life
,
all
Acts
or
Operations
of
every
power
and
faculty
,
are
in
God
.
He
alone
filleth
all
in
every
Essence
,
Life
,
Power
,
Faculty
,
Motion
,
Act.
All
are
in
Him
,
have
all
their
distinct
forms
,
degrees
,
modes
of
being
in
Him
,
to
the
least
degree
,
or
shadow
of
Being
.
Thus
Angels
and
Men
,
the
Understanding
and
Will
of
each
Man
,
of
each
Angel
,
every
act
,
motion
,
determination
of
each
Understanding
,
of
each
Will
,
are
comprehended
in
God
.
God
entirely
filleth
all
,
every
Person
or
Spirit
,
every
Understanding
and
Will
,
every
Determination
and
Motion
.
Where
we
exclude
him
out
of
any
Spirit
,
Essence
,
Power
,
or
Operation
,
there
we
set
a
bound
to
the
eternal
Spirit
,
there
we
limit
the
holy
One
,
that
pure
Essence
and
Act
,
there
we
say
to
Him
,
Thus
far
shalt
thou
go
,
no
farther
.
If
God
be
acknowledged
for
Being
it self
in
its
purest
simplicity
,
it
is
Being
alone
which
can
bound
him
.
All
without
him
,
where
he
ceaseth
and
terminateth
,
is
not
Being
.
But
who
understands
not
this
,
that
that
which
hath
no
Being
can
be
no
bounds
?
7.
Argument
.
The
seventh
Argument
is
the
causality
of
God
.
The
celebrated
Argument
of
the
Philosopher
,
by
which
he
asserts
the
Divine
Being
,
is
the
necessity
of
one
first
mover
.
For
,
if
the
causes
of
motion
did
not
terminate
in
some
one
first
mover
,
but
did
proceed
to
an
infiniteness
of
successions
,
all
things
will
be
at
a
stand
,
motion
will
universally
cease
.
For
an
infinite
succession
of
causes
could
never
be
past
through
,
nor
arrive
at
any
effect
.
This
determinates
the
truth
of
a
God
,
and
the
Nature
of
a
true
God
,
that
He
is
the
first
Mover
,
the
first
Cause
.
The
force
and
dignity
of
this
first
Cause
declareth
it self
to
us
in
these
following
Maxims
,
which
stand
fixed
in
the
eternal
Reason
of
things
,
as
in
their
proper
root
,
and
shine
clearly
in
the
evidence
of
their
own
Light
,
and
have
their
Truth
sealed
by
an
universal
Testimony
.
1.
The
first
Cause
is
the
universal
Cause
.
All
things
,
all
causes
and
effects
,
all
causalities
and
efficacies
,
all
order
and
connexion
of
things
,
are
virtually
and
eminently
comprehended
in
the
first
Cause
,
from
which
,
according
to
their
proper
places
,
and
eternal
patterns
,
they
flow
.
2.
The
first
Cause
is
most
of
all
,
most
truly
and
most
fully
,
most
properly
and
most
powerfully
the
cause
of
every
effect
.
3.
The
first
Cause
is
more
intimate
to
every
effect
than
any
second
Cause
.
It
is
most
intimate
to
every
effect
,
with
an
intimateness
of
presence
and
power
,
it
is
immediately
omnipotent
with
an
immediateness
of
Person
and
of
Virtue
,
of
Operation
and
of
Efficacy
.
4.
Every
second
Cause
hath
its
causality
,
acteth
and
produceth
its
effect
,
in
the
virtue
of
the
first
Cause
.
Therefore
Philosophers
and
Divines
have
taught
us
,
that
all
Causes
and
Effects
,
in
their
orders
and
connexions
,
are
onely
explications
or
modifications
of
the
first
Cause
.
5.
That
which
is
the
Cause
of
the
Cause
,
is
also
the
Cause
of
its
Effects
.
The
Operation
of
each
thing
followeth
its
Essence
.
All
Operations
,
which
are
second
Acts
,
are
folded
up
in
the
first
Act
,
which
is
the
Essence
,
and
flow
forth
from
it
,
as
that
unfolds
it self
in
them
,
within
the
compass
of
its
own
proper
Orb
and
Sphere
.
All
these
Maxims
reign
with
an
universal
Soveraignty
of
Truth
and
Power
through
all
orders
of
things
,
over
all
minds
.
They
seem
to
be
unmoveably
established
upon
the
Basis
or
Foundation
of
that
Principle
,
That
which
is
the
first
in
any
kind
of
things
,
is
the
universal
Root
,
Rule
,
Truth
,
and
Life
,
to
all
things
of
the
same
kind
.
That
alone
is
such
by
it self
.
All
other
things
of
the
same
kind
are
such
in
the
force
and
virtue
of
that
,
by
its
presence
and
power
in
them
.
Let
us
now
bring
this
down
to
the
particular
Subject
of
our
Discourse
.
If
God
be
the
first
Cause
,
if
the
Will
be
a
second
Cause
,
if
the
Acts
of
the
Will
,
and
the
determination
of
the
Will
in
these
Acts
,
be
the
effects
of
the
Will
,
then
is
God
the
universal
cause
of
all
these
,
then
is
he
more
truly
and
effectually
the
cause
of
each
act
and
determination
of
the
Will
,
than
the
Will
it self
,
then
is
he
in
the
immediateness
of
his
Person
,
Power
and
Operation
,
more
intimate
to
each
act
and
determination
of
the
Will
,
than
the
Will
it self
,
then
doth
the
Will
,
with
all
its
acts
and
determinations
,
in
their
several
Orders
,
Connexions
and
Circumstances
,
lie
virtually
and
eminently
in
the
Divine
Will
,
as
in
their
first
Cause
,
from
which
,
in
their
proper
seasons
and
places
,
they
flow
distinctly
forth
,
as
that
first
Will
,
which
is
one
pure
eternal
Act
,
unfoldeth
it self
into
them
.
A
great
Philosopher
and
Divine
representeth
all
Births
and
Productions
,
those
of
Flowers
and
Trees
in
Gardens
,
of
Beasts
in
the
Fields
,
of
Fishes
in
the
Sea
,
of
Birds
in
the
Air
,
of
Celestial
Light
,
of
Men
and
Angels
,
as
so
many
Songs
of
Praise
celebrating
the
first
Birth
and
Production
,
the
eternal
Generation
of
the
Son
from
the
Father
in
the
Trinity
.
For
,
saith
he
,
all
other
Productions
or
Births
spring
up
and
stand
,
in
the
virtue
of
this
.
All
causes
and
effects
in
like
manner
are
so
many
Divine
Songs
,
sounding
forth
through
the
whole
Heavens
and
Earth
the
Praises
,
the
Power
,
the
Efficacy
of
the
first
Cause
.
For
in
the
womb
of
that
,
as
they
all
immediately
fall
in
the
bosome
of
that
,
they
lie
together
in
its
virtue
and
presence
,
they
spring
and
flourish
,
its
sacred
Image
and
Impression
they
all
bear
divinely
engraven
upon
them
.
I
have
now
finished
my
Arguments
drawn
from
the
first
Head
,
the
Nature
of
God
.
Gentle
Reader
,
Perhaps
I
may
seem
to
thee
to
have
drawn
out
to
a
great
length
,
and
to
have
made
frequent
large
Digressions
upon
this
Head
of
the
Deity
.
I
have
indeed
willingly
taken
every
fair
occasio●…
,
as
I
have
past
along
through
this
Land
of
Life
and
Bliss
,
amidst
the
Gardens
of
true
Adonis
,
the
eternal
Son
,
to
stay
thy self
and
me
some
moments
,
upon
the
contemplation
of
the
charming
Prospect
,
as
also
to
gather
and
present
thee
with
some
of
the
Paradisical
Flowers
and
Fruits
which
grow
so
plentifully
here
.
I
have
endeavoured
in
my
way
,
according
to
the
narrow
measure
of
my
weak
capacity
,
far
below
the
Glories
of
this
Object
,
if
not
to
open
,
yet
to
point
out
to
thee
the
Excellencies
of
the
Godhead
,
as
they
lie
in
their
first
and
fairest
ground
of
eternal
life
.
Two
Reasons
have
moved
me
to
this
,
1.
God
is
the
first
and
fairest
Ground
,
the
clearest
and
sweetest
Light
of
Truth
.
The
Philosopher
hath
taught
us
,
That
demonstration
is
only
by
first
and
immediate
Principles
.
The
first
and
immediate
Principle
is
that
,
which
hath
the
Light
of
Truth
immediately
seated
and
shining
in
it self
,
which
receiveth
not
its
evidence
from
any
Superior
Medium
or
Argument
,
which
immediately
displayeth
its
beams
from
its
own
face
on
the
eye
of
the
Understanding
,
without
the
interposal
of
any
inferior
Medium
or
Argument
.
This
is
the
only
Principle
of
Demonstration
,
and
this
is
God
alone
.
He
is
the
Father
of
Lights
,
the
Intellectual
Sun
,
God
unvailing
Himself
in
our
Spirits
,
setting
Himself
,
as
the
golden
Seal
of
purest
Light
,
upon
our
Spirits
.
Thus
,
by
his
immediate
embraces
,
he
impregnateth
them
with
the
Divine
forms
of
truth
.
In
this
sense
St.
Paul
saith
,
That
our
Faith
is
in
the
demonstration
of
God
.
Accordingly
he
describeth
the
truly
Evangelical
or
Spiritual
Knowledge
,
to
be
the
shining
of
God
in
our
hearts
,
unto
the
light
of
the
knowledge
of
the
glory
of
God
,
in
the
face
of
Jesus
Christ
.
He
,
that
in
a
clear
Evening
fixeth
his
eye
on
the
Firmament
above
him
,
beholdeth
by
degrees
innumerable
Stars
,
with
springing
lights
sparkling
forth
upon
him
.
If
God
lift
up
a
little
of
his
Vail
,
and
by
the
least
glimpses
of
his
naked
Face
enlighten
and
attract
the
eye
of
our
Soul
to
a
fixed
view
of
Himself
,
with
what
Divine
Raptures
do
we
see
the
eternal
Truths
of
things
,
in
their
sweetest
Lights
,
springing
and
sparkling
upon
us
,
besetting
us
round
in
that
Firmament
of
the
Divine
Essence
,
as
a
Crown
of
incorruptible
Glory
?
The
heavenly
Bridegroom
in
the
Canticles
singeth
thus
,
I
am
come
into
my
Garden
,
my
Sister
,
my
Spouse
,
I
have
drunk
my
Milk
with
my
Wine
,
I
have
eaten
my
Honey
with
my
Honey-comb
.
If
this
lovely
Bridegroom
lead
our
Souls
,
his
Bride
,
into
the
Celestial
Gardens
of
the
Divine
Mind
,
in
the
eternal
Spirit
,
then
they
with
a
pleasure
unexpressible
sit
and
sing
in
those
Gardens
.
Now
we
drink
in
the
Christal
Streams
of
all
Truth
,
now
we
drink
in
the
Light
,
as
warm
Milk
,
most
sweet
and
lively
,
from
the
warm
and
living
Breasts
of
Truth
,
now
we
eat
the
living
Honey
of
Divine
Wisdome
,
as
it
drops
and
distills
upon
our
Lips
,
from
the
Honey-comb
it self
of
the
Divine
Nature
.
2.
God
is
the
Pleasantest
,
the
only
pleasure
of
all
Objects
.
He
alone
is
the
proper
Object
,
the
true
and
perfect
Pleasure
of
all
Faculties
,
of
the
Understanding
and
of
the
Will
,
the
only
sweet
Rest
,
the
only
and
full
Feast
of
them
both
.
God
,
as
He
is
the
Light
,
which
hath
no
Darkness
in
it
,
so
is
He
Love
without
any
allay
.
He
is
that
Love
,
which
is
Goodness
it self
,
Beauty
it self
,
Sweetness
it self
,
all
alone
,
unmixt
,
at
the
utmost
heighth
of
purity
,
sweetness
and
simplicity
,
all
in
all
of
Him
,
and
all
one
in
Him
.
This
is
that
Trinity
,
which
is
the
fulness
and
majesty
of
the
Divine
Essence
,
out
of
which
all
the
Attributes
,
Properties
,
and
Perfections
arise
to
our
Understanding
,
and
into
which
,
in
the
clearest
Light
,
they
most
clearly
resolve
themselves
.
Goodness
here
is
Beauty
and
Sweetness
in
their
spring
.
Beauty
is
Goodness
in
its
proper
native
and
compleat
form
.
Sweetness
is
Goodness
and
Beauty
flowing
or
in
motion
,
or
goodness
,
as
it
springs
up
into
beauty
,
and
in
the
delicious
bosome
of
that
beauty
,
multiplies
it self
endlesly
into
innumerable
births
and
forms
.
Goodness
is
the
ever
flourishing
,
ever
youthful
Father
and
Bridegroom
,
Beauty
the
most
lovely
Daughter
and
Bride
,
Sweetness
the
Marriage
of
these
two
.
Goodness
,
as
it
is
the
spring
of
all
Beauty
and
Sweetness
,
is
power
in
the
abstract
,
in
as
much
as
Evil
,
the
only
opposite
to
Goodness
,
is
the
weakest
of
all
things
,
weakness
it self
.
Beauty
,
being
the
essential
and
full
form
of
Goodness
,
being
the
abstract
and
exemplar
of
Harmony
,
is
Wisdome
it self
,
the
only
Intellectual
Beauty
,
of
which
all
the
inferior
Beauties
of
sense
are
only
shadowy
impressions
and
foot-steps
.
The
Divine
Sweetness
being
Goodness
and
Beauty
in
motion
,
is
upon
this
account
the
first
and
highest
Activity
.
The
Fowler
draws
the
soaring
Larks
to
his
Net
,
by
the
reflection
of
Heavens
Light
,
from
a
piece
of
glass
upon
the
Earth
.
Thus
the
best
Spirits
,
whose
Musick
and
Flight
excited
or
directed
by
no
earthly
Interest
,
no
force
of
Flesh
,
mount
upward
to
Heaven
and
eternity
,
are
most
properly
,
most
powerfully
drawn
to
any
Opinion
,
when
it
appears
,
as
the
pure
unmixt
reflections
of
the
Divine
Beauties
falling
from
their
heights
of
eternal
Glory
upon
any
Understanding
,
and
from
thence
diffusing
themselves
to
enlighten
the
darkness
of
this
inferior
Region
.
The
first
Beauty
,
and
the
first
Truth
,
are
one
Being
,
both
the
first
Form
or
Image
,
in
which
the
Godhead
represents
it self
to
it self
,
in
the
most
full
and
entire
Harmony
of
all
Perfections
,
at
their
utmost
heights
,
as
they
rise
up
immediate
and
fresh
in
their
eternal
spring
,
and
of
it self
with
it self
,
as
the
first
Image
with
the
first
Original
.
Thus
every
Truth
in
all
its
descents
,
springing
from
the
first
Truth
,
is
also
a
Divine
Beauty
,
in
the
Face
of
which
the
Divine
Goodness
shineth
,
smileth
,
and
poureth
forth
it self
in
the
most
charming
and
attractive
sweetness
.
If
then
it
were
rightly
represented
and
rightly
seen
,
it
would
by
irresistible
Charms
draw
at
once
the
Understanding
and
the
Will
of
every
Spirit
into
its
embraces
.
We
easily
believe
that
which
we
desire
.
Reader
,
Set
before
the
eyes
of
thy
Spirit
a
God
,
whose
Essence
is
Love
.
Represent
to
thy self
a
Love
,
which
subsisteth
in
a
Trinity
of
Beauty
,
Goodness
,
and
Sweetness
,
all
three
raised
to
the
uttermost
heighth
of
Purity
and
Holiness
,
that
being
altogether
without
any
mixture
or
allay
,
they
are
also
without
any
bounds
,
all
three
so
absolute
and
unbounded
in
Perfection
,
that
they
mutually
unfold
one
another
,
most
compleatly
and
most
clearly
,
all
three
,
so
heightned
to
the
supream
Point
of
Intellectual
,
or
rather
Superintellectual
Life
,
that
as
they
are
Love
,
the
band
of
all
Perfection
and
Pleasantness
,
and
so
every
Perfection
in
the
Abstract
and
Unity
,
they
are
also
in
like
manner
compleat
,
living
,
and
immortal
Persons
.
When
thou
hast
thus
represented
God
to
thy self
most
perfectly
,
most
universally
amiable
in
all
Lights
of
Nature
and
Grace
,
in
every
posture
,
in
every
glance
,
dost
thou
not
at
once
most
ardently
desire
this
God
to
fill
all
,
to
be
all
in
all
,
in
this
work
?
The
work
of
some
excellent
Painter
is
known
by
this
,
that
it
is
a
finisht
piece
.
Every
part
,
every
point
hath
its
just
and
full
proportions
,
as
from
a
spring
of
life
opening
it self
there
,
as
if
Nature
her self
were
a
vital
sense
.
This
gives
the
life
,
the
beauty
,
the
sweetning
to
the
whole
piece
,
a
living
form
to
the
Workman
.
Can
we
then
think
,
that
God
,
who
is
beauty
and
sweetness
it self
,
who
works
immediately
and
alone
,
by
beauty
and
sweetness
in
the
highest
Perfection
,
in
as
much
as
he
works
only
and
immediately
by
his
Essence
,
which
is
one
and
the
same
with
its
Operations
,
will
leave
any
point
of
his
work
without
the
sweetning
touch
from
his
own
hand
?
Can
we
think
that
God
,
whose
Beauty
is
his
Wisdome
,
whose
Goodness
is
his
Power
,
whose
Sweetness
is
his
Life
,
his
Joy
,
his
Glory
,
will
leave
this
piece
,
his
Creation
,
which
he
hath
drawn
from
Himself
,
to
be
in
the
whole
a
Divine
Picture
of
Himself
,
unfinish'd
?
Will
he
suffer
any
part
of
it
to
pass
without
its
just
and
full
proportions
,
in
an
inviolable
order
to
the
whole
and
to
the
parts
,
upon
which
the
life
,
the
beauty
,
the
sweetness
of
the
whole
depends
?
We
read
in
the
Canticles
,
That
the
heavenly
Image
of
God
,
that
new
Creation
which
is
the
spiritual
Bride
in
a
Saint
,
the
joynts
of
the
thighs
are
like
Jewels
,
the
work
of
the
hands
of
a
cunning
workman
.
Cunning
in
Hebrew
is
there
properly
word
for
word
,
trusty
and
faithful
.
It
implies
a
truth
of
skill
and
care
in
the
workman
,
by
which
he
exactly
answereth
the
relation
in
which
he
stands
to
his
work
,
the
trust
in
him
,
the
dependance
upon
him
,
and
expectation
from
him
.
Motion
is
the
chiefest
part
of
Beauty
,
in
as
much
as
it
is
the
most
proper
expression
of
Life
,
and
the
spring
of
Variety
.
This
first
Creation
,
the
work
of
Nature
taken
together
in
its
invisible
and
visible
parts
,
from
its
beginning
to
its
end
,
is
a
living
Image
of
God
,
his
Daughter
and
Bride
,
although
it
be
a
shadow
only
of
the
heavenly
Image
,
or
the
heavenly
Image
in
a
shadow
.
Are
not
the
Wills
of
Intellectual
Spirits
here
,
the
joynts
of
the
Thigh
of
this
Image
,
the
manifest
and
most
principal
Instruments
of
motion
,
by
which
it
ascends
or
descends
,
it
turns
it self
about
,
and
moves
every
way
?
Shall
not
then
the
faithful
Creator
,
whose
Truth
,
whose
Goodness
,
whose
Skill
is
the
Idea
of
all
Beauty
in
Himself
,
infinitely
transcends
all
trust
,
all
expectation
,
make
these
Joynts
,
Jewels
?
Shall
he
not
here
express
the
most
beautiful
Ideas
of
his
Skill
and
Wisdome
?
Shall
he
not
here
lay
on
the
greatest
Riches
of
his
Divine
Goodness
?
Shall
he
not
stamp
on
these
the
most
glorious
Seal
of
his
Truth
,
his
Faithfulness
to
the
work
of
his
hands
?
Shall
he
not
give
the
most
heightned
life
and
sweetning
to
this
Seal
of
his
Goodness
,
Truth
and
Skill
?
Doth
not
he
understand
,
that
the
perfection
of
the
whole
work
lies
,
that
the
praise
and
glory
of
the
Workman
depends
,
principally
if
not
entirely
,
upon
these
Joynts
,
on
which
the
motion
of
the
whole
in
so
high
a
degree
depends
?
I
will
briefly
conclude
this
part
of
my
Discourse
.
Reader
,
think
of
God
as
Sweetness
it self
,
all
pure
,
unmixt
,
unconfined
.
Think
of
God
,
as
the
Spirit
of
Love
,
Beauty
,
Joy
,
all
in
one
,
in
their
most
abstracted
Essences
,
in
their
highest
Exaltation
,
in
their
greatest
amplitude
,
in
their
most
potent
vigour
,
incorruptible
,
eternal
.
Think
of
God
,
as
the
purest
and
richest
Spring
,
without
beginning
or
end
;
as
the
clearest
Sea
,
without
bottom
or
bounds
,
of
all
Perfections
,
in
the
highest
degree
of
Pleasantness
,
of
all
Pleasantness
in
the
highest
Perfection
.
Think
of
all
things
together
with
thy self
in
this
God
,
the
Unchangeable
Original
of
all
,
according
to
their
first
and
truest
forms
,
according
to
their
eternal
Truths
,
one
Goodness
and
Sweetness
together
with
this
goodness
and
sweetness
it self
,
one
Spirit
with
this
Spirit
of
all
Loves
,
Beauties
and
Joys
,
in
Divine
figures
,
divinely
distinct
,
as
the
first
and
fullest
Variety
,
in
the
first
and
entirest
Unity
.
When
thou
hast
thought
thus
of
God
,
now
think
whether
all
things
within
thee
do
not
with
the
fullest
concurrence
meet
in
this
one
only
most
passionate
desire
,
that
this
God
may
alone
conduct
his
whole
Work
,
the
whole
course
of
all
things
,
that
he
may
be
present
,
may
act
,
may
appear
alone
,
in
every
part
,
in
every
motion
of
it
,
as
filling
so
many
figures
and
shadows
of
Himself
.
After
all
,
consider
whether
that
ground
,
in
which
is
founded
the
desire
of
this
,
as
the
most
perfect
good
,
the
Object
of
all
desires
,
be
not
as
firm
a
foundation
for
the
belief
of
this
,
no
less
agreeable
Truth
to
the
Understanding
,
than
it
is
of
good
to
the
Will
.
Can
Goodness
and
Truth
be
separated
,
when
Truth
is
Goodness
in
its
essential
Image
,
in
its
fullest
,
fairest
reflection
?
Shall
not
the
most
perfect
Workman
bring
forth
the
most
perfect
Work
;
the
best
from
the
best
?
Shall
not
the
highest
God
,
the
most
true
of
Himself
thus
do
,
who
is
the
supream
Good
,
whose
Will
is
Goodness
it self
,
where
(
as
Ficinus
upon
Plato
speaks
)
the
highest
Voluntariness
,
and
the
highest
Necessity
,
most
beautifully
and
most
pleasantly
meet
,
in
the
most
inviolable
band
of
the
most
true
,
the
most
perfect
Good
.
2.
Head
of
Arguments
.
I
pass
now
to
the
second
Head
of
Arguments
,
taken
from
the
Mediation
of
Christ
,
and
opposed
to
that
Liberty
of
the
Will
,
which
is
placed
in
a
freedome
from
the
predetermination
of
its
Acts
,
in
its
essential
Principles
and
superior
Causes
.
My
method
of
treating
of
the
Mediation
of
Christ
,
and
directing
my
Discourse
upon
it
to
the
service
of
my
present
design
,
shall
be
this
:
I
will
endeavour
with
all
humility
and
holy
reverence
,
by
the
conduct
of
that
sweet
Light
which
falls
from
the
Face
of
Christ
(
by
the
guidance
of
his
Eyes
,
the
only
Fountain
of
Grace
and
Truth
)
to
set
before
us
the
Lord
Jesus
in
those
three
principal
Parts
of
his
Mediation
,
as
he
is
,
1.
The
ground
.
2.
The
way
.
3.
The
end
of
the
whole
Work
of
God
.
1.
Jesus
Christ
is
the
ground
of
the
whole
Work
of
God
.
This
is
the
first
and
principal
part
of
Christ's
Mediation
,
in
which
he
is
the
Golden
Head
of
the
whole
Image
of
things
in
Grace
and
Nature
.
This
well
understood
(
according
to
the
weak
capacity
of
our
Understanding
here
below
)
seemeth
to
make
all
the
other
parts
of
the
Mediatorship
,
with
the
whole
tract
of
things
,
plain
and
pleasant
.
That
,
which
in
Divinity
and
Philosophy
is
understood
by
the
name
of
a
Person
,
is
an
Intellectual
Being
,
compleatly
existing
.
Therefore
God
,
Angels
,
(
which
are
called
Gods
)
and
Men
,
made
in
the
Image
of
God
,
which
are
also
dignified
with
the
Name
of
God
in
the
holy
Scripture
,
are
only
stiled
and
esteemed
Persons
.
The
reason
of
the
Name
,
I
humbly
conceive
to
be
this
,
Every
Intellectual
Spirit
,
according
to
the
propriety
of
its
Nature
and
Essence
,
comprehendeth
entirely
within
it self
,
the
principle
of
its
own
Essence
,
its
essential
form
and
operation
,
by
comprehending
in
it self
the
whole
nature
of
things
.
The
Understanding
in
its
perfect
Act
,
and
Being
in
its
largest
compass
,
are
said
(
by
Philosophers
)
to
meet
in
a
mutual
proportion
and
union
;
the
one
being
the
proper
and
adequate
Object
of
the
other
.
Therefore
the
Greeks
call
every
Intellectual
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
.
The
prime
operation
of
every
Intellectual
Spirit
is
contemplation
.
The
first
and
immediate
Object
of
its
contemplation
is
its
own
Essence
.
In
this
Glass
of
living
and
immortal
Light
,
all
other
things
,
according
to
their
proper
essences
,
in
their
several
and
essential
forms
,
appear
to
it
most
clearly
and
delightfully
,
as
its
own
Births
and
Beauties
.
God
,
the
first
,
and
most
perfect
,
the
Father
and
King
of
all
Intellectual
Spirits
,
is
the
truest
Person
.
He
alone
in
truth
subsisteth
in
himself
,
existeth
without
,
and
above
all
things
.
He
truly
containeth
the
whole
compass
of
things
,
in
their
unchangeable
Truths
and
Substances
within
himself
,
although
he
Himself
be
the
most
absolute
,
and
most
abstracted
Unity
.
Angels
and
Men
,
in
the
perfection
of
their
Natures
,
are
no
more
than
shadowy
persons
.
They
have
only
shadowy
Essences
,
a
shadowy
comprehension
of
shadows
.
God
then
alone
most
perfectly
and
substantially
enjoyeth
Himself
in
the
contemplation
of
Himself
,
which
is
the
Beatifical
Vision
of
the
most
beautiful
,
the
most
blessed
Essence
of
Essences
.
This
Act
of
Contemplation
is
an
Intellectual
and
Divine
Generation
,
in
which
the
Divine
Essence
,
with
an
eternity
of
most
heightned
Pleasures
,
eternally
bringeth
forth
it self
,
within
it self
,
into
an
Image
of
it self
.
According
to
the
Perfection
in
which
God
knoweth
Himself
,
and
enjoyeth
Himself
,
so
is
the
Perfection
of
this
Image
.
As
those
are
,
so
is
this
clear
,
distinct
and
full
.
The
more
distinct
the
beam
is
from
the
first
Light
in
its
emanation
,
the
more
strong
and
full
is
the
reflectiou
.
This
Divine
Image
then
is
at
once
most
perfectly
distinct
from
its
Divine
Original
,
most
exactly
equal
to
it
,
and
most
perfectly
one
with
it
.
As
then
God
is
,
so
is
this
essential
,
eternal
Image
of
God
,
a
compleat
and
distinct
Person
in
it self
,
in
every
point
with
the
highest
and
most
ravishing
agreeableness
,
answering
the
Divine
Esseunce
in
its
spring
out
of
which
it
ariseth
.
If
this
Image
were
not
a
compleat
Person
,
Gods
knowledge
and
fruition
of
Himself
would
be
incompleat
,
without
the
pleasing
and
proportionate
returns
of
an
equal
Loveliness
,
Life
and
Love
.
If
this
Image
were
not
most
perfectly
distinct
from
the
bosome
out
of
which
it
flourisheth
,
the
knowledge
and
enjoyment
of
God
would
be
confused
,
more
like
to
the
blindness
,
the
barrenness
,
the
cold
of
darkness
and
death
,
than
the
life
and
fruitfulness
,
the
warmth
of
beauty
,
life
and
love
,
which
all
have
their
Perfection
and
their
Joys
in
the
propagation
of
themselves
into
most
distinct
forms
,
and
the
reflection
upon
themselves
from
these
forms
.
This
is
the
first
,
and
so
the
most
universal
Image
,
the
first
seat
of
all
Images
of
things
.
In
this
all
the
fulness
,
the
unchangeable
riches
of
the
Godhead
display
themselves
in
their
first
,
their
fairest
,
their
fullest
glories
.
All
forms
of
things
are
here
most
proper
,
most
perfect
,
most
distinct
,
substantial
,
and
true
.
Philosophers
and
Divines
call
the
first
Images
of
things
,
as
they
rise
up
from
the
Fountain
of
eternity
in
the
bosome
of
this
universal
and
eternal
Image
,
Ideas
.
The
Idea
,
in
this
sense
,
is
the
first
and
distinct
Image
of
each
form
of
things
in
the
Divine
Mind
;
The
universal
Image
,
of
which
we
speak
,
is
that
Divine
Mind
or
Understanding
.
This
is
the
proper
Idea
of
the
Godhead
,
the
universal
Idea
,
the
Idea
of
Ideas
,
and
so
that
Mother
of
us
all
,
which
is
above
.
Every
Idea
of
each
Creature
is
this
Idea
,
bringing
forth
it self
,
according
to
the
inestimable
Treasures
of
the
Godhead
in
it
,
into
innumerable
distinct
figures
of
it self
in
the
unconfined
Varieties
of
its
own
Excellencies
and
Beauties
,
that
so
it
may
enjoy
it self
,
sport
with
it self
,
in
these
,
with
endless
and
ever
new
Pleasures
of
all
Divine
Loves
.
Thus
in
every
Idea
of
each
Creature
doth
this
universal
Idea
dwell
at
large
,
and
freely
shine
forth
with
all
its
fulnesses
and
sweetnesses
in
a
distinct
form
,
as
it self
in
another
form
.
The
Ideas
or
Images
being
the
only
and
eternal
Truths
of
all
things
,
do
from
themselves
,
as
the
true
Heavens
in
eternity
,
send
forth
,
as
shadowy
figures
,
the
Heaven
of
Angels
,
these
visible
Heavens
,
the
Earth
,
all
the
Elements
with
their
Inhabitants
and
Furniture
.
Each
Idea
containeth
its
own
created
figure
,
as
the
proper
place
of
it
;
giveth
it
its
essence
and
existence
in
it self
,
sustaineth
it
,
and
supporteth
it
in
its
own
bosome
by
new
Births
,
or
emanations
from
it self
every
moment
;
it
filleth
it
throughout
,
as
the
Light
doth
the
Air
,
or
rather
the
beams
in
the
Air.
This
alone
is
the
unchangeable
Truth
,
the
true
substance
of
each
thing
,
the
golden
Head
above
,
the
inward
spring
below
,
the
Christal
Vessel
which
holdeth
and
encloseth
every
created
Being
,
the
living
water
of
all
Truth
and
true
Being
,
which
filleth
every
created
Vessel
.
Place
is
affirmed
by
the
Jews
,
to
be
one
of
the
Names
of
God
.
Christ
saith
in
the
Gospel
,
In
my
Fathers
house
are
many
Mansions
.
This
universal
and
eternal
Image
,
of
which
we
speak
,
is
a
Divine
Person
:
This
is
our
Jesus
,
the
God
of
all
Glory
,
in
the
clearest
,
the
fullest
effulgency
or
brightness
of
all
his
Glories
in
his
own
most
proper
and
most
glorious
form
.
This
is
the
House
or
Palace
of
the
Father
upon
the
Mount
of
Eternity
,
the
House
of
Ideas
,
or
the
first
and
eternal
Images
of
things
,
which
are
at
once
,
as
so
many
Children
of
this
Great
King
,
the
Father
of
all
,
and
as
so
many
Mansions
in
this
House
.
Here
in
this
House
of
God
,
as
David
speaketh
,
each
Bird
hath
its
Nest
,
hath
its
place
to
sit
and
sing
near
his
holy
Altar
.
Thus
God
,
in
each
of
these
distinct
and
eternal
Images
,
is
the
distinct
and
eternal
Place
of
each
thing
.
As
the
golden
Seals
were
the
only
place
of
the
Impression
,
if
there
were
nothing
besides
the
golden
Substance
and
the
Impression
;
so
is
the
Idea
,
or
the
Divine
Image
in
our
Lord
Jesus
,
the
only
place
of
each
thing
.
How
sweet
a
Contemplation
is
this
?
Every
created
Being
,
as
a
Figure
or
an
Impression
,
which
hath
no
ground
,
no
foundation
to
sustain
it
,
besides
the
Seal
which
makes
it
,
riseth
,
flourisheth
,
fadeth
and
falleth
,
hath
the
whole
compass
of
its
beginning
,
way
and
end
,
in
the
soft
and
beautiful
bosome
of
its
own
Divine
Image
or
Idea
in
the
Person
of
our
Lord
Jesus
.
Thus
all
things
live
,
move
,
and
have
their
being
in
Him
.
It
is
the
Rule
of
the
Philosopher
,
That
all
motion
is
made
upon
something
unmoveable
.
We
read
in
the
first
of
the
Hebrews
,
a
place
cited
out
of
the
Psalms
,
where
it
is
thus
said
to
Jesus
Christ
,
The
Heavens
and
the
Earth
are
the
work
of
thine
hands
,
they
perish
,
but
thou
remainest
;
They
all
wax
old
as
a
Garment
,
as
a
Vesture
shalt
thou
fold
them
up
,
and
they
shall
be
changed
,
but
thou
art
the
same
,
thy
years
fail
not
.
Behold
Jesus
Christ
,
as
he
is
the
eternal
Image
of
the
Godhead
,
containing
the
first
Images
of
all
things
eternally
in
Himself
,
is
the
Divine
and
unmoveable
ground
,
upon
which
the
Heaven
,
the
Earth
,
with
all
things
in
them
(
whose
whole
being
is
a
perpetual
motion
and
change
)
perpetually
move
.
Jesus
Christ
is
the
Wisdom
of
God
,
as
he
is
the
first
and
most
perfect
Image
of
the
Divine
Essence
within
it self
,
and
in
this
Image
contains
those
Images
which
are
the
first
Patterns
,
the
eternal
Grounds
,
Truths
,
Measures
of
all
things
.
The
same
Jesus
is
the
Power
of
God
in
respect
to
that
seminal
or
propagative
Power
in
those
first
Patterns
,
by
which
,
as
sacred
Springs
,
they
multiply
themselves
by
various
streams
,
receiving
all
along
from
them
the
continuation
of
their
Beings
,
in
continual
motions
,
till
by
circling
about
they
return
to
,
and
rest
in
the
bosome
of
their
Fountain
.
This
is
that
pure
and
clear
Sea
of
Ideal
Lights
and
Lives
,
from
which
all
their
Rivers
of
Being
go
forth
,
and
into
which
they
return
again
,
while
that
still
is
equally
full
,
and
capable
of
no
diminution
or
increase
.
This
ground
of
the
Work
of
God
in
Christ
,
and
of
the
Mediation
of
Christ
,
seemeth
to
be
the
fundamental
sense
,
though
perhaps
not
the
only
one
,
nor
that
principally
intended
by
the
Apostle
in
those
words
,
where
he
saith
,
That
our
Lord
Jesus
is
the
Image
of
the
invisible
God
,
and
the
First-born
of
every
Creature
.
This
last
expression
is
divinely
contrived
to
be
both
in
one
,
a
collective
and
a
distributive
:
with
equal
propriety
of
sense
,
you
may
read
of
all
Creation
,
of
every
Creature
.
The
holy
Scripture
in
the
Epistle
to
the
Hebrews
distinguisheth
between
the
shadow
and
the
Image
,
the
very
Image
,
the
self
Image
of
good
things
to
come
.
The
whole
Creation
,
with
the
Law
in
its
Angelical
Glories
,
as
it
is
the
Crown
and
Ground
of
this
Creation
,
according
to
the
Doctrine
of
the
Jewish
Masters
,
and
of
all
the
Scripture
,
is
a
shadow
of
good
things
,
and
no
more
.
Jesus
Christ
alone
is
the
Image
of
God
,
and
so
of
all
good
things
,
the
very
Image
,
the
self
Image
,
that
Image
which
by
its
exactness
is
one self
,
with
its
Original
God
,
in
all
those
Glories
,
in
which
(
by
reason
of
their
excess
of
Light
)
He
is
in
this
Image
equally
glorious
,
and
perfectly
visible
to
Himself
.
Jacob
stileth
his
first-born
,
the
Excellency
of
Dignity
,
and
the
Excellency
of
Strength
.
Jesus
Christ
being
the
first
Image
of
God
,
is
also
in
that
the
first
Image
of
the
Creation
in
the
whole
,
the
first
Image
of
every
Creature
,
in
its
distinct
form
,
in
its
whole
compass
,
as
a
part
of
the
whole
.
Thus
is
He
the
First-born
,
the
Excellency
of
Dignity
,
the
Exceliency
of
Strength
,
both
in
respect
to
the
Father
of
all
,
and
of
every
Birth
.
He
is
the
first
effulgency
,
or
shining
out
of
the
Divine
Glory
,
in
every
form
imitable
or
inimitable
.
If
this
Nail
were
fastned
by
a
Master
of
the
Assembliés
,
how
unmoveably
would
it
be
fixed
,
and
be
the
frame
of
my
design
.
Socrates
in
Plato
professeth
to
love
his
beautiful
Friend
▪
because
he
alwayes
generated
in
his
mind
within
,
and
his
sp●…ch
without
,
rational
Discourses
,
harmonious
Forms
of
things
,
beaut●…ul
Images
,
con●…ting
of
agreeable
porportions
.
Reason
in
〈◊〉
intellectual
Spirit
,
is
a
treasure
of
Divine
pr●…portions
,
the
patterns
and
principles
of
its
Activity
.
Every
Intellectual
Spirit
by
its
Reason
is
a
sacred
Field
,
replenished
with
Divine
Powers
,
Divine
Springs
and
Forms
of
proportions
and
harmony
,
which
compose
reason
in
the
essence
of
it
,
are
at
once
Divine
Flowers
of
Intellectual
Beauties
and
Divine
Springs
,
a
prolifick
virtue
of
seminative
and
formative
force
,
by
which
they
propagate
themselves
.
Our
Jesus
is
this
Field
,
and
this
Paradise
of
Flowers
and
Springs
in
the
Godhead
,
the
Understanding
,
the
Reason
of
the
Godhead
.
Every
Workman
,
according
to
the
measure
of
his
reason
and
wisdome
,
hath
in
himself
,
before
he
beginneth
to
work
,
the
form
and
perfection
of
his
work
.
This
is
the
end
which
first
moveth
the
Agent
,
and
setteth
him
on
work
.
This
is
the
reason
,
the
rule
of
his
works
,
which
giveth
him
both
life
to
it
,
and
light
in
it
.
This
Harmony
of
skill
or
reason
within
,
is
the
Angelical
Musick
in
the
mind
,
to
which
all
things
in
the
work
without
do
move
;
like
Amphion's
Lute
,
by
sound
of
which
the
Walls
of
Thebes
were
raised
.
Thus
the
Workman
works
by
wisdome
;
For
his
God
teacheth
him
.
Shall
not
the
only
wise
God
much
more
work
in
Wisdome
?
Shall
not
He
have
the
form
of
that
Work
,
which
he
intendeth
,
perfect
and
plain
,
with
all
its
proportions
in
his
Spirit
,
before
He
begineth
it
?
Shall
not
He
have
his
end
,
the
pattern
,
the
principle
,
the
reason
,
and
the
rule
of
His
Work
in
Himself
?
Or
doth
He
work
blindly
,
or
by
chance
?
Or
is
He
enlivened
or
enlightned
from
without
for
his
Work
?
Doth
He
not
from
the
treasure
and
measure
of
all
harmony
in
his
own
mind
give
to
it
its
proportions
and
perfections
?
Solomon
bringeth
in
Wisdome
,
as
a
Person
in
eternity
,
speaking
after
this
manner
;
When
God
stretched
out
the
Heavens
,
when
he
laid
the
foundations
of
the
Earth
,
when
he
digged
up
a
place
for
the
Sea
,
then
I
was
with
him
.
St.
John
in
the
beginning
of
his
Gospel
takes
the
Vail
off
from
his
Person
,
and
discovereth
this
Wisdome
in
an
eternal
Person
,
to
be
the
Lord
Jesus
.
For
he
saith
,
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
and
by
him
were
all
things
made
.
This
is
the
internal
Word
of
the
Mind
,
the
Wisdome
of
God
,
the
essential
Image
of
the
Godhead
,
the
Original
,
the
eternal
Image
of
all
things
.
In
this
Word
,
are
eternally
contained
the
Patterns
,
the
prolisick
Virtues
,
by
which
the
whole
Creation
,
with
all
things
in
it
,
are
brought
forth
and
formed
.
This
is
the
Word
in
the
Mind
of
God
,
in
which
the
whole
Creation
is
drawn
forth
,
in
which
it
lieth
in
the
first
and
most
proper
draught
of
it
,
from
the
beginning
to
the
end
,
before
it
cometh
forth
in
it self
.
This
is
our
Jesus
bred
with
the
Father
in
eternity
,
ever
before
Him
,
who
thus
day
by
day
sporteth
Himself
,
and
playeth
with
Him
,
whiles
in
all
his
Work
,
●…e
multiplieth
and
spreadeth
forth
round
about
him
to
the
uttermost
bounds
of
things
,
Divine
Figures
of
those
Archetypal
and
exemplar
Glories
which
he
seeth
in
him
.
Can
this
then
be
?
Can
Jesus
Christ
thus
be
the
ground
of
the
Creation
,
and
of
the
whole
Work
of
God
in
it
?
Can
the
whole
piece
in
all
its
proportions
and
perfection
,
lie
here
in
the
Person
of
this
Jesus
,
in
its
first
draught
,
in
its
exactest
patterns
,
and
the
will
of
man
with
the
motions
of
it
be
left
out
of
this
model
?
Is
not
the
Will
of
every
Intellectual
Spirit
,
are
not
the
motions
of
this
Will
the
principal
parts
of
this
Work
,
are
they
not
those
Hinges
and
Engines
by
which
the
whole
is
turned
about
in
all
the
great
revolutions
of
it
?
Doth
not
the
Catastrophe
,
the
final
change
,
doth
not
the
finishings
and
perfections
,
the
Ultimate
and
most
glorious
closes
of
the
whole
,
on
which
the
expectations
of
Men
and
Angels
are
fixt
,
in
which
the
full
Harmony
of
the
whole
Work
,
the
full
glory
of
the
Workman
do
consist
,
and
are
discovered
,
depend
upon
these
,
the
Will
,
and
its
motion
?
If
therefore
these
also
lie
in
this
Jesus
,
the
essential
,
the
personal
Wisdome
of
God
,
their
first
ground
,
their
most
perfect
pattern
in
eternity
,
are
they
not
here
determined
,
as
in
their
first
cause
?
But
thus
much
of
the
Mediatorship
of
Christ
,
in
the
ground
of
it
,
as
the
first
ground
of
the
whole
work
of
God
lies
most
fair
,
most
full
,
and
flourishing
in
his
Person
in
eternity
.
2.
Jesus
Christ
in
his
Mediatorship
is
the
way
of
the
whole
work
of
God
from
the
beginning
to
the
end
of
it
,
a
most
beautiful
and
a
most
pleasant
way
.
I
shall
set
this
way
before
us
in
two
parts
.
1.
Part.
Jesus
Christ
is
the
first
and
universal
Creature
,
the
first
created
Head
,
the
first
,
the
fairest
Copy
of
the
whole
Angelical
Nature
with
all
its
Glories
,
of
the
whole
Creation
,
the
Life-Picture
,
taken
immediately
from
the
Life
it self
.
I
shall
not
insist
much
on
this
,
as
seeming
perhaps
not
so
clear
,
not
having
been
generally
received
,
neither
doth
it
bring
any
new
Argument
to
this
Cause
,
but
only
add
new
force
to
the
Argument
immediately
before
,
taken
from
the
ground
of
the
Mediatorship
in
Christ
.
Yet
am
I
not
willing
to
pass
it
by
,
without
a
brief
offer
of
those
Reasons
,
which
seem
to
give
clearness
and
countenance
to
it
,
and
that
upon
a
two-fold
Consideration
:
1.
I
gladly
thus
far
gratifie
the
Arians
and
Socinians
,
by
complying
with
them
,
in
giving
to
our
Lord
Jesus
,
as
a
Creature
,
this
pre-existency
to
the
whole
Creation
,
and
preheminence
above
it
.
I
cannot
but
conceive
fair
hopes
,
that
clear
and
candid
Spirits
among
them
,
will
by
this
link
in
the
golden
Chain
of
Christ's
Mediatorship
,
in
which
God
,
and
all
his
Works
,
are
by
an
inseparable
and
harmonious
order
fastned
each
to
other
,
be
easily
lead
to
that
first
and
highest
Link
of
the
Godhead
of
Christ
,
the
original
,
eternal
,
essential
form
of
the
Divine
Essence
,
sweetly
conceived
,
and
compleatly
finisht
there
,
as
the
womb
and
bosome
of
the
first
Love
.
Neither
can
any
more
doubt
,
but
that
those
intelligent
and
ingenious
Persons
,
of
which
I
speak
,
will
as
delightfully
by
this
same
Link
,
upon
a
wise
contemplation
of
it
,
be
carried
to
those
other
lower
Links
of
Redemption
and
Justification
,
Sanctification
and
Salvation
by
Jesus
Christ
,
as
the
purchase
,
the
power
,
the
pattern
,
the
meritorious
,
the
efficient
,
the
formal
cause
of
all
this
,
in
his
Humiliation
and
Exaltation
.
If
Jesus
Christ
be
a
created
form
,
living
,
immortal
,
glorious
,
containing
in
himself
the
whole
Creation
,
with
all
its
Vicissitudes
of
Lives
and
Deaths
in
one
entire
Beauty
,
more
fresh
,
more
fair
,
more
full
,
then
ever
it
can
be
in
it self
,
if
it
be
seen
at
one
view
,
at
the
uttermost
heighth
of
all
sweetness
,
softness
,
amiableness
,
lustre
,
that
it
is
capable
of
,
(
although
that
be
true
,
which
some
say
,
that
the
World
in
the
whole
is
the
most
beautiful
of
all
things
,
or
which
others
say
,
that
it
is
an
Angel
.
)
This
created
form
then
hath
a
Prototype
,
its
Original
Image
,
its
exemplar
Cause
in
eternity
,
in
God
,
on
which
it
depends
,
and
from
which
it
flows
;
otherwise
it
is
not
a
created
form
,
but
uncreated
,
absolute
and
eternal
.
This
Original
Image
is
one
with
the
first
,
the
supream
Image
of
eternity
,
and
of
God
.
For
all
things
are
there
,
as
in
the
fullest
Variety
,
so
in
the
most
entire
Unity
.
This
then
is
the
Godhead
of
Christ
,
that
essential
Image
of
the
Divine
Nature
,
in
which
Jesus
Christ
,
with
all
his
created
Glories
,
pre-exists
in
eternity
,
from
whence
he
descends
into
a
created
state
,
and
hath
there
an
existency
antecedent
to
every
other
Creature
.
If
this
Jesus
be
the
first
and
universal
Creature
,
the
whole
world
,
in
one
Spirit
and
Person
,
who
takes
flesh
of
the
Virgin
Mary
,
then
doth
the
whole
world
live
,
die
,
and
rise
again
in
him
.
Now
is
his
Death
the
Death
of
the
whole
world
,
his
Resurrection
is
the
universal
Resurrection
of
the
whole
world
in
its
Divine
Head
,
and
in
its
immortal
Root
.
Now
is
Jesus
Christ
a
Sacrifice
for
our
Redemption
,
Sanctification
,
Salvation
;
not
by
an
imaginary
,
notional
,
arbitrary
Imputation
,
but
a
judgment
founded
upon
the
Divine
Nature
of
things
,
and
a
real
immediate
Union
between
Christ
and
the
World
,
as
a
Divine
Seed
,
and
a
Divine
Plant
,
which
with
a
Divine
eminency
is
comprehended
in
that
Seed
,
and
virtually
produced
out
of
it
,
receiving
every
moment
its
alterations
from
it
,
according
to
the
seminal
and
Divine
proportions
treasured
up
in
it
.
Thus
Christ
takes
away
the
Sin
of
the
World
;
thus
he
makes
all
things
new
.
These
are
only
glances
by
the
way
.
2.
The
second
Consideration
which
moved
me
to
touch
this
string
,
is
the
perfection
and
the
heightning
which
it
seems
to
give
to
the
whole
mystery
of
Divine
Truth
in
the
Scripture
,
and
in
the
Gospel
.
A
sweet
and
beautiful
line
would
probably
arise
from
this
Point
,
to
illustrate
many
and
principal
Scriptures
,
many
and
principal
Mysteries
of
the
Gospel
,
if
it
were
found
consonant
to
the
letter
of
the
Scripture
,
to
the
Analogy
of
Faith
,
and
so
generally
received
.
I
will
now
therefore
offer
in
few
words
,
a
reason
or
two
in
this
case
,
leaving
the
judgment
of
it
and
the
full
prosecution
,
to
those
who
have
either
Humane
or
Divine
Learning
in
these
things
above
my self
.
1.
The
first
,
or
rather
cluster
of
Reasons
,
lieth
in
that
Scripture
,
Col.
1.
15
,
16
,
17.
1.
Christ
is
here
described
in
the
proper
Character
of
his
Divine
Person
(
as
the
general
ground
of
his
Mediatorship
)
by
these
words
,
Who
is
the
Image
of
the
invisible
God
.
He
is
the
Image
of
God
by
way
of
eminence
,
the
first
,
the
supream
,
the
most
perfect
Image
,
representing
the
Essence
,
the
Substance
,
the
Unity
of
God
to
himself
within
himself
,
essentially
,
substantially
in
his
own
proper
Unity
.
He
is
the
Image
of
the
invisible
God
,
as
he
is
invisible
in
that
Glory
of
his
own
eternal
form
,
in
which
he
is
visible
by
no
Light
,
to
no
Light
,
to
no
Eye
,
in
no
Spirit
besides
his
own
.
He
is
the
only
Image
of
God
in
every
Image
,
the
Image
of
God
in
its
first
state
upon
the
Throne
,
in
its
descent
through
all
states
,
in
the
Grave
,
unto
the
nethermost
parts
of
the
Earth
,
until
it
return
and
re-ascend
above
all
Heavens
thither
where
it
was
at
first
.
2.
Jesus
Christ
is
here
described
in
the
two
parts
of
his
Mediatorship
,
one
relating
to
the
state
of
Nature
,
the
other
to
the
state
of
Grace
.
At
the
25.
verse
he
is
stiled
the
first-born
of
every
Creature
,
at
the
18.
verse
,
the
first-born
from
the
dead
.
These
two
being
contra-distinguished
from
each
other
,
seem
to
point
at
,
and
paint
forth
Jesus
Christ
in
two
different
forms
,
agreeing
both
in
this
,
that
they
have
their
ground
in
his
eternal
form
,
and
are
subordinate
to
it
.
These
two
being
contra-distinguished
,
and
answering
each
other
,
seem
to
be
interpreted
one
by
the
other
.
Jesus
is
the
first-born
of
the
Resurrection
in
a
two-fold
sense
.
He
is
the
first
of
those
that
rise
from
beneath
the
shades
of
this
Creation
into
the
true
Heavens
,
the
Holy
of
Holies
,
the
unvailed
Glory
of
God
.
He
is
the
fulness
of
the
Resurrection
.
He
,
as
a
Divine
Head
,
comprehendeth
clearly
,
compleatly
,
eminently
in
himself
all
these
,
who
are
to
rise
as
Divine
Members
of
himself
,
inseparably
joyned
in
the
Unity
of
the
same
Divine
Spirit
.
They
all
rise
together
with
him
at
his
Resurrection
.
He
is
the
Fountain
of
the
Resurrection
.
Every
one
in
his
own
proper
person
and
season
riseth
up
out
of
him
by
his
Power
,
in
the
Virtue
of
his
Resurrection
.
After
the
same
manner
is
Jesus
the
first-born
of
every
Creature
.
He
is
the
first
,
the
fulness
,
the
fountain
of
the
Creation
.
He
is
the
first
Creature
.
So
in
the
17.
verse
,
in
the
illustration
of
this
state
,
as
he
is
the
first
of
every
Creature
,
it
is
said
,
He
is
before
all
things
.
He
pre-existed
in
a
created
form
,
when
there
was
yet
no
other
Creature
formed
.
All
things
were
made
in
him
,
whether
visible
or
invisible
,
Principalities
,
Powers
,
or
Thrones
,
things
in
Heaven
,
or
on
Earth
,
and
all
things
stood
together
in
him
,
saith
St.
Paul
,
verse
17.
So
the
Greek
words
in
both
verses
are
most
properly
rendred
.
Great
men
in
the
mystery
of
Philosophy
and
Divinty
affirm
,
That
which
is
below
to
be
the
same
with
that
which
is
above
.
Every
Flower
on
Earth
is
a
Star
in
the
Firmament
.
Each
Star
an
Angel
in
the
Heavens
above
.
If
this
be
St.
Paul's
sense
,
which
we
have
represented
from
these
words
,
the
Elements
with
all
of
them
,
the
visible
Heavens
with
all
in
them
,
the
innumerable
Company
of
Angels
in
their
invisible
Heavens
,
have
all
met
and
subsisted
together
in
one
created
Form
,
in
one
Divine
Spirit
and
Person
,
which
is
our
Jesus
.
In
this
Person
they
are
not
Flowers
of
Beauty
,
not
Stars
of
Light
,
not
Angels
of
Glory
,
but
Divine
Forms
,
antecedent
and
transcendent
to
the
brightest
Cherubims
,
the
highest
,
the
most
flaming
Seraphims
.
Thus
they
exist
in
Christ
.
Thus
with
the
unsearchable
Riches
of
all
agreeable
Varieties
they
make
up
the
Body
of
Christ
,
as
he
is
the
created
Head
of
all
.
Thus
as
he
is
the
first
of
all
Creatures
,
so
is
he
the
fulness
of
the
whole
Creation
.
He
is
also
the
Fountain
.
St.
Paul
addeth
also
this
,
All
things
were
made
by
him
,
verse
16.
All
Creatures
flow
from
him
,
as
second
Lights
are
cast
from
the
first
brightness
by
various
reflections
and
refractions
.
3.
The
design
of
all
this
discovereth
it self
to
us
in
these
words
,
That
he
in
all
things
might
have
the
preheminence
,
verse
18.
The
first
sense
of
the
Greek
word
is
this
,
that
he
in
all
things
may
be
first
.
So
you
have
a
plain
allusion
to
that
word
of
First-born
twice
applied
to
Jesus
,
once
in
respect
to
the
Creation
,
another
time
to
the
Resurrection
.
Jesus
Christ
as
God
(
if
so
we
may
speak
of
him
after
the
manner
of
Man
)
is
alike
the
first
of
all
things
,
not
as
by
design
,
or
any
act
of
the
Will
,
but
by
Nature
and
his
Essence
,
as
in
our
Conceptions
it
antecedes
every
act
of
Council
or
Will.
This
primacy
then
,
which
is
attributed
to
Christ
,
as
founded
in
a
Divine
contrivance
,
properly
respecteth
him
as
in
a
created
Form
,
in
which
he
,
who
,
as
God
,
is
by
Nature
the
first
of
all
things
,
so
by
design
of
the
Godhead
,
as
a
Creature
,
becometh
the
First-born
Son
of
God
in
Nature
and
Creation
,
the
First-born
Son
of
God
in
Grace
,
in
Glory
,
in
the
Resurrection
:
Until
he
in
his
created
Nature
,
by
his
Resurrection
,
became
a
new
Creature
,
anointed
with
the
eternal
Spirit
,
and
entred
into
the
Holy
of
Holies
,
by
the
rending
of
the
Vail
of
Flesh
:
The
Seed
of
the
New-Creature
,
of
the
spiritual
Man
,
and
the
heavenly
Image
,
was
not
yet
come
up
into
its
proper
form
,
nor
risen
up
out
of
the
Earth
of
the
first
Creation
,
where
it
lay
buried
.
4.
The
ground
of
this
design
appeareth
,
verse
19.
For
it
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
.
The
Greek
word
signifies
a
perfect
and
most
agreeable
rest
of
all
our
faculties
,
a
sweet
and
full
complacency
in
the
presence
and
appearance
of
an
Object
most
entirely
,
most
universally
amiable
and
pleasing
.
Thus
the
joy
of
the
Father
is
full
,
to
see
in
the
same
Person
of
his
beloved
Son
(
the
dear
and
entire
reflection
of
himself
)
to
dwell
together
at
once
in
One
,
the
fulness
of
his
Godhead
,
the
fulness
of
all
his
designs
and
works
,
in
Nature
,
in
Grace
,
in
the
Creation
,
in
the
Resurrection
.
Thus
is
this
Son
of
his
Love
ever
before
him
,
his
Delight
day
by
day
,
all
along
,
through
time
and
eternity
.
All
his
works
are
love-sports
with
this
his
Son
and
Bride
,
various
parts
of
Divine
Love
which
he
acteth
,
various
forms
of
Divine
Beauty
and
Joy
into
which
he
casteth
himself
in
the
Bosome
and
Person
of
this
lovely
,
only
beloved
One.
Now
his
Soul
resteth
in
all
his
Counsels
and
Works
,
while
he
seeth
the
Face
of
his
Son
with
all
pleasantness
there
.
Now
his
Soul
resteth
in
his
Son
,
while
he
seeth
all
his
Counsels
and
Works
,
as
the
finished
Beauties
,
and
unsearchable
Riches
of
his
Person
.
Now
is
the
Person
of
his
Son
a
compleat
Paradise
,
while
out
of
this
ground
he
makes
to
spring
every
Plant
that
is
desirable
for
Beauty
,
for
Pleasantness
,
for
Wisdome
,
for
Food
,
for
a
Feast
to
Men
,
to
Angels
,
to
God
himself
.
2.
I
pass
now
to
my
second
Reason
,
the
Lord
Jesus
thus
set
in
a
created
form
,
rendreth
the
order
of
the
Creatures
proceeding
from
God
,
more
harmonious
and
entire
,
its
connexion
more
immediate
and
inviolable
,
its
dependance
more
firm
and
sure
:
for
thus
the
Creature
cometh
forth
from
God
,
first
in
a
distinct
Nature
from
him
,
but
in
the
Unity
of
the
same
eternal
Person
with
him
;
then
in
a
distinction
both
of
Nature
and
Person
.
While
the
universal
nature
of
the
Creature
subsisting
in
the
Person
of
Christ
,
reposeth
it self
immediately
upon
the
Godhead
,
and
becometh
it self
the
ground
of
all
the
Creatures
in
their
several
subsistencies
and
essences
,
reposing
themselves
in
the
bosom
of
this
first
Creature
;
How
perfect
is
the
order
of
things
without
any
gap
or
leaps
?
How
full
is
the
Harmony
in
this
entireness
of
the
Order
?
With
what
clearness
and
delightfulness
are
the
Links
of
the
Chain
in
the
whole
frame
,
by
mutual
embraces
fastned
to
each
other
?
How
doth
the
beautiful
blissful
Unity
and
Union
of
the
Divine
Love
,
in
the
connexion
,
in
the
mutualness
of
influencies
and
dependencies
,
shine
through
all
,
sustain
,
animate
,
beautifie
,
and
sweeten
all
?
How
clear
now
is
the
passage
between
God
and
the
Creature
,
time
and
eternity
,
by
this
milky
way
in
the
bosom
of
Christ
?
That
Scripture
seemeth
under
that
covert
of
rich
expression
to
contain
the
riches
of
this
sense
,
where
Christ
is
said
to
be
the
brightness
of
the
Glory
of
God
,
the
engraven
Image
of
his
Substance
,
and
so
to
bear
all
things
by
the
Word
of
his
Power
,
Heb.
1.
That
word
Bear
signifieth
both
to
bring
forth
,
and
to
sustain
,
as
a
Root
the
Plant.
The
Sun
hath
a
three-fold
effulgency
or
light
;
1.
The
essential
and
internal
Image
of
the
Sun
within
it self
.
2.
The
Sun-shine
immediately
fastned
to
the
body
of
the
Sun
,
and
flowing
from
it
.
3.
The
Light
cast
upon
the
elementary
World
,
as
the
figure
of
this
Sun-shine
.
Thus
is
Jesus
Christ
a
three-fold
Light
,
or
effulgency
of
the
Divine
Glory
;
by
one
,
he
shines
as
the
essential
Image
of
God
in
the
bosom
of
God
;
by
the
other
,
he
shineth
forth
,
as
the
first
Creature
,
fairest
,
freshest
,
and
fullest
,
like
a
knot
of
beams
springing
immediately
from
the
face
of
the
Sun
,
and
subsisting
inseparably
in
it
;
by
the
third
,
he
shineth
out
in
the
distinct
forms
and
existences
of
all
the
Creatures
.
The
figure
of
a
living
substance
first
engraven
upon
a
golden
Seal
,
from
thence
impresseth
it self
on
manifold
&
various
pieces
of
white
,
or
yellow
,
or
red
,
or
black
wax
;
so
the
essential
Image
of
God
engraveth
it self
first
in
a
created
form
upon
the
Person
of
Christ
,
as
a
golden
Seal
,
from
thence
multiplieth
it self
into
innumerable
figures
,
in
the
various
forms
of
all
the
several
Creatures
.
Power
and
Glory
are
frequently
Names
of
God
in
the
Scripture
:
The
Power
of
Christ
is
his
Godhead
.
The
Word
of
his
Power
is
threefold
;
1.
The
internal
Word
,
which
is
Christ
in
his
Divine
Nature
.
2.
The
Word
upon
the
Lips
,
is
the
Person
of
Christ
in
the
first
created
form
.
3.
The
Word
from
thence
multiplied
and
figured
upon
the
Air
all
round
about
,
are
the
Creatures
,
in
all
their
various
forms
,
thus
encompassing
their
King
,
as
figures
all
round
about
him
,
flowing
out
from
him
.
Thus
Jesus
by
the
out-shining
of
the
Divine
Glory
,
by
the
engraven
Image
of
the
Divine
Substance
,
by
the
Word
of
the
Divine
Power
,
in
an
order
altogether
Divine
for
beauty
and
strength
,
bringeth
forth
,
beareth
up
all
things
.
3.
I
shall
propound
only
one
Reason
more
,
to
give
light
or
strength
to
this
Opinion
,
submitting
it
entirely
to
the
judgment
of
the
Reader
.
Jesus
Christ
saith
of
himself
,
I
am
the
Light
of
the
World
,
1
Joh.
8.
10.
St.
John
in
the
beginning
of
his
Gospel
,
manifestly
alludes
to
the
beginning
of
Genesis
,
while
he
attributes
the
Creation
of
all
things
to
that
Word
with
God
,
which
is
God
.
In
the
same
place
he
teaches
us
this
mystery
,
That
the
Life
of
all
was
in
Christ
,
and
that
life
was
the
light
of
man
,
both
Intellectual
and
Sensitive
,
this
latter
being
the
shadow
of
the
former
.
Then
he
adds
,
The
Light
shined
in
Darkness
,
but
the
Darkness
comprehended
it
not
.
This
seemeth
to
be
a
clear
allusion
to
the
work
of
the
first
day
,
when
God
called
Light
out
of
Darkness
,
dividing
at
the
same
time
between
the
Light
and
the
Darkness
.
The
Light
now
shined
in
the
midst
of
the
Darkness
,
enlightning
the
Darkness
,
so
that
it
still
remaineth
incomprehensible
to
the
Darkness
,
as
that
abode
in
its
own
natural
form
divided
from
the
Light
.
All
generally
agree
,
that
Moses
comprehended
the
History
of
the
whole
Creation
in
this
Chapter
.
And
under
the
Covert
and
Vail
of
the
visible
part
as
a
figure
,
divinely
describeth
the
Intellectual
,
Angelical
,
and
more
Divine
part
,
as
the
immediate
Original
and
Life
of
this
Figure
.
We
have
an
Image
of
this
in
the
Body
of
Heaven
,
with
the
Sun-shining
in
it
by
day
,
or
the
Moon
and
Stars
by
night
,
when
they
present
themselves
to
our
eyes
,
by
plain
figures
of
themselves
,
formed
in
a
flowing
stream
here
below
.
The
Jews
therefore
say
,
That
a
man
of
Flesh
and
Blood
,
cannot
understand
the
first
Chapter
of
Genesis
.
St.
Paul
affirmeth
,
That
the
invisible
things
are
perceived
,
being
understood
by
the
things
that
are
made
.
By
these
words
he
seemeth
plainly
to
signifie
,
that
while
Moses
painteth
out
to
us
the
visible
world
,
and
framing
of
it
,
his
design
is
to
set
before
us
a
lively
Picture
of
the
invisible
part
of
things
,
which
is
,
as
the
heavenly
Person
,
whose
Picture
is
drawn
on
this
Table
.
The
Light
then
,
which
is
the
work
of
the
first
day
,
being
not
only
Sensitive
,
but
Intellectual
,
is
the
first
Creature
,
the
first
and
most
immediate
effulgency
,
irradiation
,
or
out-shining
of
the
Godhead
,
the
beginning
of
the
Creation
of
God
.
St.
Paul
saith
,
That
which
makes
manisest
is
Light
.
Then
the
first
Light
is
the
first
,
the
most
eminent
,
the
amplest
,
the
clearest
,
the
compleatest
manifestation
of
God
,
and
so
of
the
whole
Creation
,
as
its
golden
Head
.
The
first
day
,
according
to
the
Hebrew
,
Idiom
is
the
one
day
,
which
Idiom
hath
this
mystery
wrapt
up
in
it
,
That
the
Unity
,
the
Fountain
of
numbers
,
is
the
first
in
order
,
from
which
we
begin
to
number
.
This
Light
,
which
is
the
first
Creature
,
the
work
of
the
first
day
,
is
the
first
procession
of
the
Divine
Unity
without
it self
.
It
retains
therefore
the
highest
Image
of
this
Unity
,
and
partakes
of
it
in
the
highest
degree
,
that
any
created
Nature
is
capable
of
.
This
is
the
Unity
of
the
Divine
Person
,
or
subsistency
,
in
a
distinct
created
Essence
or
Form
.
Thus
you
have
in
this
lovely
Form
of
the
purest
,
the
sweetest
of
all
created
Lights
,
the
Person
of
Jesus
Christ
,
as
he
is
the
first
Creature
,
divinely
subsisting
in
the
Godhead
.
This
is
that
Light
,
which
while
it
shineth
with
a
derived
brightness
,
in
the
midst
of
that
darkness
which
is
the
first
matter
of
every
Creature
,
it
remaineth
,
in
the
Unity
and
Divinity
of
its
Person
and
subsistence
,
vailed
to
the
highest
and
most
glorious
of
all
Creatures
.
For
even
in
this
blessed
Person
the
darkness
is
a
dividing
Vail
between
the
Nature
and
the
Godhead
,
in
which
that
Nature
subsists
.
The
Jewish
Masters
by
a
two-fold
tradition
,
seem
to
seal
up
this
mystery
for
Posterity
.
First
,
they
number
the
Soul
of
the
Messias
among
those
sacred
and
sublime
Glories
which
were
before
the
world
.
Secondly
,
They
mysteriously
affirm
the
Light
of
the
first
day
to
be
a
Light
,
in
which
the
whole
work
of
Creation
in
all
the
parts
of
it
,
with
all
its
Revolutions
from
its
first
beginning
to
its
last
end
,
are
clearly
and
distinctly
seen
.
But
say
they
,
at
the
fall
of
man
by
Sin
,
this
Light
was
hid
beneath
the
Throne
of
God
,
until
the
days
of
the
Messias
.
Can
any
thing
more
plainly
express
our
Jesus
,
as
He
is
the
first
and
universal
Creature
?
the
first
,
the
fairest
,
the
clearest
draught
of
the
whole
Creation
,
in
the
whole
course
and
conduct
of
it
,
pre-existent
to
every
Creature
,
comprehending
all
the
works
of
God
,
from
the
first
line
to
the
last
finishing
of
it
,
in
one
most
delightful
View
,
in
one
most
agreeable
Prospect
,
in
one
Spirit
and
Form
of
purest
,
sweetest
life
,
more
than
Angelical
,
only
less
then
Divine
,
yet
subsisting
in
a
Divine
Person
?
If
the
will
of
man
,
with
its
motions
,
be
seen
and
pre-exist
here
,
are
they
not
here
predetermined
?
But
I
have
said
before
,
that
I
would
neither
insist
long
upon
this
Point
,
nor
lay
any
thing
of
the
weight
of
this
Cause
upon
it
,
being
it self
by
few
received
or
understood
.
I
divided
my
discourse
of
the
Mediatorship
into
three
Heads
:
1.
Christ
,
as
he
is
the
ground
of
all
the
Works
of
God
,
in
which
also
lies
the
ground
of
his
Mediatorship
.
2.
Christ
,
as
he
is
the
Way
.
3.
Christ
,
as
he
is
the
End
of
the
whole
Work
of
God
.
There
are
two
parts
in
the
way
;
1.
Christ
,
as
he
is
the
beginning
of
the
Works
of
God
,
the
first
Creature
.
2.
Christ
,
as
the
coming
forth
and
the
conduct
of
every
Creature
(
from
the
beginning
to
the
end
)
is
in
him
,
and
by
him
.
This
I
am
now
to
take
in
hand
.
Christ
is
Mediator
,
as
he
is
the
way
of
the
coming
forth
,
and
the
conduct
of
the
Work
of
God
,
in
the
whole
and
every
part
of
it
.
As
in
a
Plant
,
the
seminal
Spirit
hath
treasured
up
in
it
the
seminal
Reasons
,
the
whole
Harmony
,
all
the
proportions
of
the
Plant
,
in
the
whole
Plant
,
and
in
every
part
of
it
,
as
this
seminal
Spirit
hath
in
it self
the
formative
power
of
the
Plant
,
according
to
the
proportion
,
as
this
Spirit
putteth
forth
it self
into
every
part
of
the
Plant
,
springeth
up
together
with
it
,
gives
it
its
proper
measures
and
proportions
suited
to
the
Harmony
of
the
whole
Plant
,
appears
in
each
part
as
a
living
Image
of
that
particular
proportion
or
harmony
which
with
an
invisible
Beauty
flourisheth
within
it self
,
resides
on
every
part
of
the
Plant
with
the
full
harmony
of
the
whole
,
being
one
and
the
same
,
altogether
undivided
,
in
the
whole
Plant
and
in
all
its
parts
;
Thus
is
Christ
after
a
more
eminent
and
divine
manner
the
seminal
Spirit
of
the
whole
Creation
.
I
have
before
represented
him
,
from
clear
Scriptures
,
as
the
Wisdome
and
Power
of
God
,
by
virtue
of
which
he
is
clearly
a
Spirit
,
containing
in
himself
the
seminal
Reasons
,
and
the
formative
Power
,
by
which
every
Creature
is
formed
universally
in
its
production
,
and
in
its
conduct
.
Jesus
Christ
is
frequently
known
in
the
Scriptures
by
that
Name
of
the
Seed
,
which
though
it
relates
eminently
to
the
state
of
Grace
and
Glory
,
where
it
cometh
up
into
its
ripe
fruit
and
entire
form
,
yet
doth
it
relate
to
the
state
of
Nature
.
For
by
virtue
of
this
Seed
Adam
was
the
Son
of
God
.
By
this
Seed
,
and
in
it
,
were
all
things
made
,
as
Plants
springing
forth
from
it
,
although
the
Seed
were
yet
come
up
in
them
only
into
the
green
Leaf
,
or
smiling
Blossoms
at
the
best
.
That
Name
given
in
Greek
to
Jesus
,
which
is
translated
the
Word
,
signifieth
as
properly
Reason
.
Jesus
Christ
is
the
Reason
of
God
,
the
Reason
of
the
Divine
Nature
,
the
universal
Reason
of
the
whole
Creation
,
in
which
lieth
the
particular
Reason
of
each
Creature
,
in
its
Essence
,
in
its
Operations
.
Thus
is
Jesus
Christ
the
universal
Harmony
of
the
Godhead
,
and
of
the
whole
Work
of
God
.
He
is
that
Harmony
,
according
to
the
measure
of
which
the
whole
work
of
God
is
formed
.
The
Reader
is
desired
to
take
notice
,
That
the
Authors
Papers
upon
this
Head
were
imperfect
,
and
that
he
will
find
what
can
be
recovered
of
them
before
the
finishing
of
this
Work
,
together
with
a
large
Discourse
upon
this
whole
Argument
of
the
Mediation
of
Christ
at
the
end
of
the
Book
,
where
it
was
thought
most
convenient
to
place
it
,
because
of
its
length
.
The
third
Head
of
Arguments
in
this
Cause
of
Free-will
,
is
the
Universal
Nature
of
the
Creature
,
Every
Creature
is
a
shadow
.
That
that
is
first
in
every
kind
is
such
by
it self
,
and
every
other
thing
by
that
.
God
is
the
first
Being
,
the
only
Original
.
All
created
Being
,
in
every
kind
,
degree
,
or
manner
of
being
,
is
a
shadow
of
this
Original
,
and
so
is
all
that
which
it
is
,
in
every
distinct
form
,
motion
,
or
circumstance
,
in
its
Essence
,
Subsistence
,
and
Operations
,
distinctly
by
this
.
It
hath
its
Being
by
the
first
Being
.
It
subsists
,
it
acts
by
the
subsistency
,
and
by
the
acting
of
this
first
Being
,
this
first
subsistency
,
this
first
activity
in
it
.
The
whole
Creation
in
its
best
state
,
is
no
more
than
a
shadowy
Image
of
the
Great
Creator
.
Man
,
who
is
stiled
the
Glory
of
God
,
as
being
the
band
,
the
sealed
sum
,
the
circling
Crown
of
the
whole
Creation
,
is
said
to
be
made
in
the
Image
of
God
.
The
various
Powers
and
Beauties
dispersed
thorow
the
several
Creatures
,
to
make
the
whole
a
compleat
Image
of
the
Divine
Nature
,
meet
in
one
in
Him
,
as
a
comprehension
of
the
whole
,
in
whom
the
Divine
Image
is
as
entire
,
but
more
heightned
and
refined
,
as
being
more
finisht
here
,
being
drawn
out
further
,
being
more
elaborate
,
and
having
the
last
hand
put
to
it
.
Thus
was
He
made
worthy
to
be
the
Son
of
God
,
the
Figure
of
Jesus
Christ
,
in
order
to
lie
eternally
in
his
bosome
,
as
his
Bride
,
and
to
be
a
Fellow-Heir
of
God
together
with
Him
.
Yet
was
this
Image
,
in
which
man
was
thus
made
,
a
shadowy
Image
only
.
The
word
by
which
it
is
express'd
in
the
first
of
Genesis
,
is
Tselem
.
This
word
hath
in
it
entirely
the
name
of
a
shadow
.
It
hath
also
the
first
and
chief
letter
of
Death
with
which
it
ends
.
It
signifies
properly
such
an
Image
,
as
is
an
empty
,
vanishing
,
dying
shadow
;
the
shadow
of
a
substance
,
without
any
substance
;
a
shadow
of
life
,
without
any
true
life
.
The
same
word
is
used
Psal.
39.
6.
Man
walketh
in
a
vain
shew
,
and
disquieteth
himself
in
vain
.
The
word
here
rendred
,
a
vain
shew
,
is
Tselem
,
the
same
with
that
by
which
the
Image
of
God
in
Man
is
express'd
,
Gen.
1.
The
words
immediately
preceding
in
this
Psalm
are
these
,
Man
in
his
best
state
is
all
of
him
all
vanity
.
The
Reason
is
added
,
Man
walks
in
a
vain
shew
.
Man
himself
in
the
purity
of
his
Nature
,
in
the
unfaded
,
the
unstained
flower
of
all
his
senses
,
in
the
primitive
heighth
of
all
his
Intellectual
Glories
,
was
a
vain
shew
.
The
Paradise
of
his
Understanding
,
the
invisible
World
of
Angels
,
with
all
the
Virgin
beauties
and
sweetnesses
of
both
in
the
midst
of
which
he
walketh
,
were
a
vain
shew
.
For
they
,
round
about
him
,
with
all
their
pomp
and
pleasantness
,
were
no
more
than
a
shadowy
Image
of
the
Divine
World
,
lying
in
the
bosome
of
it
.
He
himself
was
a
shadowy
Image
of
the
Divine
Essence
and
Person
,
in
the
midst
of
a
world
of
shadows
.
We
have
this
word
us'd
again
,
Psal.
73.
20
,
As
a
dream
when
one
awaketh
,
so
,
O
Lord
,
when
thou
awakest
,
thou
shalt
despise
their
Image
.
Image
here
is
Tselem
,
which
before
was
translated
vain
shew
.
God
the
supream
and
eternal
Spirit
is
here
presented
,
bringing
forth
this
World
,
as
a
man
doth
a
dream
in
his
sleep
.
The
darkness
at
the
beginning
of
the
Creation
,
described
Gen.
1.
seems
here
to
be
alluded
to
,
as
a
mysterious
sleep
into
which
the
first
Spirit
,
the
Fountain
of
all
,
the
Father
of
all
,
after
a
Divine
manner
cast
its
self
.
Then
the
Light
,
with
the
work
of
the
six
days
,
and
so
the
whole
Creation
,
springeth
forth
from
this
Spirit
in
this
sleep
as
a
dream
.
The
Devil
,
with
his
Ministers
or
Creatures
,
Angels
and
Man
,
by
the
Fall
become
Princes
and
Lords
of
this
Creation
.
They
possess
the
Powers
,
Treasures
,
and
Glory
of
this
World
.
But
all
this
while
,
themselves
with
all
these
created
Riches
,
Honours
and
Joys
,
in
which
they
swim
and
swell
,
are
only
shadows
in
a
dream
,
beneath
the
shining
and
anointed
feet
of
those
true
,
substantial
,
immortal
Beauties
and
Sweetnesses
,
to
which
their
hope
,
their
sight
,
their
imaginations
can
never
raise
themselves
.
When
this
eternal
Spirit
in
whose
sleep
,
like
painted
forms
in
a
dream
,
they
vainly
flutter
about
,
awakeneth
himself
,
he
at
once
dissolveth
them
into
their
own
nothingness
,
and
despiseth
them
,
as
having
never
been
any
thing
,
yea
,
less
than
nothing
in
the
Light
of
Divine
Truth
,
and
in
the
glorious
face
of
the
eternal
substances
.
Thus
we
see
the
universal
Nature
of
the
Creature
and
of
Man
,
in
their
first
form
,
to
consist
in
a
shadowy
Image
.
If
the
Creature
were
its
own
Original
,
and
had
the
truth
,
the
life
of
its
own
Being
,
its
Original
form
in
it self
,
it
were
no
more
a
Creature
,
but
a
God
.
As
then
the
Face
in
the
Waters
,
or
in
the
Glass
,
in
all
its
powers
,
parts
,
colours
,
and
motions
,
dependeth
upon
the
living
face
,
being
determinated
by
it
every
moment
;
so
are
all
Creatures
,
all
Spirits
,
Angels
,
or
Men
,
in
their
Essences
,
Powers
,
or
Operations
,
continually
figured
by
those
forms
in
which
the
eternal
Spirit
from
above
presenteth
it self
,
as
the
reflections
of
that
Spirit
,
like
the
shapes
of
the
Clouds
,
or
the
Face
of
Heaven
in
a
clear
stream
.
This
truth
seemeth
to
be
with
a
Divine
elegancy
set
forth
,
Cant.
5.
12.
It
is
said
there
of
Jesus
Christ
,
That
his
Eyes
are
as
Doves
,
above
th●…
Rivers
of
Waters
,
washing
in
milk
,
full
set
.
Thus
the
words
in
Hebrew
most
properly
render
themselves
.
A
learned
Jew
in
his
Paraphrase
,
hath
this
gloss
upon
those
words
,
Full
set
;
The
whole
world
is
the
fulness
of
his
Eyes
.
There
seemeth
to
be
in
this
verse
,
a
plain
allusion
to
that
expression
,
Gen.
1.
of
the
Spirit
moving
upon
the
waters
,
or
above
the
waters
.
The
Chaldee
Paraphrase
makes
this
to
be
in
the
form
of
a
Dove
.
The
Lamb
in
the
Revelation
is
said
to
have
seven
Eyes
,
a
perfect
number
expressing
a
full
Variety
.
The
Ideal
forms
,
or
the
first
Images
of
things
,
those
eternal
Truths
and
Lights
of
Life
in
the
Person
of
Christ
,
as
the
essential
Image
,
the
sweetest
,
the
only
living
Light
of
the
Godhead
,
are
these
Eyes
of
the
Bridge-groom
here
celebrated
.
These
Eyes
are
Doves
,
pure
,
eternal
Spirits
of
Divine
Love
and
Beauty
,
in
the
bosome
,
in
the
Unity
of
the
eternal
Spirit
,
the
heavenly
King
and
Bridegroom
of
all
Spirits
.
These
Doves
are
the
lovely
Eyes
with
which
this
Spirit
is
all
over
thick
set
,
like
the
wings
of
the
Seraphims
full
of
eyes
within
and
without
.
These
Doves
are
washing
themselves
in
Milk
.
So
the
Hebrew
hath
it
,
as
a
present
perpetual
Act.
They
lie
washing
and
bathing
eternally
in
the
springs
of
Divine
Light
and
Beauty
,
in
the
softnesses
,
sweetnesses
,
and
walks
of
the
Divine
Love
.
These
are
the
Milk
of
the
Godhead
,
and
of
blessed
Spirits
;
These
Eyes
are
full
set
.
For
each
of
these
Ideal
Original
forms
in
Christ
comprehendeth
in
it self
under
the
character
or
property
of
its
own
distinct
Variety
,
the
whole
Divine
World
,
and
all
Worlds
in
their
first
forms
.
These
first
eternal
Images
of
things
in
Christ
are
his
Eyes
,
the
sweetly
shining
Springs
of
all
Light
,
Life
,
Love
,
and
Joy
.
For
he
ever
beholds
all
things
with
these
,
in
these
.
By
these
,
as
he
looks
forth
with
them
,
he
guides
all
things
.
In
these
is
he
,
as
the
supream
Spirit
of
truth
and
beauty
,
seen
in
his
liveliest
and
loveliest
appearances
.
These
Eyes
are
Doves
,
being
each
of
them
one
Spirit
comprehending
all
things
in
its
Unity
,
a
Spirit
of
purest
Light
and
Sweetness
,
the
chast
and
beloved
Mate
of
the
eternal
Spirit
,
eternally
springing
up
,
lying
eternally
in
the
Bosome
and
Unity
of
it
.
These
Doves
in
the
Firmament
of
Divine
Glory
spreading
their
Wings
,
flying
every
where
to
and
fro
over
the
water
of
this
Creation
,
figure
themselves
and
their
motions
in
shadowy
Images
upon
them
.
Thus
are
all
things
here
formed
and
mov'd
,
as
the
face
in
the
Glass
by
the
living
Face
.
This
similitude
hath
in
it
a
signal
difference
from
the
Truth
represented
by
it
.
The
living
Eye
or
Face
sendeth
forth
its
Image
.
But
this
Image
hath
its
reception
and
subsistence
in
another
substance
,
the
glass
or
the
water
.
But
the
Creation
hath
no
ground
to
bear
it
up
,
but
that
alone
which
bringeth
it
forth
.
These
Divine
Eyes
of
which
we
speak
,
at
once
send
forth
and
support
these
Images
of
themselves
.
They
are
the
clear
Springs
from
which
they
stream
,
and
the
Christal
Looking-Glasses
in
which
they
appear
.
In
this
eternal
Spirit
,
in
this
living
Light
all
things
as
varied
shadows
of
this
Light
,
as
shadowy
forms
of
this
Life
,
live
,
move
,
have
their
being
and
appearance
:
Not
as
accidents
in
their
subject
,
but
after
a
manner
far
more
eminent
,
a●…d
altogether
transcendent
to
any
resemblance
in
the
Creature
.
This
is
the
Universal
Nature
of
the
Creature
.
How
pleasant
?
how
Divine
a
Spectacle
is
this
?
All
things
in
their
primitive
purity
are
spotles
Doves
,
Coelestial
Loves
,
Virgin-Spirits
like
Angels
clothed
in
white
,
Eyes
that
are
Springs
of
purest
light
and
sweetness
,
looking
up
from
a
Divine
Light
,
vailed
with
a
Divine
shade
,
to
their
Life
,
their
immortal
Mates
,
their
Divine
Originals
,
those
Doves
,
those
Eyes
above
,
which
looking
down
meet
themselves
here
beneath
,
in
shadowy
figures
,
in
sweetest
reflections
of
themselves
from
the
midst
of
loveliest
shades
upon
a
ground
of
eternal
Light
.
It
is
time
now
to
close
this
Argument
.
All
the
Creatures
are
shadowy
Images
,
both
Men
and
Angels
.
As
are
they
,
so
is
their
Liberty
,
so
are
all
their
motions
shadowy
,
as
figures
they
are
all
formed
and
determined
by
the
Life
in
eternity
.
I
pass
now
to
the
second
Argument
under
this
Head
.
2.
Every
Creature
is
an
emanation
or
stream
from
the
Divine
Essence
,
the
emanation
of
a
moment
.
This
is
a
truth
generally
establisht
upon
all
the
clearest
,
the
firmest
Principles
of
truth
,
in
Philosophy
or
Divinity
,
by
the
most
universal
consent
and
harmony
in
the
spirits
of
learned
men
,
in
the
nature
of
things
.
●…sse
Creaturae
est
emanare
,
The
Being
of
the
Creature
is
the
beaming
sorth
from
God
,
like
light
from
the
Sun
.
The
preservation
and
continuance
of
things
is
a
continued
Creation
.
The
whole
Creation
,
with
every
Creature
comprehended
in
it
,
thorow
all
the
moments
of
time
,
to
the
end
of
time
,
riseth
up
immediately
,
entirely
out
of
God
,
as
in
the
first
moment
of
its
Being
at
the
beginning
of
time
.
The
white
sheet
full
of
all
living
Creatures
,
was
let
down
out
of
Heaven
thrice
in
the
sight
of
St.
Peter
.
The
World
is
a
Divine
Light
,
with
all
forms
of
things
Angelical
or
Humane
,
visible
,
invisible
,
appearing
in
it
,
let
down
out
of
the
Heaven
of
the
Godhead
,
as
often
as
there
are
moments
in
its
duration
.
Thus
are
all
things
a
new
World
,
a
new
Creation
,
each
twinkling
of
an
Eye
brought
forth
a
new
,
by
a
fresh
glance
of
the
Divine
Eye
.
If
any
Creature
could
subsist
one
moment
apart
from
God
,
the
first
and
supream
Being
,
without
the
particular
dependance
,
a
particular
derivation
,
of
that
moment
,
it
would
have
the
principle
of
Being
in
it self
,
and
so
eternity
in
that
moment
,
and
so
a
Godhead
.
The
connexion
,
the
dependance
between
God
and
the
Creature
,
the
first
,
the
universal
Cause
and
every
Effect
,
is
much
more
universal
,
intimate
,
immediate
,
inseparable
,
than
that
between
any
effect
and
any
second
Gause
.
We
have
a
demonstration
to
our
sense
from
the
interposal
of
a
Cloud
between
our
eyes
and
a
clear
Sky
,
that
the
beams
are
continued
streams
of
light
from
the
body
of
the
Sun
.
In
that
moment
in
which
they
cease
to
flow
from
the
Sun
,
to
subsist
in
the
Sun
,
they
cease
to
be
.
It
is
affirmed
of
all
things
material
and
visible
,
Fiunt
,
non
sunt
;
They
are
sent
forth
,
but
subsist
not
.
They
are
only
in
the
making
;
in
the
same
moment
in
which
they
are
brought
forth
,
they
are
no
more
.
This
is
universally
true
of
all
Creatures
,
Men
and
Angels
.
They
have
only
a
transient
,
no
permanent
Being
.
No
eye
ever
takes
in
twice
the
same
beam
of
Light
.
No
man
standing
upon
the
bank
of
a
River
sees
twice
the
same
water
present
with
him
.
Before
he
can
cast
his
eye
upon
it
the
second
time
,
it
is
past
by
,
and
gone
:
So
is
no
Creature
no
appearance
the
same
two
moments
.
We
can
never
say
of
created
Beings
or
Beauties
,
of
our
sweetest
Solaces
,
or
bitterest
Sufferings
,
they
are
.
For
while
we
are
saying
it
,
they
fly
away
,
and
are
no
more
;
like
Lightning
,
or
the
shadow
upon
any
point
of
the
Dial.
As
our
Afflictions
in
the
Language
of
St.
Paul
,
are
Afflictions
of
a
moment
;
so
are
all
our
Joys
,
Glories
,
and
Beings
in
the
Creature
.
No
one
of
them
lasteth
two
moments
.
The
Scripture
testifies
to
Jesus
Christ
of
the
Heavens
and
the
Earth
,
As
a
Garment
thou
roulest
them
up
,
and
they
shall
be
changed
:
But
thou
art
the
same
,
and
thy
years
fail
not
.
Again
,
in
another
place
,
Jesus
the
same
yesterday
,
to
day
,
and
for
ever
.
Nothing
below
Jesus
Christ
is
the
same
yesterday
and
to
day
,
the
last
moment
and
this
.
This
is
one
part
of
the
Vanity
mark'd
by
Solomon
in
all
things
beneath
this
Sun
of
the
Godhead
,
fixt
in
the
mid-day
point
of
eternity
;
that
thorow
their
whole
Being
,
they
are
ever
in
motion
,
like
the
Rivers
,
and
the
Wind
,
In
each
point
of
time
,
one
breath
,
one
beam
,
one
stream
from
the
eternal
Spirit
,
succeeds
new
in
the
place
of
the
other
sprung
forth
from
it
in
the
point
of
time
immediately
preceding
.
The
whole
Creation
,
each
particular
Creature
is
no
more
the
same
,
hath
no
continuance
,
hath
no
Unity
with
it self
,
save
only
as
it
is
in
Jesus
Christ
,
in
its
first
and
eternal
Form
,
its
truest
Form
,
its
truest
Self
,
in
Him
,
who
alone
is
the
true
,
the
substantial
,
the
universal
Image
of
God
,
the
express
Image
of
his
Substance
,
Unity
,
and
Eternity
.
All
created
forms
are
so
far
only
the
same
,
and
one
in
a
figure
or
similitude
,
as
they
are
sealed
with
the
impression
of
their
Ideal
and
Original
form
in
Christ
,
as
they
subsist
in
this
Root
,
as
they
are
Garments
with
which
this
their
eternal
Truth
and
Substance
cloathes
it self
.
In
the
my
stical
Fables
of
the
Heathens
,
the
Goddess
of
Wisdome
contending
with
the
God
of
the
Seas
,
for
the
tutelage
of
Athens
,
made
suddainly
at
once
to
spring
up
out
of
the
Earth
an
Olive-tree
in
its
perfection
,
with
its
branches
and
leaves
all
green
,
laden
with
ripe
Olives
.
When
an
Olive-tree
or
an
Apple-tree
riseth
up
by
degrees
from
its
Kernel
to
a
perfect
Plant
,
when
it
successively
putteth
forth
it self
thorow
the
Spring
and
Summer
,
in
buds
,
in
leaves
,
in
blosomes
,
in
fruit
,
unto
a
fulness
in
Autumn
;
then
in
that
state
of
maturity
,
with
its
leaves
,
and
fruit
in
full
growth
and
beauty
upon
it
,
it
standeth
up
immediately
and
entirely
out
of
its
Ideal
,
or
first
Cause
,
out
of
the
Divine
Omnipotency
or
Almightiness
,
as
if
it
had
never
before
existed
,
as
if
no
Summer
,
no
Spring
had
ever
gone
before
.
Yea
,
the
whole
Creation
round
about
that
Olive-tree
,
in
its
present
posture
with
all
Plants
on
Earth
,
with
the
present
face
of
Heaven
,
with
the
present
configuration
of
all
Bodies
,
of
all
Humane
or
Angelical
Spirits
comes
forth
from
God
,
as
immediately
,
entirely
,
absolutely
,
as
when
on
the
third
day
,
all
Herbs
,
Flowers
,
and
Trees
first
appeared
,
and
rose
up
in
a
moment
,
at
once
perfect
out
of
the
Earth
;
or
as
if
this
present
Autumn
had
been
the
first
,
and
the
beginning
of
the
World
,
as
some
suppose
that
season
to
have
been
.
All
things
in
the
Creature
upon
this
ground
have
their
order
and
connexion
,
not
by
virtue
of
any
dependance
upon
each
other
,
but
by
the
force
of
the
eternal
Order
,
the
inviolable
Harmony
in
the
first
Cause
,
the
Ideal
,
or
exemplary
World
in
the
Divine
Mind
.
If
the
Being
of
the
Creature
be
an
emanation
,
or
beaming
forth
from
the
first
Being
;
then
as
the
emanation
,
or
flowing
forth
is
distinct
,
new
,
and
fresh
every
moment
,
so
is
there
every
moment
a
new
,
fresh
,
distinct
World
,
or
Creation
.
If
man
thus
with
his
Soul
,
his
Powers
,
his
Operations
,
with
all
the
modifications
of
his
whole
Person
,
Body
,
and
Spirit
,
in
each
moment
spring
forth
fresh
and
full
that
moment
from
his
first
and
universal
Cause
,
as
Philosophers
say
,
the
Sun
and
his
beams
were
concreated
at
the
beginning
of
the
World
;
What
then
is
the
liberty
of
the
Will
in
determining
it self
?
Is
it
any
other
than
this
,
the
truest
,
the
happiest
,
the
only
desirable
freedome
of
coming
forth
as
it
is
sent
forth
from
God
,
the
first
,
and
the
best
of
all
things
,
in
a
conformity
to
its
eternal
Truth
,
its
Original
Form
,
in
the
highest
Beauty
,
the
highest
Bliss
,
the
Divine
Wisdome
and
Will
?
Reader
,
if
any
difficulties
arise
in
thy
mind
,
about
the
reconciling
of
the
appearances
of
things
in
the
World
so
mixt
with
Good
and
Evil
,
the
evil
of
Deformity
,
the
evil
of
Sin
,
the
deformity
of
Intellectual
Spirits
,
the
most
hateful
Fountain
of
all
Deformity
,
the
evil
of
Sufferings
,
consequent
to
this
Deformity
,
with
this
proceding
of
the
Creature
distinct
and
new
every
moment
from
God
,
the
pure
Fountain
of
Good
,
I
entreat
thee
to
carry
this
along
in
thy
thoughts
,
that
the
second
part
of
this
Discourse
is
designed
for
a
clear
stating
,
and
full
examination
of
all
Objections
.
I
am
unwilling
therefore
to
disturb
my
method
,
to
prevent
my self
,
or
make
Repetitions
by
bringing
in
these
things
here
,
which
are
there
to
be
treated
of
.
I
entreat
thee
here
only
to
mark
with
a
skilful
and
curious
eye
,
whether
the
foundation
of
Truth
be
firmly
laid
,
and
whether
the
building
arise
regularly
out
of
it
.
In
the
second
Book
,
it
will
be
thy
part
to
see
whether
this
building
stand
fast
against
the
assaults
of
all
contrary
appearances
,
which
like
the
Rivers
,
the
Wind
,
the
Rain
,
from
above
,
from
below
,
on
every
side
beat
upon
it
.
This
is
enough
upon
this
Head
,
the
universal
Nature
of
the
Creature
.
4.
My
fourth
Head
,
from
which
I
draw
my
Reasonings
upon
this
Subject
of
Free-will
,
is
,
The
Nature
of
the
Soul
.
From
the
Nature
of
the
Soul
we
thus
reason
;
the
Essence
of
the
Soul
,
and
its
Faculties
the
Understanding
,
and
the
Will
differ
not
really
,
but
formally
alone
.
All
three
are
one
and
the
same
.
Every
one
is
all
three
in
one
.
They
are
distinguished
according
to
the
distinct
forms
in
which
they
appear
,
ever
appearing
with
all
their
forms
in
each
form
.
1.
The
Essence
of
the
Soul
is
immaterial
,
a
substantial
Act
,
an
undivided
Unity
,
and
essential
Form
,
which
comprehends
the
forms
of
all
Essences
essentially
in
it self
.
We
speak
all
this
while
of
the
Intellectual
Soul
.
This
Soul
then
essentially
comprehends
it self
,
reflects
upon
it self
,
and
all
forms
of
things
in
it self
.
Thus
it
springs
up
into
an
essential
Image
of
it self
,
and
of
all
Essences
to
it self
,
within
it self
.
Thus
is
the
Essence
of
the
Soul
it
s
own
Understanding
,
by
virtue
of
its
immaterial
Substance
,
and
its
substantial
Unity
.
2.
The
Understanding
of
the
Soul
differs
from
the
senses
in
two
things
:
1.
The
Senses
touch
and
take
in
their
Objects
only
by
material
accidents
,
as
shadowy
figures
.
The
Understanding
toucheth
,
taketh
hold
of
,
and
embraceth
the
Substances
themselves
incorruptible
,
immutable
in
their
eternal
Truths
.
2.
The
senses
take
in
the
Images
of
their
Objects
from
without
,
but
the
Understanding
brings
forth
its
Object
in
an
essential
Image
from
within
,
which
is
therefore
called
Verbum
mentis
.
The
Senses
being
material
,
are
thus
passive
;
but
the
Understanding
,
as
an
immaterial
power
,
altogether
active
.
If
the
Understanding
bring
forth
from
it self
,
and
comprehend
within
it self
the
essential
and
substantial
forms
of
things
,
it
can
be
no
less
than
a
substance
it self
,
and
one
substance
with
the
Soul
in
the
essence
of
it
.
For
nothing
unsubstantial
can
receive
into
it self
that
which
is
substantial
.
We
have
also
said
before
,
that
the
Soul
in
its
essence
or
substance
essentially
comprehends
all
things
in
their
essential
and
substantial
forms
.
Let
me
add
this
upon
the
same
ground
,
that
if
the
Soul
understand
it self
,
the
understanding
is
every
way
adequate
and
equal
to
the
Soul
,
in
as
much
as
it
adequately
comprehends
it
.
The
Will
is
described
by
Thomas
Aquinas
to
be
the
Inclination
of
the
Soul
.
It
is
also
a
Rule
,
That
every
Power
or
Faculty
is
distinguished
and
defined
by
its
Object
.
The
Object
of
the
Will
is
Good
.
Good
is
the
perfection
of
every
thing
.
The
suitableness
and
convenience
makes
the
Goodness
.
Every
thing
hath
essentially
in
its
nature
an
inclination
to
its
Good
,
to
its
Perfection
,
to
every
thing
suitable
and
agreeable
to
it
.
Suitableness
is
from
Similitude
.
Similitude
is
from
Unity
.
For
it
is
an
agreement
in
the
same
form
.
Every
thing
then
hath
in
its
essence
an
inclination
to
a
suitable
Object
,
to
its
Perfection
,
to
its
Good
,
as
to
it self
presented
distinctly
to
it self
,
and
to
the
compleating
of
it self
in
the
embraces
of
it self
.
Thus
it
appears
,
that
the
Soul
essentially
is
its
own
Will
,
in
as
much
as
its
essence
taken
most
abstractedly
,
being
a
substantial
Act
,
is
in
that
Act
an
essential
inclination
to
its
own
Good
and
Perfection
.
Thus
also
it
appears
,
that
the
Understanding
of
the
Soul
is
the
Will
of
the
Soul
,
in
as
much
as
in
its
distinct
formality
it
is
an
inclination
to
Truth
,
as
to
its
proper
Perfection
and
Good
.
Again
,
the
most
proper
and
most
perfective
Act
of
the
Will
in
its
most
perfect
state
is
Love
.
Love
is
an
Union
.
The
Object
of
the
Will
is
Good
in
its
full
Latitude
,
the
essential
,
substantial
,
universal
Good
.
The
Act
of
the
Will
in
Love
is
then
a
mutual
,
intimate
Union
with
the
Object
,
by
which
it
adequately
comprehends
it
,
and
is
adequately
comprehended
by
it
.
The
Will
then
,
which
is
necessarily
equal
to
that
which
it
comprehends
,
can
be
no
other
than
the
essence
or
substance
of
the
Soul
it self
,
of
which
we
have
before
said
,
that
it
hath
all
Essences
of
things
essentially
within
it self
,
and
so
the
whole
compass
of
Being
compleat
within
it self
.
As
it
represents
it self
in
this
whole
compass
of
Being
to
it self
,
in
a
distinct
Image
,
and
so
reflects
upon
it self
,
it
is
its
own
Understanding
.
As
it
doth
by
this
distinct
Image
with
mutual
embraces
,
mutually
comprehend
and
enjoy
it self
in
Love
,
and
Joy
,
it
is
its
own
Will
,
it
s
own
Love
and
Joy
.
So
we
seem
to
have
proved
,
that
the
Will
,
as
it
is
a
distinct
faculty
,
is
really
,
and
formally
the
same
with
the
essence
and
substance
of
the
Soul
.
We
will
endeavour
also
to
prove
,
that
the
Will
comprehends
the
Understanding
in
its
own
proper
and
distinct
formality
.
1.
When
the
Soul
Loves
it self
,
and
understands
it self
,
both
these
Acts
fall
under
the
same
definition
of
comprehending
it self
in
a
distinct
and
compleat
Image
of
it self
.
This
Act
cannot
but
be
mutual
,
if
the
Image
of
the
Soul
be
adequate
to
the
Soul
,
and
so
are
Love
and
Understanding
both
in
one
.
2.
The
Acts
and
Motions
of
the
Will
do
imply
sense
in
their
essential
Formalities
.
Sense
in
the
Intellectual
Soul
is
Understanding
.
3.
The
Object
attracts
and
acts
the
Faculty
by
impressions
of
it self
.
The
impression
of
Good
upon
an
Intellectual
Subject
,
is
an
Intellectual
tast
or
relish
of
the
Good
.
The
impression
of
an
Intellectual
Good
,
which
is
the
proper
Object
of
the
Will
,
is
an
Intellectual
impression
.
4.
The
Will
,
as
it
is
essentially
distinguished
from
the
natural
Appetite
,
which
inanimate
things
are
naturally
moved
by
;
and
from
the
sensitive
Appetite
proper
to
bruit
Creatures
,
is
defined
to
be
a
rational
Appetite
.
Thus
it
comprehends
Reason
or
Understanding
in
its
essential
Form
.
So
we
have
attempted
to
make
it
plain
,
that
Those
three
,
the
Essence
,
the
Understanding
,
the
Will
of
the
Intellectual
Soul
,
mutually
comprehend
one
another
in
their
essential
Formality
,
and
are
perfectly
adequate
one
to
another
,
so
far
as
the
Soul
is
in
a
state
of
Perfection
,
perfectly
understanding
and
loving
it self
.
By
the
way
,
In
this
Glass
you
may
have
a
pleasant
glimps
of
the
Trinity
:
1.
The
Soul
in
its
essence
is
an
Unity
comprehending
it self
,
and
all
created
forms
of
things
intirely
in
one
substantial
and
indivisible
Act
,
as
the
Fountain
of
all
.
This
is
a
shadow
of
the
Father
in
the
Trinity
.
2.
The
Understanding
of
the
Soul
is
the
essential
and
adequate
Image
of
this
Unity
,
in
which
it
bringeth
forth
,
and
contemplates
it self
within
it self
.
This
is
the
Son
,
the
Word
.
3.
The
Will
is
the
essential
,
the
intellectual
,
and
adequate
Union
of
these
two
,
with
the
most
full
communion
and
highest
complacency
,
by
which
they
propagate
and
multiply
themselves
within
themselves
into
an
endless
Race
of
innumerable
Forms
,
in
each
of
which
they
are
still
themselves
intire
and
compleat
.
This
is
the
figure
of
the
Holy
Spirit
.
Thus
he
that
knows
God
knows
the
Soul
,
as
the
Picture
by
the
Life
;
and
he
that
knows
the
Soul
knows
God
,
as
the
Life
by
the
Picture
.
Each
of
these
is
all
to
it self
within
it self
:
God
as
the
Original
Life-World
,
the
Soul
as
the
shadowy
World
,
the
World
of
shadows
.
But
to
conclude
this
Argument
,
If
the
Essence
of
the
Soul
,
the
Understanding
and
the
Will
,
be
really
one
,
and
formally
distinct
,
so
that
every
one
comprehends
all
Three
,
in
its
proper
Formality
,
where
is
that
freedome
of
the
Will
,
by
which
it
may
act
independent
on
the
Understanding
?
We
will
seal
up
this
Argument
with
that
confirmation
of
it
,
which
seems
to
have
great
strength
and
clearness
.
Powers
and
faculties
are
distinguished
according
to
their
Objects
.
The
Essence
of
the
Soul
,
the
Understanding
,
and
the
Will
differ
as
Being
,
Truth
,
and
Goodness
;
not
really
,
but
formally
only
,
formally
comprehending
the
formality
of
each
other
.
The
Reader
is
desired
to
take
notice
,
That
how
ever
the
Author
,
in
one
of
his
Copies
,
intended
only
this
short
accompt
of
this
Argument
taken
from
the
Nature
of
the
Soul
;
yet
a
larger
Discourse
upon
this
Head
being
found
amongst
his
Papers
,
it
is
judg'd
most
fitting
in
this
place
to
publish
it
.
The
chief
Praise
of
this
Age
is
,
that
it
runs
along
in
a
stream
directly
contrary
to
the
Romish
Church
,
having
little
veneration
for
an
implicite
Faith
,
Tradition
,
Antiquity
,
Universality
in
the
persuit
of
Truth
.
It
s
labour
and
glory
is
with
its
hands
,
eyes
,
and
spirit
,
to
penetrate
and
view
the
first
grounds
of
Truth
.
I
desire
it
may
be
as
happy
,
in
distinguishing
between
the
upper
part
of
the
beam
of
Light
,
where
it
unites
it self
to
its
Sun
and
Fountain
,
where
it
is
firmest
,
fullest
,
brightest
,
warming
,
enlivening
as
well
as
shining
;
and
the
lower
part
of
the
beam
,
which
touches
the
Earth
,
and
the
Senses
,
where
it
is
weak
,
wavering
,
obscure
,
mixt
with
and
vanishing
into
the
darkest
shade
.
I
shall
therefore
endeavour
(
taking
my
rise
somewhat
high
from
the
Fountain
of
things
)
to
open
the
Nature
of
the
Soul
with
as
much
clearness
and
plainness
as
I
am
able
,
and
the
nature
of
the
Subject
will
bear
,
in
these
three
Propositions
.
1.
Prop.
The
Intellectual
Soul
in
Man
is
an
Unity
altogether
indivisible
,
comprehending
Variety
,
Diversity
,
Contrariety
of
Forms
,
Powers
,
and
Parts
,
without
and
above
all
Division
.
2.
Prop.
This
indivisible
Unity
,
containeth
in
it self
the
full
Variety
of
all
forms
created
,
uncreated
,
after
its
own
manner
,
according
to
its
own
proper
Character
.
3.
Prop.
The
most
perfect
and
full
Image
of
God
in
the
midst
of
the
Creation
,
resulting
from
the
Harmonious
Union
of
the
Unity
and
Variety
,
is
the
Soul's
Essence
,
and
essential
Form
.
I
design
,
and
hope
,
so
to
open
and
establish
these
Propositions
,
that
the
true
Liberty
of
the
Soul
in
its
Operations
,
may
all
along
shine
clearly
forth
from
the
Divine
ground
and
form
of
its
proper
nature
.
1.
Proposition
.
The
Intellectual
Soul
in
Man
is
an
indivisible
Unity
,
comprehending
Variety
,
Diversity
,
Contrariety
of
Forms
.
This
is
the
first
Proposition
.
There
is
a
three-fold
Unity
.
1.
There
is
an
Unity
in
the
Division
of
Parts
.
This
is
the
most
imperfect
Unity
,
or
rather
a
shadow
of
Unity
,
the
Unity
of
shadows
,
of
Corporeal
substances
or
bodies
.
2.
There
is
an
Unity
in
Diversity
of
Forms
or
Essences
,
above
all
divisibility
of
parts
.
This
also
is
an
imperfect
Unity
.
This
is
the
Unity
of
Essences
,
of
Intellectual
Substances
,
of
all
created
Spirits
.
The
Unities
of
this
sort
are
the
Essences
of
things
in
their
created
state
,
which
are
said
to
be
indivisible
.
3.
Above
all
Divisibility
,
or
Diversity
is
the
first
,
the
supream
,
the
perfect
Unity
,
having
in
it self
the
first
,
the
fullest
Variety
,
and
distinction
.
This
is
the
Unity
of
the
Divine
Nature
,
or
the
Divine
World
.
This
for
its
infinite
heighth
,
above
all
expression
or
comprehension
,
by
any
created
Image
or
Understanding
,
for
the
equal
concurrence
of
the
first
,
the
most
entire
Unity
,
and
the
first
,
the
most
full
Variety
,
both
alike
boundless
and
infinite
,
is
well
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Above
an
Unity
.
The
Humane
Soul
is
an
Unity
of
the
second
Rank
,
whether
you
ascend
or
descend
,
in
the
number
of
Intellectual
Substances
,
like
the
Angels
,
above
all
Division
,
but
subject
to
Diversity
.
This
is
an
Unity
in
a
Diversity
.
Diversity
(
which
is
Variety
contracted
and
obscured
)
by
a
mixture
of
the
Contrariety
with
the
Unity
,
overshadows
the
Unity
of
the
Soul
,
and
rendreth
it
a
shadowy
Unity
.
The
Divine
Unity
and
Variety
lie
hid
and
vailed
beneath
the
Diversity
,
in
the
shadowy
Unity
of
the
Souls
natural
Form
.
This
Diversity
,
as
it
over-shadows
,
so
it
also
bounds
the
Unity
,
and
renders
it
finite
,
infinitely
beneath
the
first
and
supream
Unity
in
the
Divine
Nature
.
This
is
the
Unity
of
the
Intellectual
Soul
,
an
Unity
free
from
,
raised
above
all
Division
,
or
divisibility
of
parts
,
lying
one
without
another
,
as
they
appear
in
Bodies
,
or
Corporeal
Substances
.
The
explication
of
this
Unity
in
the
Intellectual
Operations
of
the
Soul
,
as
I
humbly
conceive
,
will
be
a
full
demonstration
of
it
.
There
seemeth
,
according
to
common
sense
and
language
,
to
be
manifest
in
us
,
a
Life
,
a
Power
,
which
compareth
and
judgeth
things
;
which
discerneth
the
differences
of
things
,
relations
,
proportions
,
agreements
,
disagreements
;
which
is
delighted
with
Harmony
,
Beauty
,
Musick
;
which
taketh
in
,
entertaineth
it self
with
the
Essences
of
things
,
the
whole
,
Universals
,
as
its
most
native
,
and
most
suitable
Companions
;
which
adorneth
it self
with
Sciences
.
The
Sciences
are
an
Angel-like
building
,
which
this
Life
or
Power
hath
framed
by
single
notions
,
or
forms
of
things
regularly
composed
into
Propositions
,
by
Propositions
in
a
most
beautiful
order
laid
one
upon
another
,
and
by
fit
joynts
,
like
Jewels
knit
together
into
one
Body
of
Divine
Light
,
which
setteth
its
Feet
on
the
Earth
,
and
raiseth
its
Head
into
the
unseen
Glories
of
the
highest
Heavens
.
This
Power
and
Life
within
us
,
which
makes
good
all
this
,
or
a
similitude
of
this
,
with
more
or
less
degrees
of
Perfection
,
is
that
which
we
call
the
Intellectual
Soul
in
Man
.
If
the
Object
,
or
its
Image
,
be
extended
,
and
so
composed
of
parts
,
which
lie
all
one
without
another
,
if
the
Subject
,
which
receives
into
it self
the
Object
,
or
the
Image
,
be
of
the
same
nature
,
Now
the
one
part
of
the
Object
is
taken
into
,
and
seated
in
one
part
of
the
Subject
;
Another
part
in
another
.
Thus
all
lie
diffused
differently
in
different
parts
;
not
only
divisible
,
but
actually
divided
from
each
other
.
Now
they
no
where
meet
together
in
one
,
they
are
no
where
compared
and
judged
,
the
Discord
,
the
Harmony
,
the
Whole
,
is
no
where
understood
.
Yea
,
These
are
no
more
in
the
nature
of
things
.
There
is
no
such
thing
as
Picture
,
Prospect
,
or
Person
,
Life
,
Love
,
or
Joy
,
Death
or
Suffering
.
All
is
an
unimaginable
heap
of
unconceivable
Atomes
,
which
have
no
Relation
to
,
no
Commerce
with
each
other
,
if
there
be
no
indivisible
Unity
,
in
which
things
meet
,
in
which
they
are
compared
,
judged
,
and
proportioned
.
How
an
Atome
it self
,
or
any
thing
of
whole
,
or
part
,
can
be
without
Unity
,
which
constitutes
it
,
which
connects
it
,
into
which
it
Ultimately
resolves
it self
,
from
which
it
first
ariseth
,
is
of
all
things
to
me
most
hard
to
comprehend
.
But
this
is
a
digression
,
and
more
than
is
necessary
to
my
present
design
.
Let
us
return
.
The
two
essential
Operations
of
the
Intellectual
Soul
,
are
to
understand
,
and
to
will
.
The
Objects
of
these
,
are
Truth
and
Goodness
,
real
or
apparent
.
1.
Truth
is
a
representative
conformity
of
the
Image
to
its
Original
.
2.
Goodness
is
a
mutual
,
perfcctive
Conformity
,
or
suitableness
of
the
Original
and
Image
,
or
of
the
Object
to
the
Faculty
,
Power
,
or
Spirit
,
to
which
it
relates
.
These
two
are
the
Divine
Meat
and
Drink
of
the
Soul
,
like
the
Ambrosia
and
Nectar
of
the
Gods
,
or
separated
Spirits
,
with
the
Poets
.
But
where
there
is
any
impression
,
any
sense
or
relish
of
these
two
,
Truth
or
Goodness
,
in
the
lowest
forms
of
things
,
These
three
must
meet
undividedly
in
one
,
The
two
terms
or
bounds
of
conformity
or
suitableness
,
the
relation
between
these
two
,
their
suitableness
and
conformity
to
each
other
.
The
Intellectual
Soul
riseth
an
higher
pitch
,
according
to
the
Doctrine
of
all
the
Schools
,
and
its
own
innate
testimony
of
it self
,
in
all
its
Motions
,
in
all
its
Virtues
and
Vices
.
It
is
carried
up
upon
these
two
soaring
wings
,
as
the
wings
of
an
Angel
,
quite
out
of
the
sight
of
sense
,
above
all
the
tumult
of
Individuals
and
particulars
,
to
the
invisible
Glories
,
and
Harmonies
of
universal
Forms
.
The
universal
Truth
and
Good
are
its
only
mark
and
rest
,
where
its
motions
terminate
.
The
heavenly
Beauty
of
the
universal
Truth
,
can
be
no
where
seen
,
the
heavenly
sweetness
of
the
universal
Good
,
can
be
tasted
by
no
Spirit
,
but
that
alone
,
where
all
Truths
,
all
kinds
and
degrees
of
good
,
all
things
in
their
friendships
and
enmities
are
met
and
concentred
with
a
full
,
with
an
exact
Harmony
,
in
one
indivisible
Point
,
or
in
a
perfect
Unity
.
It
is
indeed
a
Divine
Unity
,
running
like
the
Spirit
of
Musick
through
all
these
,
terminating
them
all
by
it self
,
recollecting
them
all
entirely
(
with
their
several
Divisions
)
after
the
most
undivided
manner
into
it self
,
which
makes
this
Harmony
,
the
Joy
,
the
Glory
,
the
Divine
Life
of
Angels
,
of
God
,
and
God-like
men
.
This
Divine
Unity
can
be
no
where
received
,
but
into
an
Unity
like
it self
.
This
Unity
in
the
Intellectual
Soul
,
makes
it
a
Divine
●…ye
,
Ear
,
and
Spirit
,
capable
of
taking
in
the
Beauty
,
enjoying
the
Musick
,
being
entertained
at
the
heavenly
Feast
of
the
universal
Truth
and
Goodness
,
in
the
Society
of
all
blessed
and
immortal
Spirits
.
Keep
the
Unity
of
the
Spirit
,
saith
St.
Paul
,
in
the
bond
of
peace
.
Peace
in
Hebrew
is
the
same
with
Persection
.
The
word
signifieth
the
Harmony
of
things
,
mutually
answering
each
other
in
fit
and
full
proportions
.
In
Greek
,
peace
signifieth
the
harmonious
Union
of
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
peace
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
knit
or
joyn
together
.
Without
Union
,
without
Order
and
Harmony
in
the
Union
,
Many
things
can
never
become
One
;
there
can
be
no
Beauty
to
the
Eye
,
no
Musick
to
the
Ear
,
no
Life
,
no
Light
of
Sense
or
Understanding
,
no
Form
of
things
,
no
Peace
,
no
Perfection
,
no
Power
,
no
Pleasantness
,
no
Person
.
Without
an
undivided
Unity
,
where
all
meet
in
one
,
which
is
One
,
the
same
undivided
in
All
,
there
can
be
no
Union
,
no
Order
,
no
Harmony
.
The
eternal
Spirit
is
the
first
and
supream
Unity
.
Intellectual
Spirits
,
next
to
this
Spirit
,
are
Similitudes
and
Births
of
it
.
Substantial
,
undivided
Unities
,
the
Springs
,
the
Seats
of
the
universal
,
the
supream
,
the
incorporeal
Beauties
,
Musicks
,
Perfection
,
Order
,
Harmony
,
through
the
Creation
;
the
only
Persons
;
the
bonds
of
all
Union
,
Order
,
Harmony
,
Peace
,
Perfection
,
Beauty
,
Life
,
Loveliness
,
Virtue
,
Joy
,
Power
,
Personality
,
in
all
Bodies
,
in
all
Corporeal
Forms
.
By
one
Spirit
,
saith
that
Spirit
,
we
are
all
baptized
into
one
Body
.
In
spirituality
,
by
meeting
together
undividedly
in
the
Unity
of
the
eternal
Spirit
,
which
is
undividedly
one
and
the
same
in
all
,
by
which
all
are
one
,
and
the
same
in
every
one
,
All
the
Saints
become
one
heavenly
Body
.
This
Unity
of
the
Spirit
,
springing
up
into
every
one
,
as
a
Divine
and
compleat
Image
of
it self
,
having
thus
the
Whole
,
the
Image
,
the
Life
,
the
Spirit
of
the
whole
in
it self
,
is
the
bond
of
their
fellow-membership
.
This
is
the
ground
and
spring
of
their
Sympathy
,
of
all
their
Motions
,
by
which
in
a
Divine
Love
and
Harmony
they
exactly
accord
with
each
other
.
We
have
the
shadowy
figure
of
this
mystery
in
natural
things
.
How
inexplicable
is
motion
in
Bodies
,
without
the
understanding
of
this
Unity
?
What
shall
excite
Motion
in
any
Corporeal
Subject
?
Accidents
,
Virtues
,
Qualities
,
pass
not
from
one
Corporeal
Substance
to
another
.
They
are
essentially
inseparable
,
from
their
Individual
Subjects
.
Corporeal
Substances
are
impenetrable
each
to
other
,
and
so
cannot
operate
immediately
one
upon
another
.
In
what
order
shall
Motion
be
advanced
,
if
it
be
excited
?
Shall
the
part
immediately
touched
move
first
?
How
can
it
,
until
that
part
next
before
it
,
give
place
to
it
?
Upon
what
account
shall
this
before
move
,
until
that
behind
it
on
which
the
impression
is
first
made
,
thrust
it
forward
?
How
Beautiful
?
how
Harmonious
?
how
Easie
is
all
?
If
an
Intellectual
Spirit
,
containing
the
whole
Body
,
the
whole
Corporeal
frame
,
in
an
undivided
Unity
,
being
undividedly
entirely
one
and
the
same
through
the
whole
Body
,
and
in
each
part
,
immediately
,
at
once
,
by
it self
Act
all
the
parts
in
a
mutual
exact
Correspondency
to
each
other
,
like
persons
in
a
figure-Dance
?
All
is
now
it self
,
in
so
many
shadowy
figures
of
more
substantial
and
sublimer
Variety
,
in
the
Unity
,
and
Harmony
of
its
own
Essence
.
This
is
a
clear
reason
for
that
Sympathy
,
by
which
all
the
parts
most
remote
of
the
same
Body
,
have
a
present
sense
of
,
are
acted
and
moved
together
with
,
all
the
essential
acts
and
motions
of
each
other
.
They
are
all
by
one
Spirit
baptized
into
one
Body
.
They
all
are
comprehended
together
in
the
undivided
Unity
of
the
same
Spirit
.
So
they
mutually
penetrate
,
possess
each
other
in
One
;
as
One
in
the
Fountain
of
their
Being
,
Life
,
and
Motion
,
the
same
Spirit
.
This
Spirit
is
each
Intellectual
Soul
to
its
own
Body
.
Let
us
sum
up
this
whole
Argument
into
a
brief
and
clear
conclusion
.
The
Intellectual
Soul
,
in
the
perfection
of
its
natural
form
,
understands
,
compares
,
judges
,
not
only
particular
Beauties
and
Harmonies
,
but
the
Beauty
and
Harmony
of
the
whole
Universe
,
the
Universal
Truth
and
Goodness
.
All
particular
Beauties
and
Harmonies
,
all
Agreements
and
Disagreements
,
Strifes
,
Friendships
,
all
forms
and
parts
,
as
they
make
up
the
Beauty
of
the
Universe
:
Then
all
forms
of
things
,
in
all
their
Similitudes
and
Differences
,
Conformities
and
Contrarieties
,
in
all
their
Essences
and
Accidents
,
in
all
their
several
distinct
Proportions
and
order
,
in
their
Beauties
and
Harmonies
,
with
all
the
Parts
and
Elements
which
compose
these
,
as
they
make
up
the
universal
Harmony
and
Beauty
meet
together
,
clearly
,
compleatly
in
the
undivided
Unity
of
the
Souls
Essence
.
Thus
also
this
Soul
contains
within
it self
its
own
Body
,
its
Image
and
Organ
,
in
all
the
forms
,
parts
,
and
proportions
of
it
.
Neither
doth
it
so
comprehend
this
alone
,
but
the
universal
Body
,
as
it
relates
to
its
own
particular
Body
,
as
it
stands
in
the
senses
of
this
Body
,
like
Images
in
a
Glass
.
Here
,
in
this
Unity
,
is
the
Corporeal
Image
,
as
in
a
Divine
Mould
,
formed
in
all
its
parts
and
proportions
,
to
answer
to
their
Original
in
the
Soul
,
and
to
each
other
,
for
here
only
are
they
seen
together
,
to
be
compared
and
judged
,
from
hence
they
come
forth
,
by
this
Unity
they
consist
in
their
Union
,
are
acted
every
moment
unto
motions
corresponding
with
each
other
,
and
to
a
Sympathy
;
for
one
Spirit
springs
up
through
the
whole
Body
,
as
it self
descended
into
a
shadowy
figure
of
it self
,
and
abiding
ever
with
it self
,
within
the
Unity
of
its
own
Essence
.
The
most
eminent
Character
of
the
eternal
Spirit
,
is
its
Unity
.
Hear
,
O
Israel
,
the
Lord
thy
God
is
one
God
.
How
glorious
an
Image
of
God
,
in
this
Character
of
the
Divine
Glory
,
is
man
in
the
perfection
of
his
natural
form
?
What
is
the
amplitude
,
the
majesty
of
this
Divine
Unity
,
in
which
the
whole
Creation
,
with
all
its
beauties
and
fulness
,
appear
together
at
once
,
in
One
,
as
upon
its
Throne
?
Thus
,
I
hope
,
I
have
from
common
sense
,
and
principles
universally
received
,
made
plain
in
some
imperfect
degree
,
this
indivisible
Unity
of
the
Intellectual
Soul
in
man
.
2.
Propos.
The
Humane
Soul
is
an
indivisible
Unity
,
containing
in
it self
all
Variety
of
forms
.
The
Argument
before
taken
from
the
Operations
of
the
Soul
,
in
knowing
and
judging
things
,
to
explain
its
Unity
,
declares
also
this
Variety
in
its
Unity
.
The
Soul
hath
naturally
a
desire
,
and
power
,
or
potentiality
of
knowing
all
things
,
especially
the
Harmony
of
things
,
which
is
the
Intellectual
Beauty
.
The
Harmony
in
no
part
can
be
understood
without
the
knowledge
of
the
whole
.
If
the
Soul
then
in
the
primitive
,
and
pure
state
of
the
Creation
,
did
actually
enjoy
it self
in
the
perfection
of
its
natural
form
and
faculties
,
it
contained
within
it self
,
in
the
Unity
of
its
Essence
,
all
Variety
of
things
in
all
their
Distinctions
,
Differences
,
and
Divisions
,
Originals
,
and
Copies
,
Causes
and
Effects
,
Substances
,
and
Circumstances
,
or
Accidents
,
Essence●…
,
and
Operations
.
The
power
or
potentiality
in
the
Soul
of
Man
,
is
not
Passive
but
Active
.
It
is
a
pure
Act
,
free
from
the
passiveness
,
which
is
the
consequent
of
corporeal
or
bodily
matter
.
The
Intellectual
Spirit
having
alwayes
in
it self
the
judgment
of
all
things
,
in
the
potentiality
or
power
of
it
,
which
either
is
its
Essence
,
or
inseparable
from
it
,
hath
also
all
forms
of
things
in
the
same
Capacity
,
or
Power
,
and
so
in
its
Original
Act.
Indeed
as
it
subsisteth
in
the
Body
,
this
plenitude
in
the
Original
Act
,
or
power
of
the
Soul
,
is
very
much
vailed
by
matter
,
or
corporeity
,
at
least
under
the
fall
.
But
I
pass
from
this
Argument
,
to
another
,
drawn
from
the
Unity
of
the
Soul
,
established
in
the
former
Proposition
.
The
Soul
being
in
its
Essence
,
by
Virtue
of
its
essential
Unity
altogether
undivided
,
and
so
above
all
place
or
time
,
which
consist
of
divided
parts
,
is
thus
uncapable
of
Absence
,
Distance
,
or
Division
from
any
thing
.
All
things
then
are
ever
present
with
it
.
There
is
only
a
two-fold
presence
imaginable
,
Corporeal
,
and
Spiritual
.
1.
The
Corporeal
,
or
bodily
presence
is
after
the
manner
of
Corporeal
Substances
or
Bodies
,
with
Division
,
a
divided
presence
.
This
is
the
presence
of
two
Bodies
,
one
containing
the
other
as
its
proper
place
,
or
of
two
Bodies
,
contained
in
one
Body
as
their
common
place
,
one
common
space
of
Air
,
one
Field
,
one
Chamber
,
one
Bed
.
2.
The
spiritual
presence
is
a
meeting
in
one
Incorporeal
Form
,
or
in
one
Spirit
,
which
is
an
Indivisible
Unity
.
This
the
Schools
express
by
the
penetration
of
Spirits
,
which
penetration
,
where
there
are
no
extensions
or
dimensions
,
as
in
Bodies
,
seemeth
to
me
,
uncapable
of
any
other
sense
,
in
the
strict
examination
of
it
,
than
their
subsisting
together
in
the
same
undivided
Unity
,
and
their
mutual
subsistencies
in
the
undivided
and
essential
Unities
of
each
other
.
Harmonious
with
this
,
are
those
two
well-grounded
and
unshaken
Axioms
in
Philosophy
,
1.
The
Essences
of
things
are
Indivisible
.
2.
The
understanding
alone
reacheth
to
,
and
comprehendeth
the
Essences
and
Substances
of
things
,
whiles
sense
feeds
only
upon
empty
shadows
,
Aiery
,
accidental
Forms
.
Proclus
thus
teacheth
us
,
That
all
things
are
in
the
Soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
peculiar
property
and
character
of
the
Soul
.
In
like
manner
the
Lord
Jesus
saith
to
the
unbelieving
Jews
,
which
look
for
signs
of
the
Divinity
,
for
a
Pomp
and
Glory
without
,
in
their
senses
,
The
Kingdome
of
Heaven
is
within
you
.
The
Heathen
Philosophers
stiled
the
Unities
of
things
,
Gods
.
This
Unity
,
to
which
all
things
were
present
,
was
,
with
them
,
the
Character
of
a
God
.
The
Scriptures
upon
the
same
ground
,
stile
all
Intellectual
Spirits
,
both
Angels
and
Men
,
Gods
.
He
calleth
(
saith
Christ
)
them
Gods
,
to
whom
the
word
of
God
came
.
That
living
Word
,
which
is
the
Image
of
the
invisible
God
,
(
and
so
containeth
all
Forms
,
the
whole
nature
of
things
in
it self
)
cometh
by
Nature
,
and
by
Grace
,
although
after
a
divers
manner
,
to
all
Intellectual
Spirits
.
That
Scripture
,
which
our
Lord
Jesus
relates
to
,
seemeth
peculiarly
to
regard
Humane
Souls
,
I
have
said
,
ye
are
Gods
,
but
ye
shall
die
like
men
.
Ye
Intellectual
Spirits
,
which
in
your
abstracted
forms
are
immortal
,
impassible
,
undivided
,
comprehensive
Unities
,
To
which
all
forms
of
things
,
in
their
immutable
Essences
,
are
ever
present
by
my
presence
with
you
,
who
am
the
eternal
Word
of
the
Divine
Mind
,
the
Divine
and
Universal
Image
of
things
,
Ye
being
humbled
beneath
the
Angels
,
into
a
Body
of
Dust
,
a
Corporeal
Form
,
in
this
,
by
your
sympathy
with
this
,
are
subject
to
the
Government
of
the
Elements
and
Coelestial
Bodies
,
of
the
Powers
ruling
in
them
,
as
Tutors
over
you
,
and
so
to
their
Laws
of
Time
,
Place
,
Division
,
and
Death
,
until
you
grow
up
to
the
full
Age
of
the
Intellectual
Life
,
by
returning
into
the
Bosome
of
your
first
Divine
Ideal
Unity
in
me
.
All
diversity
of
Forms
are
in
this
manner
present
with
the
Intellectual
Soul
,
meeting
together
,
and
being
contained
in
the
Unity
of
its
Essence
,
as
in
an
invisible
Palace
,
or
City
,
like
the
City
of
God
described
by
the
Psalmist
,
which
is
compact
in
it self
.
Object
.
Is
God
then
,
are
all
the
Angels
,
is
this
visible
World
so
present
with
the
Soul
,
so
contained
in
its
essential
Unity
,
as
to
be
one
Essence
,
one
Spirit
with
it
?
Answ.
I
shall
give
three
distinct
Answers
to
the
three
parts
of
this
Objection
,
In
relation
,
-
1.
To
God
.
-
2.
To
Angels
.
-
3.
To
the
visible
World
.
1.
Answ.
This
comprehensive
Unity
,
which
is
the
proper
Character
of
Intellectual
Spirits
,
is
called
by
Philosophers
,
the
Apex
,
or
supream
Point
,
the
Head
of
the
Soul
,
hid
in
a
Divine
Glory
,
the
Divine
part
of
the
Soul
,
in
which
it
symbolizeth
with
,
is
capable
of
Commerce
with
the
Divinity
it self
,
and
of
enjoying
in
it self
the
Divine
presence
,
as
in
its
most
proper
and
beloved
Temple
.
I
shall
humbly
present
to
the
Readers
Candor
four
Distinctions
,
for
the
unvailing
of
this
Divine
presence
in
the
Soul
.
1.
Distinction
.
God
is
not
present
in
the
Soul
,
as
in
a
place
Divisible
,
but
as
in
an
undivided
Unity
;
for
he
were
otherwise
no
more
a
pure
,
an
infinite
Spirit
,
the
first
,
supream
,
simple
Spirit
of
Being
,
Beauty
,
of
all
Excellency
and
Virtue
,
a
Life
of
Sweetness
,
a
Light
of
Glory
,
without
allay
,
shade
,
or
limit
:
He
were
now
Corporeal
and
finite
.
Of
this
Local
Circumscription
(
which
hath
no
place
here
)
is
that
Rule
rightly
understood
,
The
container
is
greater
than
the
contained
.
2.
Distinction
.
God
by
his
Omnipresence
,
and
undivided
Unity
,
is
every
where
,
in
every
Creature
,
in
every
part
and
point
of
the
Creation
,
with
the
fulness
of
his
Glories
and
Godhead
after
a
two-fold
manner
,
1.
God
is
present
to
himself
in
every
Creature
,
Secundum
modum
Dei
,
after
the
manner
of
a
God
.
2.
God
is
present
in
each
Creature
,
to
that
Creature
,
Secundum
modum
Creaturae
,
according
to
the
manner
of
the
Creature
.
1.
God
is
present
to
himself
in
every
Creature
,
after
the
manner
of
a
God
.
Where-ever
he
is
present
,
He
is
entirely
present
with
all
the
Joys
and
Glories
of
eternity
,
ever
undivided
,
His
own
Heaven
to
himself
,
in
the
Depths
of
Hell
beneath
as
in
the
Heighth
of
Heaven
above
,
in
the
dust
of
the
Grave
,
in
a
wave
of
the
Sea
,
as
in
the
most
shining
Cherubim
or
flaming
Seraphim
.
God
is
not
thus
present
to
any
natural
Spirit
,
no
,
not
in
the
purity
ofits
Creation
,
with
his
unvailed
Beauties
,
shining
forth
in
the
brightness
of
his
Glory
,
in
the
fulness
of
his
Godhead
.
Then
should
he
transfigure
that
Spirit
into
the
same
Image
of
one
Divine
Form
and
Glory
with
himself
.
Then
would
there
be
no
difference
between
Adam
in
Paradise
,
the
Angels
in
Heaven
,
and
Jesus
Christ
in
his
Paradise
and
Heaven
above
all
Heavens
,
the
Bosome
of
the
Father
.
No
,
after
this
manner
God
dwells
in
Jesus
Christ
alone
,
as
he
is
risen
from
the
Dead
,
in
the
eternal
Spirit
,
in
the
Glory
of
the
Father
.
2.
God
is
in
every
Creature
present
with
that
Creature
,
according
to
the
manner
of
that
Creature
,
By
the
divers
manners
of
his
Appearance
,
as
by
the
ingraving
upon
the
Seal
,
setting
divers
impressions
upon
the
Creature
,
and
giving
divers
forms
of
Being
to
it
like
the
Seal
in
the
impression
upon
the
Wax
.
He
thus
becometh
the
fulness
of
every
Creature
,
filling
all
,
in
all
parts
of
it
,
and
so
Omnipresent
to
it
.
Therefore
the
School-men
say
of
the
sending
,
giving
,
powring
forth
,
the
coming
of
the
Spirit
to
us
,
to
be
in
us
,
That
it
is
only
Novus
modus
apparendi
,
A
new
manner
of
appearing
.
The
Holy
Spirit
,
the
third
Person
in
the
Trinity
,
from
whom
the
other
two
Persons
are
ever
undivided
,
God
blessed
for
ever
,
is
ever
in
every
Creature
,
in
every
Spirit
.
He
only
changeth
his
Appearances
and
Effulgencies
there
.
By
the
change
of
his
Appearance
,
he
changeth
and
formeth
each
Creature
,
each
Spirit
in
all
its
Changes
.
Thus
he
turneth
to
himself
the
Heavens
and
the
Earth
,
as
the
Clay
to
the
Seal
,
according
to
the
Language
in
the
Book
of
Job
.
How
divinely
pure
and
pleasant
a
prospect
,
or
living
Picture
,
is
now
the
nature
of
things
,
while
God
himself
,
according
to
the
distinct
Idea
,
or
eternal
exemplar
of
each
Creature
,
cometh
forth
,
and
appeareth
together
with
it
,
as
Twin-brothers
,
as
Twin-Loves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
the
reflection
of
the
other
?
while
a
Third
Love
breaks
from
both
these
,
in
which
they
are
blest
,
and
made
perfect
,
with
a
mutual
Union
,
and
the
fruition
of
each
other
.
The
ever-glorious
,
and
eternally-joyous
Trinity
of
the
highest
,
and
first
Love
,
seems
to
multiply
and
figure
it self
in
each
Creature
.
All
Creatures
now
seem
to
be
in
a
lively
and
living
Beauty
,
represented
by
the
two
Breasts
of
the
heavenly
Spouse
,
Like
two
Twin-Roes
of
a
lovely
kind
,
two
Twin-Loves
,
the
Births
of
their
heavenly
Mother
,
the
Universal
and
Divine
Image
in
the
Person
of
Christ
,
feeding
among
the
Lillies
,
the
Ideal
,
eternal
Lights
and
Beauties
of
her
soft
and
shining
Bosome
.
But
all
this
is
to
be
understood
of
simple
Nature
,
abstracted
from
the
Corruption
by
Sin
,
with
which
,
in
the
midst
of
the
pure
,
peaceful
,
pleasant
Varieties
,
the
charming
Harmonies
,
the
golden
Calms
and
Gardens
of
Divine
Love
,
cometh
in
a
scene
of
War
and
Death
,
of
tempestuous
Seas
,
fields
of
Blood
,
Contrariety
and
Enmity
,
God
willing
to
shew
the
Power
of
his
Wrath.
That
God
,
who
is
the
God
of
Love
,
that
Will
,
which
is
Love
it self
,
All
Love
in
the
beloved
Soul
,
to
the
beloved
Soul
here
in
its
faln
state
,
puts
on
this
strange
person
of
an
Enemy
.
Under
this
dark
Disguise
,
and
horrid
Vizat
,
he
hideth
all
his
Beauties
and
Sweetnesses
,
he
acts
a
part
of
Wrath.
But
this
it self
at
last
appears
to
the
beloved
Soul
,
to
be
a
most
delightful
Love-part
.
While
,
by
it
,
the
Variety
is
made
more
full
,
being
extended
to
the
greatest
Contrariety
,
and
utmost
extreams
.
While
in
the
reconciling
of
these
,
the
Divine
Harmony
is
more
full
and
ravishing
,
The
Divine
Love
heightned
to
an
excess
of
Sweetness
,
and
triumphant
Joys
,
The
Wisdome
of
the
Design
more
admird
and
adored
in
its
rich
and
glorious
Depths
,
All
expectations
of
Men
and
Angels
are
suspended
,
most
happily
deceived
,
and
in
the
end
infinitely
transcended
.
But
how
have
I
wandred
,
and
delightfully
lost
my self
,
by
drinking
in
eagerly
this
Wine
of
Angels
and
glorified
Saints
,
the
Sweetness
of
this
Divine
Light
and
Love
?
I
will
now
pass
from
this
second
Distinction
to
the
third
,
for
the
illustration
of
the
Divine
presence
in
the
soul.
3.
Distinction
.
God
is
one
with
the
Soul
,
not
formally
,
but
transcendently
.
God
is
not
one
with
the
Soul
formally
,
as
the
formal
and
proper
Essence
of
the
Soul
or
of
any
created
Spirit
,
much
less
as
a
Constitutive
part
of
its
Essence
.
This
would
make
God
and
that
Spirit
essentially
one
.
The
Essence
of
that
Spirit
would
reciprocally
be
the
Essence
of
God
.
That
Spirit
would
be
essentially
God
.
Is
not
this
the
utmost
heighth
of
Ignorance
,
Profaneness
,
Impiety
,
Blasphemy
,
Giant-like
,
Lucifer-like
to
war
with
God
,
for
the
Throne
of
his
Godhead
?
Besides
all
this
evil
,
how
great
were
the
loss
to
every
Spirit
,
of
Angels
and
Men
?
Their
Sun
,
which
makes
the
eternal
Day
and
Spring
,
were
now
set
in
an
hopeless
Night
of
Clouds
and
Confusions
.
All
their
Loves
,
Hopes
,
and
Joys
,
aspiring
to
an
infiniteness
above
themselves
,
would
now
all
droop
and
die
in
their
own
Bosome
.
The
beginning
,
the
end
of
them
all
is
taken
away
.
That
distinction
of
things
,
which
is
the
Mother
of
all
Lives
,
Loves
,
Beauties
,
and
Pleasures
,
as
Unity
is
the
Father
of
them
,
would
now
sink
into
a
rude
undistinguished
Darkness
;
the
first
and
the
fountain
of
all
Distinctions
being
taken
away
,
in
taking
away
the
Distinction
of
the
Divine
Nature
from
the
created
form
of
things
.
How
unpleasant
were
it
to
the
Eye
below
,
to
be
perswaded
that
there
were
no
Sun
,
besides
it self
,
above
it self
?
Now
the
joy
in
beholding
the
face
of
the
Sun
and
of
Heaven
,
the
taking
in
of
the
sweet
Light
of
Heaven
and
the
Sun
,
the
charming
Delights
in
the
Varieties
of
Lights
and
Shades
,
of
Colours
and
Pictures
,
in
the
Light
and
the
Sun-shine
,
were
no
more
.
2.
God
is
transcendently
one
with
the
Soul
,
as
he
is
with
all
things
by
the
transcendency
of
his
Unity
,
and
his
Infiniteness
.
He
comprehendeth
all
things
in
one
in
Himself
,
after
a
manner
altogether
incomprehensible
.
As
he
is
the
first
,
the
Universal
Cause
,
the
most
immediate
,
the
most
intimate
,
the
inseparable
,
the
Ideal
Cause
of
all
things
,
He
is
the
Unity
of
every
Unity
,
the
Being
of
Beings
,
the
Essence
of
every
Essence
,
not
formally
,
but
transcendently
,
not
after
a
finite
,
but
an
infinite
manner
.
Cusanus
,
saith
,
God
is
the
Sun
in
the
Sun
,
not
formally
,
finitely
,
but
after
a
transcendent
,
infinite
manner
.
He
is
so
the
Sun
in
the
Sun
,
that
he
is
all
things
with
the
fulness
of
the
Divine
Nature
and
eternity
in
that
form
.
4.
Distinction
.
God
is
present
with
,
and
in
the
natural
form
of
the
Soul
,
as
in
an
earthly
and
shadowy
Image
.
He
is
present
,
according
to
his
heavenly
,
his
eternal
form
in
this
shadow
,
as
vailed
and
hidden
beneath
it
.
As
Jesus
Christ
at
his
Incarnation
,
so
the
first
man
by
his
Creation
,
was
made
under
the
Law
,
(
the
Law
,
the
Glory
of
the
created
Image
improved
and
heightned
.
)
The
Holy
Spirit
saith
of
the
Law
,
That
it
is
a
shadow
of
good
things
to
come
,
not
the
very
Image
.
It
is
commonly
said
,
That
the
Law
is
the
Gospel
vailed
,
the
Gospel
,
the
Law
unvailed
.
Jesus
Christ
,
as
he
is
the
essential
Image
,
the
brightness
of
the
Glory
of
God
,
is
the
first
Adam
,
vailed
,
beneath
a
shadowy
Image
.
He
is
there
,
as
the
Truth
,
the
Original
,
the
Root
of
this
shadow
,
bringing
it
forth
,
bearing
it
in
himself
,
comprehending
it
.
He
is
in
it
,
as
the
Spirit
and
beautiful
form
of
a
Plant
in
the
Seed
,
ready
to
spring
forth
through
it
,
to
transfigure
it
into
the
similitude
of
its
own
Beauties
,
to
fill
it
so
transfigured
with
its
own
Divine
Life
,
Virtues
,
and
Fruits
in
the
proper
season
.
St.
Paul
makes
the
first
man
,
in
his
pure
State
and
in
his
Fall
,
a
Type
or
Figure
of
Him
,
who
is
to
come
,
Jesus
Christ
,
Rom.
5.
God
in
the
Light
of
his
Glory
,
Jesus
Christ
,
according
to
his
heavenly
Image
,
hidden
in
God
,
The
Soul
,
according
to
its
Divine
Life
,
in
the
state
of
Grace
,
are
all
present
vailed
in
the
natural
man
,
as
in
their
proper
shadow
.
Some
think
this
following
sense
to
be
intended
by
St.
Paul
in
these
words
,
[
Christ
is
the
Image
of
the
invisible
God
,
the
first-born
of
the
whole
Creation
,
or
of
every
Creature
,
]
Col.
1.
God
in
that
same
second
Person
,
which
is
the
Godhead
in
its
essential
Image
,
(
which
in
the
fulness
of
time
,
took
flesh
of
the
Virgin
Mary
,
)
in
the
beginning
of
Time
came
forth
from
the
secret
and
unaccessible
Light
of
Eternity
,
in
a
shadowy
Image
.
This
Image
was
the
full
figure
of
his
Person
,
with
all
its
Divine
Glories
,
according
to
the
capacity
of
a
shadow
.
This
was
the
whole
Creation
compleat
in
its
first
Draught
.
All
the
Glories
of
the
Divine
Nature
,
which
are
imitable
,
were
here
first
distinctly
figured
in
the
primitive
,
and
pure
forms
of
all
the
Creatures
.
Thus
was
he
the
Image
of
the
Invisible
God
,
the
first-born
of
the
whole
Creation
in
general
,
and
of
each
Creature
in
particular
.
Thus
was
He
in
the
Language
of
the
Jews
,
the
great
Adam
,
who
brought
forth
the
little
Adam
in
his
own
likeness
.
Thus
was
Jesus
Christ
in
Adam
,
at
once
,
the
life
of
all
,
in
his
essential
Glories
,
the
Original
Copy
,
or
first
Draught
of
the
Creature
,
in
the
whole
compass
of
it
,
of
each
Creature
in
particular
.
All
this
in
the
Humane
Soul
,
in
Adam
,
as
the
only
perfect
and
proper
Figure
of
this
Original
.
I
understand
nothing
in
this
interpretation
of
St.
Pauls
words
,
contrary
to
the
Analogy
of
Faith
,
or
the
Scriptures
.
There
seemeth
to
be
in
it
a
compleat
Harmony
,
and
order
in
the
nature
of
things
,
according
to
this
sense
.
1.
All
things
stand
first
in
an
Uncreated
Subsistence
and
Essence
,
Then
in
an
Uncreated
Subsistence
or
Person
,
they
come
forth
into
Created
Essences
or
Natures
,
Lastly
,
By
this
medium
uniting
all
,
they
pass
in
Created
Subsistencies
and
Essences
,
into
created
Persons
and
Natures
.
2.
Jesus
Christ
gradually
descends
from
his
essential
Glories
,
into
an
Universal
,
Original
Figure
of
himself
,
of
the
whole
Creation
,
of
each
Creature
.
Through
this
He
passeth
into
the
particular
form
of
faln
man
,
in
the
Womb
of
the
Virgin
.
So
he
descends
to
the
nethermost
parts
of
the
Earth
,
ascends
again
through
all
forms
of
things
,
with
all
,
united
in
his
own
Person
,
above
all
Heavens
,
and
fills
All.
After
this
manner
,
the
Lord
Jesus
is
the
Mediatour
of
the
Creation
,
as
well
as
of
the
Reconciliation
and
Regeneration
.
All
things
are
made
by
him
,
and
nothing
that
is
made
(
or
brought
forth
from
the
beginning
of
things
to
the
end
)
comes
forth
without
him
.
As
according
to
his
appearances
in
Grace
or
Glory
,
the
Saints
appear
together
with
him
;
so
according
to
his
Appearances
in
Nature
,
all
things
appear
together
with
him
.
He
lives
and
subsists
in
the
form
of
every
Creature
.
Every
Creature
subsists
by
its
transcendental
Union
with
him
in
Nature
.
Thus
it
is
most
true
,
That
we
are
in
this
World
,
as
he
is
in
this
World
.
We
are
Sojourners
together
with
him
in
his
Land
.
He
suffers
in
all
our
Sufferings
,
is
straitned
in
all
our
straitnings
.
He
is
in
all
things
made
like
unto
us
,
Sin
only
excepted
.
He
carries
along
in
every
particular
form
the
Universal
Harmony
,
the
Divine
Glory
,
even
in
all
the
sufferings
and
straitnings
of
every
Creature
.
The
Universal
Harmony
and
Divine
Glory
is
to
him
the
liberty
,
the
joy
of
Paradise
,
Heaven
,
Eternity
,
in
each
straitning
and
suffering
.
Sin
only
is
the
breach
of
this
Harmony
,
the
violation
of
this
Glory
,
not
by
a
privation
only
,
but
a
Contradiction
and
Enmity
founded
in
the
privation
.
This
can
bear
no
part
in
the
Divine
Harmony
,
save
as
it
is
reduced
into
Order
,
and
the
Harmony
carried
on
through
the
Wrath
and
Righteousness
of
God
,
in
the
Death
and
Resurrection
of
the
Lord
Jesus
.
But
I
desire
to
leave
my self
,
and
my
Reader
free
in
this
Point
.
I
have
now
finished
,
in
four
Distinctions
,
my
Answer
to
the
first
part
of
the
Objection
,
made
against
the
Variety
of
forms
in
the
Unity
of
the
Soul
.
In
this
part
of
my
Answer
I
have
endeavoured
to
state
the
presence
of
God
with
and
in
the
Soul
of
man
,
as
perspicuously
as
my
dark
and
narrow
mind
is
capable
of
taking
in
,
and
expressing
a
Divine
Mystery
of
so
great
an
amplitude
,
and
such
an
heigth
of
Glory
.
I
pass
now
to
the
second
part
of
my
Answer
,
which
concerns
the
Angels
.
2.
Answer
.
Angels
,
with
the
whole
Company
of
invisible
substances
,
or
separated
Forms
and
immortal
Spirits
are
contained
in
the
Unity
of
the
Soul
these
two
wayes
,
1.
They
are
Superior
and
Universal
Causes
,
subordinate
to
the
first
Cause
.
Thus
they
are
most
intimately
,
and
inseparably
present
in
the
Constitution
of
the
Soul
.
As
Entity
,
or
Being
,
and
substantiality
in
their
Superiour
and
Universal
Nature
descend
into
incorporeal
Spirits
,
and
through
these
,
into
Corporeal
Shapes
and
Bodies
;
so
do
all
the
Angels
,
greater
in
Might
and
Glory
,
cloath
themselves
with
the
Incorporeal
Form
of
the
immortal
Soul
,
communicating
all
their
divers
Virtues
,
Powers
,
and
Glories
to
this
Form
in
which
themselves
subsist
,
and
live
together
with
it
,
being
an
head
of
Glory
to
it
.
2.
All
Angelical
,
Immortal
Spirits
,
are
another
way
in
the
Soul
,
as
making
up
the
full
diversity
of
all
Forms
in
it
,
and
so
composing
its
Essence
.
Thus
all
Angels
,
all
Essences
,
all
Forms
of
things
in
their
immortal
Substances
,
as
Intellectual
Spirits
,
meet
in
the
proper
Unity
,
under
the
peculiar
Character
and
Diversity
of
each
Intellectual
Soul
,
as
,
in
some
obscure
resemblance
,
Variety
of
colours
in
a
particular
colour
,
or
as
all
the
Elements
in
each
Element
,
in
each
mixt
Form
,
under
the
proper
Character
of
the
predominant
Element
or
Form
.
3.
Answer
.
The
Intellectual
Soul
containeth
all
Corporeal
Forms
or
Bodies
in
it self
,
two
wayes
,
-
1.
Virtually
.
-
2.
Formally
.
1.
The
Soul
hath
in
it self
all
Bodies
virtually
from
the
Angels
above
it
,
as
the
shining
Bosome
,
where
the
eternal
Spring
through
Jesus
Christ
powres
forth
its
living
streams
.
Here
the
Soul
drinketh
in
the
Essences
,
and
essential
forms
of
things
,
in
their
Angelick
Truth
and
Goodness
.
These
feast
and
fill
the
Understanding
and
the
Will.
In
the
Understanding
,
or
Angelick
Light
of
the
Soul
,
they
shine
as
the
Exemplars
or
Patterns
of
all
below
in
the
visible
World
.
In
the
Will
,
as
in
the
Angelick
Love
of
the
Soul
,
they
lie
as
in
the
Womb
,
or
in
the
seminal
Virtue
,
or
executive
Power
,
which
brings
them
forth
.
2.
This
Soul
comprehends
the
Corporeal
World
in
it self
formally
.
The
Essences
of
all
Bodies
,
as
they
are
Objects
only
of
the
Understanding
,
and
not
of
Sense
,
so
are
they
,
according
to
the
Nature
and
Law
of
all
Essences
,
Intellectual
Unities
,
and
Forms
,
in
the
Unity
or
essential
Form
of
this
Intellectual
Spirit
.
The
Soul
in
these
distinct
Essences
floweth
forth
into
these
shadowy
forms
,
with
which
our
Senses
,
the
shadows
of
the
Intellectual
Light
,
are
entertained
.
The
Intellectual
Unity
diffuseth
it self
into
the
continued
parts
of
these
divisible
Forms
.
This
Unity
formeth
the
Proportions
of
the
parts
in
their
mutual
Correspondencies
,
knitteth
them
together
unto
a
mutual
sympathy
in
each
natural
Body
.
For
as
I
have
before
said
,
a
mutual
correspondency
of
parts
suited
exactly
each
to
other
through
the
whole
Corporeal
Frame
,
a
concurrence
in
all
the
parts
of
the
sensations
,
mutations
,
or
impressions
seated
in
each
distinct
and
divided
part
,
seemeth
altogether
unimaginable
,
if
there
be
not
an
undivided
Unity
,
which
is
one
and
the
same
in
all
the
divided
parts
,
where
all
the
parts
meet
in
one
,
and
are
one
.
By
this
Unity
alone
can
all
the
parts
have
a
mutual
proportion
,
a
comprehension
,
penetration
,
sensation
,
or
feeling
of
each
other
through
out
,
as
they
have
of
themselves
,
and
in
the
same
undivided
moment
.
This
rend
the
sympathy
true
and
perfect
.
The
Unity
then
of
the
Intellectual
Soul
,
as
it
diffuseth
it self
into
all
Bodies
,
in
all
their
extended
forms
and
divided
parts
,
so
it
bindeth
them
all
up
within
it self
.
This
is
the
substance
to
these
shadows
,
and
Contextures
of
shadowy
Forms
or
Accidents
in
which
they
subsist
.
This
is
the
Spring
out
of
which
they
rise
up
every
moment
.
This
is
the
band
which
joyns
and
tyes
them
together
in
one
.
This
is
the
Bosome
or
proper
place
,
which
incompasseth
,
imbraceth
,
brings
forth
,
sustains
,
and
cherisheth
them
.
I
have
now
answered
the
Objection
,
and
so
endeavoured
to
clear
from
all
Clouds
the
beauty
of
the
Soul
,
as
all
Varieties
shine
most
pleasantly
in
the
face
of
it
,
in
the
diversity
indeed
of
the
shadowy
Image
,
but
an
Angel-like
Diversity
,
and
a
God-like
Image
.
Thus
I
have
finished
the
two
Propositions
in
the
Description
of
the
Souls
Essence
.
Asserting
,
1.
The
Unity
,
2.
The
Variety
in
the
Diversity
.
3.
Prop.
The
Image
of
God
resulting
from
the
most
harmonious
Union
of
these
two
,
the
Unity
,
and
the
Diversity
of
Forms
,
is
the
proper
Essence
,
and
essential
form
of
the
Soul
.
This
Harmonious
Union
consists
in
a
two-fold
Perfection
.
1.
The
Unity
and
Variety
of
things
under
a
form
of
Diversity
,
meet
in
the
Essence
of
the
Soul
,
with
the
Character
or
Propriety
of
the
Unity
and
Harmony
.
When
God
had
drawn
the
several
parts
of
his
Divine
Image
in
the
several
Angels
and
Creatures
,
according
to
the
Diversities
of
their
several
Characters
or
Properties
,
He
now
summons
them
,
and
calls
them
all
together
to
meet
in
Man
,
in
him
to
be
united
and
compleated
in
the
entire
Unity
and
full
Harmony
of
the
Divine
Image
.
Thus
he
speaketh
to
himself
in
the
Trinity
,
to
all
the
Quires
of
Angels
,
to
all
his
fore-going
Works
,
Let
us
(
saith
He
)
make
man
in
our
Image
,
in
our
own
likeness
.
The
expression
is
doubled
,
to
give
the
more
force
and
emphasis
to
it
.
So
afterward
God
created
man
in
his
own
Image
,
in
the
Image
of
God
created
he
him
.
The
entireness
,
the
Eminency
,
the
Principality
of
the
Divine
Image
in
man
is
thus
set
forth
,
and
therefore
the
Dominion
is
immediately
added
to
it
.
Angels
,
and
all
other
Creatures
,
have
their
distinct
Ideas
in
the
Divine
Mind
.
But
God
himself
in
his
own
essential
Image
,
in
the
Person
of
the
Son
,
the
Idea
of
Ideas
,
is
the
Idea
of
Man
.
This
therefore
alone
,
as
it
is
his
glorious
beginning
in
Nature
,
is
his
Beatifical
End
in
Grace
and
Glory
,
his
Righteousness
,
Rest
,
Eternal
and
full
Blessedness
,
in
his
full
,
immediate
,
entire
Union
,
Conformity
,
Communion
with
it
.
The
Lord
Jesus
is
the
Head
,
the
Unity
,
the
Harmony
of
the
whole
Creation
,
in
this
Region
of
Diversity
.
The
Angels
,
in
the
heights
of
a
Created
Glory
next
him
,
are
like
Notes
in
a
Musical
Lesson
,
Diversities
in
the
Harmony
springing
forth
from
this
Unity
.
But
each
of
these
Diversities
,
as
the
top
of
the
Beams
next
the
Sun
,
standing
in
the
highest
degree
of
Diversity
,
beneath
the
Unity
,
bear
in
themselves
the
Universal
Harmony
,
the
Universal
Nature
of
Diversity
,
the
whole
Creation
,
in
the
shadowy
figure
of
the
Godhead
.
Therefore
are
they
in
Scripture
stiled
,
Thrones
,
Principalities
,
Gods
.
They
are
so
many
Divine
Unities
in
a
shadowy
Image
,
but
under
the
Character
and
Property
of
so
many
distinct
Diversities
.
Thus
are
they
ministring
Spirits
;
As
they
are
shadowy
Unities
.
They
are
shadowy
Gods
.
But
as
they
are
Unities
under
the
several
Characters
of
Diversity
,
they
are
ministring
Deities
,
or
ministring
Spirits
.
They
are
Servants
to
the
Lord
Jesus
,
the
proper
Unity
and
Harmony
in
its
own
full
Character
,
and
Divine
Property
.
From
him
they
minister
the
whole
Creation
,
in
the
several
Diversities
of
the
Universal
Forms
,
and
undivided
Essences
unto
man
.
In
man
they
all
meet
,
as
in
their
proper
Unity
and
Harmony
answering
exactly
to
the
Person
of
the
Lord
Jesus
.
So
the
Sun
in
Heaven
,
by
his
several
Beams
,
figureth
himself
into
a
Sun
in
a
Cloud
,
by
his
side
,
or
in
a
clear
stream
beneath
him
.
Thus
are
the
Angels
,
so
many
Chariots
,
and
the
whole
Society
of
Angels
one
Chariot
,
in
which
Jesus
Christ
rides
forth
into
the
Humane
Nature
,
unto
a
compleat
Image
of
himself
in
man
.
After
this
manner
Angels
Rule
over
Man
,
are
superior
to
him
in
Glory
and
Might
,
as
he
is
the
shadowy
Image
,
in
which
all
the
lines
of
Nature
meet
,
and
terminate
themselves
.
He
is
now
the
Heir
under
Age
,
subject
to
Tutors
and
Guardians
.
But
the
spiritual
man
made
lower
than
the
Angels
,
in
its
shadowy
Image
,
upon
the
stage
of
the
first
Creation
,
grown
up
to
its
Age
of
maturity
,
in
the
Resurrection
of
Christ
,
is
now
crowned
with
Honour
and
Dignity
,
is
Heir
of
all
things
,
Lord
of
the
Angels
.
Together
with
Jesus
Christ
he
rideth
forth
upon
the
Angels
,
as
the
Chariots
and
Horses
,
which
he
now
governs
.
Thus
in
this
shadowy
Image
,
and
state
of
Diversity
,
the
Unity
and
the
Variety
meet
in
man
with
the
most
Harmonious
Union
,
the
fullest
Character
of
the
Unity
in
the
Variety
.
So
man
becomes
the
principal
,
the
compleat
Image
of
the
Godhead
in
the
whole
Creation
,
ministred
from
the
Lord
Jesus
,
the
Head
and
Harmony
of
the
whole
Diversity
,
by
the
concurrent
service
of
all
the
Angels
,
as
the
whole
Creation
,
in
so
many
Diversities
.
2.
The
Harmonious
Union
,
constituting
the
Divine
Image
in
man
,
consists
in
the
Unity
of
the
Soul
,
in
its
undivided
Essence
,
subsisting
in
all
diversity
of
Forms
,
circling
through
them
all
,
returning
ever
into
it self
.
As
the
same
spacious
,
and
delightfully
various
Prospect
,
seen
through
several
clear
Glasses
,
diversly
,
but
delicately
shaded
.
So
the
Soul
by
the
Unity
of
its
Essence
subsists
,
and
contemplates
it self
within
it self
,
in
all
forms
of
things
from
the
highest
to
the
lowest
,
according
to
their
several
Angelical
Diversities
,
as
so
many
pleasingly
new
,
and
richly
distinct
,
but
sweet
and
transparent
shades
.
This
is
the
Soul
in
the
perfection
of
its
natural
Form
,
a
Divine
Cir●…le
,
a
compleat
Paradise
.
Every
where
presenting
the
whole
,
the
form
of
a
man
,
in
the
Divine
Image
,
the
Beginning
and
the
End
,
meeting
themselves
in
each
Point
.
The
Intellectual
Soul
by
its
Unity
at
once
subsisteth
diversly
in
all
Diversity
of
Forms
,
and
circleth
through
them
all
within
it self
.
The
Soul
by
its
Idea
,
and
Divine
Unity
,
hath
its
Throne
in
the
Divine
World
.
By
its
Intellectual
Life
,
and
Intuitive
Light
,
it
spreads
its
self
in
flames
of
heavenly
Love
,
in
beams
of
heavenly
Beauty
among
the
Seraphim
and
Cherubim
.
In
its
sensitive
powers
and
parts
,
it
stretcheth
forth
it self
through
those
lower
Worlds
,
the
Coelestial
and
Elementary
.
In
its
rational
and
discoursive
faculty
,
it
makes
a
distinct
World
of
its
own
,
at
once
dividing
and
uniting
the
invisible
and
visible
Worlds
,
filling
up
the
internal
or
middle
space
between
them
.
The
Soul
,
from
its
Divine
Unity
,
in
its
most
immediate
Union
with
its
eternal
Idea
(
where
all
Unities
of
things
in
their
God-like
forms
do
meet
together
in
one
)
descendeth
into
its
Angelick
Image
,
or
Intellectual
Form
.
Here
all
things
in
Angels
shapes
dwell
together
,
as
in
a
Palace
of
Angels
.
Here
the
Soul
in
her
own
face
,
as
in
a
Glass
,
beholdeth
all
things
in
their
universal
Forms
,
rouling
through
them
all
,
so
that
in
each
form
she
is
Omniform
,
comprehending
in
open
view
all
things
in
their
universal
Forms
,
under
the
Property
or
Character
of
that
universal
Form
,
in
which
she
at
present
appears
.
From
thence
she
passeth
into
her
rational
Form
,
in
which
she
is
a
contexture
of
universal
and
particular
Images
mutually
infolding
each
other
,
mutually
springing
up
and
shining
forth
,
in
a
beautiful
Harmony
from
the
Christalline
Bosomes
of
each
other
.
So
this
Spirit
slides
by
degrees
into
the
most
divided
shapes
in
sense
,
and
on
Earth
,
through
these
into
the
lowest
and
obscurest
shades
beneath
the
Earth
.
Again
by
answerable
Revolutions
,
and
in
the
same
proportions
,
she
gathereth
her self
up
again
into
her
first
and
supream
Unity
.
Three
things
make
the
Soul
in
these
Circlings
a
most
beautiful
and
delightful
Prospect
,
which
three
Beauties
and
Pleasures
all
flow
by
á
sweetly-natural
necessity
,
from
her
Divine
Unity
.
1.
The
Changes
of
the
Soul
through
all
these
Diversities
of
forms
,
are
all
most
orderly
and
harmonious
,
all
together
make
up
one
most
ravishing
Harmony
of
Divine
Beauty
and
Musick
.
For
the
Unity
spreadeth
it self
through
all
this
diversity
of
Forms
and
Changes
.
The
Unity
preserveth
it self
entire
in
the
whole
composure
of
these
Changes
,
and
in
each
part
,
in
each
turn
of
the
whole
.
Upon
this
account
hath
the
Soul
been
defined
to
be
Harmony
and
a
self-moving
Number
,
or
a
numerous
Motion
,
a
numerous
spring
of
Motion
.
Harmony
consisteth
in
,
is
measured
,
and
expressed
by
Numbers
:
Inasmuch
as
Number
is
Unity
diffusing
it self
,
Unity
going
forth
from
it self
,
in
a
just
order
,
by
Multiplication
or
Division
of
it self
returning
again
into
it self
,
and
all
this
within
it self
.
2.
The
Soul
,
through
the
whole
Circle
of
its
Descent
and
Return
,
carrieth
along
with
it
all
diversity
of
Forms
into
every
Change
.
For
the
Unity
of
the
Soul
is
her self
every
where
inseparable
from
the
Soul
,
and
indivisible
in
it self
.
This
is
clearly
signified
in
that
Maxim
concerning
the
Soul
,
universally
taught
in
the
Schools
;
That
the
Soul
is
divisible
and
mutable
in
her
Operation
,
that
is
,
in
respect
to
her
Change
into
diversity
of
forms
;
but
through
all
this
mutability
of
Operations
,
and
Changes
,
indivisible
and
immutable
in
her
Essence
.
Thus
is
the
Essence
of
the
Soul
,
as
a
Christalline
Heaven
,
or
as
a
Palace
composed
all
of
purest
and
firmest
Looking-Glass
,
after
such
a
manner
,
that
all
the
parts
of
the
wonderful
structure
,
all
the
persons
in
all
the
Apartments
,
all
the
Changes
and
Motions
,
are
seen
at
once
,
in
every
point
of
the
Divine
Building
.
All
the
Glories
,
all
the
Inhabitants
of
this
Heaven
in
all
shapes
,
in
all
postures
of
Light
and
Life
,
meet
the
Eye
every
where
,
not
only
by
a
most
clear
transparency
,
but
by
the
Spring
,
or
Fountain
of
Light
and
Life
,
which
in
winding
streams
floweth
through
the
whole
,
openeth
it self
,
with
all
its
various
streams
,
and
all
their
curious
windings
in
its
Bosome
every
where
.
3.
The
Soul
rouleth
through
all
these
Changes
,
circling
from
the
highest
Lights
above
,
to
the
most
shady
depths
below
,
and
through
those
shades
into
the
brightnesses
above
within
her self
.
Her
own
Essence
is
within
it self
,
the
Spring
,
the
Center
,
the
Seat
,
the
Circle
of
all
those
mysterious
and
harmonious
Revolutions
.
For
this
is
the
Essence
of
the
Soul
,
An
Unity
containing
in
it self
all
diversity
of
Forms
.
This
is
the
Soul
in
its
Essence
,
in
the
perfection
of
its
natural
form
,
the
Universe
within
it self
,
like
God
comprehending
,
conversing
with
all
things
,
within
its
self
alone
.
All
this
indeed
was
in
a
shadowy
figure
;
yet
such
,
as
the
Life
it self
,
brought
forth
,
supported
,
filled
,
illustrated
,
and
acted
.
But
alas
!
now
by
the
Fall
,
this
great
and
glorious
Spirit
contracted
,
obscured
in
death
,
wandreth
within
it self
as
a
Ghost
,
or
shade
of
it self
,
among
the
Dead
.
It
looketh
up
,
it
beholdeth
it self
,
all
things
round
about
it
,
and
wondreth
at
their
strange
shapes
,
as
the
shades
of
the
Dead
.
It
understandeth
,
knoweth
nothing
of
it self
,
or
them
;
not
so
much
,
as
that
it
is
dead
.
It
calleth
this
state
of
Death
,
Life
,
This
the
World
,
which
is
it self
become
its
own
Tomb.
Perhaps
this
Picture
which
I
have
drawn
of
the
Soul
,
in
her
proper
Essence
,
or
Nature
,
in
her
true
and
essential
form
,
may
seem
rather
a
fancy
,
than
any
thing
taken
from
the
Life
.
I
shall
therefore
attempt
to
touch
it
over
again
,
that
I
may
give
more
lustre
and
life
to
it
,
that
I
may
at
once
make
it
more
clear
,
and
confirm
it
.
I
shall
to
this
end
make
use
of
two
Authorities
:
The
one
Humane
,
the
other
Divine
.
I
shall
begin
with
Humane
Authority
,
that
I
may
prepare
the
way
to
,
and
close
all
with
the
Divine
Authority
,
as
the
seal
of
Truth
.
The
Humane
Authority
is
taken
from
a
Person
eminent
,
as
a
Philosopher
and
Divine
,
for
a
profound
Knowledge
in
all
manner
of
Learning
,
for
a
heighth
of
Beauty
in
his
Life
,
the
suitable
Birth
and
Image
of
that
Divine
Light
in
his
Mind
,
for
a
Death
,
which
was
an
ascent
to
the
eternal
Mansions
in
a
flame
of
Martyrdome
and
Divine
Love
,
agreeable
to
both
the
Light
of
his
Knowledge
,
and
the
Beauty
of
his
Life
.
His
Writings
are
universally
esteemed
.
His
Testimony
universally
received
,
and
often
cited
as
Authentick
,
by
the
greatest
Persons
through
many
Ages
.
He
hath
the
stamp
of
Antiquity
upon
him
.
Boetius
,
that
great
Roman
,
is
the
Person
of
whom
I
speak
.
The
Authority
I
cite
from
him
,
is
the
Meeter
in
the
Book
of
the
Consolation
of
Philosophy
.
It
is
a
part
of
this
Meeter
,
which
describes
the
nature
of
the
Soul
.
But
the
whole
seems
to
me
so
pertinent
to
the
general
Subject
of
my
Discourse
,
so
excellent
in
it self
,
drawn
forth
from
the
inmost
Treasuries
of
the
Platonical
,
Pythagorean
,
Mosaical
,
Christian
Philosophy
and
Divinity
,
that
I
thought
I
should
oblige
the
Reader
to
set
it
down
entire
.
I
have
therefore
first
transcribed
it
in
Latin
,
for
the
sake
of
the
learned
Reader
:
and
then
rendred
it
into
English
for
the
benefit
of
all
,
that
shall
take
any
pleasure
in
those
sacred
Mysteries
of
Truth
presented
in
her
richest
Robes
,
at
the
whitest
heighth
of
her
never
fading
Beauty
and
Majesty
.
The
Latin
.
O
qui
perpetua
mundum
ratione
gubernas
,
Terrarum
Caelique
sator
,
qui
tempus
ab
aevo
Ire
jubes
,
stabilisque
manens
das
Cunct
a
moveri
;
Quem
non
externae
pepulerunt
singere
Causae
Materiae
fluitantis
opus
:
verum
insita
summi
Forma
boni
,
livore
carens
.
Tu
cunct
a
superno
Ducis
ab
exemplo
,
pulchrum
,
pulcherrimus
ipse
Mundum
mente
gerens
,
similique
in
imagine
formans
,
Perfect
asque
jubens
perfectum
absolvere
partes
.
Tu
numeris
Elementa
ligas
,
ut
frigora
flammis
,
Arida
conveniant
liquidis
;
ne
purior
ignis
Evolet
,
aut
mersas
deducant
pondera
terras
.
Tu
triplicis
mediam
naturae
cuncta
moventem
Connectens
animam
,
per
Consona
membra
resoluis
.
Quae
cum
sect
a
duos
motum
glomeravit
in
orbeis
,
In
semet
reditura
meat
,
mentemque
profundam
Circuit
,
&
simili
convertit
imagine
Caelum
.
Tu
causis
animas
paribus
,
vitasque
minores
Provehis
,
&
levibus
sublimeis
curribus
aptans
,
In
Caelum
terramque
seris
;
quas
lege
benigna
Ad
te
conversas
reduci
facis
igne
reverti
.
Da
pater
Augustam
menti
conscendere
sedem
;
Da
fontem
lustrare
boni
;
Da
,
luce
reperta
,
In
te
conspicuos
animi
Desigere
visus
.
Deiice
terrenae
nebulas
&
pondera
molis
,
Atque
tuo
splendore
mica
;
tu
namque
serenum
;
Tu
requies
tranquilla
piis
,
te
cernere
finis
,
Principium
,
Vector
,
Dux
,
semita
,
terminus
idem
.
The
English
.
O
thou
,
who
by
the
golden
linked
Chain
Of
reason's
Musick
,
with
an
even
strain
Conductest
all
from
thy
bright
Throne
on
high
,
Father
of
shady
Earth
,
and
shining
Skie
.
By
undiscovered
Tracts
,
Time's
stream
and
spring
,
Thou
from
Eternity's
vast
Sea
doest
bring
.
Motion
,
and
change
ever
unknown
to
thee
,
From
thee
deriv'd
,
and
by
thee
guided
be
.
This
work
of
floating
matter
,
which
we
see
,
By
inbred
form
of
good
,
from
envy
free
,
By
sweetest
force
of
Native
Loves
rich
seeds
,
Without
external
cause
from
thee
proceeds
.
In
Loves
eternal
Garden
,
as
its
flowers
,
Flourish
in
their
first
forms
,
and
fullest
powers
All
Beauties
.
These
are
the
life
,
the
living
Law
,
From
which
thou
dost
all
forms
of
Being
draw
.
As
light
to
dazled
eyes
,
all
things
below
From
these
pure
Suns
,
in
fading
circles
flow
.
A
World
all
fair
,
from
thee
supreamly
fair
,
Shines
in
thy
mind
,
above
controul
or
care
.
In
an
harmonious
Image
thou
the
same
,
By
perfect
parts
dost
to
perfection
frame
.
By
potent
Charms
of
sacred
numbers
bound
,
The
waving
Elements
keep
their
set
round
.
Fire
,
Aire
,
Earth
,
Water
in
mysterious
Dances
Move
to
thy
Musick
through
all
times
and
chances
.
Mixt
into
various
figures
with
sweet
grace
,
In
each
form
undivided
they
embrace
.
Earth
sinks
not
,
nor
doth
fire
to
Heav'n
fly
,
Frosts
,
Flames
,
Droughts
,
Floods
,
meet
in
an
Unity
.
The
three-fold
Natures
golden
Knot
,
mid-band
,
The
Soul
thou
tyest
in
one
,
by
Love's
bright
hand
.
Then
it
by
thee
,
unloosned
,
spread
doth
lie
In
Limbs
well
suited
to
a
sympathy
Of
motion
,
and
distinct
melody
,
Diffus'd
through
things
below
,
or
those
on
high
.
This
is
the
Spring
,
and
Circle
ampler
far
,
And
purer
,
than
the
Christal
Heavens
are
;
The
universal
Beauties
charming
face
,
Where
sweetly
spring
and
dance
each
lovely
grace
.
Within
it self
divided
this
great
Soul
Into
a
double
Globe
it self
doth
roul
.
One
hidden
from
us
by
excess
of
light
,
One
with
shades
sweetly
temper'd
to
our
sight
.
As
thorough
these
it
moves
,
it
still
returns
Into
it self
,
still
with
Love's
fire
it
burns
.
By
force
of
this
it
still
doth
circle
round
Th'
eternal
minds
great
deep
.
Heav'n
thus
doth
found
,
And
in
like
figure
of
those
unseen
Lights
,
Doth
turn
about
these
Glories
in
our
sights
.
Brought
forth
from
causes
like
Souls
,
and
less
lives
,
Thy
will
aloft
in
airy
Chariots
drives
,
And
sows
in
Heaven
,
in
Earth
,
which
by
Love's
Law
Turn'd
back
to
thee
,
thou
to
thy self
dost
draw
By
the
innate
returning
flame
.
Grant
Father
,
to
our
minds
thy
glorious
Mount
To
climb
,
to
view
of
good
the
sacred
Fount
:
In
thine
own
Light
,
which
doth
within
us
shine
,
To
fix
the
clear
eyes
of
our
Souls
on
thine
.
Cast
down
the
mists
,
and
weight
of
earthly
mold
.
The
joyous
splendors
of
thy
face
unfold
.
Thou
art
to
holy
minds
the
golden
Calm
,
The
sweet
repose
,
the
grief
appeasing
Balm
.
To
see
Thee
our
Beginning
,
is
our
End
,
Guide
,
Chariot
,
Way
,
our
Home
,
to
which
we
tend
.
I
mean
to
take
no
notice
of
any
thing
in
this
Poem
,
besides
that
alone
,
which
immediately
concerns
the
Soul
.
In
that
part
I
shall
,
after
the
manner
of
a
brief
Commentary
,
present
the
Reader
with
some
few
Notes
upon
the
several
Passages
,
for
the
illustration
and
confirmation
of
my
fore-going
Discourse
upon
the
Nature
of
the
Humane
,
or
Intellectual
Soul
.
1.
Passage
.
The
three-fold
Natures
golden
knot
,
Mid-band
:
The
Soul
.
|
Thou
tiest
in
one
.
|
Triplicis
.
|
|
Naturae
mediam
|
Connectens
Animam
.
|
|
1.
Note
.
The
three
Natures
here
are
manifestly
,
The
Invisible
,
Incorporeal
Nature
,
Immortal
Spirits
:
The
Visible
,
Corporeal
Nature
,
Bodies
,
Mortal
,
or
Immortal
:
The
Soul
,
the
middle
between
both
these
.
2.
Note
.
The
Soul
is
a
middle-nature
between
both
these
,
not
by
Abnegation
or
Separation
,
but
by
Participation
and
Connection
.
So
that
word
imports
,
Connectens
,
the
Golden
Knot
lying
all
in
one
.
The
Soul
is
a
middle-nature
three
wayes
,
1.
The
Soul
extendeth
her self
through
both
Natures
,
to
their
utmost
Heighths
above
,
and
Depths
beneath
,
by
her
Idea
,
which
is
her
Golden
Head
,
by
her
Angel
,
which
is
her
Arms
and
Breast
of
her
Silver
,
her
immediate
Image
and
Birth
,
as
she
springs
forth
from
her
Idea
,
her
incorruptible
Essence
,
above
all
motion
,
the
first
seat
of
her
Life
,
Understanding
,
Virtue
,
Power
,
as
they
flow
from
her
Ideal
Spring
.
Thus
Plotinus
believed
the
Soul
her self
,
in
her
Essence
,
in
her
Intellectual
Form
,
at
its
first
abstracted
heighth
and
purity
to
be
her
own
good
Angel
.
But
the
Soul
dissuseth
her self
also
by
her
Coelestial
Garment
or
Body
,
through
the
wide-spread
Heavens
.
These
are
her
Belly
and
Thighs
of
Brass
,
the
Springs
of
Generation
,
the
first
seat
of
Motion
,
Division
,
and
successive
Forms
.
By
her
Elemental
Body
,
she
swims
in
this
uncertain
Sea
of
Generation
and
Corruption
.
The
Elements
in
their
Orbs
,
compose
her
Legs
and
Feet
of
Iron
.
Here
is
the
lowest
Region
of
Division
,
Motion
,
and
Change
.
Here
is
the
scene
of
Corruption
,
here
is
the
Soul
most
obscured
.
In
the
lowest
parts
of
this
Earth
is
she
resolved
into
a
shade
.
2.
The
Soul
is
a
Nature
distinct
from
the
other
two
.
Angelical
Spirits
are
Omniforme
,
or
Universal
.
Bodies
are
extended
into
divisible
parts
.
The
Intellectual
is
composed
of
both
universal
and
particular
Forms
,
all
which
it
contains
in
an
indivisible
Unity
.
The
Soul
circles
through
all
forms
of
things
,
universal
and
particular
,
as
they
subsist
apart
,
or
united
,
appearing
mutually
,
infolding
each
other
within
the
undivided
Unity
of
its
own
Essence
,
whilst
,
in
the
Unity
and
Majesty
of
its
undivided
Essence
,
it
rouls
through
all
forms
and
parts
of
it self
,
as
the
Sun
through
the
whole
compass
of
the
Heavens
.
In
this
is
a
more
glorious
Sun
and
Heaven
,
that
it
is
in
each
point
of
it self
,
at
once
,
as
a
distinct
Sun
in
its
full
glory
,
and
every
Sun
,
a
spacious
,
transparent
Glass
,
in
which
the
whole
Heaven
of
its
Essence
,
with
all
its
harmonious
Motions
,
and
most
regular
diversity
of
Forms
,
appear
together
by
virtue
of
the
Unity
every
where
indivisible
.
3.
Within
the
Unity
of
the
Soul
lie
both
the
other
Natures
in
a
way
proper
to
the
nature
of
the
Soul
.
The
Angelical
,
the
Divine
Natures
above
are
there
,
with
contracted
and
dimmer
Glories
,
appearing
through
Images
of
less
brightness
,
and
less
Majesty
.
All
Corporeal
Natures
are
there
exalted
into
Spirits
,
in
their
Intellectual
Patterns
and
Powers
,
in
their
rational
Forms
and
Virtues
,
in
their
Imaginative
figures
and
force
,
in
their
seminal
Reasons
,
and
plastical
or
formative
Power
.
That
mystical
Picture
which
the
Prophet
Esay
draws
of
the
Seraphim
,
from
the
Life
it self
,
when
he
saw
them
,
will
serve
in
its
proportion
for
the
figure
of
the
Intellectual
Soul
.
They
had
each
six
wings
,
with
two
they
covered
their
Face
,
with
two
their
Feet
,
with
two
they
flew
.
Spirits
are
described
by
Wings
.
The
Images
of
things
,
springing
up
within
them
,
are
their
Wings
,
not
by
change
of
place
without
them
,
but
by
these
inward
Images
are
they
present
with
things
,
and
in
each
place
.
By
these
they
work
after
the
way
of
a
Natural
,
or
rather
Angelical
Magick
.
By
raising
and
converting
themselves
to
Images
in
their
minds
,
they
bring
forth
new
forms
without
,
as
the
Off-spring
or
Emanations
from
those
Images
,
like
shadows
from
Bodies
.
Upon
this
account
Angels
are
said
to
work
Cognoscendo
,
by
the
force
of
figures
in
their
minds
.
Each
Soul
hath
,
like
a
Seraphim
,
six
wings
.
The
face
of
the
Soul
is
his
Divine
,
his
Angelical
Idea
,
in
which
the
face
of
God
,
and
the
face
of
the
Angel
,
in
their
proper
forms
,
are
seen
.
The
two
uppermost
wings
,
with
which
the
Soul
covers
her
Angelical
Face
,
and
within
that
her
Divine
Face
,
is
the
Divine
Image
shining
in
the
Angelical
Image
.
These
wings
are
full
of
eyes
within
and
without
.
As
by
the
eyes
without
,
they
see
the
Images
of
Angelical
and
Divine
Glories
.
So
by
the
eyes
within
,
they
see
the
Faces
of
Angels
and
of
God
,
and
in
them
their
own
faces
,
vailed
beneath
these
Images
,
full
of
eyes
.
These
Eyes
are
the
living
Light
,
the
reflection
of
the
Angelical
and
Divine
Glory
,
of
which
these
Images
are
composed
,
and
by
virtue
of
which
they
,
according
to
their
pure
Natures
,
stand
in
a
mutual
,
inseparable
Union
with
the
Angels
,
and
in
the
Angels
with
the
Divine
Glory
.
By
vertue
of
this
Union
,
they
at
once
look
inward
to
their
Ideal
Beauties
,
and
outward
to
the
Images
of
these
Beauties
.
The
two
lowest
wings
are
the
Images
of
all
Corporeal
Natures
,
of
all
Bodies
which
cover
these
,
as
the
feet
of
the
Soul
.
Nymphs
,
which
are
Souls
,
according
to
Porphyrius
,
are
described
in
Poets
with
silver
feet
.
Bodily
Natures
,
in
their
extended
and
divisible
parts
,
are
the
feet
of
the
Soul
,
its
lowest
descent
,
the
lowest
and
shadowest
forms
figured
upon
it
.
These
in
the
Soul
it self
,
which
is
an
Unity
,
appear
only
in
their
seminal
Unities
and
Beauties
,
as
Spirits
in
the
Harmony
of
this
Universal
Spirit
.
For
this
cause
are
they
represented
by
silver
feet
,
shining
,
and
incorruptible
;
for
the
same
reason
are
they
said
to
be
covered
with
wings
,
which
are
those
Spirits
,
the
lowermost
forms
of
things
in
the
Soul
,
the
seminal
Unity
and
Harmonies
,
out
of
which
Bodies
immediately
flow
,
and
in
which
they
are
seen
,
as
in
a
mystical
Glass
.
The
middle-wings
of
the
Soul
are
the
proper
Image
of
the
Soul
it self
,
by
which
it
performs
its
own
proper
Motions
and
Operations
,
flying
between
those
Angelical
,
those
Divine
Images
above
,
and
the
shady
forms
of
Bodies
below
.
The
Images
,
or
Natures
of
Spirits
are
exprest
by
pairs
of
wings
,
not
only
for
congruity
,
and
the
decency
of
the
Parable
,
but
from
the
Truth
of
the
mystery
;
for
in
Spirits
,
each
Image
distinguisheth
it self
by
a
most
substantial
Variety
into
its
own
Original
and
Image
,
by
that
self-reflection
,
or
spiritual
Generation
,
which
is
the
essential
Act
of
each
Understanding
,
of
each
Intellectual
Nature
,
of
each
Spirit
.
Thus
much
of
this
first
passage
,
the
three-fold
Nature
united
in
the
Soul
.
2.
Passage
.
Then
it
by
thee
unloosened
,
spread
doth
lye
,
Through
Limbs
well
suited
to
a
sympathy
.
—
Per
Consona
membra
resoluis
.
Note
.
How
elegantly
doth
this
Divine
Philosopher
,
and
Poet
,
at
once
,
paint
out
to
us
the
Soul
extended
into
Corporeal
Forms
,
in
divisible
parts
;
languishing
,
obscure
,
with
a
faint
,
and
fading
light
;
weak
,
with
a
feeble
and
dying
force
;
as
also
present
in
its
Divine
Unity
,
the
spring
of
Light
,
of
Life
,
through
the
whole
extent
of
these
Bodies
,
and
binding
them
up
into
an
indivisible
Unity
.
This
Unity
every
where
present
with
all
the
parts
of
the
wholy
Body
,
This
Unity
comprehending
them
all
in
one
,
making
them
all
one
by
a
mutual
comprehension
of
each
other
in
it self
,
is
the
only
ground
of
the
Consonancy
,
the
Harmony
and
Sympathy
.
The
Unity
of
the
same
Spirit
answering
to
it self
every
where
,
presenting
all
the
parts
in
an
Unity
in
it self
,
is
every
where
in
all
Corporeal
Forms
,
the
Beauty
,
the
Musick
,
the
Harmony
.
3.
Passage
.
Of
motion
and
divinest
Melody
,
Diffus'd
through
things
below
,
or
those
on
high
.
This
is
the
Spring
and
Circle
.
Cuncta
moventem
.
1.
Note
.
The
difficulties
in
Motion
,
are
inexplicable
,
if
Motion
have
not
for
its
Spring
and
Seat
an
essential
,
substantial
Unity
,
which
contains
at
once
in
it self
the
terms
of
the
Motion
,
its
Beginning
and
End
;
the
Way
;
the
Forms
or
Parts
of
that
which
is
moved
.
Without
this
,
how
shall
the
Motion
be
directed
?
How
shall
the
Forms
or
parts
of
that
which
is
moved
,
give
place
to
,
or
pass
into
the
place
of
each
other
?
How
shall
the
Impression
,
or
force
of
Motion
be
communicated
?
But
now
all
things
move
by
a
divinely
natural
Magick
;
that
is
,
by
the
force
of
Harmony
,
in
the
Unity
of
the
same
Soul
or
Spirit
inhabiting
and
acting
all
,
presenting
it self
in
every
form
,
part
,
and
motion
.
Now
all
motions
present
themselves
to
our
eyes
,
as
exact
and
Divine
Dances
of
persons
to
a
Divine
Musick
,
from
unseen
Musicians
sounding
entirely
,
and
distinctly
in
the
ear
of
each
person
,
to
which
they
all
at
once
,
in
their
order
,
move
most
agreeably
.
2.
Note
.
Immutablity
;
Mutation
,
or
Change
;
Motion
,
differ
after
the
same
manner
with
Eternity
,
Aeviternity
,
Time
.
This
is
best
explained
by
the
three-fold
Unity
,
the
Divine
,
the
Angelical
Unity
,
the
Unity
of
the
Soul
.
1.
The
Divine
Unity
is
alone
a
true
and
perfect
Unity
,
substantial
,
supream
,
unbounded
.
This
hath
a
perfect
boundless
Variety
in
it
,
with
an
Uniformity
.
All
forms
of
things
here
,
as
they
are
most
perfectly
distinct
,
by
the
perfection
of
the
Variety
;
so
are
they
most
perfectly
one
,
by
the
perfection
of
the
Unity
.
This
is
the
Divine
World
,
containing
innumerable
Divine
Worlds
within
it self
,
of
which
every
one
is
infinitely
new
,
and
various
from
all
the
rest
;
yet
entirely
one
with
all
the
Rest
,
including
at
once
innumerable
Divine
Worlds
,
all
new
,
and
all
the
same
.
As
the
Variety
there
,
comprehends
all
distinctions
below
it
,
and
infinitely
transcends
them
;
So
each
,
the
minutest
,
the
least
distinction
here
,
being
a
Variety
there
,
is
a
new
Divine
World
,
having
all
the
other
Varieties
compleat
in
it self
,
as
so
many
Divine
Worlds
,
all
new
.
This
is
Eternity
above
all
change
.
2.
The
Angelical
Unity
follows
.
Here
the
Divine
Unity
descends
into
a
shadow
,
beneath
which
it
shades
it self
.
This
is
a
shadowy
Unity
,
the
first
and
most
perfect
of
all
shadowy
Unities
.
The
shade
here
bounds
,
and
diversifieth
the
Unity
.
But
the
Light
,
and
the
Unity
in
the
shadow
,
predominate
over
the
Darkness
and
Diversity
.
The
Divine
Variety
is
here
contracted
and
obscured
in
a
diversity
of
Forms
.
But
in
this
diversity
of
Forms
,
is
an
Omniformity
.
Each
Form
is
Universal
and
Omniform
.
Each
Form
hath
this
Angelical
Unity
in
it
,
where
all
diversity
of
Forms
meet
to
compose
it
,
and
shine
together
in
it
,
according
to
the
diversity
and
property
of
that
Form
.
Thus
every
Form
of
things
here
is
an
Angel
,
every
Angel
is
the
whole
World
in
himself
;
the
whole
World
,
and
a
new
World
of
Angels
.
In
this
World
is
motion
,
not
properly
or
simply
,
but
with
a
predominancy
of
station
,
over
the
motion
:
for
,
as
the
Unity
is
continually
rouling
through
diversity
of
Forms
,
so
it
is
Omniform
,
Universal
,
cloathed
with
,
possessing
,
and
enjoying
in
it self
,
all
diversity
of
Forms
,
and
so
the
full
compass
of
the
whole
Angelical
Harmony
in
each
Form
.
This
is
Aeviternity
,
where
mutability
or
change
begins
.
3.
The
Unity
of
the
Soul
is
the
last
,
this
is
mixt
of
Eviternity
and
Time
;
Of
Change
,
where
station
predominates
over
motion
,
and
motion
single
in
its
own
kingdom
.
The
Soul
in
its
superior
part
is
in
the
form
of
an
Angel
;
In
its
Angelical
Unity
it
comprehends
and
rouls
through
all
diversity
of
Forms
,
in
their
Universality
and
Omniformity
,
carrying
the
whole
pomp
and
full
splendor
of
all
universal
Forms
,
of
all
Angelical
Beauties
along
with
it
,
in
the
face
of
it
,
into
each
diverse
Form
.
Thus
it
is
all
Forms
in
every
Form
.
In
its
inferior
part
,
the
Soul
descends
into
all
particular
Forms
,
where
the
Unity
in
its
Angelick
majesty
and
lustre
,
in
its
universal
Form
and
Glory
,
is
gradually
contracted
and
obscured
by
the
encreasing
shade
.
The
Soul
now
becomes
each
particular
Form
.
Here
,
in
this
inferior
part
of
the
Soul
,
Motion
and
Time
have
their
first
birth
and
seat
.
Time
is
defined
to
be
the
number
of
Motion
,
in
an
orderly
Priority
and
Posteriority
.
Accordingly
the
Soul
in
respect
to
its
inferior
part
,
most
properly
is
described
to
be
a
self-moving
number
.
As
numbers
,
by
a
just
order
,
spring
up
one
out
of
the
other
,
the
succeeding
numbers
,
being
ever
less
universal
,
removed
further
from
the
Unity
,
and
multiplied
more
into
particular
Unities
,
then
the
fore-going
numbers
.
So
doth
the
Soul
after
the
manner
of
number
,
which
is
the
measure
of
all
proportion
and
order
from
its
supream
and
universal
Unity
,
descend
and
re-ascend
through
all
particular
Forms
,
in
the
most
just
order
,
and
most
exact
proportions
.
The
Soul
,
being
the
first
seat
of
Motion
and
Time
,
is
also
the
first
seat
of
Musick
,
which
is
a
motion
,
measured
by
Time
,
and
by
the
order
of
Ascents
or
Descents
.
It
is
therefore
defined
by
an
Harmony
.
There
is
a
three-fold
Harmony
in
the
motions
of
the
Soul
,
1.
All
the
motions
of
the
Soul
,
through
all
particular
Forms
,
lie
together
after
a
most
agreeable
and
harmonious
manner
in
the
supream
Unity
of
the
Soul
,
in
its
universal
Form
,
which
is
its
Essence
.
By
the
Harmony
here
are
measured
all
the
motions
of
the
Soul
,
in
its
passage
through
inferior
Forms
,
and
so
all
Time
.
2.
The
Soul
in
its
Unity
diffuseth
it self
through
all
its
particular
Forms
and
Motions
,
dwelleth
as
an
hidden
seed
of
Harmony
in
each
of
them
,
figureth
it self
upon
each
particular
,
and
upon
the
whole
,
uniteth
and
bindeth
up
all
by
it self
in
it self
into
one
entire
piece
,
into
one
universal
Harmony
,
which
includes
all
particular
Harmonies
,
all
sorts
of
Musick
in
it self
.
3.
The
Soul
by
virtue
of
its
Unity
,
and
universal'
Form
,
within
the
embraces
and
incompassings
of
that
,
descends
most
regularly
to
the
lowest
Forms
.
Then
ascends
again
,
ending
in
that
Point
,
that
Unity
,
where
it
first
begun
.
So
it
finisheth
in
it self
the
Divine
Circle
of
Musick
or
Harmony
,
within
which
lies
all
Harmony
and
Musick
in
all
its
most
delightful
diversity
of
Modes
or
Figures
.
Thus
the
Soul
in
it self
,
as
it
spreads
it self
through
time
and
motion
,
the
first
,
the
universal
Musick
,
the
measure
,
the
Spirit
of
all
Musick
,
all
time
and
motion
here
,
make
up
the
universal
Musick
.
Again
,
as
all
universal
and
particular
Forms
,
all
motion
and
time
appear
at
once
,
in
one
view
,
in
the
Unity
of
the
Souls
Essence
,
and
universal
Form
;
so
is
the
Soul
,
the
first
,
the
universal
Beauty
,
the
Measure
,
the
Spirit
of
all
Beauty
,
Forms
,
and
Harmony
.
This
is
spoken
of
the
Soul
in
comparison
with
the
Corporeal
Beauties
,
Musick
,
and
Harmony
,
Coelestial
or
Terrestrial
.
But
the
Harmony
of
the
Angelick
Nature
transcends
this
of
the
Soul
.
That
also
is
infinitely
surmo●…nted
by
those
unexpressible
,
incomprehensible
Harmonies
of
the
Divine
Effence
,
which
it
is
not
possible
for
any
created
sense
to
take
in
.
4.
Passage
.
—
It
still
returns
.
Into
it self
—
It
still
doth
circle
round
.
The
eternal
minds
great
deep
,
Heav'n
thus
doth
found
.
And
in
like
figure
of
those
unseen
Lights
,
Doth
turn
about
these
Glories
in
our
sights
.
In
semel
reditura
meat
,
mentemque
profundam
.
Circuit
,
&
simili
convertit
imagine
Caelum
.
1.
Note
.
How
the
Soul
in
all
her
motions
returns
into
her self
?
you
see
in
the
Harmony
of
the
Soul
described
,
in
the
last
Note
,
upon
the
fore-going
Passage
.
I
will
here
only
add
this
,
The
Soul
is
an
indivisible
Unity
,
yet
spacious
,
enriched
with
a
Variety
of
Powers
and
Forms
,
far
beyond
the
compass
or
glory
of
this
visible
World
,
with
all
its
Starry
,
Christalline
,
or
Empyrean
Heavens
.
This
Soul
,
from
it self
,
within
it self
,
circles
through
vast
and
various
Forms
of
richest
Lights
,
deepest
Shades
,
with
all
their
mixtures
in
a
most
exact
and
ravishing
order
,
making
all
one
Piece
,
one
Structure
,
one
Palace
,
one
Person
,
one
Face
of
Beauty
,
most
divinely
beautiful
,
where
all
forms
of
Beauty
meet
in
one
.
As
it
is
thus
from
it self
within
it self
,
circles
through
all
forms
;
so
in
each
form
it
springs
up
,
and
brings
forth
it self
entire
in
the
Unity
of
its
Essence
.
Thus
in
every
Point
,
the
beginning
and
the
end
meet
;
the
circle
of
the
Souls
Essence
,
and
of
all
Beauties
;
the
Divine
Piece
,
the
Divine
Palace
,
with
all
its
bright
Inhabitants
,
and
shining
Furniture
;
the
Divine
Person
,
the
Face
of
Beauty
,
is
all
finisht
and
compleat
,
with
all
the
sweet
and
beautiful
Varieties
in
every
part
,
in
every
point
.
Thus
the
Soul
in
all
its
motions
,
by
virtue
of
the
most
charming
Harmony
,
and
transporting
Unity
,
every
where
entire
and
undivided
,
is
ever
returning
into
it self
.
2.
Note
.
The
Souls
Original
,
the
manner
of
its
Divine
Procession
,
from
its
eternal
King
,
is
with
an
admirable
brevity
,
perspicuity
,
and
depth
represented
to
us
,
in
the
Souls
circling
round
,
the
Minds
great
deep
.
The
Platonists
distinguish
all
invisible
Being
into
three
ranks
;
The
Unity
,
which
is
God
,
the
Mind
,
the
Soul
.
The
Mind
they
call
the
Son
,
the
World
of
God
,
the
first
seat
of
all
Ideas
.
But
with
us
Christians
,
this
Mind
is
the
Angelical
Nature
,
the
chief
of
those
ministring
Spirits
,
to
which
we
in
the
Language
of
the
Scripture
,
give
the
Name
of
Angels
,
The
Son
of
God
,
the
World
of
God
,
in
the
first
and
most
proper
sense
,
is
the
Uncreated
Mind
and
Wisdome
,
the
Lord
Jesus
,
who
,
as
he
is
the
second
person
in
the
Trinity
,
is
the
supream
Unity
,
the
one
only
true
God
.
The
Godhead
in
its
essential
Image
,
where
first
are
seated
,
and
shine
all
forms
of
things
in
their
Original
Glories
,
in
their
eternal
Patterns
,
as
they
are
the
Variety
in
the
Divine
Unity
,
every
one
God
entirely
in
it self
,
in
all
the
full
Glories
of
the
Godhead
,
and
all
one
God
,
ever
undivided
,
indivisible
.
Plutarch
calleth
Life
,
a
Depth
;
This
Mind
is
exprest
by
a
Deep
,
inasmuch
as
it
is
Life
it self
,
the
first
unbounded
Life
,
which
hath
no
ground
,
no
limit
,
the
fountain
of
Life
,
where
endlesly
spring
up
in
an
unconfined
Circle
,
in
a
bottomless
Depth
,
forms
of
Glory
innumerable
,
one
within
another
.
Thus
St.
Paul
speaketh
,
That
the
Spirit
of
God
,
in
the
Spirit
of
a
Saint
,
is
a
Spirit
of
Revelation
,
which
takes
the
covering
off
from
this
Deep
of
Light
and
Glories
in
the
Soul
,
searching
out
the
Depth
of
God
.
The
Soul
circleth
round
this
Deep
of
the
Divine
Mind
,
not
after
a
Corporeal
,
or
Local
manner
,
but
as
one
Spirit
encompasseth
another
without
Circumscription
extension
or
distance
.
1.
The
Soul
without
consinement
or
adaequation
,
contains
in
its
Unity
and
Center
this
glorious
Deep
of
the
Divine
Mind
through
the
Angelical
Mind
,
as
the
Unity
of
its
Unity
,
the
Center
in
its
Center
.
2.
The
Soul
springs
forth
by
a
continual
emanation
,
a
continual
irradiation
or
process
from
this
Divine
Mind
,
into
an
entire
Image
of
it
.
As
it
●…ees
the
various
Glories
in
the
circle
of
this
Deep
.
So
doth
it
spring
up
within
it self
,
into
the
similitude
and
forms
of
the
same
Glories
,
in
the
same
Order
and
Harmony
,
to
the
filling
up
and
compleating
of
the
same
circle
within
it self
.
The
Lord
Jesus
in
the
Gospel
,
at
his
Transfiguration
,
appeared
as
the
Sun
in
its
strength
,
and
his
Garments
as
the
Light
.
Thus
the
same
Jesus
,
the
Divine
Mind
is
here
a
Circle
,
a
Depth
of
substantial
Light
and
Glories
,
filling
the
Light
with
all
Variety
of
forms
.
The
Soul
springs
forth
from
him
,
all
round
about
him
,
as
a
Garment
of
Light
,
a
Circle
of
Beams
,
all
wrought
with
the
beautiful
Figures
of
those
Glories
.
Plato
saith
,
That
there
are
three
Kings
,
round
whose
Thrones
all
things
dance
;
God
,
the
Mind
,
the
Soul
;
this
continual
procession
of
the
Soul
from
the
Divine
Mind
,
through
the
Angelical
Mind
,
in
the
entire
Image
of
it
,
with
all
its
Divine
Forms
,
and
their
Order
,
their
Harmony
,
their
Unity
in
the
whole
compass
of
their
Variety
,
is
the
mystical
Dance
of
the
Soul
round
the
Throne
of
her
King
,
her
Bridegroom
,
by
which
at
once
she
contemplates
,
enjoys
,
springs
up
into
his
Divine
Form
in
all
its
Beauties
,
and
is
filled
with
him
.
He
in
like
manner
hath
her
ever
before
him
,
as
the
Looking-Glass
of
his
own
Beauty
,
lying
and
playing
in
himself
,
as
the
Image
of
a
Flower
,
or
Tree
in
the
water
,
every
way
circled
in
by
him
,
as
she
is
centered
in
him
.
As
the
Divine
Mind
,
through
the
Angelical
is
in
the
Soul
,
so
are
the
Divine
,
the
Angelical
Mind
through
the
Soul
in
this
visible
World
centring
it
in
themselves
,
riding
forth
upon
the
Circuit
of
the
Heaven
and
the
Earth
,
as
the
lowest
figure
of
themselves
,
at
once
standing
up
out
of
them
,
and
standing
in
them
.
The
Soul
,
as
the
Exemplar
Form
,
as
the
Unity
,
the
inmost
center
,
the
outmost
Circle
,
sendeth
forth
this
Corporeal
Image
,
as
a
figure
of
it self
,
formeth
,
moveth
,
acteth
it
throughout
,
sustaineth
it
in
it self
,
filleth
it
with
it self
,
every
way
boundeth
and
containeth
it
within
it self
.
The
vast
all-containing
Unity
of
the
Soul
figureth
it self
,
the
circular
,
globous
,
round
form
of
the
Heavens
and
the
Earth
,
in
the
Union
and
Harmony
of
all
the
parts
,
suffering
no
where
any
discontinuity
,
or
vacuity
,
nor
any
deformity
or
discord
in
the
whole
.
From
the
variety
of
invisible
Forms
within
it self
,
the
Soul
springeth
up
into
all
the
innumerable
Army
of
heavenly
Bodies
in
the
Coelestial
Orbs
,
into
all
the
diversity
of
Elementary
shapes
and
figures
in
the
Regions
below
.
The
Harmony
and
Order
of
the
Soul
in
all
its
forms
and
motions
through
them
floweth
forth
,
figureth
it self
,
as
a
Light
of
Beauty
shineth
,
as
a
Divine
Musick
soundeth
through
all
the
parts
and
changes
of
the
Coelestial
,
the
Elementary
Sphears
,
charming
those
Souls
that
have
awakened
and
purified
senses
to
take
them
in
.
As
the
Soul
within
it self
springeth
up
into
each
form
,
in
its
proper
Order
,
bringing
forth
it self
at
once
with
the
entire
Unity
of
its
whole
undivided
Essence
anew
,
in
that
distinct
form
;
so
doth
the
Soul
from
that
Original
,
in
the
likeness
of
the
same
Image
,
each
new
moment
,
spring
forth
anew
according
to
the
innate
Law
of
the
universal
Order
and
Harmony
into
the
whole
Heavens
and
Earth
,
in
a
new
posture
and
figure
.
Thus
after
the
similitude
of
its
own
circlings
through
all
forms
within
it self
,
the
Soul
incessantly
turneth
round
the
Heavens
,
and
the
Elementary
Orbs
,
which
by
their
perpetual
circling
through
each
other
,
turn
about
by
day
and
by
night
the
restless
wheel
of
Generation
and
Corruption
,
as
of
all
change
.
Thus
as
the
Soul
danceth
round
the
Throne
of
the
Divine
and
the
Angelick
King
,
these
Heavens
and
the
Elements
dance
round
the
Throne
of
their
King
the
Soul
.
Before
I
pass
from
the
Authority
and
Testimony
of
this
great
Philosopher
,
concerning
the
nature
of
the
Soul
,
give
me
leave
to
direct
this
Arrow
,
to
the
white
,
and
mark
,
which
I
aim
at
through
this
whole
Discourse
.
According
to
this
Doctrine
,
the
Divine
,
the
Angelick
Mind
,
the
Soul
,
the
Coelestial
and
Elementary
Orbs
,
through
all
their
powers
,
parts
,
forms
,
and
motions
,
meet
in
,
make
up
one
Universal
and
Divine
Harmony
,
one
Beauty
,
one
Musick
.
All
exactly
in
the
lowest
,
the
least
,
the
weakest
stroak
,
touch
,
or
shade
,
in
most
exact
measure
and
proportion
,
answer
one
another
;
As
the
Face
in
the
water
answers
the
living
Face
:
So
doth
every
lower
Orb
or
Circle
of
things
answer
the
superior
.
As
the
reflection
of
it self
,
in
its
own
water
or
lustre
,
shining
forth
from
it
,
and
abiding
in
it
;
like
the
water
of
a
precious
stone
.
Each
Orb
or
Circle
of
things
is
filled
with
,
knit
together
by
,
bounded
in
its
own
Unity
,
which
floweth
through
all
,
as
the
Spirit
,
the
Life
of
Order
and
Harmony
,
disposing
all
the
parts
and
motions
in
a
most
just
measure
to
preserve
it self
,
and
its
figure
entire
in
the
whole
.
The
supream
,
the
Divine
Unity
sits
upon
every
one
of
these
subordinate
Unities
,
rideth
forth
in
them
,
uniteth
,
filleth
,
bindeth
up
,
boundeth
in
it self
all
the
Orbs
and
Circles
,
all
in
them
all
.
This
shines
through
them
,
runs
with
its
beams
,
playing
over
every
form
,
as
one
universal
Beauty
,
one
sparkling
Image
of
the
supream
,
universal
Good
,
in
the
whole
face
of
things
.
This
is
a
Musick
,
sounding
through
all
,
where
each
various
form
,
the
obscurest
,
the
most
minute
,
is
a
string
upon
the
golden
Lute
,
of
the
whole
Image
of
things
.
Each
motion
a
touch
of
the
chief
,
the
invisible
Musitian
.
The
Spirit
of
the
whole
,
the
Spirit
of
Unity
and
Harmony
;
each
touch
a
part
of
the
Musick
,
exactly
answering
in
all
Musical
proportions
to
every
other
part
,
and
to
the
whole
,
making
perfect
the
Divine
Consort
,
in
which
all
the
Angels
,
all
the
Ideal
,
the
first
Glories
in
the
Divine
Mind
bear
a
part
with
every
Worm
and
Dust
on
the
Earth
,
every
Wave
and
Drop
in
the
Sea
,
every
Dragon
and
Owl
in
the
Desert
,
every
flake
of
Snow
in
the
Air.
How
beautiful
now
is
the
Work
of
God
in
all
!
how
worthy
of
a
God!
As
his
Glory
is
above
all
Heavens
,
the
highest
and
purest
forms
of
Light
;
so
is
his
Name
,
which
is
that
Glory
,
in
the
full
expression
,
and
fair
Images
of
it
,
excellent
through
all
the
Earth
,
to
the
lowest
shades
.
Plato
saith
,
That
there
is
that
,
which
is
the
least
of
all
things
,
which
cometh
between
the
lowest
Divisions
,
the
least
parts
of
things
,
which
uniteth
all
one
to
another
.
Ficinus
in
his
Comment
teacheth
us
,
That
this
,
in
the
sense
of
Plato
,
is
God
,
who
by
the
absoluteness
and
simplicity
of
his
Unity
,
is
at
once
,
the
Greatest
and
the
Least
,
the
Highest
and
the
Lowest
,
the
Outmost
and
the
Inmost
of
all
things
,
the
Band
of
all
,
that
can
no
where
be
excluded
.
If
this
be
true
,
where
,
now
through
the
whole
Universe
of
things
,
is
there
found
a
place
for
that
Liberty
,
which
breaketh
the
Band
of
the
Divine
Unity
and
Harmony
,
which
discontinueth
the
Links
in
this
Golden
Chain
by
uncertain
,
arbitrary
,
independant
motions
and
forms
arising
from
those
motions
?
What
jarring
Motion
or
Division
springeth
up
without
its
Divine
Ground
,
without
its
orderly
Connexion
,
without
its
Patterns
,
and
Spring
above
,
to
which
it
answers
,
without
its
fellow
Notes
,
round
about
it
,
to
which
it
is
tuned
?
Where
is
this
motion
which
thus
jarreth
with
,
disturbeth
and
spoileth
the
universal
Musick
?
Certainly
,
it
lies
without
the
supream
,
the
all-comprehending
Unity
,
It
excludes
from
it self
that
Divine
Unity
,
which
filleth
all
,
which
bindeth
all
up
into
one
.
Aristotle
expresseth
the
Soul
,
by
a
word
,
which
seems
to
have
a
full
and
deep
sense
to
this
present
purpose
.
Those
,
that
followed
him
have
with
great
labour
and
pains
digged
in
it
,
with
their
sharpest
wits
,
as
in
a
Mine
,
from
which
they
expected
much
fine
Gold
of
Divine
Wisdome
and
Truth
.
It
is
reported
of
one
,
That
he
raised
a
Spirit
to
intepret
this
word
to
him
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
seemeth
most
properly
and
clearly
to
express
that
Divine
Unity
of
the
Soul
,
replenished
with
all
Variety
Forms
in
the
most
beautiful
Order
,
as
we
have
described
the
nature
of
it
.
It
is
that
which
hath
its
perfection
,
its
end
,
and
so
its
beginning
,
and
so
its
whole
way
in
it self
.
This
Perfection
of
the
Intellectual
Soul
,
is
the
comprehension
of
all
Truth
in
its
Understanding
,
the
fruition
of
all
good
in
the
Will.
The
universal
Truth
and
Good
are
then
the
beginning
of
the
Soul
,
its
Original
,
all
forms
of
things
in
the
Beauties
of
their
clearest
and
fullest
Truth
,
which
is
the
eternal
Light
of
their
Ideal
Glories
,
smiling
in
the
face
of
them
,
all
forms
of
things
in
the
sweetness
,
delightfulness
,
joy
,
in
the
unexpressibleness
of
Good
,
the
true
Good
,
all
Good
,
which
is
the
eternal
Life
.
The
eternal
Love
of
those
Original
Beauties
in
their
sacred
Spring
rising
up
fresh
in
the
bosome
of
each
Form
;
this
is
the
end
,
this
is
the
perfection
of
the
Soul
.
Thus
all
things
were
made
for
Christ
,
in
him
,
by
him
,
who
is
the
universal
Truth
and
Good
.
How
?
St.
Paul
explains
it
,
All
things
are
yours
,
and
you
are
Christs
.
All
forms
of
things
meet
and
unite
in
the
Humane
Soul
,
as
their
Perfection
,
their
Beginning
,
their
End
.
Jesus
Christ
,
as
he
is
the
first
,
the
fairest
,
the
fullest
Image
of
all
Forms
in
one
,
in
their
most
exact
Order
and
Harmony
,
is
the
Father
,
the
Brother
,
the
Bridegroom
of
the
Soul
,
her
beginning
,
her
exemplar
Form
or
Perfection
,
her
End
.
That
Definition
of
the
Soul
,
the
Act
of
an
Organical
Body
,
contains
the
same
Doctrine
of
the
Soul
in
it
.
An
Organical
Body
,
is
a
Corporeal
,
or
visible
Image
,
composed
of
various
members
,
various
parts
and
forms
,
to
be
instruments
and
expressions
of
the
various
Beauties
,
Powers
,
and
Virtues
of
the
Soul
,
by
which
they
propagate
themselves
in
an
inferior
Birth
,
and
figure
themselves
in
a
new
,
but
narrower
Orb
,
in
a
new
,
but
obscurer
light
of
sense
.
Thus
the
whole
visible
World
,
is
one
Organical
Body
,
of
which
all
particular
Bodies
are
so
many
Organical
parts
.
Beauty
is
described
to
be
the
predominancy
of
the
form
over
the
matter
.
A
substantial
or
essential
Act
is
all
form
,
a
pure
form
separated
from
every
thing
of
Corporeal
matter
.
The
Soul
then
,
as
it
is
an
Act
,
is
all
Beauty
,
Beauty
abstracted
from
matter
,
a
pure
Light
of
Beauty
,
the
Essence
,
the
substance
of
Beauty
,
and
so
of
Harmony
,
of
Order
.
It
is
a
Maxim
in
Nature
,
That
the
last
,
the
lowest
,
the
least
in
a
superior
Order
,
or
rank
of
things
,
every
way
excels
the
first
,
the
highest
,
the
greatest
,
in
a
lower
rank
and
order
.
According
to
this
Rule
,
every
Soul
in
the
excellency
,
beauty
,
virtue
,
compass
of
its
Being
,
transcends
this
whole
Corporeal
World
in
the
widest
Circuit
of
its
Form
,
and
largest
extent
of
its
Duration
.
Thus
the
Intellectual
Soul
is
the
Act
of
this
Universe
of
Sense
,
the
whole
Corporeal
World
.
The
Intellectual
Soul
is
all
this
World
,
with
all
Forms
of
things
contained
in
it
,
with
all
their
courses
and
changes
,
according
to
their
Connexion
and
Order
from
the
beginning
to
the
end
,
in
one
essential
,
substantial
,
undivided
Act
;
One
pure
Act
of
transparent
Beauty
and
Order
,
which
is
the
Souls
Unity
and
Essence
.
By
this
,
the
whole
Coelestial
,
and
Elementary
World
,
in
the
emanation
and
springing
up
of
all
forms
of
things
,
in
all
their
motions
and
orders
,
are
uncessantly
acted
;
In
this
they
subsist
as
shadows
,
which
have
no
ground
of
substance
in
themselves
.
In
this
they
actually
are
that
which
they
are
;
As
Mathematical
figures
in
the
mind
,
the
Soul
it self
alone
,
filling
those
figures
,
being
all
the
Essence
,
Substance
,
Power
,
Virtue
,
and
Form
in
them
.
Like
shadows
they
vanish
,
as
they
go
forth
from
this
Bosome
,
where
alone
their
Essences
,
which
are
so
many
distinct
,
substantial
Acts
and
Unities
,
shine
and
move
together
in
a
most
beautiful
Harmony
,
as
fixed
incorporeal
Stars
in
their
proper
Heaven
.
Thus
is
each
man
a
compleat
world
in
himself
.
Thus
doth
each
Soul
cloath
it self
with
an
Aethereal
,
Aerial
Robe
,
on
which
it
puts
on
this
earthy
Garment
;
Like
the
Tabernacle
of
white
Linnen
,
wrought
with
all
fine
and
rich
Colours
,
with
the
figures
of
Cherubims
,
which
had
three
Coverings
,
one
over
another
upon
it
,
of
Goats-hair
,
of
Ram-skins
died
red
,
of
Badgers-skins
.
Thus
the
Soul
rides
forth
in
her
three-fold
Chariot
,
Heavenly
,
Airy
,
Earthly
,
upon
the
Circuit
of
the
Heavens
,
the
purest
Air
,
and
the
Earth
,
the
true
Venus
?
the
true
Queen
of
Love
and
Beauty
,
by
which
all
things
spring
,
shine
,
live
,
and
love
,
through
her
Marriage-Union
with
her
Lord
and
King
,
the
true
Adonis
,
or
Adonai
,
the
Lord
Jesus
,
who
died
,
and
lives
again
with
his
beloved
Bride
,
in
the
secret
of
Paradise
,
in
the
midst
of
the
Field
of
the
Coelestial
Light
,
the
pure
Air
,
in
the
bosome
and
nethermost
parts
of
the
Earth
.
This
is
the
Soul
in
its
first
make
and
proper
state
.
Plotinus
teacheth
,
That
the
first
Soul
,
which
is
the
immediate
Workman
of
this
World
,
in
the
order
of
its
procession
,
from
the
separate
Intelligences
or
Angels
,
and
from
God
,
the
only
supream
Father
of
all
,
hath
its
face
ever
turned
to
the
face
of
God
,
and
unmoveably
fixed
upon
it
,
from
his
Face
,
it
continually
takes
in
,
as
the
Nectar
of
the
Gods
,
the
Divine
Light
,
the
Divine
Life
and
Love
,
it
continually
takes
in
,
as
at
an
heavenly
Feast
,
as
the
heavenly
Ambrosia
,
the
Ideal
Beauty
,
the
first
,
the
Archetypal
Forms
in
their
most
immediate
,
sweetest
,
freshest
,
fullest
Effulgency
or
Images
.
This
God-like
Soul
thus
bred
,
thus
divinely
formed
,
thus
nourished
,
thus
impregnated
,
sends
forth
from
it self
this
whole
visible
World
,
in
the
figures
of
those
first
Glories
,
in
the
similitude
of
their
Unity
,
Variety
,
and
Order
,
without
thought
,
care
,
or
trouble
,
without
ever
turning
a
look
to
this
World
.
As
a
Person
with
his
Face
to
the
Sun
,
casts
his
shadow
upon
the
ground
behind
him
.
There
is
only
this
difference
,
as
this
great
Soul
casts
the
shadow
of
this
Corporeal
World
from
it self
,
there
is
no
ground
for
it
to
fall
upon
,
besides
the
Soul
it self
.
All
these
Heavens
,
this
Earth
,
and
Sea
,
with
all
their
roulings
,
springings
,
fadings
,
and
floatings
are
then
the
soul
it self
in
her
lowest
Form
,
bearing
the
figures
of
all
her
superior
Glories
most
curiously
and
delightfully
wrought
in
deeper
shades
.
The
Soul
in
this
her
lower
form
is
her
own
living
Looking-Glass
of
shadowy
,
shaded
Light
,
in
which
she
sees
with
a
grateful
Variety
,
with
a
pleasing
Reflection
of
her
own
Divine
force
and
fruitfulness
,
her
own
Beauties
in
a
weaker
,
fainter
,
fading
Image
,
maintained
only
by
continual
beams
from
her self
.
All
Souls
,
as
they
flow
in
their
Order
,
and
successions
from
this
first
Soul
,
by
virtue
of
the
first
production
,
bring
forth
to
themselves
,
and
bear
within
themselves
the
whole
World
in
its
fairest
and
fullest
measures
.
Object
.
If
any
ask
these
Philosophers
,
what
sign
or
appearance
there
is
of
this
sublime
state
,
this
amplitude
,
this
majesty
in
the
soul
of
Man
,
they
will
give
you
such
answers
as
these
?
Answ.
1.
The
Soul
hath
now
lost
her
wings
,
by
which
she
flyes
through
the
whole
Heavens
and
Earth
.
She
now
lies
languishing
,
contracted
,
clouded
,
divided
,
wounded
,
sick
,
dying
,
upon
the
ground
of
this
earthly
Body
.
You
can
take
no
more
any
measure
of
the
true
nature
of
the
Soul
,
of
the
Soul
in
her
own
proper
Divine
Form
and
Image
,
by
her
present
state
,
then
you
can
of
the
humane
Form
,
Spirit
,
and
Life
,
by
a
worm
grown
out
of
the
putrified
body
of
a
man
dead
.
Answ.
2.
As
the
Soul
of
a
man
sleeping
,
is
to
the
Light
of
this
World
;
so
is
the
Soul
in
this
Body
to
the
Light
of
its
own
Intellectual
,
Invisible
,
Divine
Form
and
Beauty
.
As
a
Prince
sleeps
in
some
private
Room
,
with
the
Curtains
drawn
about
him
,
within
his
own
Palace
,
in
the
midst
of
all
the
splendors
and
splendid
Persons
of
his
Court
,
seeming
to
himself
in
his
dreams
,
as
he
sleeps
,
to
be
a
naked
,
forlorn
Prisoner
,
at
the
bottome
of
a
dark
and
deep
Dungeon
.
In
such
a
dream
doth
the
Soul
appear
to
her self
,
sleeping
in
this
Body
,
in
the
midst
of
all
her
own
Immortal
Beauties
,
in
the
Palace
and
Court
of
her
own
Divine
Unity
and
Essence
.
But
I
have
now
done
with
Humame
Authority
and
Philosophy
in
its
Testimony
.
But
as
I
part
,
I
will
leave
Philosophy
with
this
Honourable
Testimony
.
The
only
and
true
Philosophy
is
the
Light
of
Nature
,
in
its
primitive
purity
,
as
the
scattered
Beams
,
and
dispersed
remainders
of
it
in
the
midst
of
the
ruines
of
Nature
,
are
collected
,
strengthened
,
and
reflected
from
the
most
excellent
of
natural
,
or
Divine
Spirits
,
like
Sun-beams
,
centered
in
a
burning-glass
.
The
second
Authority
.
I
pass
now
to
the
Divine
Authority
,
which
is
the
testimony
of
the
Holy
Scriptures
.
I
shall
cite
only
two
Scriptures
,
one
from
the
first
of
Genesis
;
the
other
from
the
first
of
the
Romans
.
I
being
with
the
last
,
which
seems
clearest
and
fullest
.
1.
Scripture
.
The
first
Testimony
from
the
Scriptures
,
is
Rom.
1.
19
,
20.
From
this
Text
to
the
end
of
the
third
Chapter
,
you
have
the
Soul
,
with
a
profound
Depth
;
Like
a
River
rouling
along
,
with
all
her
various
serpentine
windings
,
from
the
Sea
of
Love
,
the
Divine
Bosome
,
till
she
return
thither
.
This
Divine
Philosopher
,
after
a
Divine
manner
,
sets
the
humane
Soul
before
us
,
in
the
whole
compass
of
her
Essence
,
in
all
her
circlings
,
through
all
forms
of
things
,
as
he
saw
her
by
a
Light
of
Revelation
,
in
the
eternal
Design
,
in
her
Idea
,
in
the
heart
of
the
Father
,
the
Fountain
;
in
the
Bosom
of
the
Lord
Jesus
,
the
first
seat
of
all
Divine
Designs
and
Ideas
.
This
Design
is
divided
into
three
parts
,
1.
The
Soul
in
its
primitive
and
pure
state
of
Nature
,
presented
to
us
,
Chap.
1.
vers
.
19.
&
20.
2.
The
Soul
in
her
fall
,
as
she
passeth
through
the
shades
beneath
,
of
Sin
,
Suffering
,
Death
,
and
Wrath
,
from
the
21.
verse
of
the
first
Chapter
,
to
the
20.
verse
of
the
third
Chapter
.
3.
The
Soul
in
its
return
,
and
re-ascent
to
a
greater
Glory
,
from
the
22.
verse
of
the
third
Chapter
to
the
end
of
that
Chapter
.
I
shall
very
briefly
,
with
all
the
perspicuity
that
I
can
,
point
out
the
Heads
of
things
in
these
three
parts
of
the
Souls
course
and
design
in
the
Divine
Mind
.
1.
The
Soul
in
its
primitive
and
pure
state
of
Nature
is
presented
to
us
,
Rom.
1.
19
,
20.
That
which
may
be
known
of
God
,
is
manifest
in
them
,
for
God
hath
manifested
it
to
them
.
For
the
unseen
things
of
him
from
the
Creation
of
the
world
are
seen
,
being
understood
by
the
things
that
are
made
,
both
his
eternal
Power
and
Godhead
.
I
shall
make
two
Notes
upon
the
Grammar
of
the
words
,
1.
That
which
may
be
known
of
God
,
is
manifest
in
them
.
This
relates
to
the
pure
state
of
Nature
,
not
to
the
Corrupt
.
For
of
that
it
is
said
,
vers.
21.
Their
foolish
heart
was
darkned
.
Things
are
manifest
only
in
the
Light
.
The
expression
runs
in
the
present
time
,
after
the
manner
of
the
Divine
and
Prophetick
stile
,
which
sets
before
our
eyes
all
forms
of
things
,
as
they
appear
in
the
Divine
Light
,
where
all
things
are
ever
present
,
and
appear
at
once
in
one
.
Besides
this
,
as
Paradise
,
so
the
pure
Image
of
God
in
the
Soul
,
seems
to
some
not
to
be
lost
or
destroyed
,
but
hid
beneath
the
ruines
of
the
fall
.
Thus
Knowledge
springing
in
the
Soul
,
seems
to
be
a
remembrance
,
the
Life
of
all
good
,
an
awakening
by
reason
of
the
primitive
Image
of
pure
Nature
raising
it self
by
degrees
,
and
sparkling
through
the
Rubbish
,
the
confusions
of
the
present
state
.
Thus
also
hath
the
Sou●…n
her self
the
measure
of
all
Truth
and
Good
in
this
pure
●…age
,
which
hidden
in
the
Center
of
the
Soul
,
containeth
all
Forms
of
Truth
and
Good
in
it self
.
2.
That
Clause
in
the
20.
vers
.
From
the
Creation
of
the
World
,
relates
not
to
the
sight
,
but
to
the
invisibility
of
God
,
as
appears
by
the
place
,
the
point
,
the
sense
.
For
otherwise
there
were
a
Tautology
in
the
Creation
of
the
World
,
and
the
things
that
are
made
.
There
is
a
Scripture
like
to
this
,
Ephes.
3.
The
mystery
of
Christ
is
there
mentioned
,
which
is
the
unvailing
of
God
,
that
he
may
be
seen
in
the
Light
of
his
own
essential
and
eternal
Glories
,
in
his
own
proper
,
naked
,
and
sweet
form
of
Love
,
unmixt
,
unlimited
.
Thus
he
appears
in
the
Face
and
Person
of
Christ
,
who
as
he
is
the
Godhead
,
in
its
essential
and
eternal
Image
,
comes
in
the
Spirit
of
the
Gospel
,
full
of
Grace
,
or
Love
,
and
Truth
;
the
Light
,
the
Life
of
the
Godhead
in
its
unvailed
Sweetnesses
and
Glories
.
This
mystery
is
said
to
be
hid
in
God
from
the
foundation
of
the
World
.
The
Creation
of
the
World
was
a
Vail
cast
upon
the
Face
of
God
,
with
a
figure
of
the
Godhead
wrought
upon
this
Vail
,
and
God
himself
seen
through
it
by
a
dim
transparency
;
as
the
Sun
in
a
morning
,
or
Mist
,
is
seen
by
a
refracted
Light
through
the
thick
medium
of
earthly
Vapours
.
But
I
shall
now
attempt
from
the
Life
,
in
this
Scripture
,
to
draw
the
Picture
of
the
Humane
Soul
in
its
natural
Perfections
,
and
paradisical
Beauties
.
In
order
to
this
,
I
shall
present
to
you
three
Propositions
,
into
which
this
Text
seems
naturally
to
resolve
it self
.
1.
1.
Proposition
.
God
is
present
,
and
shines
forth
in
the
Soul
of
Man
,
in
the
highest
and
fullest
appearance
,
in
which
any
created
Understanding
is
capable
of
receiving
him
,
in
which
he
is
capable
of
being
manifested
,
or
communicated
by
any
Image
beneath
or
without
himself
.
This
is
the
plain
sense
of
those
words
,
That
which
may
be
known
of
God
,
is
manifested
in
them
.
Every
Being
,
in
every
kind
and
degree
,
is
a
Beam
or
Emanation
,
and
manifestation
of
the
first
,
the
supream
Being
,
which
is
God
.
The
whole
Creation
then
,
all
the
Creatures
in
it
,
with
all
their
Essences
,
Substances
,
Accidents
,
in
all
their
Orders
,
Places
,
Postures
,
Motions
,
with
every
Circumstance
of
Being
,
are
as
real
,
in
their
full
proportion
,
as
much
according
to
the
life
in
the
Humane
Soul
,
as
in
themselves
.
They
all
,
as
so
many
lines
and
features
,
drawn
from
the
Face
of
God
,
form
the
Essence
of
the
Soul
,
by
forming
it
into
a
living
Image
of
God
.
God
himself
,
as
he
is
the
Author
of
Nature
,
is
as
a
Sun
with
all
the
Creatures
,
as
a
Ring
of
Beams
round
about
him
,
which
at
once
hide
him
and
discover
him
.
So
the
Sun
,
the
Figure
,
with
a
Vail
of
Beams
,
hides
from
every
eye
the
too
bright
Glories
of
that
naked
Body
of
Light
:
But
by
the
same
Beams
is
himself
seen
in
a
most
beautiful
,
though
shadowy
Image
.
Thus
this
eternal
Sun
,
surrounded
with
this
Ring
of
Beams
,
forms
a
Pare●…s
,
t●…
similitude
of
himself
by
himself
in
the
Soul
of
Man
.
In
the
mean
time
God
himself
,
as
he
is
before
this
similitude
of
himself
,
shining
upon
it
,
is
also
within
it
,
the
vital
Centre
in
the
midst
of
it
,
the
Root
,
the
Truth
,
the
Life
of
it
.
Thus
are
these
two
Suns
,
two
Eyes
,
full
set
each
with
other
,
as
they
look
forth
through
this
Image
,
this
Vail
of
Beams
.
The
Soul
by
its
senses
takes
in
only
the
accidental
forms
of
each
Creature
,
the
shadow
of
the
shadow
.
The
Understanding
takes
hold
of
,
takes
the
essential
Form
,
the
Substance
.
The
whole
visible
World
is
the
World
of
sense
,
the
Object
of
sense
.
The
Invisible
,
the
Angelical
World
is
the
Intellectual
World
,
the
proper
Object
of
the
Understanding
.
If
that
,
which
may
be
known
of
God
,
be
manifested
in
the
Soul
,
if
every
distinct
degree
of
Being
be
a
distinct
manifestation
of
God
,
a
distinct
mode
or
form
of
the
Divine
appearance
,
then
doth
the
Humane
Soul
contain
the
whole
World
,
visible
,
invisible
with
it self
,
in
its
full
greatness
and
glory
,
in
all
its
most
exact
Distinctions
and
Varieties
.
It
penetrates
it
,
it
fills
it
all
within
and
without
with
its
Intellectual
Light
;
In
its
Unity
,
as
the
Divine
Centre
,
it
sits
,
and
unites
all
.
In
its
Variety
,
as
in
the
full
majesty
of
its
Divine
Essence
,
it
spreads
it self
into
all
Forms
,
and
so
many
Divine
Figures
,
in
a
most
beautiful
and
Divine
Order
.
All
Being
in
its
whole
compass
,
is
Intelligible
,
the
adoequate
Object
of
the
Understanding
.
The
Understanding
is
all
in
potentiality
in
its
natural
capacity
,
tendency
,
and
desire
.
These
are
the
Doctrines
of
the
Schools
.
The
Understanding
then
in
Act
,
in
the
perfection
of
its
primitive
state
,
is
actually
,
perfectly
all
.
It
is
married
by
an
Angelical
marriage
,
as
in
the
Marriage
of
Spirits
into
a
most
intimate
Union
of
Essences
,
into
a
most
essential
Unity
with
the
whole
Creation
,
as
it
is
one
Divine
Figure
of
the
Divine
Beauty
;
and
so
through
this
figure
,
with
Jesus
Christ
,
with
God
,
who
lives
and
appears
in
it
.
2.
Proposition
.
All
these
forms
of
things
spring
up
to
the
Soul
,
from
within
it self
,
from
its
own
Fountain
,
from
God
the
Fountain
of
the
Soul
,
in
the
Centre
of
it
,
the
Fountain
of
all
in
the
Soul
to
the
Soul
.
That
which
may
be
known
of
God
,
is
manifest
in
them
,
for
God
hath
manifested
it
to
them
,
vers.
19.
The
last
Clause
,
well
observed
,
in
the
force
of
the
words
,
and
the
Connexion
,
will
appear
to
every
judicious
eye
,
as
I
humbly
conceive
,
to
have
no
common
or
vulgar
sense
.
They
seem
to
contain
in
them
this
two-fold
mystery
,
1.
God
,
the
proper
Idea
of
the
Humane
Soul
,
that
is
,
it
s
most
inward
inseparable
Principle
,
which
hath
in
it self
the
Pattern
,
the
exemplar
form
of
the
Soul
,
sends
it
forth
from
it self
,
forms
it
,
furnisheth
,
filleth
it
with
all
forms
of
things
.
He
also
comprehends
,
and
conserves
it
,
in
himself
,
as
its
own
proper
place
and
habitation
,
as
a
Light
sprung
from
him
,
and
abiding
in
him
,
the
Father
of
Lights
.
He
fashioneth
it
into
an
Understanding
,
as
an
Intellectual
,
Angelical
,
Divine
Sun
.
This
is
the
greatest
Light
in
the
Soul
,
its
utmost
Centre
,
and
outmost
Circle
,
encompassing
the
whole
Essence
of
the
Soul
,
the
whole
nature
of
things
,
in
all
their
Forms
,
Operations
,
and
Motions
.
This
shines
in
the
day
of
the
invisible
World
.
This
,
as
the
Region
of
Angels
,
contains
the
Essences
and
Intellectual
Forms
of
all
things
in
it self
,
as
so
many
Angels
,
or
Angelical
Spirits
,
each
of
which
is
a
distinct
Sun
,
a
distinct
world
of
Angels
,
of
all
Angelical
Spirits
,
and
Intellectual
Forms
.
In
the
next
place
,
God
figures
this
Light
,
which
is
the
substance
of
the
Soul
,
into
the
inward
,
the
common
sense
,
the
phansy
or
imagination
;
Now
it
is
as
a
full
Moon
in
the
night
of
this
visible
and
Corporeal
World
.
It
is
replenished
with
all
the
shady
Forms
of
this
night
,
which
shine
in
the
face
of
it
,
as
in
a
Glass
,
where
they
all
meet
and
make
one
pleasant
Night-piece
.
Last
of
all
,
The
eternal
Spirit
,
the
inward
former
and
workman
of
the
Soul
,
contracts
it
,
and
divides
it
into
the
outward
senses
,
into
innumerable
particular
Forms
.
These
are
as
so
many
living
Stars
,
or
Star-like
eyes
,
sparkling
and
dancing
round
about
the
Queen
of
this
Night
,
the
Moon
,
the
common
sense
or
imagination
.
Through
these
Stars
,
and
this
Moon
,
in
the
Night-piece
of
these
shady
and
Corporeal
Forms
is
seen
,
as
in
a
Perspective
,
as
at
a
great
distance
,
the
Intellectual
and
the
Ideal
Land
of
Angelical
,
of
Divine
Glory
,
which
seem
to
cast
forth
these
less
and
contracted
Lights
,
as
faint-glimpses
of
themselves
,
or
like
small
sparks
,
the
seeds
of
the
great
flames
.
As
the
Soul
accompanied
with
her
Original
Pattern
and
Principle
,
by
its
force
thus
descends
:
so
doth
it
,
by
the
same
force
,
in
like
manner
ascend
.
All
the
particular
Forms
of
the
outward
senses
,
the
Beauties
of
the
Eye
,
the
Musick
of
the
Ear
,
all
Perfumes
and
delightful
Odours
,
the
various
Delicacies
of
the
Tast
;
the
softnesses
,
firmnesses
,
the
agreeable
rests
,
motions
,
aequalities
,
inaequalities
in
the
Touch.
All
meet
more
pure
and
heightned
in
the
common
sense
,
in
the
inward
senses
,
as
in
that
Moon
,
which
is
described
to
be
an
heavenly
Earth
,
or
an
earthly
Heaven
.
From
thence
they
raise
themselves
,
resining
themselves
,
as
they
rise
,
to
the
Intellectual
Region
.
As
some
believe
the
Sun
,
to
be
the
Habitation
of
the
Blessed
,
and
to
have
the
Blessed
Fields
Paradise
in
it
:
So
here
in
this
Intellectual
Sun
,
all
shady
forms
break
up
out
of
the
mists
of
matter
,
and
corporeity
,
into
clear
Suns
,
into
Angelical
Essences
and
Spirits
.
From
hence
the
Soul
,
as
a
bright
Skie
,
set
with
innumerable
Suns
of
sweetest
Light
,
and
most
temperate
,
pleasant
,
vital
warmth
,
or
as
an
Heaven
replenished
with
Angels
,
entertaining
each
other
in
a
Divine
Consort
,
with
Dances
and
Songs
,
returns
into
its
first
Nest
,
and
its
final
Rest
;
the
Bosome
of
its
Idea
,
the
Bosome
of
Christ
in
God
.
In
this
Bosome
,
of
a
truth
,
hath
it
ever
abode
,
hath
it
circled
round
,
descending
and
ascending
without
going
forth
from
it
.
Thus
hath
God
manifested
himself
in
all
possible
Forms
,
to
the
Soul
,
according
to
the
first
part
of
the
Apostles
sense
.
2.
God
,
as
the
Souls
proper
Idea
,
or
exemplar
Form
,
every
where
present
with
it
,
in
every
Form
,
sets
himself
as
a
seal
upon
each
form
,
and
upon
the
Soúl
in
that
form
.
So
he
is
to
the
Soul
the
Impression
,
the
Evidence
of
the
truth
of
each
appearance
by
himself
,
and
of
himself
,
in
each
appearance
.
Thus
it
is
said
of
the
Lord
Jesus
,
as
he
is
the
eternal
word
,
the
Idea
of
all
Ideas
,
the
proper
Idea
of
man
,
In
him
was
life
,
and
that
life
was
the
light
of
men
,
Joh.
1.
The
first
life
,
as
it
is
in
its
Ideal
Spring
,
in
the
Person
of
the
Lord
Jesus
,
the
first
,
the
essential
Image
of
God
,
(
and
so
the
Fountain
of
all
Images
)
shines
forth
into
a
Light
,
of
which
is
framed
the
Substance
and
Essence
of
the
Soul
.
Then
it
figureth
this
Light
with
its
own
Glories
,
in
their
Divine
Harmony
and
Order
.
This
Light
,
these
Figures
,
are
in
themselves
empty
without
force
or
efficacy
.
All
fullness
dwells
in
Christ
,
the
Ideal
Life
in
him
forms
and
fills
them
.
This
is
the
face
of
Beauty
,
that
looks
forth
through
these
Lattices
.
This
is
the
never-fading
Flower
in
the
heavenly
Paradise
,
which
springs
and
puts
forth
it self
through
these
Windows
.
This
rides
forth
upon
every
form
into
the
bosome
of
the
Soul
,
and
gives
it self
reception
in
the
Soul
.
As
this
first
life
in
Christ
is
the
Divine
Seal
upon
every
Form
,
upon
the
Soul
,
through
every
Form
,
so
is
it
the
Divine
ground
in
the
Soul
,
which
receives
and
sustains
this
Seal
,
which
dissuseth
in
its
Divine
force
and
impression
through
the
Soul
,
by
virtue
of
its
Ideal
Unity
and
Omnipresence
.
The
Original
and
Exemplar
Life
in
Christ
is
the
light
of
man
,
objectively
and
formally
;
It
is
the
light
in
the
Object
which
sheds
it self
on
the
Humane
Spirit
.
It
is
the
light
in
man
,
the
form
of
his
form
,
the
eye
in
his
eye
,
the
power
in
his
powers
,
which
taketh
it
in
.
All
sense
is
founded
in
a
suitableness
between
the
Object
and
the
Faculty
,
all
suitableness
in
an
Unity
.
3.
Proposition
.
God
cloaths
every
created
form
,
in
the
eye
of
the
Soul
,
with
an
Intellectual
or
Angelical
Image
of
himself
.
By
the
things
that
are
made
,
are
seen
,
(
being
understood
)
the
invisible
things
of
God
,
his
eternal
Power
and
Godhead
,
saith
our
Evangelical
Philosopher
,
that
word
[
understood
]
is
carefully
chosen
,
and
emphatically
brought
in
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
peculiar
and
proper
word
,
by
which
the
most
Divine
among
the
Philosophers
in
St.
Pauls
time
expressed
the
Angels
or
Angelical
Minds
.
These
Spirits
were
the
chief
Springs
,
Powers
,
Glories
of
the
whole
World
,
in
the
number
of
the
Creatures
.
They
were
the
Gods
of
this
Creation
,
and
had
the
name
of
Gods
given
to
them
in
the
Holy
Scriptures
.
The
Presence
,
the
Power
,
the
Authority
,
the
Glory
of
the
Godhead
,
next
to
Jesus
Christ
,
resided
in
them
.
Jesus
Christ
,
the
Lord
and
King
of
all
,
reigned
,
acted
,
and
appeared
in
these
Angels
of
Might
and
Glory
,
as
the
highest
Representation
of
himself
in
his
Divine
Form
and
Majesty
.
All
this
was
not
for
their
own
sakes
,
but
for
man
,
as
they
were
Guardians
and
Tutors
to
this
Heir
,
the
Lord
of
all
.
Each
Angel
was
a
diverse
Figure
of
a
distinct
Variety
in
the
eternal
Glory
,
in
that
diversity
the
full
Glory
in
its
Universal
Image
rested
upon
every
Angel
,
as
a
ministring
Spirit
,
to
minister
to
man
,
the
full
Glory
.
He
was
the
Heir
of
God
,
the
perfect
Harmony
,
the
Unity
,
in
the
which
the
whole
Variety
was
most
perfectly
one
,
married
together
,
with
the
Unity
,
into
the
most
perfect
Beauty
and
Melody
of
the
Universal
Image
of
the
whole
Creation
,
most
exactly
,
with
the
most
charming
agreeableness
,
answering
the
Beauty
,
the
Melody
of
the
Divine
Nature
,
as
the
Face
in
the
Glass
,
the
living
Face
,
the
liveliest
Eccho
,
the
living
Voice
.
Each
Creature
hath
(
as
it
s
Ideal
Glory
,
in
the
Divine
World
,
so
)
its
Angel
in
the
World
of
Angels
.
In
the
pure
state
of
things
,
every
inferior
Creature
had
its
Angel
visibly
,
sensibly
present
with
it
.
It
s
Angel
formed
it
a
Figure
of
it self
in
the
diversity
of
its
own
proper
Essence
.
It
s
Angel
cloathed
it
with
an
Intellectual
,
Angelical
Image
of
the
Supream
,
the
Universal
,
the
Divine
Beauty
.
It
s
Angel
dwelt
constantly
within
this
Image
,
and
shined
through
it
.
After
the
same
manner
the
Ideal
Life
and
Glory
in
Christ
made
the
Angel
its
Tabernacle
in
the
Heavens
,
and
through
the
Angel
each
Creature
below
on
Earth
.
Every
Angel
,
every
Creature
,
was
a
Garment
of
Light
,
sweetly
shaded
in
different
degrees
and
manners
of
diverse
Fashions
,
but
all
Divine
,
in
which
Jesus
Christ
,
the
essential
full
Image
of
the
Godhead
,
walked
in
the
midst
of
Paradise
.
Thus
in
all
the
Creatures
,
as
in
diverse
Figures
of
his
distinct
Glories
,
he
walked
forth
,
conversing
with
himself
,
and
entertaining
himself
in
the
compleatness
of
his
Divine
Person
through
all
.
Thus
as
all
things
were
made
by
Christ
and
for
him
,
so
nothing
was
made
without
him
,
apart
from
him
,
until
Sin
made
the
wound
,
which
let
out
the
Divine
Life
of
all
Beauty
,
Love
and
Joy
,
to
let
in
Death
with
its
deformity
and
horrors
.
The
Divine
Unity
was
entire
every
where
.
All
things
stood
together
in
Christ
.
Christ
with
all
his
Glories
in
every
Angel
,
with
all
the
Angels
in
every
Creature
,
rode
forth
as
in
his
Chariot
.
The
whole
Creation
was
as
a
Contexture
of
Angels
;
As
the
Chariots
of
the
Lord
,
thousands
and
ten
thousands
.
All
were
every
where
composed
into
one
Chariot
.
All
were
as
wings
of
pure
Light
,
and
perfumed
Air
,
on
which
God
flies
through
all
,
spreading
and
scattering
abroad
the
ravishing
Glances
,
the
Divine
Impressions
of
his
Beauties
and
Sweetnesses
,
as
he
flies
.
What
a
Paradise
,
transcending
all
Description
,
by
any
words
,
the
richest
Image
in
any
fancy
,
was
the
whole
World
now
in
its
primitive
state
?
What
a
Paradise
was
the
Humane
Soul
,
when
it
comprehended
,
when
it
enjoyed
this
Paradise
with
its
full
and
distinct
Glories
within
it self
?
Now
the
Soul
within
it self
saw
within
it self
the
eternal
Power
and
Godhead
,
with
all
their
invisible
Glories
in
an
Angelical
Light
and
Form
,
together
with
all
the
Angels
in
every
thing
that
was
made
.
4.
Proposition
.
The
Soul
,
seeth
within
her self
,
God
in
his
own
distinct
and
Divine
Form
shining
forth
through
the
Intellectual
,
Angelical
Image
,
in
the
universal
Composure
,
in
the
full
Harmony
of
all
created
Forms
,
and
through
the
particlar
Angel
,
or
Intellectual
Image
in
every
diverse
Form
.
Those
are
the
words
of
the
Apostle
,
By
the
things
that
are
made
,
are
seen
,
(
being
understood
)
the
invisible
things
of
God
,
his
eternal
Power
and
Godhead
.
This
is
brought
in
as
an
Argument
,
to
illustrate
and
confirm
the
foregoing
assertion
;
That
which
may
be
known
of
God
is
manifest
in
them
.
Those
two
words
have
an
aspect
of
deep
Wisdome
,
of
a
lively
sweetness
upon
each
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Things
not
seen
,
or
uncapable
of
being
seen
,
are
seen
.
The
word
(
seen
)
importeth
a
two-fold
sense
,
1.
A
distinct
discerning
sight
.
2.
The
sight
of
an
Object
,
through
a
diverse
intervening
form
.
God
is
seen
through
the
form
of
the
Creature
in
his
own
Form
,
infinitely
distinct
from
it
,
and
transcendent
to
it
.
In
that
Character
of
the
Fall
,
[
They
glorisied
him
not
as
God
.
]
It
is
clearly
implyed
,
that
man
in
the
pure
state
of
nature
glorified
him
as
God
,
which
could
●…ot
be
,
if
he
saw
not
his
Glory
,
as
the
Glory
of
God
,
in
its
distinction
from
all
the
Creatures
,
from
all
Similitudes
,
and
Representations
in
his
supream
Unity
and
Infiniteness
.
This
is
that
which
is
clearly
presented
to
us
in
those
full
expressions
,
His
eternal
Power
and
Godhead
.
Power
,
saith
Proclus
,
is
an
Unity
,
which
like
a
spring
comprehendeth
in
it self
variety
of
Forms
,
sendeth
them
forth
from
it self
,
appeareth
in
them
,
without
,
as
it
pleaseth
.
An
eternal
Power
,
which
is
not
lessened
by
any
Acts
or
exertions
of
its
self
,
is
an
infinite
Power
,
never
to
be
exhausted
,
ever
fresh
,
full
,
and
flourishing
.
This
is
an
absolute
,
unlimited
Unity
,
spreading
it self
within
it self
,
after
a
Divine
manner
,
distinctly
,
without
any
Division
or
Diversity
,
into
the
glorious
and
majestick
amplitude
of
an
unbounded
,
equally-beautiful
,
ravishingly-harmonious-variety
.
This
is
the
eternity
,
as
it
is
the
infiniteness
of
the
Divine
Nature
.
These
two
,
Eternity
and
Infiniteness
,
being
the
measures
of
the
Essence
,
and
the
Existence
or
Duration
of
the
Godhead
;
are
both
one
in
this
Unity
,
inasmuch
as
the
Essence
,
and
the
Existence
,
or
Duration
,
are
here
the
same
.
This
Unity
,
in
which
both
these
meet
,
is
also
the
Godhead
it self
,
which
describeth
it self
to
us
by
no
Character
like
to
that
;
The
Lord
thy
God
is
one
God
.
These
expressions
[
His
eternal
Power
and
Godhead
.
Eternity
,
Power
,
(
in
its
absoluteness
and
infiniteness
)
the
Godhead
]
are
exegetical
explications
of
each
other
.
All
these
are
names
of
one
thing
,
the
supream
and
soveraign
Unity
.
God
in
the
High
and
Holy
Place
of
his
own
proper
Form
,
set
infinitely
above
the
Head
and
Eye
of
every
Creature
,
in
its
most
exalted
Glories
.
Object
.
How
is
the
Soul
capable
of
the
sight
of
God
,
or
any
Intellectual
Image
of
transmitting
his
Divine
Form
.
All
Sense
,
Understanding
,
Commerce
is
founded
in
suitableness
and
similitude
.
The
ground
of
this
,
is
an
Unity
,
a
meeting
in
some
one
thing
.
God
is
infinite
,
every
Creature
is
finite
.
Between
infinite
and
finite
there
can
be
no
proportion
?
This
Objection
lies
so
plain
before
every
common
Eye
,
that
it
is
not
easie
to
miss
it
.
I
wish
the
Answer
were
as
near
,
or
capable
of
being
made
as
clear
,
to
the
Understanding
of
every
Reader
.
I
hope
,
and
shall
use
my
best
skill
,
that
every
Understanding
may
see
some
light
breaking
through
this
obscurity
,
which
may
be
at
once
sweet
,
and
in
some
degree
satisfactory
.
Answ.
1.
I
shall
first
give
a
general
Answer
,
which
I
shall
afterwards
make
more
plain
in
two
particular
Answers
.
We
are
taught
by
our
Masters
in
Divinity
,
That
God
is
the
subject
,
of
no
Relation
to
the
Creature
:
For
then
he
were
compounded
,
and
not
a
simple
,
unmixt
Unity
;
yet
doth
he
terminate
in
himself
Relations
to
the
Creature
.
Upon
the
same
ground
it
is
unsafe
and
unsound
to
say
,
That
God
is
like
to
man
.
It
is
very
sound
,
and
very
safe
to
say
,
That
man
was
made
in
the
Image
and
Similitude
of
God
.
A
finite
Creature
may
bear
a
similitude
,
and
so
a
proportion
to
the
infinite
God
,
although
there
be
no
mutual
proportion
or
likeness
between
them
.
God
in
himself
converseth
with
nothing
without
himself
.
All
things
to
him
are
himself
,
a
pure
,
undivided
Unity
.
God
in
the
Creature
cloaths
himself
,
as
the
Scriptures
and
the
Jewish
Rabbins
speak
,
with
Garments
of
Light
and
Darkness
,
Similitude
and
Dissimilitude
,
Unity
and
Contrariety
.
He
turns
the
Heavens
and
the
Earth
as
the
Clay
to
the
Sea
.
He
first
himself
putteth
on
every
form
,
so
he
formeth
every
Creature
,
as
the
reflection
,
or
shadow
of
himself
,
upon
himself
.
The
sight
of
the
eternal
Power
and
Godhead
in
the
Soul
,
is
the
work
of
that
eternal
Power
and
Godhead
.
God
in
the
Creature
beareth
a
proportion
to
himself
,
and
hath
an
Unity
with
himself
,
as
he
is
above
the
Creature
.
By
the
same
absolute
Unity
and
Infiniteness
,
by
which
he
is
present
with
each
single
dust
in
the
fulness
of
his
undivided
Glories
and
Godhead
,
doth
he
also
appear
in
the
Soul
.
His
presence
is
suitable
,
and
suitably
virtual
to
each
degree
of
Being
,
whither
it
be
essential
,
in
meer
Being
,
Vital
,
Intellectual
,
or
Superintellectual
,
more
then
Intellectual
.
All
things
according
to
their
several
Natures
,
have
their
Being
,
their
Life
,
their
Motions
,
or
Operations
in
him
,
as
their
proper
Element
,
their
Root
,
their
Exemplar
Form
,
their
terminating
Object
and
End
.
As
he
is
the
term
from
which
all
their
motions
flow
:
So
is
he
both
the
medium
or
way
,
and
the
term
,
the
bound
,
to
which
they
tend
,
in
which
they
end
.
By
him
,
their
radical
principle
,
in
the
power
and
virtue
of
which
Act
the
exemplar
form
of
their
Essence
and
Actions
are
they
suited
,
and
proportioned
to
him
,
as
the
Object
,
End
,
Fruit
,
and
Perfection
of
their
Operations
.
God
in
every
Form
is
like
Adam
in
Paradise
,
the
Father
,
the
Brother
,
and
the
Bridegroom
.
Each
Creature
is
like
Eve
,
the
Daughter
,
Sister
,
and
Bride
,
from
her
Bridegroom
.
This
Bride
flows
,
to
him
she
turns
in
all
her
motions
,
in
him
alone
she
terminates
,
in
her
production
,
progress
,
end
;
all
along
this
Bridegroom
and
Bride
are
joyned
by
an
inseparable
Marriage-Union
,
their
Faces
ever
turned
to
each
other
.
As
God
by
his
absolute
Unity
and
Infiniteness
comprehends
all
forms
of
things
within
himself
,
in
a
most
simple
and
undivided
Unity
.
So
by
the
same
transcendent
Unity
and
Infiniteness
,
doth
he
in
this
undivided
Unity
accompany
all
forms
of
things
in
their
procession
from
himself
,
turning
them
to
himself
,
essentially
,
vitally
,
intellectually
,
or
super-intellectually
,
in
a
manner
more
then
Intellectual
.
This
Unity
fills
all
,
is
all
in
all
,
the
Eye
,
the
Light
,
the
Glass
,
the
Object
,
or
Image
,
the
Union
,
the
Light
.
This
Unity
is
the
power
of
sight
in
the
eye
,
of
shining
,
of
uniting
the
Eye
and
the
Object
in
the
light
,
of
receiving
and
transmitting
Images
in
the
Glass
,
of
being
and
appearing
in
the
Object
.
The
Union
of
all
these
,
and
the
Act
,
in
the
Act
of
vision
or
sight
.
This
Unity
is
the
first
principle
of
seeing
,
and
the
last
,
the
terminating
bound
of
sight
.
This
is
the
general
Answer
.
Now
follow
the
two
particular
Answers
,
which
are
more
distinct
applications
and
explanations
of
this
general
one
.
Answ.
2.
The
Humane
Soul
,
according
to
Philosophers
,
they
say
,
rouleth
it self
into
a
four-fold
Orb
,
or
Globe
;
The
Sensitive
,
Rational
,
Intellectual
,
or
Angelical
,
its
Divine
Unity
.
1.
The
first
,
the
lowest
Orb
of
the
Soul
,
is
the
Sensitive
.
The
Soul
in
this
part
is
all
set
and
adorned
with
the
sensitive
and
shadowy
forms
of
things
,
as
a
Meadow
with
the
Trees
,
and
Flowers
by
a
Riverside
,
are
seen
,
by
their
shadowy
Figures
,
playing
in
the
water
.
So
this
visible
World
,
with
all
its
Parts
and
Ornaments
in
their
Order
,
as
the
sh●…dows
of
invisible
and
immortal
Forms
inhabit
this
obscurest
and
most
shady
Region
of
the
Intellectual
Spirit
.
2.
The
rational
Orb
is
the
second
,
a
more
ample
and
more
Lucid.
Yet
here
the
Angelical
Forms
and
Essences
of
things
are
seen
through
the
grosser
and
cloudy
medium
,
through
the
material
and
corporeal
shades
of
sensitive
Images
.
This
is
as
the
Face
of
Heaven
,
or
the
Trees
and
Flowers
of
the
Neighbouring
fields
seen
from
beneath
the
water
of
an
adjoyning
River
.
3.
The
Intellectual
part
of
the
Soul
,
is
the
Orb
or
Sphere
of
Angels
.
This
is
the
Souls
Angelical
part
.
Here
the
Soul
's
abstract
,
and
separate
from
the
Body
,
(
which
is
called
the
Divine
Death
of
the
Soul
)
beholds
the
Intellectual
Forms
of
things
,
the
immortal
Essences
and
Substances
,
the
Angels
in
their
own
bright
and
universal
Glories
,
in
their
own
Intellectual
Air
and
Light
,
which
is
the
Air
and
Light
of
Paradise
.
As
a
man
sees
the
pleasant
Plants
of
a
flourishing
Land
,
walking
upon
the
Land
in
the
midst
of
them
.
At
the
same
time
,
while
the
Soul
thus
walks
in
this
paradisical
Land
,
she
enjoyeth
the
pleasure
of
seeing
the
River
,
as
a
shady
lustre
or
water
cast
from
her self
,
within
her self
,
the
shadowy
figures
of
this
Paradise
,
with
her
own
reflection
playing
in
these
waters
,
and
her self
from
beneath
them
,
with
the
same
Land
of
Gardens
and
of
Angels
,
answering
exactly
,
looking
to
her self
above
them
.
Give
me
leave
to
interpose
one
word
in
this
place
,
for
the
sake
of
the
more
learned
Reader
;
This
is
the
Intellectus
Agens
,
or
the
Actual
,
and
Active
Understanding
of
the
Schools
.
The
Soul
in
its
Intellectual
part
above
the
River
.
This
is
the
Passive
Understanding
.
The
Soul
in
its
Intellectual
part
beneath
the
River
.
As
that
above
,
like
the
living
Face
before
the
Glass
,
appears
at
the
brink
of
the
waters
,
upon
the
shore
,
with
all
its
Angelical
Glories
round
about
it
,
in
their
Paradisical
Region
,
which
lies
within
the
Soul
it self
.
So
the
Soul
beneath
appears
,
looking
up
from
its
pearly
Cave
,
at
the
bottom
of
the
River
,
like
the
God
of
the
River
,
answering
and
meeting
it self
above
.
4.
The
last
,
and
Divine
Orb
,
the
highest
Point
,
and
amplest
Circuit
of
the
Soul
,
is
its
Unity
.
In
this
it
hath
the
most
immediate
resemblance
to
,
and
Conjunction
with
the
supream
Unity
,
the
Divine
Nature
.
The
Soul
according
to
this
its
Divinest
part
,
its
Unity
in
birth
,
in
similitude
,
in
place
,
if
I
may
so
speak
,
in
order
of
approximation
is
nearest
,
most
immediately
joyned
to
the
Divine
Essence
in
the
absoluteness
,
the
incomprehensibleness
of
its
most
secret
,
most
sacred
Unity
.
Here
the
Soul
,
as
by
a
Divine
Contract
or
Touch
,
takes
hold
of
God
,
takes
in
the
sense
of
him
,
in
his
Divine
Form
,
after
a
Divine
manner
,
far
transcending
all
Sense
,
Understanding
,
or
Expression
.
Here
the
Soul
,
in
its
Divine
Unity
,
seeth
,
feeleth
,
enjoyeth
God
in
his
Unity
,
which
is
his
proper
Essence
,
in
which
he
is
most
himself
transcending
all
similitudes
,
all
commerce
,
all
bounds
,
by
a
Divine
sympathy
,
the
sweetness
,
the
reality
,
the
divinity
of
which
no
Humane
,
no
Angelical
Understanding
can
form
to
it self
any
Image
of
,
or
raise
it self
to
any
sense
of
.
This
Unity
of
the
Soul
is
the
most
immediate
reflection
of
the
Divine
Unity
without
it self
,
and
so
at
once
a
Divine
Looking-Glass
,
in
which
it
most
immediately
contemplates
it self
,
and
a
Divine
Eye
,
which
it
feasts
with
it self
,
setting
it self
fully
in
it
.
All
this
while
,
this
still
is
to
be
understood
that
there
is
a
three-fold
Immediateness
,
1.
Of
Persons
.
2.
Of
Power
or
Virtue
.
3.
Of
Form
or
Appearance
.
St.
Paul
teacheth
us
,
That
the
invisible
things
of
God
are
seen
,
being
understood
by
the
things
that
are
made
.
God
and
the
Soul
in
their
Unities
,
which
are
their
Essences
,
at
their
utmost
heighth
,
in
their
highest
Glories
,
meet
immediately
in
a
sight
of
each
other
,
above
all
sight
or
understanding
.
This
immediateness
in
the
Perfection
of
Nature
,
is
an
immediateness
,
not
of
virtue
only
and
power
,
but
of
person
;
yet
is
it
mediate
in
respect
to
the
Form
or
Appearance
.
These
Unities
which
penetrate
and
fill
all
in
all
their
several
Orbs
,
with
their
immediate
virtue
,
person
,
and
essential
presence
,
see
not
each
other
in
the
Air
,
and
light
of
their
own
naked
,
eternal
Beauties
;
But
through
that
Garment
of
Light
,
the
Intellectual
,
Angelical
Image
,
which
they
put
on
,
as
they
come
forth
into
this
Creation
.
Some
imperfect
figure
of
this
you
have
in
two
Swimmers
,
seeing
and
embracing
each
other
beneath
the
waters
;
or
in
the
Beams
of
the
Sun
,
passing
through
a
coloured
Glass
,
and
so
uniting
it self
to
the
Eye
:
Or
in
a
Royal
Bridegroom
,
which
,
in
the
habit
of
a
Shepheard
,
presents
and
marrieth
himself
to
the
beloved
Maid
in
the
midst
of
the
Woods
.
Answ.
3.
The
Soul
acts
,
as
it
is
,
not
in
it self
,
nor
by
it self
,
nor
according
to
it self
;
the
Idea
,
the
first
eternal
Pattern
and
Principle
of
the
Soul
in
God
,
is
the
Root
,
all
the
force
,
the
only
measure
of
the
Soul
in
its
Being
,
and
in
its
Operations
.
St.
Paul
saith
,
I
live
not
,
but
Christ
liveth
in
me
;
This
was
spoken
of
the
New-Creature
,
and
so
hath
its
peculiar
sense
.
It
is
as
true
proportionably
of
every
Creature
,
especially
of
the
Soul
in
primitive
and
pure
nature
.
I
have
said
before
,
that
Christ
is
the
Idea
of
Ideas
,
and
so
the
proper
Idea
of
the
Humane
Soul
or
Person
.
Upon
this
ground
,
He
affirmeth
of
himself
,
I
am
the
Truth
and
the
Life
.
The
Idea
is
the
truth
of
each
thing
.
Nothing
is
that
,
which
it
is
,
but
in
its
Idea
,
by
its
Idea
penetrating
and
filling
it
in
every
the
least
part
.
The
Conformity
to
the
Idea
,
is
in
the
Schools
,
defined
to
be
the
first
,
the
most
proper
truth
of
each
thing
.
This
Conformity
is
imperfect
,
where
there
is
any
Diversity
.
A
perfect
Unity
alone
makes
a
perfect
Conformity
.
The
Idea
is
the
only
Unity
of
each
Person
,
Essence
,
or
Form
.
The
Soul
is
one
in
all
its
parts
,
is
one
with
it self
,
in
all
the
parts
of
its
duration
,
only
by
the
Unity
of
its
Idea
.
The
Soul
(
as
every
Creature
)
is
a
perpetual
Emanation
,
flowing
fresh
every
moment
from
God
,
as
a
Beam
from
the
Sun
,
as
the
stream
of
waters
from
its
Fountain
.
If
it
subsisted
one
moment
in
it self
,
it
might
subsist
eternally
so
,
and
have
a
Godhead
in
it self
,
by
having
in
it self
the
first
Principle
and
Fountain
of
Being
.
The
Soul
like
a
Beam
,
or
Stream
,
flows
forth
from
its
Spring
,
in
Diversity
of
parts
.
If
it
were
a
pure
Unity
,
it
had
a
Divinity
in
its
own
Nature
.
The
Soul
then
,
as
every
Creature
,
is
one
in
it self
,
one
with
it self
,
the
same
in
each
part
of
its
Being
and
Duration
,
in
all
the
parts
of
Life
,
in
Death
,
in
the
Resurrection
,
only
by
the
Unity
of
its
Idea
,
which
alone
is
absolutely
indivisible
,
unchangeable
.
Accordingly
the
Soul
lives
and
moves
in
its
Sensitive
,
Rational
,
Angelical
,
and
Divine
Life
,
by
the
force
of
its
Idea
,
containing
it
in
it self
,
and
communicating
it self
to
it
.
The
Idea
,
contains
the
Soul
,
communicates
it self
to
the
Soul
,
not
mediately
or
partially
.
The
Idea
is
the
Truth
,
the
Unity
of
the
Soul
;
therefore
are
they
most
intimate
,
most
immediate
,
most
intimately
,
most
immediately
united
to
each
other
.
The
Idea
is
a
simple
Unity
,
indivisible
,
unchangeable
,
uncapable
of
being
communicated
in
part
.
The
Idea
is
not
received
,
or
participated
by
any
thing
,
as
without
it self
,
for
then
it
were
both
divisible
and
changeable
.
The
Idea
then
communicateth
it self
to
the
Soul
,
immediately
in
its
entire
Unity
,
as
by
a
Divine
,
unexpressible
Generation
or
Propagation
within
it self
.
Thus
the
Soul
subsisteth
and
operateth
in
its
Idea
,
by
the
force
,
and
according
to
the
measure
of
its
Idea
in
it self
.
This
is
that
seed
of
infiniteness
in
the
Soul
,
and
in
all
its
Operations
,
from
which
they
receive
touches
,
glimpses
of
Infiniteness
,
Eternity
;
of
infinite
eternal
Joys
and
Glories
,
which
are
altogether
invisible
to
every
Eye
,
uncapable
of
being
represented
by
any
Image
sensible
or
Intellectual
.
This
is
that
seed
of
Infiniteness
and
Eternity
,
which
by
an
irresistable
instinct
inclines
the
Soul
so
evidently
,
so
forceably
in
all
its
Desires
,
in
all
its
Operations
to
immortality
,
and
to
an
unbounded
good
,
nor
suffers
it
to
rest
in
any
the
softest
or
dearest
Bosom
on
this
side
these
.
This
is
that
Seed
,
the
Idea
of
the
Soul
in
its
entire
Unity
,
which
is
in
it self
Infiniteness
,
Eternity
,
the
purest
unmixt
good
,
every
where
full
of
it self
,
every
way
uncompounded
,
undivided
,
and
so
necessarily
unconfined
.
This
Idea
,
as
it
is
the
root
,
the
force
,
the
measure
of
the
Soul
,
so
is
it
also
its
ripe
fruit
;
When
gathering
up
all
the
parts
of
the
Soul
into
its
Divine
Part
,
unto
its
highest
Point
,
its
Unity
,
it
at
once
heightneth
that
to
the
most
perfect
Image
of
it self
,
and
bringeth
forth
it self
into
it
,
filleth
it
with
it self
,
taketh
it
into
its
own
embraces
,
in
its
purest
Form
,
by
a
most
perfect
Union
,
as
an
heavenly
Marriage
,
eternally
established
in
its
own
unconfined
Unity
.
But
I
will
now
conclude
this
Point
.
Thus
the
Soul
,
by
the
force
of
its
Idea
,
which
hath
an
infiniteness
in
it
,
is
capable
of
taking
in
that
which
transcends
all
Capacities
,
of
seeing
that
which
is
invisible
to
every
eye
of
Men
or
Angels
,
the
eternal
Power
and
Godhead
.
Behold
!
What
a
Divine
spectacle
of
Beauty
and
Delight
in
Paradise
,
in
the
primitive
state
of
things
?
What
an
Universal
Paradise
Nature
is
?
the
Soul
is
?
as
it
is
in
it self
,
the
whole
nature
of
things
,
from
the
head
of
Nature
,
crowned
with
Intellectual
,
Angelical
Light
in
the
invisible
World
,
to
its
feet
upon
the
ground
of
the
lowest
shades
in
corporeity
and
matter
.
Jesus
,
the
first
,
the
full
,
the
essential
Image
of
the
Godhead
,
and
so
the
Idea
of
Ideas
;
the
Soul
,
the
first
,
the
fairest
Reflection
,
and
the
dearest
Off-spring
of
this
Jesus
,
and
so
the
Divine
Image
of
Images
.
These
two
,
as
Bridegroom
and
Bride
,
by
an
Union
transcending
all
Unions
,
Natural
or
Moral
,
among
Angels
or
Men
;
Yet
being
of
all
most
natural
,
the
Fountain
of
Nature
,
lie
inseparably
shining
and
smiling
in
the
embraces
of
each
other
;
They
perpetually
seek
and
find
,
see
and
enjoy
themselves
in
the
Face
and
Bosom
of
each
other
;
They
perpetually
seek
and
find
,
see
and
enjoy
each
other
within
themselves
,
in
their
own
Face
and
Bosom
:
They
spring
up
together
in
all
forms
of
things
,
in
an
Angelical
Image
within
themselves
.
The
Angelical
Image
is
as
their
Chariot
,
in
which
they
ride
forth
together
into
all
forms
of
things
within
themselves
.
They
present
themselves
unitedly
in
the
whole
nature
of
things
,
in
each
distinct
form
of
Nature
,
with
continual
changes
,
cloathing
all
,
themselves
in
all
,
with
the
Angelical
Image
,
in
a
new
Light
and
Glory
;
That
their
Loves
and
Beauties
may
be
ever
fresh
and
full
,
ever
a
fresh
and
full
entertainment
to
each
other
in
new
and
varied
shapes
of
Delight
.
Judicious
Reader
,
be
pleased
to
Contemplate
awhile
the
Unity
and
Harmony
of
the
Soul
in
this
its
pure
,
its
primitive
state
.
See
how
the
Idea
of
the
Soul
,
and
the
Soul
;
See
how
all
the
Orbs
,
all
the
parts
of
the
Soul
,
are
knit
together
into
a
Divine
Harmony
,
a
Divine
Unity
,
by
which
it
becomes
an
Universal
Beauty
,
an
Universal
Musick
.
See
how
the
Idea
and
the
Soul
,
the
superior
parts
of
the
Soul
answer
one
another
,
lie
infolded
each
in
other
,
the
inferior
in
the
superior
,
as
the
Copy
in
the
Original
,
the
Plant
in
the
Spirit
of
the
Plant
,
in
its
seminal
power
and
form
;
The
superior
in
the
inferior
,
as
the
Original
in
the
Copy
,
as
the
Spirit
of
a
Flower
,
its
seminal
power
and
form
in
the
Flower
,
where
it
appears
,
as
a
Flower
from
beneath
the
water
of
a
pleasant
stream
.
Judicious
Reader
,
can
a
place
be
found
or
imagined
here
for
any
Arbitrary
Liberty
,
for
any
extravagant
Liberty
,
for
any
Liberty
,
besides
that
only
true
,
only
desirable
,
only
agreeable
Liberty
,
the
Liberty
of
the
Harmony
and
Unity
?
Is
there
any
Liberty
besides
this
,
the
Liberty
of
the
part
,
in
the
Harmony
of
the
whole
,
keeping
its
proper
place
,
order
,
course
in
the
whole
,
with
all
most
pl●…asing
,
most
charming
agreeableness
to
it self
,
to
the
whole
,
to
every
part
;
and
the
Liberty
of
the
whole
in
the
part
,
freely
,
fully
,
pos●…essed
,
enjoyed
in
each
part
,
by
the
virtue
of
the
Unity
in
the
Harmony
?
Object
.
But
you
will
say
if
there
were
not
in
the
primitive
state
of
the
Soul
another
Liberty
,
a
Liberty
of
Discord
,
a
Liberty
of
breaking
the
Unity
and
the
Harmony
.
How
was
the
Harmony
ever
changed
into
Enmity
?
How
fell
the
Soul
from
the
Heaven
of
this
Harmony
,
from
the
heavenly
Throne
of
this
Divine
Unity
,
in
which
it
reigned
over
all
,
through
all
,
with
such
a
full
Joy
and
Glory
to
it self
to
all
?
Answ.
I
shall
attempt
the
removal
of
this
Difficulty
,
in
my
Discourse
upon
the
Soul
in
her
second
state
.
I
hope
there
to
represent
the
Fall
springing
from
the
Divine
Harmony
and
Unity
in
the
Essence
of
the
Soul
,
contained
in
it
,
and
a
part
of
it
.
2.
The
second
state
,
into
which
the
Soul
passeth
,
is
the
Fall
.
This
is
the
second
Scene
,
which
openeth
it self
in
the
Soul
,
a
Scene
of
Trouble
and
Tumult
,
of
Darkness
and
Storms
,
of
Witch-crafts
,
Devils
,
Death
,
and
Wrath
;
of
Privations
and
Contrarieties
,
which
make
the
Variety
more
full
,
which
heighten
,
set
off
,
enlarge
the
Harmony
and
the
Unity
.
In
this
Scene
all
this
World
riseth
up
,
and
appears
.
This
the
Holy
Spirit
,
with
Divine
skill
,
clearly
and
fully
openeth
to
us
,
in
this
Scripture
,
which
is
the
ground
of
this
part
of
my
Discourse
,
Rom.
1.
21.
Because
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankful
;
but
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkned
,
&c.
I
will
only
touch
the
Heads
of
things
,
lightly
passing
over
them
.
I
shall
comprise
that
which
I
have
to
say
of
the
Fall
in
these
four
Propositions
,
1.
Proposition
.
The
first
change
at
the
Fall
of
Man
,
was
in
his
Understanding
.
All
the
expressions
in
this
,
and
the
two
following
verses
,
plainly
and
alone
describe
the
Disorders
in
the
Understanding
,
as
we
shall
clearly
see
.
The
first
Instance
in
the
Fall
,
is
the
not
glorifying
God
as
God
.
T●…lly
affirmeth
,
Glory
to
be
,
as
it
were
,
the
Eccho
of
Virtue
.
Glory
is
the
Image
of
some
excellent
Object
,
shining
forth
from
it
,
reflecting
upon
it
,
and
upon
all
things
round
about
it
.
Thus
Christ
is
the
Glory
of
God
,
a
Saint
is
the
Glory
of
Christ
.
Man
glorifieth
God
as
God
,
when
the
true
and
proper
Image
of
God
,
in
the
Excellencies
and
Perfections
of
the
Divine
Nature
,
shineth
in
his
Understanding
,
from
thence
reflecteth
and
multiplieth
it self
in
its
be●…ms
,
in
its
continual
shinings
upon
God
himself
,
upon
all
Understandings
,
all
Spirits
round
about
it
.
Contraries
are
seated
in
the
same
subject
.
The
glorifying
of
God
,
is
the
Act
of
the
Understanding
.
Accordingly
the
not
glorifying
of
God
,
is
a
defect
in
the
Understanding
,
the
want
of
the
Divine
Image
,
and
its
reflections
there
.
The
holy
Apostle
,
in
the
following
words
,
sets
forth
the
Fall
,
by
fuller
expressions
of
that
Defect
,
which
is
opposite
to
the
glorifying
of
God
;
But
they
became
vain
in
their
imaginations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
reasonings
,
their
foolish
heart
was
darkned
.
Every
word
here
points
to
the
Understanding
,
as
the
seat
of
the
first
,
the
principal
,
the
leading
change
in
the
Fall
of
Man
.
They
became
vain
in
their
reasonings
.
Vanity
is
an
emptiness
.
It
is
the
same
with
falshood
,
in
the
Language
of
the
Scripture
,
an
empty
,
false
shew
,
without
the
substance
,
the
truth
.
Reason
is
the
Divine
Image
,
which
is
the
only
Light
of
all
Truth
springing
and
shining
in
the
Understanding
,
or
the
Understanding
it self
.
The
reasonings
of
man
in
his
primitive
state
,
were
the
several
Parts
,
the
several
Truths
in
this
Image
,
calling
to
,
answering
one
another
by
virtue
of
the
Sympathy
and
Unity
,
comparing
themselves
in
that
Unity
with
each
other
.
This
Image
in
the
Fall
vanisheth
into
a
counterfeit
Image
,
breaking
it self
into
innumerable
false
Images
full
of
disorder
,
confusion
,
and
contradictions
,
ever
fighting
with
each
other
.
The
foolish
heart
in
the
Text
,
as
the
Greek
word
imports
,
is
the
Heart
without
Understanding
,
deprived
of
the
Divine
Image
,
which
is
the
Light
.
Upon
this
immediately
follows
Darkness
,
which
is
the
privation
or
absence
of
Light
.
Thus
their
foolish
hearts
were
darkned
.
The
Concomitant
and
formal
effect
of
this
Darkness
,
or
rather
the
proper
Form
of
this
Darkness
,
is
further
amplified
by
a
two-fold
Illustration
,
if
we
may
attribute
forms
or
effects
to
privations
.
When
they
professed
themselves
to
be
wise
,
they
became
Fools
,
vers.
22.
How
manifestly
is
the
Tree
of
Knowledge
of
Good
and
Evil
here
figured
with
man
eating
of
it
.
The
Divine
Image
withdrawn
,
the
false
Image
,
composed
of
darkness
,
is
embraced
in
the
Soul
,
as
the
true
Light
,
the
true
Image
,
the
true
Wisdome
,
in
which
Man
now
seems
to
himself
,
to
have
the
power
and
the
perfection
of
his
own
Being
in
himself
.
Now
the
false
shew
of
a
counterfeit
Liberty
in
the
Will
,
springs
up
through
this
Darkness
.
Thus
is
the
Wisdome
of
Man
become
Foolishness
,
verse
22.
They
turned
the
Glory
of
the
Incorruptible
God
into
the
similitude
of
the
Image
of
a
corruptible
Man
,
of
Birds
,
&c.
verse
25.
They
turned
the
truth
of
God
into
a
lye
.
Man
was
made
a
total
,
but
a
shadowy
Image
of
God
.
The
rest
of
the
Creatures
were
as
several
parts
of
this
Image
,
partial
Representations
of
that
Glory
,
each
a
differing
Figure
from
the
other
,
in
which
something
of
the
Glory
was
seen
,
which
appeared
not
in
the
other
.
The
Divine
presence
in
its
own
proper
and
eternal
Image
,
stood
in
this
shadowy
Image
,
filled
it
,
shined
through
it
,
was
the
Light
and
Truth
of
it
;
As
a
Sun-beam
penetrates
,
fills
,
enlightens
,
appears
through
a
shady
coloured
Glass
,
so
was
the
Divine
Form
in
the
Form
of
Man
.
The
Truth
in
its
shadow
.
When
the
Divine
presence
in
its
own
Divine
Form
withdrew
it self
into
it self
,
the
ensuing
Darkness
fills
the
shadowy
Image
.
As
he
,
that
looks
through
the
clear
glass
in
a
Window
,
sees
the
face
of
Heaven
.
When
he
,
who
casts
his
eye
upon
a
Looking-Glass
,
beholds
only
his
own
face
,
the
shadow
on
the
back-side
of
the
Glass
,
terminating
the
beams
and
the
sight
upon
the
Glass
.
So
the
Darkness
,
in
the
Fall
,
terminates
the
eye
of
the
Soul
upon
the
shadowy
Image
,
the
shadowy
Figures
of
the
Divine
Glory
,
as
the
true
Glory
,
the
true
God
.
Yet
these
Forms
,
which
now
appeared
,
were
not
the
true
shadows
,
the
true
Figures
of
the
Divine
Glory
,
nor
the
true
Forms
of
Man
,
or
of
any
Creature
.
These
disappeared
,
together
with
the
Divine
presence
,
and
the
Glory
.
The
darkness
,
now
in
the
place
of
these
,
formed
it self
into
false
,
deformed
,
monstrous
Images
in
man
,
in
every
Creature
,
which
had
indeed
some
resemblance
of
the
true
and
primitive
Images
,
which
were
in
Paradise
.
As
a
Monkey
hath
the
similitude
of
man
,
but
in
proportion
,
height
,
beauty
,
life
,
greatness
,
power
,
majesty
,
differed
from
them
,
as
a
lye
from
the
truth
.
The
expressions
of
the
Holy
Ghost
seem
skilfully
chosen
,
to
declare
this
change
to
us
,
verse
23.
He
saith
,
They
turned
the
Glory
of
God
,
not
into
the
Image
,
but
the
similitude
of
the
Image
of
Man
;
verse
25.
They
turned
the
truth
,
not
into
the
Image
or
shadow
,
but
into
a
lye
.
These
false
Images
of
the
Night
,
and
the
blackness
of
Darkness
,
were
inhabited
and
acted
by
so
many
Devils
,
so
many
dark
Spirits
,
the
first
Springs
and
Seats
of
this
Darkness
.
As
an
Angel
filled
each
Form
in
Paradise
,
figuring
it self
upon
it
,
so
were
all
forms
in
the
Fall
filled
ahd
figured
by
Devils
.
Thus
they
became
Idols
,
of
which
St.
Paul
saith
,
They
that
worship
Idols
,
worship
Devils
.
Angels
in
Paradise
were
pure
and
sweet
Lights
springing
freshly
forth
from
the
Divine
Glory
,
rendring
every
Creature
pure
and
transparent
,
with
a
Light
of
Glory
shining
in
it
,
as
clear
Christal
,
all
over
replenished
,
enriched
,
and
heightned
with
the
Sun-beams
.
This
Light
every
where
transmitted
the
eye
,
and
the
glory
through
each
Creature
,
to
each
other
,
married
them
one
to
another
,
in
each
Creature
.
This
was
a
Paradise
indeed
of
Divine
Plants
,
full
of
Divine
Beauties
,
Fragrances
,
Virtues
,
and
Fruits
.
The
Devils
,
as
Clouds
of
Night
and
Darkness
,
resting
on
each
Creature
,
suffer
not
the
Light
from
above
,
nor
the
sight
from
below
,
to
pass
through
them
.
They
at
once
exclude
the
brightness
of
the
Divine
Glory
,
and
draw
the
eye
to
themselves
in
each
Form
,
to
rest
in
themselves
.
This
is
the
Head
,
the
Well-spring
,
the
Mystery
of
all
Idolatry
,
whether
it
be
of
the
grosser
or
finer
sort
.
But
I
pass
now
from
the
first
,
to
the
second
Proposition
.
2.
Proposition
.
The
immediate
cause
of
the
first
change
made
in
the
Understanding
at
the
Fall
,
was
the
Divine
Glory
with-drawing
or
with-holding
it self
.
The
immediate
,
the
proper
cause
of
the
deformity
and
disorder
in
the
change
,
was
the
defectibility
,
the
nothingness
of
the
Creature
,
of
it self
,
sinking
down
to
nothing
,
as
the
Glory
removes
it self
from
it
,
or
the
Variety
of
the
Divine
fulness
,
the
Order
in
the
Divine
Wisdome
,
the
Harmony
of
the
Divine
Beauties
,
by
the
power
of
which
the
Unity
descending
to
its
lowest
state
,
to
a
shadow
of
it self
in
Paradise
,
and
having
there
acted
all
the
parts
proper
to
that
shadowy
scene
or
state
,
having
carried
it
to
the
utmost
,
now
passeth
from
that
shadowy
Unity
into
a
new
Scene
,
or
state
properly
arising
out
of
the
darkness
of
the
shadow
,
and
the
lowest
degree
of
Unity
,
which
is
that
of
Contrariety
.
As
the
Unity
is
the
scene
of
Light
,
Life
,
Love
,
Harmony
,
Beauty
,
Joy
,
all
Good
;
So
is
this
of
Darkness
,
Enmit
,
Death
,
Deformity
,
Disorder
,
all
Evil.
But
I
touch
this
transiently
here
,
and
return
.
The
Perfection
of
the
Understanding
is
Light
or
Truth
.
The
Corruption
of
the
Understanding
is
darkness
or
falshood
.
That
which
makes
manifest
,
is
Light
,
saith
St.
Paul
.
Every
Image
then
,
so
far
as
it
is
an
Image
,
is
Light
.
Each
Image
is
a
composure
of
Beams
,
sent
forth
from
every
part
of
the
Object
,
represented
by
the
Image
.
The
first
Light
,
is
the
first
Image
,
the
Image
of
God
,
the
brightness
of
the
Glory
of
God
.
As
colours
,
which
are
shaded
Lights
,
are
constituted
by
this
Light
,
and
actuated
in
their
appearance
to
the
eye
;
so
is
every
other
Light
,
Light
only
by
,
and
in
this
Light
,
as
a
shadow
of
it
.
Darknese
is
the
absence
or
privation
of
Light
.
Privations
have
no
proper
,
but
accidental
causes
only
.
Thus
the
Divine
Glory
,
retiring
from
the
Understanding
,
or
ceasing
to
shine
in
it
,
is
by
accident
the
cause
of
the
Darkness
there
;
As
the
setting
or
departing
of
the
Sun
is
the
cause
of
Night
,
which
is
not
a
blemish
to
the
Sun
,
but
its
Glory
;
that
in
its
presence
are
all
the
Beauties
and
Joys
of
Light
,
in
its
abscence
all
the
Disagreeablenesses
and
Melancholies
of
night
and
darkness
.
But
,
if
at
the
ebbing
of
the
Tyde
,
when
the
Sea
sucks
into
it self
again
the
streams
of
water
;
which
at
the
Floud
it
powred
forth
from
it self
in
the
River
Tagus
,
or
Pactolus
,
a
beautiful
Form
of
golden
sand
present
it self
to
our
eyes
,
in
other
Rivers
a
black
ill-sented
Mud
offend
our
senses
.
The
emptiness
of
the
Chanel
,
the
absence
from
the
Waters
is
indeed
from
the
Sea
;
But
the
pleasing
or
displeasing
Forms
appearing
in
the
absence
of
the
waters
,
are
from
the
Rivers
themselves
.
In
like
manner
,
all
Defects
have
deficient
Causes
.
The
change
in
the
Fall
,
is
from
the
Divine
Glory
drawing
into
it self
that
stream
and
tyde
of
Beauties
,
which
it
powred
forth
upon
the
understanding
of
man
.
The
Darkness
,
Deformity
,
Disorder
in
this
change
,
proceeds
from
the
nature
of
the
Creature
,
from
its
natural
tendency
to
that
nothingness
,
which
alone
is
its
own
,
and
its
native
Element
,
as
it
is
in
it self
.
This
nothingness
hath
the
same
relation
to
the
beautiful
Essences
,
the
essential
Beauties
of
all
Forms
of
things
,
of
all
Creatures
,
while
they
stand
in
the
Divine
Image
,
as
the
Contrariety
hath
to
the
Divine
Unity
.
A
Cloud
looseth
all
its
lustre
in
a
blackness
and
darkness
;
a
cold
of
Earth
hath
no
more
any
sweet
light
to
entertain
the
eye
,
when
the
Sun
takes
his
golden
beams
off
from
them
.
But
the
Stars
and
Diamonds
sparkle
and
shine
in
the
absence
of
the
Sun
,
in
the
depth
of
night
.
The
reason
of
the
difference
,
is
the
opacity
or
shadiness
in
the
nature
of
the
Cloud
and
clod
of
Earth
,
the
native
light
in
the
Diamond
and
the
Stars
.
Thus
the
Creature
being
nothing
in
it self
,
tends
to
nothing
,
as
the
eternal
Sun
goeth
down
upon
it
.
This
tendency
to
nothing
is
the
proper
,
the
formal
cause
of
all
Deformities
and
Disorders
,
as
the
springing
of
the
Light
in
the
Morning
is
of
all
those
lovely
colours
,
which
then
adorn
the
Sky
.
But
thus
much
for
this
second
Proposition
.
3.
Proposition
.
The
change
in
the
Will
and
Affections
followeth
the
change
in
the
Understanding
,
as
its
immediate
and
proper
Cause
.
This
lies
plain
in
the
Text
,
verse
22.
They
turned
the
Glory
of
God
to
the
similitude
of
a
man
,
&c.
verse
24.
Wherefore
also
God
gave
them
up
to
their
hearts
lusts
,
to
all
uncleanness
,
&c.
verse
25.
Which
turned
the
truth
of
God
unto
a
lye
:
verse
26.
For
this
cause
God
gave
them
up
to
vile
affections
.
But
you
have
this
most
fully
asserted
and
amplified
,
verse
28
,
29
,
30
,
31.
As
they
liked
not
to
retain
God
in
their
knowledge
,
God
also
gave
them
up
to
a
Reprobate
mind
,
to
do
things
not
convenient
;
being
filled
with
all
Unrighteousness
,
Fornication
,
Wickedness
.
So
he
goes
on
enumerating
in
the
three
following
verses
,
all
the
Evils
of
Sin
in
the
Will
of
Man
from
thence
breaking
forth
in
his
life
.
As
Nature
is
distinguished
in
Natura
,
Naturans
,
and
Naturata
;
that
is
,
Nature
in
the
Fountain
,
God
,
the
Divine
Nature
;
Nature
in
the
stream
,
the
Copy
to
that
Original
:
So
the
Scripture
attributeth
that
to
God
,
which
he
in
the
natural
order
of
things
hath
connected
and
linked
,
as
in
a
Chain
,
for
its
proper
cause
.
Thus
God
is
said
to
give
up
men
to
all
disorders
in
their
Will
,
for
the
darkness
in
their
Minds
.
The
phrase
hath
also
this
depth
of
sense
in
it
,
That
God
,
as
the
first
cause
,
is
every
where
in
the
whole
Chain
of
Causes
most
intimately
present
,
and
immediately
operative
in
every
effect
.
He
is
the
Spirit
,
the
Beauty
of
the
Order
in
the
whole
.
He
is
the
band
in
every
step
or
joynt
of
the
whole
Order
,
tying
each
Link
to
the
other
,
each
Effect
to
its
Cause
,
each
Cause
to
its
effect
.
He
is
the
sole
force
in
every
Cause
,
the
sole
Cause
of
every
Effect
in
particular
.
Thus
God
gave
them
up
to
vile
affections
,
who
had
changed
the
truth
unto
a
lye
.
All
Imagery
is
the
furniture
of
the
Mind
.
All
Images
are
formed
there
.
The
motions
of
the
Will
are
raised
and
governed
by
the
Images
in
the
Understanding
,
as
their
formal
Cause
,
from
whose
impressions
they
flow
as
their
final
Cause
,
to
which
they
tend
,
in
which
they
end
.
The
Understanding
is
a
Power
in
the
Soul
of
generating
Images
of
good
within
it self
,
which
Images
are
the
only
Truth
,
the
only
Beauty
of
it
.
The
Will
is
the
Spring
and
Seat
of
a
mutual
Love-Union
and
Love-Communion
,
which
the
Soul
hath
with
it self
in
these
Images
,
infusing
,
and
taking
in
a
mutual
Sweetness
,
Complacency
,
and
Joy
.
They
the
Images
in
the
mind
are
the
Objective
Cause
of
all
the
motions
of
the
Will
,
raising
and
laying
them
,
as
the
Winds
do
the
Waters
.
So
God
gave
them
over
to
vile
Affections
.
This
manner
of
speaking
hath
a
clear
signification
of
that
principal
mystery
in
Divinity
,
so
sweet
,
so
sure
,
so
deep
.
All
good
is
from
the
presence
of
God
,
the
shine
,
the
smiles
of
his
unvailed
Face
,
the
Reflections
of
him
,
as
he
appears
in
his
own
Likeness
,
in
his
proper
Form
.
This
makes
all
Light
,
Beauty
,
Joy
.
All
Evil
is
from
the
absence
of
God
,
from
his
Back-parts
,
from
the
Clouds
and
Disguise
upon
his
Person
,
without
the
Vail
.
I
cannot
well
proceed
any
further
,
until
I
have
cleared
my
way
,
by
removing
an
Objection
or
two
,
which
may
be
made
against
the
Interpretations
,
which
I
have
made
of
these
Scriptures
,
and
the
Propositions
drawn
from
them
.
Object
.
1.
The
Apostle
seemeth
to
make
this
the
ground
of
the
inexcusableness
of
men
in
their
sins
,
that
they
knew
God
,
yet
sinned
in
the
Face
of
that
Light
.
Upon
this
ground
sin
seemeth
to
arise
first
in
the
Will
,
rather
then
in
the
Understanding
.
This
Objection
is
confirmed
by
the
Apostles
attributing
this
knowledge
of
God
to
man
in
his
faln
Estate
.
To
the
Heathen
,
as
he
seemeth
clearly
to
do
.
Answ.
1.
If
man
hath
this
knowledge
of
God
in
his
faln
state
,
yet
was
that
Perfection
,
in
which
we
have
described
it
only
in
Paradise
.
Answ.
2.
The
Holy
Spirit
seemeth
expresly
to
place
the
Knowledge
of
God
antecedent
to
the
first
Sin
;
the
not
glorifying
him
as
God
,
for
this
was
either
the
same
,
or
Concomitant
with
,
or
resulting
from
the
vanity
of
the
reasonings
in
man
,
the
want
of
Understanding
,
the
darkning
of
his
Heart
.
Answ.
3.
There
is
indeed
a
constant
Glory
from
the
Face
of
God
shining
in
man
through
all
changes
and
states
.
A
Light
,
which
can
never
be
extinguished
by
any
storms
.
But
this
Light
of
Divine
Glory
shineth
in
the
midst
of
the
Darkness
,
which
arose
upon
it
,
within
which
it
withdrew
it self
in
the
first
moment
of
the
Fall
,
and
hath
ever
since
dwelt
.
This
Darkness
comprehendeth
not
the
Light
,
receiveth
it
not
,
rejecteth
it
,
as
a
Reprobate
,
a
false
Light
,
so
casts
it
down
from
the
Throne
in
the
dominion
of
the
Soul
,
and
reigneth
it self
in
the
place
of
it
.
This
truth
is
with
Divine
Authority
affirmed
,
with
a
Divine
clearness
and
elegancy
illustrated
,
in
those
words
,
As
they
liked
not
to
retain
God
in
their
knowledge
,
God
gave
them
over
to
a
Reprobate
mind
,
to
do
things
not
convenient
.
What
a
manifest
Connexion
of
these
four
things
have
you
in
this
Scripture
?
1.
A
Knowledge
of
God
in
the
Mind
.
2.
A
Rejection
or
Reprobation
of
that
Knowledge
.
3.
A
Reprobation
or
Corruption
of
the
Mind
,
in
the
Rejection
of
this
Light
of
Glory
.
4.
All
Evil
generally
mentioned
under
the
Character
of
Inconveniency
or
Uncomeliness
,
in
the
end
of
this
verse
,
particularly
and
distinctly
recited
in
three
following
verses
,
flowing
all
from
this
Reprobate
or
Corrupt
Mind
.
But
we
shall
more
evidently
,
more
delightfully
behold
this
mystery
of
the
Fall
,
this
Mixture
,
this
War
of
Darkness
,
with
the
Divine
Light
,
its
triumph
over
it
;
the
presence
of
the
Divine
Light
,
in
the
midst
of
this
Darkness
,
maintaining
its
Glory
unshaken
,
unstained
in
a
constant
opposition
to
the
darkness
in
the
mind
of
faln
man
,
if
we
observe
and
unfold
the
elegancy
of
the
Holy
Ghost
in
these
words
.
Those
words
,
[
They
liked
not
to
retain
.
]
A
Reprobate
Mind
,
]
are
in
Greek
the
same
in
their
Root
and
Essence
.
They
manifestly
allude
to
each
other
with
a
great
power
and
pleasantness
of
sense
.
The
Original
word
primarily
and
properly
signifieth
the
trying
the
truth
of
any
thing
,
as
the
Gold
is
tryed
by
the
Touch-stone
,
or
by
the
Fire
.
God
,
in
the
presence
of
his
Glory
,
resides
in
every
Creature
,
beneath
the
form
of
that
Creature
,
as
a
Vail
wrought
with
a
Figure
of
himself
.
Thus
he
constantly
resides
in
each
Creature
,
as
the
Root
,
and
Being
of
its
Being
;
In
the
pure
nature
of
man
,
he
shines
through
the
Vail
of
the
Angelical
or
Intellectual
Image
,
as
a
transparent
Vail
of
finest
Lawn
,
or
sweetest
Light
,
sprung
from
his
own
Face
.
In
the
Fall
,
God
drawing
in
the
Beams
of
his
Glory
,
by
the
mysterious
Operations
of
the
Divine
Wisdome
,
in
the
place
of
this
pure
and
pleasant
Light
,
thick
Darkness
fills
the
Angelical
Image
of
God
in
man
.
The
Divine
Presence
and
Glory
stands
in
this
Image
,
presenting
the
Light
of
its
unchangeable
Beauties
to
the
eye
of
the
Soul
,
in
the
midst
of
this
darkness
.
The
Understanding
now
taking
in
the
Divine
Glory
through
this
dark
medium
,
through
the
darkness
,
takes
in
a
dark
and
falfe
Image
of
it
.
It
tryeth
and
toucheth
the
Glory
in
this
false
Image
upon
it self
,
now
darkned
and
depraved
.
It
receives
the
Image
as
a
true
Image
,
but
rejects
the
Glory
,
rejects
God
,
as
reprobate
Gold
,
as
a
false
counterfeit
Divinity
and
Glory
.
God
,
in
like
manner
,
by
the
presence
of
his
Glory
,
toucheth
and
tryeth
the
Understanding
,
rejecteth
that
,
as
a
Reprobate
Mind
.
This
Reprobate
Mind
he
leaveth
to
it self
,
and
man
to
this
Reprobate
Mind
;
from
this
source
issues
forth
all
the
Evils
of
Sin
and
of
Sufferings
.
Object
.
2.
How
in
this
order
of
things
is
man
rendred
inexcusable
,
which
seems
to
be
a
principal
Care
and
Work
of
the
Holy
Spirit
in
this
Scripture
?
Answ.
An
excuse
is
the
removal
of
just
blame
,
by
the
removal
of
the
cause
.
As
Praise
and
Glory
are
the
Eccho
or
Reflection
of
Virtue
,
of
some
good
;
so
Blame
and
Shame
are
the
Eccho
,
the
Reflection
of
some
Fault
or
Evil.
The
fault
in
man
is
the
deficiency
,
which
ariseth
from
the
defectibility
or
nothingness
inseparable
from
the
nature
of
the
Creature
in
its
shadowy
state
,
in
the
purity
of
its
first
Creation
.
This
defectibility
and
deficiency
,
this
nothingness
and
tendency
to
nothing
in
the
Creature
,
is
evidently
discovered
,
past
all
denial
or
excuse
.
For
when
God
hath
cloathed
the
Creature
with
the
Glory
of
his
own
Image
,
in
all
Knowledge
,
Righteousness
,
and
Blessedness
.
The
Creature
hath
no
power
in
it self
to
retain
or
maintain
this
Glory
,
or
the
least
glimpse
,
the
least
stricture
of
Light
from
it
one
moment
.
In
the
same
moment
that
God
with-holds
his
Beams
and
Influences
,
the
Soul
sinks
into
the
depth
of
darkness
,
in
which
darkness
it
springs
up
the
same
moment
into
all
the
evils
of
Sin
,
Deformity
,
Death
,
Wrath
,
Torment
.
Thus
man
in
his
best
state
is
Vanity
,
a
shadow
,
which
hath
nothing
of
its
own
,
but
nothingness
,
a
tendency
to
nothing
.
Thus
being
in
Honour
,
he
continueth
not
,
but
sinketh
into
his
own
nothingness
,
when
once
he
is
left
to
himself
.
This
nothingness
,
in
the
nature
of
the
Creature
,
is
not
to
be
understood
a
meer
simple
nothing
;
for
this
hath
no
existence
,
no
expression
,
no
attribute
,
no
effect
,
nothing
can
be
said
or
thought
of
it
.
This
nothingness
,
of
which
we
speak
,
or
Not-Being
,
is
a
contrariety
to
Being
;
so
to
all
the
Beauty
,
the
Blessedness
of
Being
.
This
is
the
Contrariety
it self
,
which
is
a
part
of
the
Variety
of
things
in
the
Unity
of
the
whole
.
This
taken
apart
in
it self
,
is
the
breach
of
the
Unity
and
the
Harmony
,
the
first
and
blackest
ground
of
all
Discord
,
Division
,
Darkness
,
Enmity
,
Death
,
of
all
the
evils
of
sin
and
sufferings
.
Object
.
3.
How
is
God
inexcusable
,
who
frames
a
Creature
with
this
defectibility
,
this
Contrariety
,
this
Necessity
of
all
Evil
in
its
nature
,
then
leaves
it
to
it self
to
fall
inevetiably
into
all
Sin
;
then
condemns
it
,
and
casts
it
into
all
manner
of
Torments
,
into
all
the
Evils
of
suffering
for
Sin
?
Answ.
Sufferings
are
the
immediate
,
inseparable
Companions
of
Sin
.
The
Contrariety
,
when
once
it
hath
broken
the
Harmony
of
the
shadowy
Image
of
God
in
the
Paradise
of
pure
Nature
,
by
the
withdrawing
of
the
Divine
Unity
,
which
by
its
presence
tuned
it
to
,
and
bound
it
up
in
a
Divine
Harmony
,
now
breaks
forth
,
over-runs
all
with
all
manner
of
Evils
of
Sin
,
of
Shame
,
of
Sufferings
of
all
kinds
.
But
that
,
which
seemeth
to
me
alone
,
to
justifie
God
,
is
the
design
in
the
whole
.
My
desire
is
here
,
with
all
humility
and
submission
,
to
conceive
and
express
so
high
mysteries
,
the
way
,
and
the
Glory
of
God
in
so
great
and
Divine
deeps
.
The
design
,
which
with
all
humility
I
conceive
not
to
clear
God
,
but
to
represent
him
through
all
his
way
most
glorious
in
the
Beauties
of
Holiness
,
in
the
most
spotless
,
the
exactest
Justice
,
in
the
richest
lustre
,
the
highest
sweetness
,
the
most
exalted
Grace
of
all
Goodness
and
Love
,
hath
several
steps
or
parts
.
1.
The
first
step
is
,
the
Discovery
of
man
,
and
the
Creature
in
its
primitive
nature
,
in
all
its
good
and
glories
to
be
shadowy
,
an
earthly
and
shadowy
Image
,
in
an
earthly
,
a
shadowy
Paradise
.
2.
The
second
step
is
,
the
Declaration
of
God
to
be
the
only
fountain
and
fulness
of
all
good
,
in
whose
Face
and
Presence
alone
are
the
Beauties
and
Pleasantnesses
of
all
good
,
whose
absence
makes
the
Night
of
all
trouble
and
evil
.
3.
The
opening
of
new
,
fuller
,
higher
Glories
in
God
,
then
did
shine
forth
in
the
first
Creation
,
in
the
most
exalted
Natures
of
all
the
Creatures
,
of
Men
or
Angels
.
These
new
Glories
of
the
Godhead
open
themselves
in
the
last
step
,
the
full
,
harmonious
,
triumphant
close
of
the
whole
design
,
after
this
manner
.
1.
The
heighth
of
the
Contrariety
between
the
good
in
God
,
and
the
evil
of
Sin
,
between
the
purity
,
the
beauty
of
Holiness
in
the
Divine
Nature
,
the
filth
,
the
deformity
of
sin
,
display
the
Beauties
in
the
Face
of
God
with
a
new
heightning
,
a
new
lustre
,
infinitely
more
sweet
and
ravishing
.
2.
The
Power
of
the
Divine
Wrath
brings
forth
a
new
Scene
,
a
new
World
,
full
of
new
Forms
of
things
;
New
Wonders
in
Heaven
,
and
eternity
,
in
the
Divine
Nature
,
the
Divine
Wisdom
and
Work
.
3.
What
is
the
Glory
in
the
force
and
riches
of
the
Divine
Unity
,
spreading
it self
into
so
vast
a
Variety
?
unto
so
remote
a
distance
from
it self
,
to
such
Contrarieties
,
to
such
Extremities
,
comprehending
them
all
in
it self
,
gathering
them
up
,
tuning
them
all
,
and
binding
them
up
into
a
Divine
,
most
agreeable
,
eternal
Harmony
of
all
most
ravishing
,
most
pure
,
most
perfect
Beauties
and
Sweetnesses
in
it self
;
discovering
them
all
to
be
most
melodious
,
musical
parts
of
the
Divine
Variety
and
Harmony
,
eternal
Varieties
of
Beauty
and
Sweetness
in
the
Divine
Unity
?
4.
Lastly
,
The
shadowy
happiness
of
the
Creature
is
changed
into
a
substantial
one
.
There
is
wrought
out
by
these
changes
a
far
more
exceedingly
exceeding
weight
of
Glory
in
Man
,
a
Glory
infinitely
transcending
that
of
the
first
Paradise
.
Now
open
themselves
all
these
newer
,
fuller
,
higher
Glories
of
the
Godhead
to
man
in
man
:
Now
is
man
formed
to
a
Divine
Image
,
infinitely
newer
,
fuller
,
higher
,
in
the
most
immediate
similitude
and
fruition
of
these
highest
Glories
.
Now
is
man
brought
from
the
shadowy
Union
with
God
,
in
the
shadow
of
the
Angelical
Image
,
through
the
dissolution
of
that
Union
and
Image
,
to
the
most
intimate
,
immediate
,
inseparable
Union
,
the
most
perfect
Union
with
God
,
in
the
utmost
Perfection
of
all
his
Excellencies
,
wholly
unvailed
,
in
the
purest
Essence
of
all
his
Glories
,
in
the
eternal
Spirit
,
the
Spirit
of
all
the
Divine
Beauties
,
Loves
,
and
Joys
;
in
the
most
heightned
Unity
,
in
the
most
ample
and
unconfined
Variety
of
the
Divine
Nature
;
in
the
highest
and
sweetest
Union
of
both
these
.
Now
man
sees
,
enjoys
God
,
as
he
is
,
in
his
own
Likeness
,
perfectly
without
,
transcendently
above
all
Vails
,
all
Clouds
,
all
Shadows
,
all
Mixtures
,
or
Mutability
.
Now
is
man
,
as
he
is
in
the
same
Likeness
together
with
him
;
without
,
above
all
Vails
,
Clouds
,
Shadows
,
Mixture
,
or
Mutability
▪
Now
God
and
Man
awakened
together
,
as
out
of
a
sleep
,
and
the
dreams
in
the
sleep
,
into
the
same
Righteousness
,
are
satisfied
with
the
same
likeness
in
each
other
,
reflected
from
man
as
the
Son
,
the
Image
of
God
,
the
Father
of
Lights
,
the
Original
Glory
.
But
I
now
am
sliding
into
my
last
Proposition
,
and
have
indeed
,
in
a
great
degree
,
prevented
my self
in
it
.
4.
Proposition
.
The
change
in
Man
at
the
Fall
,
did
fall
from
the
Divine
Harmony
,
in
the
Universal
Design
;
was
comprehended
in
it
,
and
part
of
it
.
I
shall
add
to
that
which
I
have
already
written
above
,
only
one
Scripture
,
with
a
short
gloss
upon
it
,
for
the
establishing
of
this
Proposition
.
St.
Paul
thus
discourseth
,
Rom.
8.
19
,
20
,
21
,
22.
For
the
earnest
expectation
of
the
Creature
,
waiteth
for
the
manifestation
of
the
Sons
of
God
.
For
the
Creature
was
made
subject
to
vanity
,
not
willingly
,
but
for
him
who
hath
subjected
the
same
in
hope
.
Because
the
Creature
it self
shall
also
be
delivered
from
the
bondage
of
Corruption
,
into
the
glorious
liberty
of
the
Children
of
God
.
For
we
know
that
the
whole
Creation
groaneth
,
and
travaileth
in
pain
together
,
until
now
.
Observe
here
,
that
Creature
and
Creation
are
both
the
same
word
in
Greek
.
Where
you
read
the
Creature
in
the
19
,
20
,
21.
verses
,
you
may
as
well
read
it
,
the
Creation
,
that
which
you
read
the
whole
Creation
,
verse
22.
is
as
properly
every
Creature
.
There
are
two
Questions
which
here
naturally
arise
,
and
are
absolutely
waved
by
me
,
as
having
no
necessary
Connexion
with
my
present
purpose
.
Quest.
1.
The
first
Question
is
this
,
In
what
sense
the
Creature
or
Creation
is
understood
by
the
holy
Apostle
.
Is
the
whole
Creation
one
entire
,
living
,
sensible
Image
of
the
Divine
Nature
,
in
which
every
Creature
,
as
a
part
of
this
Divine
Image
,
partakes
of
the
same
life
,
according
to
the
Doctrine
of
Campanella
?
Shall
we
say
with
Plato
,
Every
thing
that
is
,
is
an
Act
of
Life
,
and
so
nothing
of
Being
without
life
?
Or
may
it
seem
agreeable
to
the
Scriptures
,
that
all
the
Creatures
stood
together
at
first
,
before
the
breach
,
made
by
the
Fall
,
in
the
Unity
of
the
Spirit
,
in
Christ
,
the
Head
of
the
Creation
;
without
whom
,
or
apart
from
whom
,
nothing
was
made
that
was
made
,
as
St.
John
teacheth
us
?
Did
every
Creature
stand
now
in
Union
,
with
its
proper
Angel
,
through
its
Angel
with
its
proper
Idea
in
Christ
,
the
Divine
Mind
,
and
the
Universal
Idea
?
Was
every
Creature
thus
cloathed
with
the
Angelical
Image
,
partaker
of
the
Angelical
Life
?
Did
it
through
these
receive
the
Divine
Image
,
the
Divine
Life
of
its
own
Idea
?
That
the
whole
Creation
might
seem
a
Contexture
of
Angels
,
filled
with
Ideal
Lights
,
all
meeting
together
in
one
chief
Angel
,
and
one
Universal
Idea
,
which
is
the
Lord
Jesus
?
Had
every
Creature
thus
a
sight
and
sense
of
the
Divine
Design
in
the
Fall
?
was
it
thus
capable
of
a
willingness
and
an
unwillingness
in
its
submission
to
it
,
as
it
considered
that
particular
state
,
or
the
general
design
with
the
Divine
end
of
all
;
As
it
considered
it self
in
this
dark
part
,
to
be
acted
by
it
,
or
the
eternal
Spirit
in
its
universa●…●…ontrivance
,
and
the
Mark
,
the
heighth
of
Glory
,
to
which
it
directed
all
?
Do
the
Creatures
still
,
though
bound
in
Chains
of
Darkness
,
retain
so
much
of
this
Angelical
Ideal
Light
,
and
Life
,
as
to
hope
,
to
groan
for
a
return
from
their
Captivity
,
into
these
Angelical
,
Ideal
Forms
,
and
so
into
the
glorious
liberty
of
the
Sons
of
God
,
whom
St.
James
saith
,
to
be
the
First-fruits
of
the
Creation
?
Whether
this
be
so
,
or
all
these
terms
of
Will
,
of
Hope
,
of
Groans
,
be
by
a
figure
attributed
to
Subjects
without
life
or
sense
;
or
some
other
sense
be
righter
than
either
of
these
,
I
consider
not
now
,
as
being
unconcerned
?
Quest.
2.
The
second
Question
is
,
whether
the
individual
Creatures
did
all
pre-exist
,
being
together
in
Paradise
,
before
the
Fall
,
in
their
Angelical
Spirits
and
Forms
?
Was
among
these
Mankind
,
with
all
individual
Persons
,
not
only
in
a
Representative
,
but
a
Collective
Adam
;
unto
whom
Adam
in
his
own
distinct
Person
was
the
Head
,
and
the
first
born
?
Did
those
thus
,
who
now
groan
under
the
ruines
of
the
Fall
,
then
fore-see
it
,
in
the
Divine
Design
,
having
an
aversion
to
it
in
it self
,
yet
subjecting
themselvns
to
it
for
God
?
Are
these
,
who
now
through
all
Generations
groan
and
travel
in
pangs
,
for
the
delivery
of
the
Divine
seed
in
them
,
unto
the
Birth
of
a
new
Glory
,
the
same
who
then
had
this
Divine
Seed
of
a
sure
Hope
sown
in
them
for
their
return
?
And
not
for
their
return
only
,
but
for
their
Resurrection
,
unto
a
sight
of
the
Face
of
God
with
a
new
and
fuller
Glory
,
shining
forth
without
any
shadow
or
Vail
,
purely
,
and
immediately
upon
them
all
,
through
them
,
taking
them
up
into
it self
,
as
a
new
,
Super-Coelestial
eternal
Paradise
,
as
far
excelling
their
first
Paradise
,
as
the
Heavens
are
above
the
Earth
,
as
Eternity
transcends
Time
?
But
these
then
,
where
have
they
been
since
the
Fall
?
Were
they
thrust
down
to
the
nethermost
parts
of
the
Earth
,
imprisoned
in
the
deep
shades
of
the
Earth
below
,
and
bound
there
in
Chains
of
Darkness
?
Are
they
there
reserved
in
the
silence
and
sleep
of
that
Death
which
came
upon
all
by
the
Fall
,
until
,
as
Seed
buried
in
the
ground
,
they
,
according
to
their
several
seasons
,
spring
up
into
Corruptible
Forms
,
and
a
wretched
Life
,
for
a
moment
upon
the
stage
of
this
World
to
act
new
parts
,
in
order
to
a
refining
,
through
a
Baptism
with
Christ
in
the
fire
of
his
Sufferings
,
of
his
Death
,
and
the
making
of
all
new
by
this
refining
,
in
the
Glory
of
his
Resurrection
?
Dear
Reader
!
these
Questions
may
be
thought
by
some
curious
and
difficult
,
without
use
,
fruit
,
or
ground
in
the
Word
of
God
.
To
others
,
perhaps
they
may
seem
of
great
moment
to
open
the
mystery
of
God
,
to
unvail
his
Glory
in
the
wonder
of
his
Works
,
which
are
sought
out
by
all
those
who
love
him
.
Some
may
esteem
them
of
great
advantage
,
to
enlighten
the
Daknesses
,
and
make
easie
the
Difficulties
about
Principal
Doctrines
of
the
Christian
Religion
,
as
that
fundamental
Truth
of
Original
Sin
,
that
most
sweet
and
sacred
Mystery
,
which
is
the
Antitype
to
this
Type
.
Our
justification
by
Jesus
Christ
,
the
Return
of
all
to
life
in
the
last
Adam
,
as
all
died
in
the
first
.
Others
may
believe
,
that
as
God
sheds
abroad
richer
Anointings
of
the
Light
of
his
Spirit
,
we
shall
see
lying
fair
before
us
greater
and
stranger
things
than
these
,
which
now
like
fresh
colours
in
a
beautiful
Object
,
appear
not
at
all
,
for
the
want
of
light
in
the
Air
,
in
our
Spirits
.
As
the
eternal
Sun
shineth
,
as
the
Heavens
in
the
Scriptures
,
and
the
Spirit
shall
open
themselves
;
they
expect
to
see
the
Angels
of
Glory
,
and
of
God
,
the
Divine
Glories
descending
and
ascending
upon
the
Son
of
Man
,
the
Person
of
the
Lord
Jesus
,
as
a
mystical
Ladder
,
reaching
through
the
whole
Creation
,
from
the
top
to
the
bottom
,
where
each
rank
of
Creatures
is
a
step
in
this
Ladder
,
a
Divine
Glory
,
in
the
Angelical
Form
,
upon
the
Wings
of
its
proper
Angel
,
descending
and
ascending
.
But
I
leave
these
things
to
the
freedome
of
every
Spirit
,
as
bringing
no
weight
to
my
present
purpose
,
begging
thy
pardon
,
Christian
Reader
,
for
this
mention
of
them
,
as
being
fairly
led
to
by
the
present
Scripture
,
and
willing
to
take
the
occasion
of
diverting
thy self
and
me
,
as
I
hope
,
not
without
some
spiritual
pleasure
and
profit
,
through
the
candour
of
thy
Mind
.
I
shall
take
hold
of
that
alone
,
which
seems
to
lie
clear
in
the
words
of
the
Text
,
and
gives
a
full
confirmation
to
my
Proposition
,
which
is
this
,
That
the
Fall
springs
from
the
Harmony
of
the
eternal
Design
in
the
Divine
Mind
,
being
comprehended
in
it
,
as
a
part
of
it
.
I
shall
proceed
by
a
few
short
steps
,
1.
The
Intellectual
soul
,
in
the
first
Man
,
is
manifestly
,
eminently
comprehended
in
this
Scripture
,
by
a
Reason
from
the
stronger
.
This
not
only
is
a
principal
part
of
the
Creation
,
but
contains
in
it self
,
according
to
its
primitive
state
,
the
whole
nature
of
things
,
together
with
the
compleat
Image
of
God
in
Nature
.
This
is
the
Essence
of
the
Intellectual
Soul
.
2.
This
Soul
,
in
this
Image
,
and
so
in
its
own
Essence
,
as
in
a
Glass
,
beholdeth
the
Harmony
of
the
Divine
Work
,
as
it
hath
the
Harmony
of
the
Divine
Nature
figured
upon
it
in
its
Perfection
,
from
the
beginning
to
the
end
.
Through
this
Image
,
as
a
finely-shadowed
Vail
,
it
hath
a
view
of
God
himself
in
the
invisibility
of
his
Power
and
Godhead
.
In
the
same
view
it
taketh
in
the
Universal
Harmony
of
the
Divine
Work
and
Design
,
as
it
lieth
in
its
first
ground
,
in
his
invisible
Power
and
Godhead
;
Invisible
to
the
purest
eye
of
Nature
in
their
own
naked
Glories
,
but
visible
through
the
Divine
Cloud
or
Sky
of
the
Natural
,
the
Angelical
Image
of
God
in
Man
.
3.
In
this
Image
,
light
and
view
of
the
Godhead
.
The
Soul
now
seeth
the
Fall
in
the
Divine
Harmony
,
in
the
Harmony
of
the
Divine
Image
,
and
its
own
Essence
;
it
seeth
this
,
as
the
next
Scene
,
ready
to
open
it self
,
as
the
next
state
into
which
it
is
immediately
to
pass
,
by
the
force
of
the
Divine
Harmony
.
The
Soul
seeth
this
state
,
in
this
Glass
,
apart
by
it self
,
as
a
state
of
highest
Contrariety
to
the
Purity
,
the
Light
,
the
Peace
,
the
Calm
,
the
Incorruption
,
the
Virtues
,
the
Joys
,
the
Harmony
,
the
Life
,
the
Love
,
the
Divinity
of
its
present
state
.
It
hath
a
Prospect
of
it
,
as
a
Scene
of
monstrous
Defilements
,
Shames
,
Confusions
,
Troubles
,
Darknesses
,
Tempests
,
Horrors
,
Enmities
,
Deaths
,
where
there
is
no
Light
,
no
Rest.
Thus
the
Soul
hath
the
highest
aversion
to
this
state
.
But
at
the
same
time
,
the
Soul
hath
a
view
of
this
Scene
,
as
it
stands
in
the
Universal
Harmony
,
so
it
sees
shadowed
out
to
it
through
the
natural
Image
,
in
this
shady
light
of
Nature
,
a
Glory
of
the
Godhead
springing
up
through
it
,
by
the
Power
of
the
Divine
Harmony
incomprehensible
to
the
Soul
in
its
purest
Light
,
infinitely
transcending
all
those
Divine
Glories
which
have
hitherto
appeared
to
it
in
the
Godhead
,
and
all
those
which
it
is
by
any
means
capable
of
figuring
to
it self
.
It
became
him
,
(
saith
the
Author
to
the
Hebrews
)
being
to
bring
many
Sons
to
Glory
,
to
make
the
Captain
of
their
Salvation
perfect
through
Sufferings
.
Thus
the
Soul
in
Paradise
beholding
(
in
the
Glass
of
its
own
Essence
)
this
state
of
Sufferings
to
rise
up
out
of
the
unsearchable
depths
of
the
incomprehensibly
ravishing
,
and
transcendently
perfect
Harmony
in
the
Divine
Essence
,
understanding
also
the
Harmony
to
be
made
perfect
,
and
the
Glory
of
the
Godhead
raised
to
its
utmost
,
its
purest
heighth
,
and
beyond
the
reach
of
every
Intellectual
or
Angelical
Eye
,
by
this
Variety
in
its
proper
place
,
Now
,
for
God
,
is
subject
to
this
bondage
of
Vanity
and
Corruption
.
This
Soul
in
like
manner
sees
in
that
same
Glass
an
Hope
that
cannot
fail
,
set
before
it
.
The
Seed
of
a
Divine
Hope
,
Jesus
the
Hope
of
Glory
,
the
force
and
power
of
the
Universal
Harmony
sown
in
it
.
A
sure
Hope
that
shall
accompany
it
through
this
Wilderness
of
Wastness
,
Tempests
,
and
Horrours
,
where
no
water
is
,
no
Light
〈◊〉
Life
,
no
Truth
of
any
good
,
but
empty
and
black
shades
in
a
dark
and
dreadful
Night
.
In
this
Hope
it
sees
the
assurance
of
a
passage
out
of
this
Wilderness
into
a
good
Land
,
a
Land
flowing
with
Milk
and
Honey
,
a
Land
flowing
with
Rivers
of
Waters
,
and
full
of
Springs
,
A
Land
of
Rest
and
Bliss
.
4.
The
Soul
thus
,
by
this
prospect
in
Paradise
,
is
submitted
and
subjected
to
its
change
and
fall
,
with
an
unwilling
willingness
.
God
now
according
to
the
Law
of
the
Divine
Harmony
in
his
own
Image
,
and
in
the
Essence
of
the
Soul
,
withdraws
the
Light
of
his
Presence
,
within
a
dark
Cloud
from
this
Cloud
,
falls
a
deep
sleep
,
the
sleep
of
Death
,
a
death
to
the
only
true
,
the
Divine
Life
upon
Man
.
The
Soul
now
like
Abraham
falls
into
a
terrible
dream
,
a
blackness
of
darkness
,
full
of
horrour
passeth
over
.
It
seeth
it self
,
the
whole
nature
of
things
,
visible
,
invisible
,
within
it self
,
dead
,
divided
,
dissolved
,
all
broken
and
scattered
into
pieces
.
A
burning
Lamp
,
the
burning
Torches
of
Lust
,
Rage
,
Divine
Wrath
,
pass
between
these
mangled
pieces
.
Thus
the
Soul
lies
in
this
sleep
and
dream
,
with
hope
only
,
as
a
gleame
of
heavenly
Light
,
now
and
then
breaking
upon
it
,
through
these
melancholy
shades
,
until
Christ
,
the
Seed
of
Hope
,
revive
in
it
.
When
he
awakens
himself
in
the
Soul
,
he
awakens
the
Soul
by
his
Voice
,
sounding
through
it
;
Awake
thou
that
sleepest
,
stand
up
from
the
dead
,
and
Christ
shall
give
thee
Light
.
At
the
awakening
of
the
Soul
,
the
dream
flies
away
,
as
if
it
never
had
been
.
The
Soul
now
sees
her
lost
Paradise
,
her
lost
Purity
,
her
lost
Peace
,
her
lost
Love
and
Joy
,
her
lost
self
,
with
the
whole
nature
of
things
in
its
Virgin-Image
present
with
her
,
as
if
they
had
never
departed
from
her
.
All
past
seems
as
the
dream
of
a
moment
,
while
she
slept
upon
a
Bed
of
Spices
in
Paradise
,
in
the
Bosome
of
her
Beloved
.
But
her
Beauties
and
Paradise
are
not
now
as
before
.
They
are
no
more
shadowy
Images
,
shady
Lights
,
and
Mediums
,
or
means
,
through
which
her
God
appears
to
her
,
which
his
Glories
dim'd
,
and
refracted
by
the
Vails
,
through
which
they
pass
.
No
,
being
now
awakened
into
the
Resurrection
of
Christ
,
God
himself
in
his
naked
Beauties
,
in
the
purest
and
sweetest
Light
of
his
Divine
Essence
,
appears
to
her
as
to
himself
.
He
in
the
Light
of
his
unvailed
Glories
,
is
both
her
beloved
Object
,
and
the
blissful
Medium
or
means
through
which
she
sees
him
.
The
Soul
now
is
in
the
Light
,
as
He
is
in
the
Light
,
his
Face
shining
like
the
Sun
of
Eternity
in
the
strength
of
all
its
Glories
,
the
Glories
of
his
supream
loveliness
,
and
Loves
,
is
the
Glass
in
which
she
sees
her self
,
her
lost
Purity
and
Paradise
,
the
whole
nature
of
things
within
her self
,
as
they
all
lie
in
the
Harmony
of
the
Divine
Nature
.
In
this
Glass
she
sees
and
enjoys
her
Fall
it self
,
as
a
part
,
and
the
perfecting
of
this
heavenly
Harmony
.
All
the
storms
and
darknesses
in
that
Scene
have
now
their
Vizors
taken
off
,
and
appear
to
be
living
Glories
,
glorious
Spirits
,
glorious
Varieties
in
the
Unity
of
the
eternal
Spirit
.
Thus
the
Soul
enjoys
her self
with
all
past
,
present
,
or
to
come
,
as
eternally
present
with
Christ
in
God
.
Now
this
Bride
repents
not
of
her
subjection
to
the
Fall
,
by
which
she
hath
passed
into
this
last
state
more
excellent
then
the
first
,
which
indeed
is
the
first
.
Now
she
seeth
that
all
her
changes
were
but
circlings
through
the
various
parts
of
the
Divine
Harmony
within
her self
,
within
the
heavenly
compass
of
her
own
Divine
Essence
.
While
all
that
while
,
she
with
her
beautiful
Essence
and
Form
lies
in
the
embraces
of
the
Divine
Essence
it self
.
There
compleating
in
her self
the
circle
of
the
Universal
and
Eternal
Harmony
returning
thither
,
as
into
the
Bosome
of
her
Beloved
Bridegroom
,
from
whence
she
first
came
forth
,
as
from
her
everlasting
Father
,
and
first
Cause
.
Thus
I
have
endeavoured
to
bring
to
the
Eye
,
the
Ear
of
our
Understanding
,
the
Beauty
,
the
Musick
of
the
Divine
Harmony
in
the
discords
of
Humane
Nature
,
in
the
Fall
of
Man
;
which
excludes
all
undetermined
Liberty
in
the
Will
,
as
altogether
inconsistent
with
this
Harmony
,
and
the
Divine
Unity
,
the
band
of
this
Harmony
.
I
pass
now
to
the
Essence
of
the
Soul
,
in
the
third
Scene
,
into
which
it
opens
it self
,
or
that
third
state
into
which
it
rouls
it self
within
it self
.
My
design
is
the
same
here
,
to
shew
how
the
sacred
and
irresistible
force
of
the
Divine
Harmony
restores
the
Soul
,
without
any
thing
of
Free-Will
in
the
sense
,
in
which
we
have
stated
it
,
intermingling
it self
in
this
Work
.
3.
State
.
This
third
state
of
the
Soul
is
its
return
or
restitution
.
This
is
clearly
and
compleatly
described
by
St.
Paul
,
after
the
lively
Picture
which
he
hath
given
us
,
of
the
storm
in
the
Fall
;
But
now
the
Righteousness
of
God
is
made
manifest
without
the
Law
,
being
witnessed
to
by
the
Law
and
the
Prophets
,
Rom.
3.
21.
Even
the
Righteousness
of
God
,
which
is
by
faith
of
Jesus
Christ
on
all
that
believe
,
verse
22.
Being
justified
freely
by
his
Grace
,
through
the
Redemption
which
is
in
Jesus
Christ
,
verse
24.
Whom
God
hath
set
forth
to
be
a
Propitiation
,
through
faith
in
his
blood
,
to
declare
his
own
Righteousness
for
the
remission
of
Sins
,
verse
25.
To
declare
,
I
say
,
at
this
time
his
own
Righteousness
:
that
he
(
by
his
,
his
own
Righteousness
,
or
Justice
,
)
might
be
just
,
and
by
the
same
his
,
his
own
Righteousness
)
the
justifier
of
him
which
believeth
in
Jesus
,
vers.
26.
Take
here
four
brief
Notes
upon
the
words
,
1.
The
Righteousness
of
God
is
with
great
care
and
skill
distinguished
here
,
and
specificated
in
its
distinction
from
the
Righteousness
of
Man
under
the
Law
,
in
the
state
of
Innocency
.
You
have
this
distinction
emphatically
set
out
and
sealed
with
a
deep
impression
four
times
over
.
The
Right
eousness
of
God
without
the
Law
,
vers.
21.
Even
the
Righteousness
of
God
,
vers.
22.
God
to
declare
his
own
Righteousness
,
vers.
25.
To
declare
,
I
say
,
his
own
Righteousness
,
or
Justice
;
That
he
may
be
just
or
righteous
,
and
the
Justifier
,
or
the
Maker
righteous
,
by
his
own
Righteousness
.
This
is
the
Righteousness
of
the
Gospel
,
by
which
we
have
the
pardon
of
Sins
,
and
are
justified
.
This
the
Law
,
the
Prophets
,
Nature
in
its
Purity
,
in
all
its
natural
Improvements
point
out
to
us
,
in
shadows
and
pictures
;
But
cannot
set
before
us
,
nor
give
to
us
no
more
than
the
Picture
can
give
a
sight
or
fruition
of
the
Life
,
the
living
Beauty
.
2.
Grace
,
free
Love
alone
,
without
the
Conjunction
of
Free-will
,
discovers
and
brings
in
this
Righteousness
.
This
Righteousness
is
the
Beauty
of
the
Divine
Harmony
;
Grace
or
Love
is
the
sweetness
,
the
sweet
force
of
this
Harmony
,
or
the
Unity
in
this
Harmony
,
which
alone
carries
it
on
through
all
things
,
and
makes
all
things
perfect
in
it
.
3.
Jesus
Christ
with
his
Blood
,
and
Faith
in
him
,
are
means
to
this
end
,
the
declaration
of
the
Righteousness
of
God
.
This
Divine
Harmony
,
which
is
the
Beauty
and
the
Righteousness
of
the
Divine
Nature
,
as
the
last
end
,
is
the
first
Mover
,
carries
on
it self
by
its
own
sweet
,
most
agreeable
and
irresistable
force
,
which
is
the
Grace
and
Love
in
the
Godhead
.
This
forms
and
fashions
all
its
own
means
,
brings
forth
Jesus
Christ
to
die
for
us
,
to
live
in
us
by
Faith
,
and
it self
in
this
Jesus
,
through
the
death
and
the
life
of
this
Jesus
.
4.
The
essential
Righteousness
of
God
,
as
it
brings
forth
it self
through
Jesus
Christ
,
is
that
in
which
we
have
the
pardon
of
Sin
,
and
Justification
.
It
is
his
own
Righteousness
,
or
Justice
,
by
which
God
is
just
himself
,
and
maketh
us
just
.
In
Greek
the
words
are
all
the
same
,
his
Righteousness
,
that
he
may
be
just
,
and
the
Justisier
.
You
will
understand
this
,
and
the
elegant
force
of
this
Scripture
,
which
is
very
much
lost
in
English
by
the
change
of
the
word
in
the
Translation
from
Righteousness
,
to
Just
and
Justifier
;
When
you
know
,
that
in
Greek
,
Righteousness
and
Justice
are
both
one
word
;
as
in
the
sense
,
and
in
nature
,
they
are
both
one
thing
.
This
essential
Righteousness
of
God
alone
,
hath
an
infiniteness
of
value
and
virtue
in
it
,
to
be
a
satisfaction
for
the
infinite
Demerit
and
Guilt
in
Sin
;
to
make
a
Saint
infinitely
amiable
and
lovely
,
that
it
may
be
proportioned
to
the
Eye
and
infinite
Love
of
an
infinite
Spirit
.
We
say
,
our
Jesus
was
Man
,
that
he
might
Suffer
;
God
,
that
he
might
Merit
by
suffering
.
We
are
rightly
taught
,
That
it
is
the
Person
in
Christ
which
gives
the
value
to
his
Active
and
Passive
Obedience
;
That
gives
the
value
and
virtue
to
the
whole
work
of
his
Mediation
.
The
Person
in
Christ
is
God
,
the
second
Person
in
the
Trinity
,
the
essential
Image
of
the
Godhead
,
eternal
,
unchangeable
,
infinite
.
It
is
then
the
essential
,
eternal
,
infinite
Beauty
,
Value
,
Virtue
,
Righteousness
of
this
Person
,
which
declares
it self
through
the
Humane
Nature
of
Christ
in
the
Humiliations
,
the
Exaltations
of
that
,
unto
the
Remission
of
Sins
,
unto
Justification
,
to
make
us
infinitely
amiable
in
the
eye
of
an
infinite
God
,
the
worthy
Objects
of
an
infinite
Love
,
the
worthy
Subjects
of
an
infinite
Glory
and
Blessedness
,
in
the
eternal
,
unlimited
,
free
,
and
full
fruition
of
an
infinite
Object
,
infinite
in
Loveliness
and
Delights
.
But
let
us
endeavour
,
according
to
the
meanness
of
our
capacity
,
in
taking
in
so
great
Glory
,
to
give
some
Light
to
this
so
sweet
,
and
so
high
a
mystery
.
Righteousness
and
Justice
in
Greek
are
the
same
.
Justice
is
defined
,
that
which
giveth
every
one
it
s
own
.
That
is
,
to
every
thing
it
s
own
,
due
,
and
proper
to
it
,
which
makes
up
the
Harmony
and
Unity
of
the
whole
in
that
part
.
The
Harmony
and
Unity
of
the
whole
is
the
perfection
of
the
whole
,
and
of
each
part
.
Every
part
is
in
order
to
the
whole
,
as
its
end
.
As
it
is
perfection
,
which
is
due
to
each
thing
:
So
the
end
of
each
thing
is
its
perfection
.
Thus
Justice
consists
in
the
Harmony
and
Unity
of
things
.
Righteousness
is
that
by
which
we
are
right
,
and
do
right
.
Right
is
a
conformity
to
its
rule
.
The
first
in
every
kind
is
the
measure
and
rule
of
all
the
rest
.
God
is
absolutely
,
universally
the
first
of
all
things
:
so
is
He
the
absolute
measure
and
rule
of
all
.
The
Righteousness
of
God
then
is
the
conformity
of
the
Divine
Nature
to
it self
,
in
its
Essence
and
Operations
,
in
its
self
,
and
in
all
its
works
.
Thus
is
Righteousness
also
as
Justice
,
the
Harmony
and
Unity
of
things
.
The
Divine
Righteousness
is
the
Divine
Harmony
and
Unity
diffusing
it self
through
all
things
,
and
knitting
all
things
together
,
as
Links
in
one
Golden
Chain
.
The
perfection
of
Harmony
is
the
Unity
in
Variety
.
The
Harmony
is
perfect
,
when
the
Unity
is
entire
,
and
the
Variety
full
.
A
full
Variety
is
that
,
in
which
nothing
of
Variety
is
wanting
.
A
principal
part
in
the
Variety
,
extending
it
to
a
greater
amplitude
,
is
the
Contrariety
.
This
then
is
the
Divine
pleasure
and
glory
in
the
Harmony
;
when
the
Unity
by
its
Divine
fruitfulness
and
force
brings
forth
it self
through
all
degrees
of
Variety
,
into
the
remotest
forms
,
the
most
opposite
Contrarieties
and
Extreams
:
When
it
brings
forth
it self
through
these
into
it self
again
,
and
reigns
triumphantly
at
once
,
as
over
the
whole
,
so
over
each
part
of
the
Variety
;
residing
on
the
whole
,
as
one
Throne
,
one
Kingdom
,
and
on
each
part
,
as
a
distinct
Throne
,
a
distinct
Kingdom
,
equal
with
the
whole
.
The
Divine
Harmony
is
Three-fold
.
1.
The
first
Harmony
is
that
of
the
Godhead
,
of
the
Divine
Essence
in
it self
.
This
is
the
essential
Righteousness
of
God
.
As
it
is
the
Righteousness
,
so
is
it
the
Love
,
the
Joy
,
the
Loveliness
,
the
Wisdome
,
Power
,
Glory
of
God
.
All
the
Excellencies
of
God
in
one
,
one
and
entire
in
every
Excellency
by
the
Unity
.
Yet
in
every
Excellency
most
highly
distinct
by
the
Variety
in
the
Harmony
.
The
Harmony
of
the
Divine
Essence
is
that
sacred
and
adorable
mystery
of
the
Trinity
,
the
mystery
of
God
.
2.
The
second
Harmony
is
the
Harmony
of
the
Divine
Nature
,
as
the
Original
;
And
the
Harmony
in
the
Nature
of
the
Creature
,
as
the
figure
,
married
together
into
one
Divine
Harmony
,
by
a
mutual
and
mysterious
Union
.
By
this
Union
these
two
mutually
subsist
in
each
other
,
shine
upon
,
shine
in
and
through
each
other
.
The
Original
Harmony
is
the
Principle
,
of
subsisting
and
shining
.
This
is
the
Head
,
the
Person
which
gives
Being
,
Beauty
,
Subsistency
,
Lustre
to
its
own
Figure
in
the
created
Harmony
,
shining
upon
it self
in
and
through
it
.
This
is
the
Mediatory
Righteousness
,
or
the
Righteousness
of
God
in
Christ
,
the
Righteousness
of
the
Gospel
,
of
our
Justification
,
Sanctification
,
Glorification
.
This
Righteousness
in
Christ
,
as
our
Head
,
comprehending
us
in
it self
,
by
virtue
of
the
mutual
Union
cloathing
us
,
filling
us
,
overflowing
us
,
is
our
Justification
,
the
Beauty
of
our
Persons
shining
in
the
Glory
of
our
Head
,
entire
from
the
first
moment
,
and
unchangeable
.
This
Righteousness
,
by
virtue
of
our
mutual
Union
,
with
our
Jesus
in
the
Unity
of
the
Spirit
,
as
our
Root
,
springs
forth
in
us
,
transforms
us
into
its
own
heavenly
Image
,
carries
us
up
into
a
Communion
with
it self
,
in
its
own
Divine
Life
,
Beauties
and
Joys
.
Thus
by
the
gradual
growths
of
this
Righteousness
in
us
,
are
we
gradually
sanctified
;
through
all
changes
of
life
,
doth
this
Plant
grow
in
us
,
by
Night
and
by
Day
;
In
Death
it
arrives
at
its
perfect
growth
.
Our
Sanctification
thus
in
Death
made
perfect
,
is
the
glorification
of
our
Persons
.
In
one
moment
doth
this
Divine
Righteousness
,
this
heavenly
Harmony
take
us
up
into
it self
,
unto
the
justification
of
our
Persons
in
its
spotless
,
eternal
,
universal
Beauties
,
to
the
filling
of
us
with
the
unexpressible
Peace
and
Joys
of
its
most
sweet
,
eternal
,
universal
Musick
,
and
in
the
same
moment
it
springs
up
in
us
unto
our
Sanctification
,
to
the
framing
of
us
by
degrees
unto
the
same
Beauty
,
and
the
tuning
of
us
to
the
same
Musick
in
our selves
.
This
is
the
moment
of
our
New-Birth
,
our
Marriage-Union
with
our
Jesus
,
our
believing
.
This
is
the
second
Righteousness
.
3.
The
third
Righteousness
,
is
that
of
the
shadowy
Image
in
the
primitive
state
of
the
Creation
.
This
is
the
Righteousness
of
Man
,
a
shadowy
Righteousness
,
the
shadow
of
the
eternal
Harmony
.
This
is
the
essential
Form
of
Man
in
pure
nature
.
This
is
the
Reason
of
Man
,
the
shadow
of
the
eternal
Reason
,
the
Word
,
the
essential
Harmony
in
the
Divine
Mind
.
The
Lord
Jesus
being
the
first
,
the
supream
,
the
essential
Image
of
God
,
is
also
the
first
,
the
supream
,
the
essential
Harmony
,
the
Essence
of
Harmony
in
its
eternal
Spirit
,
the
essential
Harmony
,
the
essential
Righteousness
of
the
Divine
Nature
.
The
Lord
Jesus
is
the
Original
,
the
Universal
Image
,
the
Image
of
Images
,
the
Idea
of
Idea's
,
the
Spring
,
the
Seat
,
the
Truth
,
the
first
of
all
Ideas
.
He
is
the
Idea
of
the
Godhead
,
of
the
whole
Creation
,
of
Man
,
of
every
Creature
.
Thus
is
he
the
Root
,
the
Rule
,
the
Harmony
,
the
Righteousness
of
the
whole
Creation
,
of
Man
,
of
every
Creature
.
Having
laid
these
grounds
,
for
the
illustrating
of
the
Doctrine
of
St.
Paul
,
I
will
now
from
St.
Paul
,
and
upon
these
grounds
,
sum
up
into
a
close
,
this
part
of
my
Discourse
,
concerning
the
nature
of
the
Humane
Soul
,
or
Man
.
The
Essence
of
the
Soul
containeth
the
fulness
of
all
thing
in
it
,
in
one
substantial
,
indivisible
Act.
The
Soul
opens
it self
into
this
fulness
of
things
,
by
a
three
fold
Revolution
within
it self
,
within
the
spacious
Palace
of
its
own
glorious
Essence
.
1.
From
the
Bosome
or
Womb
of
its
own
Ideal
Glories
,
which
are
the
Original
,
the
Measure
,
the
Bound
of
the
Souls
Essence
and
Perfection
;
the
Soul
descendeth
into
a
shadowy
Image
.
Thus
it
first
appears
upon
the
beautiful
Stage
of
this
World
in
its
first
Creation
.
God
himself
in
his
invisible
Glories
with
eternity
,
in
his
eternal
Power
and
Godhead
is
now
in
the
Soul
,
is
seen
by
the
Soul
,
but
shadowed
by
this
shadowy
and
vailing
Image
within
which
he
resides
.
Thus
hath
the
Soul
within
her self
her
Idea
in
Christ
,
in
God
,
in
Eternity
,
as
her
Fountain
in
Eden
,
which
flowing
forth
all
through
the
Soul
in
this
shadowy
Image
,
makes
it
all
a
sweetly-shadowed
Paradise
.
This
is
the
first
Revolution
.
2.
As
in
the
Harmony
of
this
shadowy
Image
lies
the
Contrariety
,
a
part
of
the
Variety
in
the
Harmony
.
So
from
the
Divine
force
of
this
Harmony
,
acted
by
the
Ideal
Harmony
lying
hid
in
it
,
the
Soul
rouleth
it self
out
of
the
lowest
and
remotest
degree
of
the
Unity
into
the
Contrariety
,
as
a
Note
in
a
Musical
Lesson
upon
the
Lute
,
struck
and
sounding
in
its
proper
time
.
Now
is
the
Beauty
,
the
Integrity
,
the
Sweetness
of
this
shadowy
Image
,
in
Deformity
,
in
Ruines
,
in
Bitterness
and
Enmity
,
Sin
and
Death
swallow
up
all
.
The
Soul
stands
in
a
Contrariety
to
the
Divine
Purity
,
Love
,
Light
,
Immortality
.
In
the
place
of
Purity
,
is
Filth
;
of
Light
,
Darkness
;
of
Love
,
Enmity
;
of
Immortality
,
Death
.
God
now
being
the
Supream
Unity
and
Harmony
,
opposeth
himself
,
as
most
directly
,
most
highly
,
most
irreconcilably
contrary
to
this
Contrariety
,
to
the
breach
of
the
Unity
,
to
the
discord
in
the
Harmony
,
that
he
may
subdue
it
,
and
reduce
it
unto
an
Unity
,
for
the
making
up
of
the
Harmony
,
and
so
making
it
more
full
by
the
Contrariety
,
more
sweet
by
the
Enmity
.
Thus
the
Divine
Love
in
the
shadowy
Image
,
having
lost
it self
in
the
enmity
at
the
Fall
.
The
Divine
Love
it self
in
its
eternal
Image
disguiseth
it self
in
a
form
of
wrath
,
flaming
forth
with
unquenchable
burnings
,
until
it
have
devoured
the
Enmity
,
and
the
shadowy
Image
it self
in
the
Enmity
,
unto
the
discovery
of
the
eternal
Love
,
vailed
beneath
its
shadow
,
and
buried
in
the
Enmity
.
All
thus
consumed
meet
again
in
the
triumphant
and
pure
flame
,
in
which
the
Divine
Love
meets
with
and
embraceth
it self
.
But
thus
much
of
the
second
Revolution
.
3.
Now
the
Soul
with
the
whole
nature
of
things
in
the
shadowy
Image
,
the
shadowy
Harmony
,
the
shadowy
Righteousness
of
its
first
Creation
is
lost
,
by
the
dissolution
of
the
Unity
in
discord
and
Deformity
,
Sin
,
Death
,
and
the
Divine
Wrath.
Now
G●…
in
the
essential
Image
,
the
essential
Harmony
,
the
essential
Right●…usness
,
which
is
Love
it self
,
loveliness
it self
,
Power
,
Wisdome
,
the
Essence
of
God
,
declares
himself
our
Jesus
,
our
Saviour
.
He
declares
himself
,
without
the
Law
or
the
Prophets
,
not
from
any
Merit
or
Power
in
the
Creature
,
but
of
meer
Grace
,
from
the
sweet
innate
force
of
the
Divine
Harmony
in
himself
,
by
the
beauties
of
which
he
is
powerfully
attracted
and
acted
,
to
the
Musick
of
which
he
moves
in
all
his
actings
with
highest
pleasure
.
This
essential
Image
and
Harmony
,
from
the
beginning
lies
hid
beneath
the
shadowy
Image
,
at
the
bottom
of
it
,
as
the
substance
to
the
shadow
,
which
hath
no
possibility
of
subsisting
in
any
point
or
degree
of
Being
without
it
.
St.
Paul
calls
this
,
The
mystery
hid
in
God
from
the
foundation
of
the
World
;
that
is
,
hid
beneath
the
foundation
of
the
World
,
which
was
a
Vail
cast
over
the
eternal
Glories
,
while
they
figured
themselves
in
Divine
shadows
upon
this
Vail
.
But
now
our
Jesus
,
the
second
Person
in
the
Trinity
,
the
essential
Image
,
the
essential
Harmony
,
the
Righteousness
of
God
,
becomes
a
Creature
,
springs
up
from
beneath
the
foundations
of
the
Creation
into
an
Humane
Soul
and
Body
in
the
midst
of
it
ruines
.
This
Jesus
is
the
Original
Image
of
the
Creation
,
of
Man
,
of
every
Creature
,
the
Root
,
the
Rule
,
the
Actor
of
all
,
who
virtually
,
eminently
comprehends
all
in
their
distinct
Ideal
Forms
within
himself
,
as
so
many
eternal
Beauties
in
his
own
eternal
Beauty
,
who
bringeth
them
forth
from
himself
,
beareth
them
in
himself
,
as
Flowers
in
their
Garden-beds
,
who
figureth
himself
in
the
riches
of
his
glorious
Varieties
upon
them
,
to
make
of
the
whole
one
beautiful
Figure
of
his
own
Beauties
,
a
Daughter
,
Sister
,
and
Bride
to
himself
.
He
therefore
now
,
the
Seed
of
Hope
,
of
Promise
sown
in
the
Soul
,
dying
together
with
the
Soul
in
the
Fall
,
now
comes
up
through
this
death
in
the
form
of
a
man
,
faln
man
,
the
Image
of
the
whole
,
which
contains
the
whole
in
it self
.
Thus
he
reduceth
the
Contrariety
to
the
Unity
.
He
restores
the
Harmony
,
he
atones
and
reconciles
all
,
all
manner
of
wayes
,
1.
He
bringeth
all
the
Contrariety
into
the
Harmony
,
by
bearing
the
Fall
,
Guilt
,
Shame
,
all
Deformities
,
all
Deaths
,
the
Divine
Wrath
,
the
ruines
of
the
Fall
in
himself
,
who
is
the
eternal
,
universal
Harmony
and
Righteousness
.
Thus
eternal
Life
dies
without
Death
,
giving
an
eternal
Life
and
Glory
to
Death
in
his
Person
.
Thus
the
Righteousness
of
God
is
made
Sin
for
us
without
Sin
.
He
is
altogether
lovely
;
every
thing
of
him
is
not
only
lovely
,
but
loveliness
it self
.
Yea
more
loveliness
,
a
knot
,
a
spring
of
loveliness
.
So
sings
the
spiritual
Bride
of
her
Beloved
in
that
Song
of
Loves
,
The
bushes
of
his
Hair
black
as
a
Raven
,
(
the
Bird
of
Death
)
in
their
order
and
place
springing
forth
from
his
head
of
finest
Gold
(
the
purest
light
of
Glory
)
encompassing
it
with
their
deep
shade
,
and
setting
it
off
,
are
Divine
Beauties
.
2.
This
Person
,
the
eternal
,
the
universal
Image
and
Harmony
of
the
Godhead
,
of
all
Glories
,
of
all
things
gives
hims●…
in
the
extremities
of
all
Sufferings
unto
Death
,
to
be
a
Sacrifice
to
the
Holiness
,
Justice
,
Wrath
and
Glory
of
God
.
He
is
a
Sacrifice
of
infinite
value
and
force
,
a
Sin-Offering
,
expiating
all
Sin
,
with
a
transcendency
of
Merit
.
A
Peace-Offering
,
which
charms
the
most
offended
spirits
,
which
changeth
into
a
Golden
Calm
of
Divine
Love
and
Joy
,
the
most
raging
tempests
of
wrath
,
raised
through
the
whole
nature
of
things
,
from
the
breast
of
the
eternal
Spirit
.
3.
He
bears
in
his
own
Person
the
whole
Contrariety
,
the
Contrariety
of
evil
in
the
enmity
of
Sin
,
to
the
Divine
Good
in
its
Love
and
Glory
:
The
Contrariety
of
the
Divine
Good
in
its
Love
and
Glory
to
the
evil
in
the
deformity
and
enmity
of
Sin
.
All
the
fiery
darts
of
both
these
Contrarieties
,
in
their
utmost
force
and
fury
,
meet
in
his
Bosome
,
the
Bosome
of
Div●…e
Beauty
and
Love
,
exposed
nakedly
to
them
both
.
Thus
he
fills
up
the
design
of
his
Father
,
to
make
known
the
power
of
his
Wrath.
Thus
he
draws
forth
to
its
largest
compass
,
and
heightens
to
its
utmost
point
,
this
Scene
of
wrath
,
to
make
the
Variety
full
,
and
the
Harmony
absolute
.
4.
Jesus
,
the
supream
Harmony
,
the
everlasting
Righteousness
,
by
dying
,
carries
the
descent
of
things
to
the
lowest
point
.
He
makes
an
end
of
Sin
,
Sufferings
,
Death
and
Wrath
for
ever
,
by
the
dissolution
and
end
of
the
seat
,
the
subject
of
all
these
,
the
shadowy
Image
,
the
Creation
of
Nature
in
his
own
person
.
The
death
of
Jesus
Christ
is
as
the
midnight
of
things
.
The
Sun
of
the
eternal
Image
and
Glory
,
having
by
its
course
,
in
the
shadowy
Image
,
touched
the
utmost
bound
of
distance
from
it self
,
now
begins
its
return
to
it self
again
.
5.
This
Jesus
by
his
Resurrection
carries
up
with
him
,
in
his
own
Person
,
all
things
,
the
whole
Creation
,
the
shadowy
Image
,
with
its
Primitive
Purity
and
Paradise
,
the
shadowy
Image
,
with
its
fall
,
ruines
,
and
deaths
into
the
Glory
of
the
eternal
Image
,
unto
an
Union
with
it
,
immediate
,
naked
,
entire
,
eternal
,
in
one
Light
,
in
one
Spirit
.
Where
there
is
now
no
more
any
vail
or
shadow
.
Now
all
appear
Beauties
and
Glories
,
divinely-harmonious
,
being
seen
in
their
proper
place
and
order
in
the
Divine
,
the
Eternal
,
the
Universal
Harmony
.
6.
Lastly
,
The
Lord
Jesus
now
,
in
an
humane
Soul
and
Body
,
being
risen
from
the
Dead
,
and
ascended
up
on
high
,
comprehends
,
reconciles
,
fills
all
things
,
shining
through
all
,
assimilating
all
to
himself
in
the
spiritual
Glory
of
his
own
essential
,
eternal
Image
in
his
own
Person
,
the
most
glorious
,
unbounded
Head
of
all
.
Now
according
to
the
fulness
,
the
fruitfulness
,
the
Divine
Order
of
the
Ideas
;
the
Original
Images
of
all
things
,
in
the
most
ample
and
blissful
Harmony
in
his
Person
;
He
comes
up
,
he
springs
forth
in
his
Spirit
;
in
the
Spirit
of
this
Divine
Image
,
this
Harmony
and
Glory
,
with
the
fulness
of
his
Person
,
of
this
Divine
Image
,
Harmony
and
Glory
in
the
Soul
of
Man
.
As
he
springs
up
,
he
rends
the
Vail
,
behind
which
he
ever
resided
,
he
reveals
himself
to
the
Soul
in
the
Universal
Harmony
of
his
Person
;
and
his
whole
work
,
from
the
beginning
to
the
end
.
He
presents
himself
to
the
Soul
,
as
its
Idea
,
its
Original
Image
,
its
beginning
;
its
way
,
and
itsend
;
in
whose
bosome
the
Soul
hath
alwayes
lien
;
there
meeting
with
every
change
,
every
scene
of
things
springing
up
within
it
in
that
bosome
,
while
the
same
Jesus
hath
lien
in
its
bosome
,
as
the
seed
of
its
Being
,
and
of
every
Change
.
This
is
the
Souls
Father
,
Brother
,
Bridegroom
and
Perfection
.
As
Jesus
Christ
thus
appears
and
unvails
himself
within
the
Soul
,
he
at
once
gathers
up
the
Soul
into
the
most
intimate
,
the
most
entire
Union
with
it self
.
He
transforms
it
into
the
likeness
of
the
same
Image
with
himself
,
in
the
full
Glory
of
the
Divine
,
the
Universal
,
the
eternal
Harmony
,
in
the
Unity
of
the
same
Spirit
,
the
Spirit
of
this
Harmony
and
Glory
.
The
Lord
Jesus
,
as
he
is
the
universal
,
the
eternal
Image
and
Harmony
of
the
Divine
Nature
,
of
all
Variety
in
the
Divine
Nature
,
as
he
is
the
Idea
of
Ideas
,
thus
is
he
the
Original
Image
,
the
Idea
of
the
Intellectual
Soul
,
or
of
Man
.
As
then
he
forms
himself
in
this
Soul
;
he
also
formeth
all
things
in
it
,
that
man
comes
forth
from
the
bosome
of
his
Idea
,
replenished
with
the
Ideas
of
all
things
.
He
is
now
the
whole
Creation
,
the
universal
Nature
within
himself
.
This
Jesus
then
,
being
risen
,
springs
up
into
Man
in
the
virtue
of
his
Resurrection
,
and
together
becomes
the
Resurrection
of
all
things
in
man
to
man
.
In
like
manner
through
man
;
as
the
head
of
all
,
he
riseth
again
in
all
the
particular
Forms
of
things
,
as
they
stand
without
man
in
themselves
in
their
own
proper
Existencies
.
In
the
Lord
Jesus
,
God
,
through
Christ
,
the
universal
Image
inhabiteth
in
the
proper
Ideas
of
each
Creature
,
with
the
fulness
of
his
Divine
Glories
,
in
the
Unity
of
the
blessed
Spirit
.
According
to
this
Original
,
Jesus
Christ
,
the
Universal
Harmony
through
the
humane
Nature
,
his
immediate
,
his
full
Image
,
his
compleat
Birth
and
Bride
,
rests
entirely
and
distinctly
upon
each
form
of
things
;
as
the
Divine
Race
of
this
heavenly
Marriage-Bed
in
the
Resurrection
.
As
all
together
make
up
the
Universal
Harmony
in
the
Soul
,
in
Christ
the
end
of
them
all
:
So
each
one
enjoyeth
the
whole
Harmony
in
it self
,
being
upon
its
own
proper
Form
,
cloathed
with
the
Universal
Form
,
the
Form
of
the
heavenly
Man
,
and
of
Christ
in
Glory
.
So
all
dwell
together
in
the
Unity
of
the
same
Divine
Spirit
,
the
Spirit
of
a
Saint
and
of
Christ
.
In
the
Unity
of
this
Spirit
,
all
mutually
are
Divine
Palaces
each
to
other
,
clearly
,
compleatly
comprehending
,
and
comprehended
by
each
other
,
eternally
feasting
upon
the
heavenly
Beauties
and
Virtues
,
drinking
in
the
Sweetnesses
,
the
Lives
,
the
Spirits
of
each
other
;
And
of
Jesus
Christ
,
of
God
,
the
Unity
,
and
the
Variety
in
all
.
This
is
the
Kingdom
of
God
,
which
is
Righteousness
,
Peace
and
Joy
in
the
Holy
Ghost
.
Jesus
Christ
,
the
essential
Image
of
God
,
the
Divine
and
eternal
Harmony
,
is
the
Righteousness
,
the
mutual
Peace
and
Joy
of
this
Kingdom
.
In
this
Kingdom
Jesus
Christ
cometh
with
his
own
Glory
,
the
Glory
of
his
Father
,
and
of
all
his
holy
Angels
united
in
one
,
in
each
form
of
things
.
The
lowest
form
of
things
here
is
an
Angel
,
an
Angel
made
new
in
the
Resurrection
of
Christ
,
where
each
Angel
being
only
a
distinct
part
of
the
Harmony
,
yet
hath
the
Universal
Harmony
resting
upon
that
part
.
This
is
that
new
Jerusalem
,
where
the
street
,
the
lowest
form
of
things
,
is
as
Gold
and
Glass
.
The
pure
Glory
of
the
eternal
Spirit
,
as
the
finest
Gold
,
shineth
in
each
Creature
,
like
the
Cherubim
,
or
the
Angels
standing
up
out
of
the
Mercy-Seat
,
made
of
the
same
piece
of
massy
Gold
together
with
it
.
The
lowest
Creature
here
is
an
Angel
of
Glory
,
the
street
that
sustains
us
is
composed
of
Angels
,
Angelical
Glories
.
In
every
Angel
as
a
particular
Glory
,
all
the
Angels
with
their
several
Varieties
of
Glory
;
the
Glory
of
Christ
,
and
all
the
Saints
,
which
is
the
full
,
the
Universal
Glories
of
the
Divine
and
Humane
Nature
,
the
Original
,
and
its
best
beloved
Image
in
Union
.
The
Glory
of
God
,
as
the
Father
,
in
its
simplicity
,
in
its
paternity
and
transcendency
over
all
;
meet
all
in
one
.
This
Unity
of
the
Spirit
in
each
Creature
renders
it
divinely
transparent
,
like
the
finest
glass
.
In
the
beauty
of
every
Face
,
we
have
the
prospect
of
Eternity
.
We
see
in
each
single
Face
fresh
Beauties
,
all
Beauties
,
with
an
endless
Variety
opening
themselves
one
within
another
,
one
beyond
another
,
all
equally
clear
,
present
,
and
pleasant
in
every
one
.
Thus
Jesus
Christ
becomes
,
according
to
St.
Paul
,
the
first-born
from
the
dead
,
and
the
first-born
among
his
Brethren
the
Saints
.
The
Saints
in
the
Language
of
St.
James
,
are
the
first-fruits
of
the
Creation
,
which
is
brought
forth
in
its
proper
time
and
order
,
into
the
liberty
of
the
Glory
of
the
Sons
of
God
.
Thus
is
our
Jesus
the
great
Jubilee
,
where
all
Debts
are
remitted
,
all
Servants
go
free
,
all
persons
return
to
their
Inheritances
,
to
the
free
Possession
,
the
full
fruition
of
themselves
and
them
.
In
the
Resurrection
of
the
Lord
Jesus
,
from
him
,
as
the
Root
springing
up
into
the
Body
of
the
Saints
,
through
them
into
the
rest
of
the
Creatures
as
Branches
of
the
same
Tree
.
All
Sins
are
pardoned
,
the
whole
Creation
is
set
free
from
its
bondage
to
Vanity
and
Corruption
.
All
things
return
to
a
free
fruition
of
themselves
,
of
all
Beauties
and
Joys
in
their
native
Inheritance
,
their
Original
Images
,
their
proper
Ideas
in
Christ
;
first
Christ
,
then
the
Saints
through
them
,
Heaven
and
Earth
,
and
the
Seas
,
with
all
things
in
them
,
are
made
new
,
by
being
married
anew
,
by
being
newly
reinvested
with
the
Glories
of
their
Original
.
The
Reader
is
again
desired
to
take
Notice
,
That
neither
the
remainder
of
this
Fourth
Argument
,
nor
any
thing
upon
his
Fifth
could
be
found
amongst
the
Authors
Papers
.
A
DISCOURSE
OF
THE
Freedome
of
the
Will.
The
SECOND
PART
.
Wherein
the
Arguments
for
it
are
considered
and
answered
.
HAving
finished
those
Arguments
ranked
under
their
several
Heads
,
in
opposition
to
that
Liberty
of
the
Will
,
which
is
placed
in
the
determining
of
its
power
,
received
from
the
first
cause
,
unto
a
Contrariety
or
Contradiction
in
its
actings
,
with
an
independency
upon
the
first
cause
,
the
order
and
connexion
of
Causes
,
and
the
Understanding
,
We
pass
now
to
a
consideration
of
the
Reasons
,
upon
which
that
Opinion
of
this
Freedome
is
established
.
These
Reasons
are
taken
,
-
1.
From
the
Will
it self
.
-
2.
From
the
nature
of
Sin
,
and
the
Divine
Justice
.
-
3.
The
Language
of
the
Scripture
.
-
4.
From
the
end
of
Laws
.
-
5.
From
the
order
and
nature
of
things
.
1.
Reason
.
The
Prerogative
and
Excellency
of
the
Will
consisteth
in
this
Liberty
.
1.
How
otherwise
doth
man
excel
bruit
Creatures
and
natural
Agents
?
2.
How
otherwise
is
man
free
,
and
not
necessitated
in
all
his
Actions
?
To
that
I
shall
give
two
several
Answers
.
1.
Answ.
This
Freedome
of
the
Will
,
of
which
we
speak
,
and
which
is
opposed
to
necessity
,
is
no
perfection
.
I
shall
make
way
for
the
explanation
and
confirmation
of
this
by
distinguishing
necessity
into
a
-
1.
Necessity
of
Coaction
.
-
2.
Necessity
of
Nature
.
1.
A
necessity
of
Coaction
is
from
an
outward
power
,
restraining
the
subject
from
acting
according
to
the
principles
of
its
nature
,
or
constraining
it
to
Actions
besides
,
or
against
its
nature
.
This
necessity
is
indeed
contrary
to
true
freedom
.
A
freedom
from
this
necessity
,
or
from
a
capacity
of
being
thus
necessitated
is
the
perfection
or
excellency
of
man
.
2.
The
necessity
of
nature
is
that
,
which
is
founded
in
,
and
flows
from
the
Essence
it self
,
the
essential
and
internal
principles
of
each
nature
.
This
necessity
is
so
far
from
being
inconsistent
with
Liberty
,
that
it
is
the
establishment
and
firmness
of
the
subject
in
its
proper
freedom
.
The
demonstration
of
this
is
clear
in
the
Divine
Nature
;
for
as
God
alone
is
Ens
perfectè
liberum
,
A
Being
most
perfectly
free
;
so
is
he
according
to
the
Doctrine
of
all
the
Schools
,
alone
,
Ens
absolutè
necessarium
,
A
Being
absolutely
necessary
.
And
as
is
his
Being
,
such
is
his
Understanding
,
such
is
his
Will
,
such
are
all
his
Acts
,
necessary
and
necessarily
good
,
as
they
are
most
perfectly
free
.
For
his
Being
in
the
absoluteness
,
and
simplicity
of
it
,
is
his
Understanding
,
his
Will
,
one
pure
,
simple
,
and
eternal
Act
,
goodness
it self
.
The
learned
Prideaux
,
in
the
Chair
at
Oxford
,
rightly
teacheth
us
this
,
That
God
in
those
his
first
Acts
of
Election
,
although
he
be
not
moved
by
any
Causa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
any
cause
from
without
,
giving
occasion
for
these
distinguishing
Acts
;
is
yet
determined
to
them
by
a
Causa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
reason
from
within
,
from
the
glorious
secret
of
his
own
Essence
which
hath
so
much
the
more
of
a
Divine
force
in
it
,
by
how
much
the
more
it
is
incomprehensible
to
us
.
2.
Answ.
The
freedom
of
the
Will
,
if
it
be
rightly
understood
and
stated
,
will
,
as
I
humbly
conceive
,
appear
far
more
beautiful
,
glorious
and
divine
in
these
three
Circumstances
.
1.
The
Liberty
of
the
Will
is
truly
Divine
in
the
amplitude
of
its
Object
,
which
is
goodness
in
its
utmost
latitude
,
and
fulness
,
in
its
utmost
heighth
and
glory
.
The
Will
of
Man
is
not
determined
or
confined
to
a
particular
good
,
or
an
inferior
good
,
to
that
of
meer
nature
or
of
sense
.
It
hath
its
freedom
to
range
through
the
flowry
and
spacious
Field
of
all
good
,
in
its
richest
Variety
;
yea
to
soar
up
to
that
blissful
Paradise
of
the
supream
good
it self
in
the
third
and
highest
Heavens
,
there
to
spread
it self
,
and
roul
it self
in
the
midst
of
all
the
Treasures
,
of
all
the
distinct
Beauties
and
Joys
of
every
good
,
as
all
meet
here
with
the
highest
lustre
,
with
the
purest
and
most
perfect
sweetness
in
the
bosome
of
this
first
and
chief
good
.
2.
The
Will
of
man
is
in
this
,
divinely
free
,
that
it
always
acts
after
an
irresistable
manner
,
according
to
its
own
proper
Nature
,
so
that
nothing
can
move
it
,
but
per
modum
interni
principii
,
and
secundum
morem
objecti
propositi
,
after
the
manner
of
the
inward
Principles
,
of
its
own
Essence
,
and
the
proposal
of
its
Object
.
As
the
Divine
Will
is
goodness
it self
,
in
its
greatest
amplitude
and
perfection
:
so
is
the
Will
of
Man
,
which
is
the
Birth
and
Image
of
the
Divine
Will
,
goodness
in
the
seed
,
which
as
the
Divine
Goodness
is
presented
in
various
appearances
,
so
it
can
by
no
means
,
by
no
power
,
beneath
a
power
of
creating
,
and
annihilating
be
restrained
from
springing
up
and
flourishing
,
and
flying
into
the
bosom
of
that
appearance
,
to
become
perfectly
one
with
it
,
as
a
most
chast
and
affectionate
Bride
,
with
her
most
beautiful
and
beloved
Bridegroom
.
If
this
Bride
,
the
Will
of
Man
,
embrace
a
Stranger
,
or
an
Enemy
in
the
place
of
her
own
Beloved
,
it
is
by
being
first
deceived
,
by
his
coming
and
presenting
himself
to
her
in
the
appearance
of
her
Bridegroom
.
The
woman
being
deceived
,
was
first
in
the
Transgression
.
Sin
deceived
me
,
and
so
slew
me
,
saith
St.
Paul
.
Thus
is
the
Will
of
Man
not
like
to
that
figure
in
the
Poet
,
Monstrum
informe
,
cui
lumen
ademptum
.
A
rude
,
unformed
power
,
acted
without
Light
,
without
Order
,
without
Principle
or
End
,
by
a
rash
uncertainty
,
in
an
unformed
darkness
.
This
were
no
liberty
,
but
the
greatest
servitude
of
a
Spirit
,
bound
in
Chains
of
Darkness
,
and
hurried
by
the
Power
of
Darkness
it
knows
not
how
,
nor
why
,
nor
whither
.
No
,
the
Will
of
Man
is
in
its
own
uncorrupt
state
a
beautiful
Virgin
,
with
fair
eyes
like
Doves
,
washt
in
Milk
by
a
Divine
Love
,
carried
in
a
Divine
Light
to
the
Arms
of
her
Beloved
,
the
Divine
Beauty
and
Goodness
.
In
its
faln
Estate
,
while
in
the
midst
of
false
Lights
,
and
false
appearances
,
raised
by
that
great
Inchanter
,
the
Prince
of
Darkness
,
it
is
held
in
the
Serpentine
embrances
of
false
Lovers
,
as
in
nets
and
bands
;
yet
is
it
its
own
Beloved
and
Bridegroom
,
which
she
loves
and
seeks
in
all
these
.
It
is
also
its
essential
inclination
and
love
to
the
Divinity
of
the
true
loveliness
,
the
true
good
,
which
is
abused
,
and
by
which
advantage
is
taken
for
it self
,
to
be
abused
by
all
these
Impostures
and
false
loves
.
Good
is
that
which
all
things
desire
,
saith
the
Philosopher
.
That
God
whom
ye
ignorantly
worship
,
that
God
preach
I
(
saith
St.
Paul
)
to
the
Athenians
.
The
highest
piece
of
Worship
is
the
inclination
and
motion
of
the
Will
,
our
Love
.
Object
.
But
you
will
say
,
What
preheminence
hath
man
by
his
freedome
?
the
inclination
and
sensitive
Appetite
of
bruit
Creatures
may
be
allured
,
but
cannot
be
forced
no
more
than
the
Will
of
Man
?
Answ.
I
give
two
Answers
to
this
,
1.
The
Civil
Law
saith
,
That
he
is
free
,
who
is
sui
juris
,
in
his
own
power
;
the
freedom
of
each
thing
is
a
power
of
acting
,
according
to
the
Principles
of
Nature
,
and
the
Law
of
its
own
Essence
.
As
then
the
excellency
and
preheminence
of
each
Essence
,
or
Nature
is
,
such
is
the
dignity
of
the
freedome
or
liberty
of
working
,
according
to
that
nature
.
As
Reason
,
the
essential
form
of
man
,
which
is
the
Universal
Harmony
of
all
good
,
transcends
the
life
of
sense
confined
to
the
inferior
and
shadowy
Image
of
good
in
its
immortal
substance
:
So
doth
the
rational
Appetite
in
its
freedom
,
which
is
as
ample
,
as
reason
it self
,
and
diffuseth
it self
at
liberty
upon
the
blissful
Bosom
of
the
Universal
Good
,
excel
the
sensitive
Appetite
,
tyed
up
to
the
narrow
and
fading
Objects
of
sense
.
2.
The
Will
of
Man
is
a
rational
inclination
to
the
rational
,
intellectual
,
eternal
,
and
supream
good
.
This
is
the
Coelestial
Love
,
which
is
born
up
upon
its
two
wings
of
Rational
;
that
is
,
Coelestial
delight
and
desire
.
While
it
continues
in
its
naked
state
of
Innocency
and
true
Freedom
,
it
hath
a
liberty
and
power
in
it self
,
in
despight
of
all
impressions
of
outward
force
,
to
fly
above
them
all
,
upon
these
golden
wings
,
into
the
Bosom
of
the
Divine
Will
,
which
is
the
universal
and
supream
good
;
there
cleaving
to
,
and
becoming
one
with
that
blessed
and
triumphant
Will
,
it
hath
no
more
any
sense
of
opposition
or
force
;
all
things
now
round
about
it
make
a
pleasant
Musick
to
it
in
the
Harmony
of
the
Divine
Will
,
and
shine
upon
it
with
a
most
ravishing
and
heavenly
lustre
,
as
they
lie
together
in
the
Divinely-beautiful
Form
of
the
first
and
universal
good
.
This
is
that
true
Liberty
of
the
Will
of
Man
,
in
which
he
transcends
all
other
Creatures
here
below
,
by
which
he
triumphs
over
all
Chances
and
Changes
,
over
all
Confinements
and
Com●…lsions
,
over
all
the
extremities
of
Force
and
Fury
,
while
it
keeps
these
wings
unlimed
,
uncloged
,
unclipt
by
the
filth
or
guilt
of
fleshly
lusts
,
while
it
preserves
it self
from
the
Chains
of
Vice
.
3.
I
come
now
to
the
third
Circumstance
of
the
Liberty
of
the
Will
.
Man
is
to
be
considered
in
three
states
,
-
1.
Of
pure
Nature
.
-
2.
Of
the
Fall
.
-
3.
Of
the
restitution
by
Christ
.
1.
Man
in
the
state
of
pure
Nature
,
is
an
Image
of
God
,
an
earthly
Image
,
Gen.
1.
God
said
,
let
us
make
man
in
our
own
likeness
,
after
our
own
Image
let
us
make
him
.
Some
interpret
this
of
God
,
in
the
three
Persons
;
others
of
God
,
Cum
indumentis
suis
,
as
the
Jews
speak
,
of
God
in
his
holy
Angels
:
Both
together
make
a
proper
and
full
sense
.
God
in
the
holy
Trinity
,
God
in
all
the
various
Virtues
of
the
Divine
Nature
,
spread
first
through
the
innumerable
company
of
Angels
,
and
by
them
through
the
whole
Creation
,
sets
himself
as
a
seal
upon
man
,
in
whom
,
as
the
Consummation
and
Crown
of
his
whole
Work
,
by
this
impression
,
he
unites
all
into
one
Nature
and
Essence
,
which
is
a
compleat
Image
of
himself
,
and
a
comprehension
of
the
whole
Creation
.
Thus
now
the
Essence
,
the
Faculties
,
the
Operations
of
Man
,
are
a
shadowy
similitude
and
figure
of
the
Divine
Essence
,
the
Divine
Virtues
,
and
the
Operations
of
the
Divine
Nature
.
Thus
the
Will
of
Man
is
a
shadowy
figure
of
the
Divine
Will
;
and
its
freedom
,
a
shadowy
resemblance
of
the
Divine
Liberty
,
like
the
colours
of
a
Rainbow
in
the
Cloud
,
which
are
so
many
reflections
of
the
light
of
the
Sun
.
That
which
we
say
in
natural
Philosophy
,
Exiisdem
nutrimur
,
ex
quibus
gignimur
;
We
are
bred
and
nourished
,
composed
and
continued
by
the
same
things
,
is
most
true
in
its
application
to
the
first
or
universal
cause
,
with
its
effects
.
As
the
Sun
is
the
formal
,
efficient
cause
of
its
beams
,
which
are
its
shadowy
Image
in
the
air
,
and
as
the
living
face
is
the
formal
efficient
cause
of
the
face
in
the
Glass
,
so
is
God
to
man
,
his
Image
and
shadow
.
The
continued
out-shinings
and
Operations
of
the
Sun
,
make
,
maintain
,
and
act
anew
its
beams
every
moment
.
The
continued
stream
of
Species
,
or
beams
from
the
living
Face
,
every
moment
,
form
anew
the
Face
in
the
Glass
,
with
all
its
meen
and
motions
.
So
doth
the
Divine
Essence
,
the
Diviue
Understanding
and
Will
every
moment
,
by
the
continual
influences
of
each
moment
,
compose
and
conduct
their
Image
,
the
Essence
,
the
Understanding
,
the
Will
of
Man
,
as
the
Face
in
the
Glass
,
in
their
whole
make
,
manner
,
and
motions
.
This
is
not
a
diminution
,
but
the
perfection
of
Liberty
in
the
Will
of
Man
;
For
God
in
his
holy
Angels
,
as
superior
and
universal
Causes
,
works
upon
the
Will
of
Man
,
or
rather
in
it
,
after
the
manner
of
an
internal
Principle
.
So
that
well
known
Maxim
of
the
first
Philosophy
assures
us
,
That
the
first
and
universal
Cause
,
is
of
all
Causes
most
intimate
,
with
every
effect
.
As
in
logical
Definitions
,
the
summum
genus
,
or
the
highest
nature
,
enters
into
the
Definition
,
and
so
into
the
Essence
of
the
lowest
Species
,
or
kind
of
things
,
inasmuch
as
it
enters
into
,
and
constitutes
the
next
genus
,
or
nature
,
together
with
all
the
intermediate
natures
.
For
examples
sake
,
Substance
,
and
so
Being
it self
,
in
its
highest
and
most
absolute
form
,
is
comprehended
in
,
and
constitutes
the
nature
of
man
,
descending
into
it
,
by
the
intermediate
steps
of
Corporiety
and
Animality
;
that
is
,
becoming
first
a
Corporeal
Substance
,
then
a
living
Corporeal
Substance
,
lastly
,
a
rational
,
and
so
a
man
.
In
like
manner
,
so
is
the
first
and
universal
Cause
the
most
internal
and
essential
Principle
of
every
effect
,
of
all
humane
Operations
,
of
all
the
acts
of
the
Will.
For
it
is
the
Essence
of
every
Essence
,
the
Being
of
every
Being
,
the
Act
of
every
Act
,
the
first
,
the
formal
Cause
,
the
most
immediate
,
the
most
intimate
Cause
of
every
Effect
.
Let
me
add
to
this
,
for
a
Conclusion
,
as
the
Crown
upon
the
liberty
of
man
in
pure
nature
,
that
his
conformity
to
God
,
as
an
Image
to
his
Original
,
is
his
Perfection
;
in
this
doth
his
Will
become
a
most
beautiful
figure
of
the
ever-glorious
life
,
the
Divine
Will
,
that
its
Liberty
is
the
free-springing
,
flourishing
,
and
fruitfulness
of
it
in
all
good
,
through
the
whole
Latitude
and
Amplitude
of
the
most
spacious
and
blissful
sphere
of
good
;
and
so
that
a
most
pleasing
and
agreeable
necessity
of
being
good
is
inseparable
from
this
sweet
and
ample
freedom
,
while
it
continues
in
the
state
of
a
Divine
Image
and
Figure
.
2.
In
the
Fall
of
Man
we
read
,
according
to
the
Language
of
the
Scripture
,
of
his
being
deceived
,
being
brought
into
servitude
,
being
a
Captive
,
in
bondage
to
Vanity
and
Corruption
,
and
of
being
dead
.
While
they
boast
of
Liberty
,
saith
St.
Peter
,
they
themselves
are
servants
to
sin
.
For
to
that
,
of
which
a
man
is
overcome
,
he
is
a
servant
.
It
is
the
Observation
of
Plato
,
That
the
names
importing
any
thing
of
good
,
natively
,
signifie
a
freedom
of
motion
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
run
swiftly
.
On
the
otherside
,
the
names
of
evil
,
express
a
restraint
from
motion
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
malice
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
lie
down
upon
the
ground
.
In
like
manner
,
the
Hebrew
word
for
Darkness
signifieth
restraint
,
and
confinement
by
force
.
All
Liberty
being
an
enlargement
of
Being
,
is
comprehended
in
the
nature
of
good
alone
.
Neither
is
there
any
thing
so
inconsistent
with
Liberty
,
as
evil
,
which
is
a
privation
of
Being
.
Plato
therefore
rightly
expresseth
the
Soul
in
her
faln
state
,
by
the
loss
of
both
her
wings
,
which
are
an
Intellectual
Light
,
and
an
Intellectual
Love
;
or
the
Light
of
Reason
in
the
Mind
,
spreading
it self
with
a
clear
brightness
,
as
one
of
the
golden
wings
;
and
the
force
or
freedom
of
the
rational
Appetite
to
good
in
the
Will
,
extending
it self
in
a
pure
flame
,
as
the
other
of
the
golden
wings
.
To
this
I
might
add
the
testimony
,
which
the
Scripture
gives
of
another
seed
,
that
of
the
Serpents
springing
up
in
the
Soul
unto
its
fall
,
in
its
fall
,
and
through
its
fall
;
of
the
Soul
being
now
the
Child
of
the
Devil
,
being
implanted
into
the
Powers
of
Darkness
,
of
being
acted
by
the
Prince
of
the
Power
of
the
Air
,
the
Spirit
,
which
is
now
become
its
Root
,
its
Head
,
its
inward
Principle
.
3.
The
Soul
of
man
in
its
Restitution
by
Christ
,
hath
Jesus
Christ
as
a
quickning
Spirit
in
him
,
as
the
principle
of
its
Life
,
as
its
life
it self
.
I
(
saith
Christ
)
am
the
Resurrection
and
the
Life
.
I
(
saith
St.
Paul
)
by
the
Law
am
dead
to
the
Law
.
I
am
crucified
with
Christ
,
and
now
I
live
;
yet
not
I
,
but
Christ
liveth
in
me
.
He
(
saith
St.
Paul
)
that
is
joyned
to
the
Lord
is
one
Spirit
.
Man
is
now
become
the
heavenly
Image
of
God
,
and
one
Spirit
with
Jesus
Christ
in
Glory
.
As
he
hath
now
the
Understanding
of
Christ
,
according
to
St.
Paul
;
so
hath
he
also
the
Will
of
Christ
.
This
heavenly
Bridegroom
and
heavenly
Bride
are
one
Divine
Spirit
,
bear
one
Divine
Image
,
have
one
Life
,
one
Righteousness
,
one
Glory
,
one
Understanding
,
one
Will
,
and
dwell
together
in
one
Light
,
as
God
is
Light
,
in
one
Love
,
as
God
is
Love
,
in
one
immortal
Joy
,
unspeakable
and
glorious
.
The
Soul
now
is
a
chast
and
spotless
Bride
,
which
bringeth
forth
all
the
rich
and
heavenly
fruits
of
her
Spirit
,
her
Understanding
,
her
Will
,
her
whole
Life
,
inward
and
outward
,
by
her
own
heavenly
Husband
alone
,
by
the
sweet
force
of
her
Union
with
him
,
and
the
Divine
Virtue
of
his
embraces
,
that
they
may
be
fruits
to
God
;
that
is
,
Divine
Fruits
,
having
the
life
,
virtue
,
and
sweetness
of
the
Divine
Nature
in
them
,
the
form
,
and
beauty
of
the
Divine
Nature
upon
them
for
a
feast
of
Joys
and
Glory
to
God
himself
,
to
feast
both
his
Eyes
and
his
Heart
.
If
then
the
Soul
restored
be
one
Spirit
with
Christ
,
as
in
the
Spirit
of
Christ
,
so
in
the
Spirit
of
a
Saint
,
the
most
pleasant
liberty
,
and
most
potent
necessity
meet
in
one
.
The
Divine
Harmony
of
the
supream
and
universal
good
is
at
once
the
spacious
and
blissful
Field
of
this
Paradisical
freedom
,
and
the
golden
Chain
of
this
most
grateful
and
most
glorious
necessity
.
The
Spirit
of
Christ
is
eternity
it self
,
which
as
it
spreads
it self
beyond
and
above
all
consinements
to
a
Variety
,
endlesly
fresh
and
flourishing
,
is
the
sweetest
Liberty
:
As
it
comprehends
all
things
in
a
most
entire
undivided
Unity
,
the
supream
Crown
and
Circle
of
all
true
Life
and
Glory
,
is
the
highest
necessity
.
Eternity
hath
nothing
past
,
or
to
come
,
in
respect
to
it self
,
being
far
above
all
Changes
,
all
Beginnings
and
Ends
of
things
.
It
is
the
supream
Power
,
which
rules
them
all
,
and
the
supream
Wisdom
which
measures
them
.
The
Soul
then
now
become
one
Spirit
with
Christ
,
is
in
that
Spirit
,
together
with
Christ
,
seated
upon
the
Throne
of
Eternity
;
by
its
Union
with
this
Spirit
,
it
reigns
upon
this
Throne
over
all
things
;
by
having
this
Spirit
in
it self
,
by
being
one
Spirit
with
this
Spirit
,
it
hath
in
it self
that
soveraign
Power
and
supream
Wisdom
,
it
is
one
with
that
soveraign
Power
and
supream
Wisdom
which
rules
and
measures
all
things
.
Thus
the
glorious
Bride
of
Eternity
,
having
her
heavenly
Bridegroom
in
her
embraces
,
cloathed
and
crowned
with
the
same
heavenly
Image
,
being
now
in
the
true
state
of
her
own
proper
person
,
in
her
sirst
and
last
state
,
in
her
own
proper
unvailed
Substance
,
and
Original
here
with
her
Bridegroom
,
is
her
own
rule
and
measure
in
this
heavenly
Image
,
which
is
her
true
substantial
self
,
her
Eternity
.
She
is
also
a
rule
and
measure
to
her self
in
the
earthly
and
shadowy
Image
,
and
in
all
her
Pilgrimage
,
through
the
Regions
of
time
below
,
whether
they
be
the
sweeter
shadows
of
the
Light
above
,
or
the
melancholy
shades
of
a
deeper
Darkness
.
This
is
the
true
Liberty
of
Man
,
and
the
freedom
of
his
Will
,
which
is
as
the
liberty
and
freedom
of
the
true
eternal
good
,
diffusing
it self
into
all
the
unsearchable
riches
of
its
manifoldly
various
Varieties
,
varying
,
setting
off
,
sweetning
and
heightning
it self
by
all
the
ravishing
excesses
of
Harmony
,
of
Light
,
of
Love
,
by
all
the
extreams
of
Darkness
,
Discord
,
Contrariety
,
and
hate
,
reducing
,
and
binding
up
these
also
into
a
most
ravishing
Harmony
,
by
the
excesses
;
by
the
victories
and
triumphs
of
the
Divine
Light
and
Love
:
So
keeping
together
with
this
sportful
Liberty
,
the
golden
,
the
firm
Adamantine
necessity
of
being
it self
still
through
all
,
that
is
good
,
the
true
and
eternal
good
.
This
Divine
Liberty
of
the
spiritual
Bride
,
which
is
her
Kingdom
in
her self
over
all
,
is
divinely
expressed
by
the
blessed
Bridegroom
himself
,
in
that
most
mysterious
Song
of
himself
,
and
his
Love
composed
by
himself
in
the
Person
of
Solomon
.
He
there
in
one
place
chargeth
the
Daughters
of
Jerusalem
;
that
is
,
all
the
holy
Angels
and
spotless
Spirits
,
by
which
the
affairs
of
the
whole
Creation
are
administred
.
By
the
Roes
and
Hindes
of
the
field
;
that
is
,
by
all
those
Pleasures
,
Loves
,
and
Lovelinesses
with
which
he
sports
himself
in
the
midst
of
them
,
in
the
Paradise
above
,
who
alone
is
the
lovely
Roe
,
and
the
lovely
Hind
,
That
they
awake
not
,
nor
stir
up
his
Love
until
he
please
,
Cant.
2.
7.
Thus
it
is
manifestly
in
the
Hebrew
,
although
our
Translators
have
changed
the
Feminine
into
the
Masculine
,
and
set
the
Bridegroom
in
the
place
of
the
Bride
.
But
the
sense
which
the
words
grammatically
import
is
this
;
That
,
as
the
heavenly
Bride
is
one
Spirit
with
her
Bridegroom
,
she
sits
above
together
with
him
upon
his
Throne
in
eternity
from
thence
together
with
him
,
gives
to
all
the
heavenly
Ministers
their
Commissions
,
that
nothing
moves
in
her
own
person
,
or
round
about
her
here
below
,
as
she
is
in
her
shadowy
disguise
and
pilgrimage
,
but
as
it
is
ordered
by
her self
above
in
the
bosome
of
her
Bridegroom
.
And
according
to
that
order
executed
by
the
heavenly
attendance
,
which
wait
continually
round
about
the
Throne
of
her
Bridegroom
.
2.
Reason
.
If
the
Will
of
Man
be
not
free
,
and
do
not
freely
determine
it self
in
all
moral
Actions
,
being
undetermined
in
its
own
Principles
,
or
by
any
superior
Causes
,
what
entrance
doth
sin
find
?
How
doth
any
thing
of
a
stain
or
guilt
lie
upon
the
Soul
?
How
is
God
just
in
the
effects
of
his
Wrath
upon
those
that
sin
,
if
they
sin
by
an
inevitable
necessity
of
Nature
,
and
a
predetermination
by
the
connexion
of
Causes
,
or
by
the
immediate
and
intimate
operation
of
the
first
and
universal
Cause
?
I
shall
give
my
Answer
by
several
steps
.
1.
Sin
hath
no
positive
being
;
if
it
hath
,
God
,
who
is
the
first
and
universal
Being
,
the
Fountain
of
Being
,
is
directly
,
by
himself
,
and
not
by
accident
only
the
Author
of
Sin
,
in
its
formality
,
as
Sin
.
Otherwise
we
must
with
Manes
set
two
Gods
upon
two
distinct
Thrones
;
one
of
Light
or
Good
,
the
other
of
Darkness
or
Evil.
Or
we
shall
be
forced
with
some
Heathen
Philosophers
to
establish
two
first
Beings
equally
Uncreated
,
and
eternal
;
One
,
God
the
Agent
;
The
other
,
Matter
the
Patient
.
So
where
the
Agent
subdues
the
matter
to
it self
,
all
Forms
of
Goodness
,
Beauty
,
Life
,
and
Joy
spring
forth
:
where
the
matter
invincibly
resisteth
the
power
of
the
Agent
,
there
are
the
Regions
of
all
Evil
,
Darkness
,
Death
and
Hell
.
But
this
Heathenism
and
Manicheism
are
exploded
,
as
by
the
universal
consent
of
all
sober
Christians
;
so
by
the
voice
of
reason
it self
.
For
if
there
be
two
first
Beings
,
these
agree
in
Being
,
they
differ
in
being
two
.
Being
it self
,
as
it
is
One
,
making
both
these
one
in
its
self
,
as
it
is
pure
,
is
before
and
above
that
state
,
in
which
it
is
allayed
and
abased
,
by
being
mixt
and
compounded
with
those
differences
which
make
it
two
.
This
then
alone
is
the
first
and
supream
Being
,
the
eternal
One
,
the
only
true
God
.
2.
If
God
then
be
not
properly
and
directly
the
Author
of
Sin
,
Sin
is
no
positive
Being
,
but
a
privation
only
.
So
the
Scriptures
express
it
,
which
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
irregularity
,
a
falling
short
of
the
Glory
of
God
,
a
missing
of
the
mark
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Divines
generally
teach
us
,
That
the
Sin
consisteth
not
in
any
Act
,
but
in
the
Deordination
,
in
the
privation
,
a
want
of
the
due
order
,
appertaining
to
the
Act.
Sin
then
being
nothing
positive
,
but
a
meer
privation
,
can
have
no
efficient
,
but
a
deficient
Cause
only
.
This
deficient
Cause
is
that
defectibility
,
which
is
inseparable
from
every
created
Nature
.
Darkness
is
the
privation
,
or
absence
of
Light
,
which
naturally
and
necessarily
accompanieth
obscure
and
opact
Bodies
,
as
the
Air
,
the
Water
,
and
the
Earth
.
While
the
Sun
shines
upon
them
,
this
deficiency
,
or
want
of
Light
,
discovereth
not
it self
.
All
things
are
illuminated
,
and
the
natural
obscurity
of
these
Bodies
illustrated
by
the
Sun-beams
;
when
these
beams
are
withdrawn
,
or
intercepted
,
then
the
defect
of
Light
natural
to
these
substances
appeareth
,
and
so
the
darkness
is
predominant
.
Thus
every
Creature
hath
in
it self
a
tendency
to
annihilation
;
being
of
it self
like
the
Earth
before
the
beautiful
work
of
the
first
day
,
which
was
light
,
void
,
and
without
form
.
Thus
the
Soul
of
Man
in
its
Understanding
,
and
in
its
Will
,
hath
naturally
of
it self
a
tendency
to
unreasonableness
,
which
is
a
degree
of
Annihilation
,
the
privation
of
that
two-sold
Beauty
;
Truth
in
the
Understanding
,
and
goodness
in
the
Will.
While
the
Face
of
God
shines
upon
the
face
of
the
Soul
,
by
a
continued
irradiation
,
as
in
the
first
moment
of
the
Creation
,
these
Intellectual
Forms
of
Divine
Beauty
,
Truth
,
and
Goodness
flourish
in
the
Soul
,
binding
up
the
natural
defectibility
both
of
the
Understanding
and
the
Will
,
in
the
golden
Chains
of
an
heavenly
Light
,
and
heavenly
Love
;
but
in
that
moment
,
in
which
God
turns
away
his
Face
,
with-draws
his
beams
,
in
the
same
moment
the
Soul
of
Man
is
left
naked
,
its
natural
defectibility
prevails
;
the
privation
,
or
absence
of
Truth
,
is
now
the
darkness
,
the
deformity
of
folly
and
falshood
.
The
privation
or
absence
of
Goodness
,
is
now
the
evil
,
and
the
disorder
,
into
which
,
as
a
bottomless
pit
,
the
Understanding
,
and
the
Will
,
and
the
whole
Soul
with
these
miserably
,
endlesly
sinks
.
This
is
that
horrible
pit
,
out
of
which
sin
ariseth
,
the
defectibility
or
nothingness
of
the
Creature
in
it self
.
This
is
the
way
by
which
it
ariseth
upon
the
Soul
,
over-spreading
it
,
and
carrying
it
back
into
that
pit
of
horrour
,
the
deflectibility
or
nothingness
of
the
Creature
,
prevailing
in
the
absence
of
the
Divine
beams
.
The
Royal
Prophet
divinely
sings
the
penury
of
the
Creature
,
and
the
Praises
of
the
great
Creator
in
this
Mystery
,
Psal.
104.
29.
Thou
hidest
thy
Face
,
they
are
troubled
,
thou
takest
away
their
Breath
or
Spirit
,
they
die
,
and
return
to
their
dust
.
Thou
sendest
forth
thy
spirit
,
they
are
created
,
and
thou
renewest
the
face
of
the
Earth
.
It
is
a
truth
,
asserted
by
all
Philosophers
and
Divines
,
That
the
Understanding
acteth
necessarily
,
being
infallibly
and
irresistably
reduced
into
act
by
its
Object
duly
presented
.
The
Scripture
manifestly
teacheth
us
,
that
sin
entreth
into
the
Soul
by
the
Understanding
.
Those
two
places
which
I
have
cited
above
,
are
clear
.
The
woman
being
deceived
,
was
first
in
the
Transgression
.
Sin
deceived
me
,
and
so
slew
me
.
St.
Paul
speaketh
in
both
these
places
of
the
first
entrance
of
sin
into
the
World
,
in
the
person
of
the
first
Woman
,
and
in
his
own
person
,
set
,
as
a
figure
of
all
Mankind
,
as
it
was
collectively
and
representatively
in
the
first
Adam
.
Musaeus
joyns
these
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Light
going
out
,
and
Leander
perishing
.
Man
is
deceived
,
and
so
slain
by
sin
.
As
the
Light
of
Truth
goes
out
in
the
Understanding
,
the
Life
of
Goodness
dies
in
the
Will.
As
the
sight
and
light
of
the
eye
from
the
natural
composition
of
the
eye
faileth
,
as
the
irradiations
from
the
Sun
,
which
it
enjoyeth
,
either
mediately
,
or
immediately
from
the
body
of
the
Sun
it self
,
or
from
other
luminous
bodies
depending
upon
the
Sun
are
obscured
:
So
is
the
Souls
eye
the
Understanding
obscured
,
according
to
the
proportion
,
in
which
the
Divine
illuminations
in
the
way
of
Grace
or
Nature
cease
.
In
these
two
first
steps
,
I
have
endeavoured
to
make
clear
the
nature
of
Sin
,
and
the
way
of
its
entrance
into
the
World
,
in
which
we
see
a
most
genuine
conformity
to
the
dependance
of
the
Will
,
and
of
the
whole
Soul
in
all
its
changes
and
motions
upon
the
first
Cause
,
as
a
link
in
the
mystical
Chain
of
the
order
of
Causes
.
The
beauty
and
goodness
of
the
Soul
in
its
Understanding
and
its
Will
,
flow
in
the
golden
Pipe
of
the
order
of
Causes
,
as
golden
Oyl
from
the
first
cause
,
as
the
Olive-Tree
flourishing
upon
the
Mount
of
Eternity
.
As
this
golden
stream
from
its
Well-head
fails
,
beauty
and
goodness
are
no
more
in
the
Soul
.
The
deficiency
or
privation
of
these
,
is
the
evil
of
Darkness
,
Deformity
,
Sin
and
Death
,
to
this
intellectual
and
immortal
Spirit
.
But
the
knot
seems
to
be
tyed
stronger
:
by
this
discourse
man
sins
inevitably
by
the
necessity
of
his
nature
.
The
first
and
free
withdrawings
of
the
Divine
influence
give
way
for
the
deflectibility
of
the
Creature
,
to
spring
up
into
those
defects
,
which
are
properly
and
formally
the
evils
of
Sin
,
the
first
and
greatest
evils
,
the
fountains
of
all
evils
.
How
then
doth
shame
or
guilt
lie
upon
the
Creature
?
Why
is
God
yet
angry
?
How
is
he
just
in
punishing
?
Is
not
the
evil
of
sin
from
these
grounds
clearly
cast
upon
God
,
as
the
Author
of
it
?
I
shall
endeavour
to
answer
these
Objections
,
and
to
remove
these
Difficulties
in
the
three
following
steps
.
3.
I
shall
endeavour
here
to
bring
in
some
clear
light
into
the
obscure
shades
of
this
doubt
,
how
shame
and
guilt
lie
upon
the
Soul
,
when
it
falls
inevitably
from
the
necessity
of
its
nature
.
Shame
is
a
fear
of
Infamy
,
from
a
sense
of
Deformity
.
Deformity
is
the
absence
of
the
Divine
Form
originally
present
,
and
so
proper
to
the
subject
.
The
subject
of
the
form
or
beauty
,
while
it
is
present
,
is
also
in
its
absence
the
subject
of
the
privation
and
deformity
.
To
the
deformity
is
annexed
the
reproach
or
disesteem
.
Esteem
or
disesteem
is
a
right
judgment
,
and
so
a
value
of
each
thing
according
to
its
proper
state
or
nature
.
Where
the
sense
of
deformity
is
,
there
will
also
be
the
fear
of
infamy
,
and
so
the
shame
.
When
Venus
and
Mars
were
discovered
in
Vulcan's
Net
,
an
immortal
laughter
arose
among
all
the
Gods
,
who
were
Spectators
,
as
we
read
in
Homer
.
When
the
Soul
once
,
in
its
first
Creation
,
cloathed
with
a
Divine
Beauty
,
and
so
placed
in
the
Paradise
of
a
Divine
Light
and
Joy
,
seeth
it self
despoiled
of
this
heavenly
Robe
,
in
the
nakedness
of
those
deformities
,
of
the
darkness
into
which
,
as
hidden
in
the
depth
of
its
own
nature
,
it
sinks
,
when
the
Divine
beams
,
that
raised
it
out
of
that
dark
Deep
,
and
enriched
it
with
its
heavenly
Ornaments
are
retired
,
can
it
be
without
a
sense
of
this
deformed
nakedness
?
without
shame
,
without
impressions
made
upon
it
,
by
the
apprehension
of
that
state
,
in
which
the
innumerable
company
of
heavenly
Spectators
now
behold
it
,
with
a
disesteem
and
aversion
suitable
to
that
state
?
Neither
is
the
justness
of
the
aversion
and
disesteem
in
all
the
heavenly
Spirits
,
or
of
the
shame
in
this
faln
Spirit
lessened
,
but
rather
encreased
and
heightned
by
this
,
that
the
deformity
springeth
up
with
an
inevitable
necessity
from
its
own
proper
nature
;
for
the
discovery
of
that
,
which
this
faln
Soul
is
in
it self
,
together
with
every
Creature
;
and
the
distinction
now
manifested
between
that
,
which
is
of
God
,
as
the
Fountain
in
Eden
,
whence
alone
all
Paradisical
Beauties
and
Joys
flow
in
the
Creature
,
and
that
which
is
of
the
Creature
it self
,
which
is
in
it self
a
dark
,
horrid
,
and
bottomless
pit
,
where
all
wastness
,
woe
,
disorder
,
deformity
,
confusion
,
desolation
,
Deaths
and
Hells
dwell
together
,
and
whence
in
swarms
they
break
forth
,
as
from
a
cursed
womb
,
like
the
smoke
and
the
locusts
from
the
bottomless
pit
in
the
Revelation
;
the
discovery
of
this
,
in
the
faln
Spirits
,
makes
their
shame
and
abhorrency
of
themselves
more
just
and
high
,
as
also
the
Songs
of
Praise
which
the
heavenly
Spirits
day
and
night
sing
to
their
Creator
and
Preserver
,
as
more
highly
just
,
so
more
highly
sweet
and
glorious
.
Thus
much
for
the
shame
,
let
us
now
pass
to
the
guilt
.
Guilt
is
the
obligation
of
the
Sinner
to
the
Justice
of
God
.
Justice
,
and
so
most
eminently
the
Divine
Justice
,
which
is
the
measure
of
all
Justice
,
is
that
which
giveth
to
every
thing
its
due
,
that
which
is
proper
to
it
,
it
s
own
.
That
is
due
to
every
thing
,
which
is
proper
and
suitable
to
it
according
to
its
place
in
the
whole
,
for
the
preservation
,
restrauration
,
or
perfection
of
the
Order
in
the
whole
.
When
a
Spirit
,
by
the
abstraction
of
the
Divine
Beauty
and
Virtue
,
is
now
sunk
into
its
natural
weakness
and
deformity
;
nothing
now
is
any
longer
its
own
,
nothing
now
is
suitable
to
it
,
but
that
power
of
darkness
,
that
principle
of
waste
emptiness
,
of
even
dreaded
and
hateful
nothings
.
Now
the
path
in
which
the
supream
Justice
,
presiding
over
the
Universal
Order
and
Harmony
of
things
,
acts
most
pertinently
towards
it
,
is
to
abandon
it
to
those
powers
of
darkness
,
which
rise
up
from
its
own
proper
Root
,
to
display
themselves
more
fully
upon
it
in
their
ugly
and
hateful
shapes
,
in
their
tormenting
horrors
,
in
their
horrid
torments
,
the
dissolutions
of
the
blissful
Unity
,
in
distracting
divisions
and
confusions
;
the
extinguishing
of
the
sweet
and
beautiful
Light
in
affrightful
shades
of
amazing
darkness
.
The
chief
skill
in
Pictures
consisteth
in
the
evenness
and
justness
of
placing
the
shades
,
that
according
to
the
degrees
of
the
declining
Light
,
the
shades
may
gradually
increase
,
until
they
sink
into
the
deepest
obscurity
,
or
be
bounded
by
a
new
light
springing
up
out
of
these
shades
:
Such
is
the
Law
of
the
Divine
Justice
,
which
is
the
great
and
wise
Spirit
of
the
Universal
Harmony
,
in
this
Divine
Poem
or
Picture
,
the
work
of
the
Creation
,
as
the
heavenly
form
of
goodness
or
beauty
in
the
best
and
most
beautiful
season
which
draws
it self
from
any
part
of
this
work
.
Privation
,
the
principle
and
form
of
all
evil
,
spreads
its
black-wings
over
it
,
encreasing
its
hellish
shades
and
darknesses
upon
it
,
in
the
bosome
of
which
it
hatcheth
all
the
ugly
Births
of
deformity
,
woe
and
horror
,
with
an
amazing
interminating
infiniteness
,
until
the
sacred
Light
of
the
Divine
goodness
and
beauty
arising
upon
it
,
bound
those
unformed
shades
,
reducing
all
to
,
and
binding
up
all
with
the
Adamantine
Chains
of
a
triumphant
Harmony
in
the
Glory
of
God
.
In
this
third
step
we
have
endeavoured
to
fix
the
shame
and
guilt
of
sin
upon
the
Sinner
,
but
glory
upon
the
Divine
Justice
in
the
sufferings
which
come
by
sin
.
4.
Step.
We
are
in
our
next
step
to
give
an
answer
for
God
to
those
,
who
in
their
Expostulations
ask
,
why
he
is
yet
angry
?
The
solution
of
this
doubt
is
obvious
and
common
.
Anger
resteth
in
the
bosome
of
Fools
.
Fury
is
not
in
him
,
who
worketh
all
things
according
to
the
counsel
of
his
Will.
His
Wisdom
and
his
Will
are
both
one
.
His
Justice
and
his
Power
are
both
one
,
and
one
with
the
other
two
,
his
Wisdom
and
his
Will.
As
he
is
one
pure
Act
of
Omnipotency
,
of
Beauty
,
of
Love
,
of
Joy
,
of
all
Excellencies
,
at
their
greatest
heighth
,
and
in
one
,
so
is
he
Wisdom
,
Will
,
Justice
,
Power
,
all
in
one
.
He
is
Power
,
as
he
is
a
pure
Act
of
Almightiness
.
He
is
Wisdom
,
as
he
is
a
pure
Act
of
highest
and
most
Universal
Harmony
.
He
is
Justice
,
as
he
is
a
pure
Act
of
entire
and
most
perfect
Order
.
He
is
Will
,
as
he
is
a
pure
Act
of
highest
and
most
diffusive
goodness
,
of
the
richest
,
sweetest
,
and
fullest
loveliness
,
which
are
the
proper
Objects
,
and
so
perfections
of
the
Will.
He
is
Will
,
as
he
is
a
pure
Act
of
most
heightned
and
comprehensive
Love
,
Joy
,
Complacency
,
which
are
the
most
proper
and
perfect
Operations
of
the
Will.
Fury
then
is
not
in
him
,
who
thus
worketh
all
things
according
to
the
counsel
of
his
Will
,
where
Justice
,
Power
,
Wisdom
and
Will
meet
in
one
,
at
their
purest
heights
,
in
their
greatest
freedoms
,
in
their
most
proper
and
perfect
Operations
.
Anger
is
then
attributed
to
God
,
per
Anthropopathiam
,
while
by
the
suiting
of
the
Language
to
the
capacity
of
the
Hearers
;
God
is
represented
to
us
in
the
form
,
and
in
the
fashion
of
a
man
.
It
is
also
a
metonymical
way
of
speaking
,
which
expresseth
the
effect
by
the
cause
.
So
the
Scripture
speaking
with
the
Tongue
of
a
Man
,
as
the
Jews
express
it
,
representeth
those
effects
of
the
Divine
Providence
,
by
the
names
of
the
anger
of
God
,
the
wrath
of
God
,
which
answer
to
those
effects
that
commonly
proceed
from
anger
and
wrath
in
men
.
Job
faith
in
one
place
,
When
the
scourge
falleth
alike
upon
the
innocent
and
the
wicked
,
God
laugheth
at
it
.
When
wicked
men
suffer
for
their
sins
,
when
innocent
persons
are
refined
by
their
sufferings
;
the
Eye
of
God
is
fixed
upon
his
own
Divine
Loveliness
and
Glory
alike
in
both
.
The
purest
and
most
perfect
Love
acteth
him
toward
this
most
pure
and
perfect
Loveliness
and
Glory
alike
in
both
,
from
the
meeting
and
blissful
embraces
of
these
two
;
this
Love
and
Loveliness
in
the
Divine
Nature
,
his
Joy
and
Complacency
is
alike
in
both
,
equally
full
,
equally
at
the
heighth
.
A
Divine
Philosopher
,
with
a
pleasant
and
beautiful
Allegory
,
teacheth
us
,
That
the
expansion
of
Light
,
in
the
heavenly
Bodies
,
which
is
the
Act
of
the
Angelical
World
,
in
this
their
most
beautiful
Figure
,
is
Risus
Coelorum
,
the
laughter
of
the
Heavens
.
God
maketh
every
thing
beautiful
in
its
proper
place
and
time
,
to
kill
,
as
to
make
alive
,
unformed
,
deformed
privations
,
as
the
fairest
and
most
flourishing
forms
.
In
every
Act
of
Providence
,
in
every
accident
from
the
beginning
to
the
end
of
things
,
he
equally
preserveth
and
perfecteth
the
Divine
Order
and
Harmony
.
This
golden
Harmony
,
extended
like
the
sweet
Light
of
Heaven
over
all
things
,
is
as
a
Divine
laughter
,
the
complacency
of
the
Divine
Nature
in
its
Work
,
in
its
Image
,
in
it self
.
I
have
yet
one
thing
more
to
say
,
before
I
take
my
other
step
.
We
learn
from
Philosophers
,
That
heat
and
cold
,
which
continually
fight
in
the
Elements
below
,
are
in
the
heavenly
Bodies
,
but
after
so
eminent
a
manner
,
that
there
they
meet
and
enfold
each
other
with
a
most
harmonious
agreeableness
.
By
the
Laws
of
Divinity
we
are
answerably
taught
,
That
Anger
and
Love
,
as
all
forms
of
things
,
most
discordant
in
the
Creatures
,
are
first
in
the
Divine
Nature
.
But
they
are
there
with
an
eminency
,
with
a
transcendency
,
in
which
they
are
refined
and
heightned
far
above
all
imperfections
.
Here
they
all
meet
,
as
most
grateful
and
most
agreeable
Varieties
in
the
entire
and
undivided
Unity
of
the
same
eternal
Light
,
of
the
same
eternal
Love
,
of
the
same
eternal
God
.
As
from
this
heighth
of
a
most
perfect
Unity
,
these
Divine
Varieties
bring
forth
their
various
effects
in
shadowy
resemblances
here
below
,
they
make
the
figure
of
the
whole
divinely
one
,
and
divinely
beautiful
.
As
Divine
Seals
,
they
likewise
impress
the
figure
of
their
own
Divine
Unity
upon
each
single
effect
.
Thus
the
whole
work
in
general
,
each
single
effect
in
particular
,
is
a
divinely
beautiful
figure
of
the
Divine
Beauty
shining
with
delightful
beams
upon
those
Eyes
and
Spirits
,
which
anointed
with
a
Divine
Knowledge
,
see
the
golden
and
secret
Seal
,
this
glorious
and
sacred
impression
of
the
Divine
Unity
upon
it
.
Thus
we
have
spoken
of
the
shame
and
guilt
of
Sin
,
as
also
of
Anger
,
and
in
part
of
the
Justice
of
God
;
concerning
which
there
remaineth
more
to
be
said
.
5.
Step.
We
have
yet
before
us
that
great
Deep
,
which
swalloweth
up
all
Understandings
,
the
face
of
which
seemeth
covered
with
a
thick
and
impenitrable
darkness
.
Let
us
pray
to
the
Father
of
Lights
for
irradiations
from
his
eye
,
that
so
this
unfathomable
Deep
may
discover
it self
to
us
,
as
a
blissful
Deep
of
purest
,
clearest
,
and
sweetest
Glory
.
If
God
first
from
the
counsel
of
his
own
Will
alone
withdraw
those
beams
,
which
are
all
our
Light
and
Beauty
,
and
we
then
by
the
inevitable
necessity
of
our
Natures
wander
as
deformed
shades
in
a
wild
darkness
,
through
the
Regions
of
Sin
,
Death
and
Hell
:
Is
not
God
,
now
in
a
moral
sense
clearly
and
fully
,
the
sole
Author
of
Sin
and
Evil
?
This
is
the
knot
which
indeed
standeth
in
need
of
the
Rosy
Fingers
of
the
heavenly
Morning
,
the
beams
of
the
eternal
Day
to
unty
it
.
How
shall
we
in
this
place
vindicate
the
Justice
and
Goodness
of
God
?
I
have
here
three
things
to
propound
.
1.
Let
us
impartially
and
ingeniously
consider
whether
the
freedome
of
the
Will
,
to
determine
it self
absolutely
in
all
its
Acts
,
reflect
a
greater
Glory
upon
the
Justice
and
Goodness
of
God
,
than
the
Will
predetermined
in
its
Essence
,
in
its
superior
Causes
,
in
the
first
and
universal
Cause
.
That
we
may
make
a
clearer
judgment
in
this
case
,
let
us
compare
these
two
different
states
of
the
Will
,
together
with
several
Antecedents
and
Consequencies
,
by
placing
them
both
in
our
view
,
one
by
another
,
as
plainly
,
within
as
narrow
a
compass
as
we
can
.
Let
us
set
that
Free-will
in
our
eye
after
this
manner
.
God
brings
forth
an
Intellectual
Spirit
,
with
a
Divine
Light
of
Truth
in
its
heavenly
Beauties
,
shining
upon
its
Understanding
,
with
a
Divine
Love
of
the
true
Good
,
with
all
its
heavenly
Sweetnesses
springing
in
its
Will
.
He
now
sets
down
the
will
of
this
Spirit
upon
such
a
ground
of
indifferency
and
absoluteness
in
it self
,
that
being
undetermined
into
any
forms
of
good
or
evil
,
the
most
heavenly
,
or
the
most
hellish
,
it
is
equally
free
for
it
in
the
face
of
all
this
blessed
Light
shining
in
the
Understanding
,
in
the
midst
of
all
the
heavenly
sweetnesses
flowing
from
the
bosome
of
the
true
Good
,
through
the
Will
it self
,
to
cast
it self
forth
from
the
bosome
of
the
eternal
Good
.
Appearing
thus
in
its
own
naked
and
Divine
Form
,
and
to
cast
it self
into
the
embraces
of
the
foulest
evil
,
the
fountain
of
all
evil
;
presenting
it self
,
as
evil
,
in
its
own
most
direful
and
haggish
shapes
.
A
great
part
of
Intellectual
Spirits
,
far
the
greatest
part
of
humane
Spirits
,
placed
by
the
Divine
Providence
in
this
state
,
refuse
the
good
,
choose
the
evil
,
so
render
themselves
obnoxious
to
the
Divine
Justice
,
and
become
by
the
pursuits
and
inflictions
of
that
Avenger
,
the
lost
Subjects
of
all
horror
and
woes
without
end
.
Let
us
now
in
the
like
manner
cast
our
eye
upon
the
Will
,
predetermined
in
its
Causes
.
God
brings
forth
an
Intellectual
Spirit
compounded
,
Ex
aliquo
Dei
,
&
ex
aliquo
sui
;
With
something
of
God
,
something
of
its
own
.
That
of
God
in
it
,
is
all
the
good
of
it
,
the
clear
Face
of
the
eternal
Truth
shining
in
its
Understanding
,
as
in
a
Christal
Mirror
,
the
sweet
flame
of
pure
Goodness
,
and
as
pure
a
love
to
this
Goodness
,
burning
in
its
Will
,
as
upon
the
golden
Altar
in
the
Temple
of
God
,
the
beams
of
this
Beauty
,
and
the
flames
of
this
Love
unitedly
spreading
,
varying
,
and
forming
themselves
through
the
whole
Person
and
Life
of
this
Spirit
,
into
all
Divine
Virtues
and
Joys
,
by
which
it
becomes
as
God
himself
descended
into
a
God-like
Image
of
God
himself
.
This
is
that
of
God
in
the
Creature
.
That
,
which
is
ofits
own
in
this
Intellectual
Spirit
,
is
beneath
all
this
heavenly
beauty
and
goodness
,
a
deflectibility
inseparable
from
the
nature
of
the
Creature
,
bound
up
only
by
the
heavenly
charms
of
this
Divinity
resting
upon
the
Person
of
this
Spirit
.
God
in
the
depth
of
a
design
,
perhaps
too
blessed
,
and
too
glorious
to
be
penetrated
and
fathomed
by
us
;
as
the
eternal
Sun
ascends
up
on
high
,
going
away
from
this
Spirit
,
and
carrying
away
with
him
his
whole
train
of
immortal
beams
with
a
Divine
Light
,
Heat
and
Virtue
.
Now
like
a
mournful
and
hated
darkness
from
below
,
the
natural
defectibility
of
this
Spirit
covers
the
whole
face
of
it
,
making
it
like
Hell
it self
,
the
seat
of
all
evils
both
of
Sin
and
Suffering
,
which
lie
eternally
upon
innumerable
multitudes
.
Let
us
now
consider
the
two-fold
Law
,
or
rule
of
Justice
and
Goodness
,
by
which
this
is
to
be
tryed
.
The
general
Rule
,
or
Law
of
Justice
is
this
,
To
give
to
every
thing
its
due
,
or
its
own
.
Solomon
expresseth
this
Rule
of
Justice
from
the
Mouth
of
God
in
his
Proverbs
,
after
this
manner
,
With-hold
not
good
from
them
to
whom
it
is
due
,
or
from
the
Owners
thereof
,
when
it
is
in
thine
hand
to
do
it
.
Divines
interpret
those
Owners
,
to
be
all
persons
in
want
,
all
Subjects
in
any
capacity
of
receiving
any
good
from
us
.
Beneficence
,
or
a
disposition
to
do
good
to
all
,
is
with
the
Heathen
Philosphers
a
branch
of
this
Vertue
of
Justice
.
The
Law
of
God
,
which
is
the
Rule
of
Justice
,
commands
to
love
our
Neighbour
as
our self
.
St.
Paul
interprets
this
Neighbour
to
be
every
other
,
Rom.
13.
8.
He
that
loveth
another
hath
fulfilled
the
Law
.
The
Jews
teach
us
,
that
the
Law
is
founded
in
the
Name
;
that
is
,
in
the
Nature
of
God
.
Man
was
made
in
the
Image
of
God
.
The
Perfection
then
of
the
humane
Creature
,
is
the
Image
of
that
Perfection
,
which
is
in
the
Divine
Nature
;
the
Law
of
the
humane
Nature
is
the
transcript
of
the
Divine
Nature
.
Our
Lord
Jesus
interprets
this
Universal
Law
of
humane
Commerce
and
Justice
among
men
,
Thou
shalt
love
thy
Neighbour
,
after
this
manner
,
Love
your
Enemies
,
do
good
to
them
that
hate
you
.
He
layeth
the
ground
of
this
Universal
Justice
in
the
Divine
Nature
,
That
you
may
be
the
Children
of
your
Father
which
is
in
Heaven
.
He
adds
for
a
clearer
Conviction
,
If
you
love
them
that
love
you
,
do
not
even
the
Publicans
the
same
.
He
concludes
,
by
referring
the
perfection
of
men
to
the
Divine
Perfection
,
as
its
Original
and
Law
;
Be
ye
therefore
perfect
as
your
heavenly
Father
is
perfect
.
Thus
we
see
the
Rule
of
Justice
with
God
,
and
with
men
,
to
give
our
Love
,
and
all
good
according
to
our
utmost
power
to
every
other
,
as
to
the
Owner
of
that
love
and
good
,
to
whom
they
are
due
.
2.
The
second
Rule
or
Law
is
,
that
of
Goodness
.
The
Law
of
Goodness
and
its
Essence
is
to
diffuse
and
communicate
it self
.
The
law
of
each
thing
is
to
act
according
to
its
nature
,
of
Light
to
shine
;
of
sweet
Waters
,
to
send
forth
sweet
waters
;
of
good
,
to
do
good
.
This
Law
is
most
deeply
rooted
,
and
highly
radiant
in
the
Divine
Nature
,
inasmuch
as
God
is
the
Chief
,
the
Universal
,
the
only
good
.
Accordingly
he
makes
his
Rain
,
his
Sun
,
both
Coelestial
and
Supercoelestial
in
their
season
,
to
fall
and
to
shine
upon
the
Just
and
the
Unjust
.
Having
stated
the
Case
between
Free-will
,
and
the
Will
predeterminated
in
its
Causes
,
and
having
set
the
Rule
,
by
which
the
Case
is
to
be
tryed
;
Let
us
come
to
the
Point
,
in
which
we
must
joyn
Issue
.
1.
Both
Cases
agree
in
four
grand
Circumstances
.
First
,
In
both
Cases
,
God
makes
man
,
and
the
Will
of
Man
from
nothing
,
according
to
the
absoluteness
of
his
Will
and
Power
.
Secondly
,
The
event
,
which
is
eternal
ruine
and
torment
to
the
greatest
part
of
Mankind
,
is
alike
certain
to
both
,
by
a
certainty
of
infallibility
.
3.
God
before
,
and
in
the
making
of
his
work
,
clearly
seeth
,
and
perfectly
understandeth
,
that
this
will
be
infallibly
the
event
of
his
Workmanship
.
Can
it
then
with
any
reason
be
thought
that
the
event
of
the
work
of
an
infinite
Wisdom
fore-seen
,
should
not
be
agreeable
to
the
design
of
that
Wisdom
,
and
the
Will
of
that
infinitely
Wise
Spirit
,
whose
Power
is
as
infinite
as
his
Wisdom
?
4.
God
could
have
made
man
otherwise
in
a
Divine
necessity
of
being
good
and
blessed
like
himself
,
in
a
confirmed
state
of
Grace
and
Glory
,
like
the
Elect
Angels
and
Saints
.
These
are
the
Circumstances
in
which
both
Cases
agree
.
2.
The
grand
d●…fference
between
the
two
Cases
,
where
they
joyn
Issue
is
this
.
In
that
Case
of
Free-will
Man
perisheth
,
because
God
with-holds
the
good
which
he
hath
in
himself
,
and
might
have
given
to
him
,
that
is
a
confirmation
in
good
.
In
the
other
case
of
the
Will
predetermined
,
Man
perisheth
,
because
God
withdraws
the
good
which
he
had
once
given
him
.
There
are
two
Fathers
,
with
their
two
little
Children
;
one
Father
setteth
his
Child
down
so
,
that
he
may
run
into
a
pleasant
Field
,
or
a
devouring
Flood
.
He
fore-seeth
,
that
he
will
certainly
run
,
not
into
the
Field
,
but
into
the
Flood
,
he
suffers
him
to
run
and
perish
in
the
Flood
,
when
he
may
as
easily
prevent
him
,
by
laying
his
hand
upon
him
,
or
taking
him
into
his
arms
.
The
other
Father
holdeth
his
Child
fast
and
safe
in
his
arms
for
a
while
over
the
cruel
Flood
,
then
he
casteth
him
not
in
,
but
he
taketh
away
his
arms
,
and
leaves
him
by
his
own
weight
necessarily
to
drop
into
the
Flood
and
perish
there
.
I
appeal
now
to
every
equal
and
impartial
Judge
,
whether
both
these
Fathers
seem
not
both
guilty
or
innocent
?
Whether
they
be
not
both
likely
to
be
cleared
or
convicted
,
if
they
be
tryed
by
those
fore-mentioned
Rules
of
Justice
and
Goodness
?
Is
not
the
two-fold
Plea
of
both
these
Wills
of
equal
force
against
the
Justice
and
Goodness
of
God
?
1.
Why
hath
he
made
me
thus
certainly
to
perish
?
What
is
it
to
me
,
whether
this
certainty
be
a
certainty
of
infallibility
,
only
from
the
mutability
of
my
nature
;
or
a
certainty
of
inevitableness
from
the
necessity
of
nature
,
while
I
certainly
perish
?
2.
Why
is
he
yet
angry
?
who
hath
resisted
his
Will
?
Is
not
the
certain
event
of
his
Work
clearly
fore-seen
by
him
from
the
beginning
,
interpretatively
his
Will
?
Which
Opinion
shall
we
prefer
?
That
of
the
Will
predetermined
gives
to
God
the
full
Glory
of
his
Soveraignty
,
Absoluteness
,
Wisdom
,
Power
,
making
his
work
in
the
whole
,
and
in
every
part
from
the
beginning
to
the
end
,
one
entire
piece
,
altogether
dependent
upon
himself
,
wrought
throughout
by
himself
,
and
conducted
from
one
supream
principle
,
by
one
universal
Form
of
the
Divine
Understanding
,
and
the
Divine
Image
,
to
one
Universal
and
Ultimate
end
,
the
Divine
Glory
.
But
it
seemeth
to
cast
an
imputation
upon
the
Divine
Justice
and
Goodness
.
The
other
Opinion
of
Free-will
seemeth
to
violate
the
Soveraignty
and
Absoluteness
of
God
,
making
his
actings
dependent
upon
the
actings
of
Creature
:
The
Power
of
God
,
in
giving
to
the
Creature
the
determination
of
it self
with
an
independence
upon
him
in
these
Cardinal
Acts
of
the
Will
,
upon
which
the
whole
Circle
and
Globe
of
things
,
in
the
Divine
Love
,
Justice
and
Wrath
,
in
the
happiness
or
misery
of
Man
from
eternity
,
is
turned
about
:
His
Wisdom
,
while
his
work
hath
breaches
and
gaps
in
it
,
like
a
Chain
,
whose
links
are
not
fastned
one
in
another
,
while
the
Harmony
is
thus
broken
,
while
all
the
great
effects
and
end
of
his
work
are
casual
,
uncertain
in
their
Causes
and
in
their
Nature
,
inasmuch
as
all
depend
upon
the
free
and
fortuitous
motions
of
the
Will
,
independent
upon
,
and
undetermined
by
all
preceding
,
or
superior
Causes
,
even
the
first
and
universal
Cause
it self
.
Together
with
all
this
Cloud
which
the
Opinion
of
Free-will
casts
upon
the
Glories
of
God
in
these
other
Attributes
,
it
doth
not
at
all
excel
the
other
Opinion
in
clearing
the
Glory
and
Justice
of
the
Divine
Goodness
.
But
while
as
with
triumphant
flourishes
,
by
Rhetorical
Reproaches
,
it
insulteth
upon
the
other
Opinion
,
as
equalling
God
in
savage
cruelness
to
the
most
arbitrary
Tyrants
,
to
the
most
inhumane
and
ferine
Man-eaters
;
It
leaveth
God
equally
exposed
to
the
same
Reproaches
,
and
it self
to
the
imputations
of
the
same
Blasphemies
.
I
have
now
finished
the
first
thing
which
I
had
to
propound
in
answer
to
that
Argument
against
the
predetermination
of
the
Will
,
which
is
taken
from
the
goodness
and
justice
of
God
.
2.
The
second
thing
which
I
have
to
propound
is
this
,
the
holy
Scripture
in
many
places
seems
plainly
to
assert
the
Divine
Conduct
,
with
a
potent
and
irresistable
efficacy
,
in
this
dark
part
of
things
,
the
evil
,
as
also
the
Glory
of
the
Divine
Justice
and
Goodness
in
this
conduct
equal
with
that
in
the
good
.
I
will
instance
in
three
Scriptures
only
.
1.
My
first
instance
is
,
that
of
Solomon
,
Eccles.
3.
There
is
a
season
for
every
thing
,
and
a
time
for
every
purpose
.
A
time
to
be
born
,
and
a
time
to
die
.
A
time
to
kill
,
and
a
time
to
heal
:
A
time
to
embrace
,
and
a
time
to
refrain
from
embraces
:
A
time
to
destroy
,
and
a
time
to
preserve
:
A
time
to
love
,
and
a
time
to
hate
,
from
the
first
to
the
ninth
verse
.
He
,
that
is
,
God
hath
made
every
thing
good
in
his
time
,
verse
11
,
I
know
,
that
all
which
God
hath
done
,
this
shall
be
for
ever
.
I
shall
draw
forth
this
Scripture
into
a
few
brief
Maxims
,
which
seem
to
arise
naturally
and
clearly
out
of
it
.
1.
There
is
all
Variety
in
the
Unity
of
the
Divine
work
,
a
Variety
extending
it self
to
the
remotest
,
the
highest
Contrarieties
Affirmative
or
Negative
,
to
the
most
distant
perfections
and
privations
.
So
the
holy
Spirit
speaketh
expresly
in
the
general
,
every
thing
,
every
purpose
,
all
that
can
fall
within
the
conception
or
comprehension
of
the
vastest
and
most
incomprehensible
Spirit
hath
its
season
and
time
.
So
the
holy
Spirit
speaketh
in
particular
love
and
hatred
,
war
and
peace
,
embracing
,
and
abstaining
from
embracing
,
life
and
death
,
destruction
and
salvation
,
have
their
time
and
season
.
Do
not
these
particular
instances
expresly
define
the
highest
Contrariety
Affirmative
,
or
Negative
,
of
good
,
and
evil
,
in
their
greatest
Latitude
,
and
most
universal
Nature
?
2.
God
makes
all
this
Variety
and
Contrariety
,
and
that
in
the
lowest
Region
also
,
even
under
the
Sun
,
where
it
appears
in
a
dark
tempestuous
scene
of
the
greatest
disorder
and
confusion
;
There
is
a
time
,
saith
Solomon
,
for
all
,
and
a
season
for
every
purpose
.
The
word
Season
signifieth
a
set
measured
time
,
like
the
times
in
Musick
;
the
time
or
season
of
each
thing
is
its
duration
.
Duration
is
the
mode
or
measure
of
the
Essence
,
and
so
really
the
same
with
the
Essence
,
the
Essence
measured
and
bounded
.
As
Essences
and
Habits
,
so
also
have
privations
their
measure
and
bounds
,
as
Rests
and
Stops
have
time
in
Musick
.
Every
Essence
is
the
Birth
of
an
Understanding
,
of
which
it
beareth
the
impression
and
Seal
.
It
is
the
work
of
an
Understanding
alone
to
give
measure
and
bounds
to
things
.
That
then
,
which
setteth
the
time
for
all
Varieties
and
Contrarieties
,
Perfections
and
Privations
,
which
consequently
maketh
and
formeth
them
,
can
be
no
other
than
the
Divine
Understanding
,
God
in
his
essential
and
eternal
Word
,
which
alone
is
above
and
before
all
things
:
So
we
read
here
,
concerning
all
these
Contrarieties
,
That
God
hath
made
them
beautiful
〈◊〉
their
time
.
God
then
hath
made
them
.
God
maketh
all
Contrarieties
Affirmative
and
Negative
,
Perfections
and
Privations
;
but
after
a
contrary
manner
.
He
maketh
Perfections
,
as
the
Sun
maketh
light
in
the
Air
,
after
an
Affirmative
manner
,
by
a
positive
presence
,
power
and
influence
.
He
maketh
privations
,
as
the
Sun
maketh
darkness
and
night
,
after
a
Negative
manner
by
his
absence
,
by
a
drawing
in
his
power
,
and
binding
up
his
sweet
influence
.
But
this
negation
also
,
and
so
the
privations
,
which
flow
from
it
are
called
here
by
Solomon
,
(
the
Master
of
all
Wisdom
)
Humane
and
Divine
Purposes
.
There
is
a
season
(
saith
he
)
for
every
purpose
;
then
he
instances
in
the
Contrarieties
following
,
Privations
then
are
Divine
purposes
;
that
is
,
Designs
,
Contrivances
,
Divine
Forms
,
designed
,
contrived
and
measured
in
the
Divine
Mind
.
Upon
this
ground
some
Philosophers
teach
us
,
That
God
is
a
transcendent
Good
above
all
Beings
,
who
comprehends
Originally
in
himself
not
only
all
Beings
,
but
all
privation
of
Being
,
which
themselves
also
,
as
darkness
,
night
,
absence
and
death
in
their
place
and
time
,
are
Forms
of
good
,
although
not
Forms
of
Being
and
Divine
Forms
,
Forms
in
Divinity
,
although
not
natural
Forms
,
nor
Forms
in
natural
Philosophy
.
But
now
I
am
passing
to
my
third
Conclusion
.
Thirdly
,
God
maketh
all
things
,
the
Varieties
and
Contrarieties
,
beautiful
in
their
time
.
They
are
the
express
words
of
Solomon
,
from
the
heighth
of
all
created
Wisdom
,
in
its
single
state
;
They
are
the
words
of
the
Uncreated
Wisdom
it self
,
speaking
by
Solomon
,
God
hath
made
all
beautiful
in
his
time
,
verse
11.
This
is
manifestly
spoken
with
respect
to
the
general
All
in
the
first
verse
,
and
the
particular
Alls
of
the
highest
Contrarieties
,
of
the
most
distant
privations
,
enumerated
in
the
following
verses
;
the
time
of
each
Being
respecteth
its
relation
to
the
whole
.
Beauty
is
an
Harmony
,
and
consisteth
in
the
suitableness
or
conveniency
of
the
several
parts
with
each
other
,
and
with
the
whole
.
Suitableness
is
a
similitude
,
similitude
is
an
Unity
in
Variety
,
an
Unity
of
Form
in
distinct
Subjects
,
as
the
same
sweetness
and
colour
in
several
Flowers
;
The
same
beautiful
light
of
knowledge
,
the
same
pure
and
lovely
sweetness
of
Spirit
,
which
makes
a
Divine
Friendship
,
the
highest
suitableness
and
similitude
.
Philosophy
teaches
us
,
That
the
first
Good
,
and
the
first
Unity
,
are
the
most
proper
Names
of
the
most
high
God
,
having
both
the
same
sense
and
force
;
It
teaches
us
also
,
That
the
first
Beauty
is
an
effulgency
from
the
first
Good
;
the
first
Good
,
or
the
first
Unity
shining
out
into
a
distinct
Image
of
it self
,
which
is
the
first
Distinction
or
Variety
,
and
so
the
supream
,
the
most
ample
Variety
.
All
Beauty
then
in
its
kind
and
degree
is
an
Unity
,
diffusing
it self
,
and
shining
forth
into
a
Variety
,
where
from
the
whole
,
and
from
each
part
it
reflecteth
it self
upon
it self
,
with
all
its
united
Vertues
,
Proportions
,
and
Sweetnesses
,
meeting
every
where
in
each
point
.
Upon
this
ground
we
are
taught
,
That
the
first
Understanding
is
the
first
Beauty
,
and
that
every
Beauty
is
the
Birth
and
Object
of
that
Understanding
alone
,
at
least
in
some
impressions
or
foot-steps
of
it
.
For
Beauty
being
the
meeting
of
many
parts
or
proportions
in
one
undivided
Point
,
or
an
Unity
in
Variety
,
can
neither
be
,
nor
be
discerned
,
where
there
is
not
a
spiritual
Form
or
Substance
,
which
is
it self
an
undivided
Unity
.
Then
doth
the
Beauty
spring
with
a
delightful
sweetness
both
in
the
Subject
and
in
the
sense
,
and
all
the
various
perfections
or
proportions
of
the
whole
,
and
of
the
several
parts
concentring
in
each
part
,
giving
a
perfection
to
it
,
and
receiving
a
perfection
from
it
;
and
thus
reflecting
the
distinct
and
united
perfections
of
the
whole
,
and
of
all
the
parts
,
mutually
and
endlesly
upon
each
other
,
and
so
shine
forth
,
carrying
as
in
triumph
upon
every
sparkling
beam
the
multiplied
reflections
,
as
so
many
Coelestial
Venus's
exactly
answering
one
another
,
and
all
in
one
,
into
the
beholding
and
ravisht
eye
.
But
this
will
be
confirmed
,
and
made
more
clear
to
us
,
in
that
which
followeth
.
Fourthly
,
God
maketh
all
things
for
eternity
,
verse
14.
I
know
that
whatsoever
God
doth
,
that
shall
be
for
ever
;
God's
ever
is
eternity
.
Eternity
,
as
we
learn
from
Philosophers
and
Divines
,
is
a
perfect
Unity
,
comprehending
all
Variety
within
it self
,
even
Time
also
,
with
all
its
successions
,
divisions
,
and
distances
without
and
above
time
,
succession
,
division
or
distance
.
It
is
defined
to
be
Tota
totius
boni
simul
,
&
semel
possessio
;
A
whole
possession
of
the
whole
good
at
once
,
and
in
one
.
Thus
God
worketh
all
things
from
eternity
in
eternity
,
and
for
eternity
;
Thus
he
maketh
every
thing
beautiful
,
as
it
is
seen
in
the
light
of
eternity
,
which
alone
is
the
light
of
Truth
:
Time
being
the
shadow
of
Eternity
,
and
a
Vail
upon
it
,
for
in
this
light
,
in
which
the
Works
of
God
are
all
wrought
,
in
which
alone
a
true
judgment
may
be
made
of
them
,
every
particular
is
seen
,
as
it
lies
in
the
whole
,
as
a
part
of
the
Variety
in
the
whole
Variety
,
and
in
the
Unity
:
The
whole
Variety
and
the
Unity
appears
entire
and
compleat
in
every
part
,
so
the
fulness
of
the
Divine
Work
,
the
fulness
of
the
Divine
Beauty
and
Glory
,
spread
through
the
whole
Work
,
is
united
in
every
part
,
and
fulfilleth
all
in
all
.
Object
.
Perhaps
you
will
say
,
Are
moral
privations
as
well
as
natural
,
is
sin
also
comprehended
in
this
discourse
?
Hath
God
also
set
a
season
for
that
,
and
made
that
beautiful
in
its
time
?
Then
is
it
no
more
sin
,
if
it
be
not
a
deformity
;
Then
is
it
a
grace
,
if
it
be
a
beauty
;
A
Divine
Grace
,
if
it
be
a
Divine
Beauty
;
And
a
Divine
Work
,
if
it
be
made
by
God
?
How
genuinely
does
the
Opinion
of
the
Ranters
flow
from
these
Principles
?
That
then
only
we
see
things
in
the
Light
of
the
Gospel
,
the
only
true
and
eternal
Light
,
when
we
see
no
more
any
distinction
between
Good
and
Evil
,
Grace
and
Corruption
,
the
deformity
of
Sin
,
and
the
beauty
of
Holiness
,
the
Works
of
God
,
and
the
Works
of
the
Devil
,
all
(
say
they
)
seen
by
an
eye
truly
illuminated
is
a
Divine
Work
,
a
Divine
Grace
and
Beauty
.
Answ.
I
reply
first
in
general
to
ranting
Principles
and
Practices
,
as
St.
Paul
doth
with
abhorency
and
detestation
,
God
forbid
,
far
be
it
,
far
be
these
Principles
from
the
mind
and
life
of
every
good
man
,
as
they
are
far
from
the
Divine
Truth
,
from
the
Mind
,
Life
,
and
Work
of
God
,
formed
by
the
Devil
,
from
a
Seed
of
enmity
to
God
,
unto
the
Glory
of
the
Gospel
,
in
the
Womb
of
the
blackest
darkness
,
in
the
darkest
depth
of
the
bottomless
pit
.
But
my
more
particular
and
distinct
Reply
is
this
.
1.
If
sin
be
a
positive
Form
of
Being
,
then
it
is
originally
and
eternally
comprehended
in
the
first
Being
;
the
only
Fountain
of
Being
,
it
floweth
from
,
it
lieth
in
the
frame
and
order
of
the
Universal
Being
;
It
beareth
upon
it
the
impression
and
character
of
the
first
Being
with
its
Beauty
,
it
beareth
a
part
with
the
whole
or
universal
Being
,
making
up
the
perfection
of
the
whole
,
and
cloathed
with
it
,
crowning
it
,
and
crowned
by
it
.
All
this
upon
that
supposition
will
necessarily
be
true
of
it
,
most
properly
,
most
directly
by
it self
,
and
not
indirectly
,
or
by
accident
only
.
But
according
to
the
narrow
compass
of
my
knowledge
or
understanding
,
this
supposition
and
consequent
both
are
contrary
to
the
common
current
,
and
general
stream
,
of
Philosophy
and
Divinity
.
2.
If
sin
be
a
privation
of
Grace
,
it
is
to
be
considered
two
wayes
:
-
1.
In
Principio
.
1.
In
its
Principle
.
-
2.
In
Termino
.
2.
In
its
Term
or
Subject
.
1.
The
privation
of
Grace
is
to
be
considered
in
its
Principle
.
As
a
privation
hath
no
Being
,
so
it
hath
no
Principle
in
a
proper
sense
,
if
we
may
apply
such
language
to
it
.
Privation
,
which
is
no
Being
with
its
particular
modification
and
bounds
,
hath
for
its
proper
Principle
Non-entity
,
or
not
Being
,
in
its
universal
sphere
or
compass
,
as
the
narrow
and
mid-land
Seas
are
divided
from
the
vast
unbounded
Ocean
.
But
the
Principle
,
from
which
the
privation
of
Grace
ariseth
in
its
Subject
,
by
consequent
and
by
accident
,
is
Grace
it self
,
in
its
first
Principle
,
with-holding
,
or
with-drawing
it self
.
The
Principle
of
Grace
is
God
alone
,
the
Privation
of
Grace
,
as
it
is
the
with-drawing
,
or
the
with-holding
of
this
Principle
,
in
its
Operations
or
Influences
,
so
it
is
immediately
consequent
to
,
originally
comprehended
in
the
Acts
of
the
Divine
Will
,
and
the
Divine
Wisdom
.
This
privation
of
Grace
,
lying
thus
in
the
Principle
of
Grace
,
comprehended
in
the
Acts
of
the
Divine
Wisdom
and
Will
,
as
their
term
and
bound
,
hath
its
part
and
place
in
the
Divine
design
:
It
is
now
and
here
in
this
Prospect
,
a
part
of
the
Variety
,
as
a
Contrariety
;
It
lies
within
the
embraces
of
the
whole
Variety
,
it
lies
in
the
bosom
of
the
Unity
,
which
is
the
Spring
,
the
Seat
,
the
Throne
of
the
Variety
.
So
the
whole
Variety
in
the
Unity
,
the
Unity
in
its
full
Variety
,
and
at
once
,
after
the
manner
of
eternity
,
spring
up
in
it
,
shine
through
it
,
look
forth
clearly
and
compleatly
in
the
face
of
it
,
richly
cloath
it
all
over
.
After
this
manner
is
the
privation
of
Grace
,
in
its
Principle
,
in
the
Acts
of
the
Divine
Will
,
and
the
Divine
Wisdom
,
a
Divine
Workmanship
,
a
Divine
Beauty
.
Agreeable
to
this
,
is
that
common
Principle
of
our
Divines
,
That
God
hath
his
influence
upon
Sin
to
order
it
,
to
bound
it
,
in
all
its
circumstances
,
to
reduce
the
disorder
of
it
into
order
,
to
make
it
serviceable
to
the
order
and
the
beauty
of
the
whole
.
In
this
sense
Proclus
affirms
in
his
Divinity
,
That
there
is
neither
Privation
or
Corruption
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Totis
,
that
is
according
to
his
sense
.
In
Divine
Intellectual
Spirits
,
which
by
the
light
of
Eternity
comprehend
in
themselves
in
one
view
the
whole
Work
of
God
,
the
whole
nature
of
things
,
with
all
their
Varieties
and
Contrarieties
,
as
an
entire
piece
,
an
entire
Image
.
The
Divine
Workmanship
,
the
Divine
Beauty
of
the
supream
Spirit
,
whose
Unity
is
figured
upon
.
For
,
here
the
Divine
Form
and
Beauty
of
the
whole
,
resting
upon
every
Privation
or
Corruption
,
makes
that
also
in
the
whole
a
Divine
Unity
and
Perfection
.
2.
Privation
is
to
be
considered
in
Termino
vel
Subjecto
;
that
is
,
in
the
Intellectual
Spirit
,
as
the
Seat
or
Subject
.
Divines
say
,
That
the
Act
of
creating
,
as
it
is
in
God
,
its
Principle
is
God
;
as
it
is
in
the
Creature
,
where
it
is
terminated
,
is
the
Creature
.
In
like
manner
,
the
Privation
of
Grace
,
as
it
hath
its
beginning
in
the
Author
of
Grace
,
from
an
Act
of
the
Divine
Wisdom
and
Will
,
designing
,
or
determining
the
with-holding
of
it
,
is
thus
Divinely-beautiful
and
good
.
The
same
privation
of
Grace
,
as
it
is
terminated
and
seated
in
a
created
Spirit
,
is
an
evil
of
Sin
,
the
highest
deformity
,
the
first
,
the
greatest
evil
,
the
fountain
of
all
evils
,
most
properly
,
in
its
own
nature
,
and
in
the
Eye
of
God
;
As
being
the
first
and
foulest
privation
of
the
first
Good
,
or
the
heighest
Beauty
,
and
the
Fountain
of
all
following
Privations
,
extending
their
poisonous
and
baleful
shades
to
the
bottomless
pit
,
to
the
nethermost
Hell
.
God
saith
in
the
Prophet
Isaiah
of
Nebuchadnezzar
,
he
is
a
Rod
in
my
Hand
,
but
he
thinketh
not
so
.
Nebuchadnezzar
was
,
as
in
the
hand
of
God
,
but
as
a
Musicians
Quill
.
The
Acts
of
Enmity
,
Tyranny
and
Cruelty
exercised
by
him
,
and
upon
the
people
of
God
,
were
from
the
Divine
Musician
,
the
Master
of
the
universal
Musick
,
skilful
stroaks
and
tender
touches
upon
his
Harps
or
Lutes
,
which
are
his
Saints
,
making
the
universal
,
the
eternal
Harmony
compleat
in
their
Persons
,
and
in
his
whole
Work
.
But
the
same
Acts
as
they
were
from
Nebuchadnezzar
,
were
a
disorder
,
a
breach
of
the
Harmony
,
a
Contrariety
of
an
enmity
,
which
is
the
highest
opposition
to
it
.
In
the
same
sweet
,
and
beautiful
sense
of
Divine
Love
,
that
loveliest
figure
of
our
Lord
Jesus
saith
to
his
Brethen
concerning
their
savageness
,
selling
,
sacrificing
him
to
their
envy
and
malice
,
directed
against
the
Divine
Glory
,
declaring
it self
in
him
by
heavenly
Visions
;
Ye
thought
evil
against
me
,
God
meant
it
unto
good
,
Gen.
50.
20.
Thus
he
comforted
them
,
concerning
their
greatest
sins
,
who
were
now
humbled
for
them
.
After
the
same
manner
,
to
the
same
end
,
the
Truth
himself
,
the
Lord
Jesus
by
his
Spirit
,
striketh
upon
the
heart
of
the
Jews
,
who
had
crucified
him
,
that
now
themselves
might
bleed
inwardly
from
the
sense
of
that
precious
blood
of
his
,
which
they
had
shed
,
Act.
2.
23.
Him
being
delivered
by
the
determinate
counsel
and
fore-knowledge
of
God
,
ye
have
taken
,
and
with
wicked
hands
crucified
.
See
that
Act
,
the
most
bloody
and
direful
that
ever
the
Sun
saw
,
by
which
the
Suns
Sun
in
Flesh
,
and
on
Earth
suffered
;
the
most
mournful
and
tragical
Ecclipse
,
attributed
at
once
to
the
determinate
Counsel
of
God
,
and
to
the
wickedness
of
men
.
Here
that
was
eminently
true
,
which
was
represented
by
the
former
Scripture
in
the
figure
,
that
which
men
thought
evil
against
their
Jesus
,
their
only
Joy
,
their
God
,
their
only
Good
and
Glory
;
the
same
thing
(
the
cursed
sale
and
cruel
sacrificing
of
their
God
)
he
meant
unto
good
,
to
bring
to
pass
,
as
at
this
day
,
to
save
much
people
alive
,
to
bring
many
Sons
to
eternal
Life
and
Glory
.
A
learned
man
cites
from
Aristotle
in
his
Metaphysicks
,
a
passage
,
in
which
he
affirms
,
That
all
the
several
parts
are
referred
to
the
good
of
the
order
in
the
whole
as
the
end
of
all
.
Upon
this
he
discants
,
that
this
good
of
order
depends
upon
the
vilest
,
as
well
as
the
most
precious
things
,
that
it
consisteth
in
the
interval
and
proportion
between
these
.
That
in
respect
to
this
order
the
vilest
things
are
determined
and
framed
with
the
same
most
exact
skill
,
as
the
most
curious
things
:
Thus
the
sufferings
of
Joseph
,
the
crucifying
of
Jesus
,
as
they
lay
eternally
determinate
in
the
determinate
Counsel
of
God
,
designed
and
fashioned
there
unto
good
,
the
highest
Good
,
the
supream
End
,
the
universal
Order
,
the
Divine
Glory
,
which
wraps
up
in
it
the
blessedness
of
all
the
Saints
;
so
it self
was
a
part
of
the
Order
,
a
part
of
the
Glory
,
a
Grace
,
a
Beauty
,
a
Perfection
,
in
the
universal
Order
and
Divine
Glory
.
But
as
this
proceeds
from
the
hearts
and
hands
of
Men
,
the
Instruments
of
it
,
who
like
Nebuchadnezzar
,
thought
not
so
,
like
Josephs
Brethren
thought
it
for
evil
,
like
the
Crucifiers
of
Christ
,
were
wicked
in
it
;
It
is
a
deordination
,
a
disorder
,
a
real
evil
,
the
worst
of
evils
,
not
only
a
falling
short
of
the
Glory
of
God
,
which
is
the
Divine
Image
and
effulgency
in
the
Harmony
of
things
,
as
St.
Paul
describes
Sin
,
nor
yet
a
transgression
and
breach
only
of
the
Law
,
which
is
the
rule
and
measure
of
this
Order
,
as
another
Apostle
defines
sin
,
but
an
Enemy
to
it
,
as
all
sin
is
in
its
root
and
essence
,
according
to
the
Language
of
St.
Paul
in
another
place
.
So
the
discord
in
Musick
is
truly
in
its
own
particular
nature
,
and
apart
a
discord
;
so
a
black
crooked
line
,
a
dark
shade
,
is
in
it self
truly
black
,
crooked
,
dark
,
offensive
to
the
eye
,
contrary
to
Light
,
Rectitude
and
Beauty
;
although
the
discord
be
a
part
of
the
Harmony
,
this
line
and
shade
a
part
of
the
Beauty
in
the
whole
.
Object
.
But
you
will
perhaps
say
,
All
these
things
seem
hitherto
to
confirm
the
Ranters
in
their
licentious
Principles
and
Practices
.
For
,
why
should
not
Sinners
with
the
freedom
of
all
sinful
pleasures
,
rest
and
rejoyce
in
the
absoluteness
of
the
Divine
Conduct
,
the
Perfection
of
the
Divine
Order
and
Beauty
,
which
giudes
them
through
all
,
which
accompanieth
them
in
all
,
as
the
Motion
and
Musick
of
those
heavenly
Spheres
,
the
Divine
Wisdom
,
Power
and
Goodness
,
comprehending
all
things
with
their
courses
,
as
Stars
fixed
in
them
;
what
place
is
there
here
for
shame
,
guilt
,
displeasure
,
or
punishments
?
Answ.
I
am
sensible
of
the
weight
of
this
Work
,
in
which
I
have
by
degrees
engaged
my self
,
and
how
unfit
my
shoulders
are
for
it
.
When
that
wise
Queen
of
Sheba
saw
the
attendance
of
Solomons
Servants
,
and
the
order
of
his
House
,
there
was
no
more
any
spirit
left
in
her
:
What
then
is
the
order
in
the
House
of
God
,
in
his
Work
from
the
beginning
to
the
end
of
it
?
What
the
attendance
and
ministry
of
all
the
parts
of
this
Work
,
as
the
Servants
in
this
House
,
according
to
the
Divine
Order
?
What
Cherubim
or
Seraphim
would
have
any
more
any
Spirit
left
in
it
,
while
it
contemplates
this
Order
,
which
at
the
height
of
its
most
ravishing
Contemplations
remains
still
,
for
the
excess
of
Glory
,
incomprehensible
to
it
?
This
is
that
Wisdom
in
a
mystery
,
which
the
most
princely
Spirits
,
and
Understandings
of
the
whole
Creations
,
in
their
natural
capacities
,
are
unable
to
take
in
.
What
then
is
my
spirit
?
what
my
faculty
?
that
I
should
be
capable
of
taking
off
the
Vail
from
this
Divine
Chain
of
heavenly
Pearl
,
so
closely
and
curiously
set
;
to
behold
in
my self
,
by
any
imperfect
glimps
;
to
present
any
glance
of
it
,
in
its
Divine
lustre
and
order
to
other
eyes
,
and
to
preserve
it
from
the
feet
of
Swine
,
or
mouth
of
Dogs
?
What
am
I
?
that
I
should
attempt
to
take
the
Cloud
off
from
this
heavenly
Paradise
,
which
is
in
the
midst
of
us
,
before
us
,
round
about
us
,
in
which
all
things
,
and
motions
of
things
spring
and
flourish
as
Divine
Plants
,
in
a
Divine
Order
,
to
open
it
to
the
view
of
the
Sanctified
Beholder
,
and
at
the
same
time
to
defend
it
from
prophane
Spirits
,
by
the
flaming
Sword
,
by
the
sparkling
,
penetrating
,
consuming
,
or
refining
beams
of
a
Cherubim
?
We
will
,
therefore
,
penetrate
so
far
as
we
may
into
this
bright
Deep
,
which
so
delightfully
swalloweth
up
the
most
Angelical
Understanding
:
may
our
dependance
be
upon
that
Spirit
alone
,
which
moveth
upon
the
shining
Face
of
this
Deep
,
and
is
a
Baptism
of
heavenly
fire
,
purifying
the
beloved
Soul
,
illuminating
with
an
heavenly
Light
the
purified
Eye
,
enflaming
with
heavenly
Love
the
purified
Heart
,
and
so
initiating
him
into
these
holy
mysteries
;
But
keeping
off
every
profane
Eye
and
Heart
,
by
darkning
,
dazeling
,
affrighting
,
and
burning
upon
them
.
Divine
Truth
is
as
a
Rose-Tree
,
which
as
it
hath
its
beautiful
and
perfumed
Roses
,
so
it
hath
prickels
to
guard
those
Roses
from
rash
and
rude
hands
.
My
Answer
then
to
the
fore-mentioned
Objection
shall
be
divided
into
these
gradual
steps
.
First
,
No
Sinner
in
a
sinful
state
,
no
Soul
in
any
act
of
sin
,
can
see
the
Divine
Order
in
the
Work
of
God
,
which
Order
is
Jesus
Christ
,
the
Image
,
the
Wisdom
,
the
Glory
of
the
invisible
God
,
figuring
himself
upon
the
whole
Work
,
from
the
beginning
to
the
end
,
as
one
entire
,
lively
,
living
Picture
of
himself
,
himself
being
the
Life
of
it
,
and
shining
in
the
face
of
it
.
Sin
is
the
Souls
falling
short
of
the
Glory
of
God
into
the
darknesses
below
,
being
unable
to
raise
its
Understanding
to
the
Beauty
of
this
Light
.
Sin
is
the
violation
or
breach
of
this
sacred
Harmony
,
by
which
the
Soul
cuts
off
,
and
separates
it self
from
it
,
by
which
it
over-casts
the
Glory
,
with
a
deep
stain
and
a
black
Cloud
,
which
take
it
altogether
out
of
its
sight
,
all
defilement
is
an
undue
mixture
.
Every
sin
confounds
the
Soul
,
it
wraps
it
up
in
an
universal
confusion
;
sin
is
an
enmity
to
this
Harmony
of
things
.
It
is
a
dark
confusion
from
below
,
rising
up
as
a
poysonous
vapour
to
over-spread
the
pure
Light
of
this
heavenly
Order
.
The
Divine
Order
then
and
all
things
,
as
they
lie
in
the
Divine
Order
,
fight
against
sin
and
the
sinner
,
their
common
and
only
Enemy
;
As
the
Stars
in
their
courses
fought
against
Sisera
.
St.
John
,
the
beloved
Disciple
,
having
first
declared
God
to
be
Light
,
without
the
mixture
of
any
Darkness
at
all
;
Then
testifieth
,
That
if
we
say
that
we
have
fellow
ship
with
him
,
and
walk
in
darkness
,
we
lye
,
and
do
not
the
truth
.
Sinners
universally
in
the
Scriptures
are
stiled
Children
of
Darkness
,
and
not
of
the
Light
.
The
Light
of
the
Divine
Order
and
Glory
,
the
acting
of
a
part
in
this
Divine
Order
,
in
the
light
and
truth
of
it
,
are
inconsistent
in
any
Spirit
with
the
darkness
of
sin
.
2.
If
any
Spirit
by
the
highest
improvement
of
its
Intellectual
Powers
,
by
Angelical
assistances
and
heightnings
,
by
the
more
sublime
and
supernatural
,
though
common
illuminations
of
the
Spirit
of
Grace
himself
,
form
to
it self
an
heavenl●…
Image
of
this
Divine
Order
,
and
that
anointed
by
the
same
Operations
of
the
same
Spirit
with
an
heavenly
Beauty
,
Sweetness
and
Virtue
:
This
Spirit
thus
far
will
be
sanctified
by
this
sacred
Light
,
being
taken
up
out
of
the
tempestuous
Seas
of
its
sins
,
into
the
sweet
and
pure
,
the
calm
and
clear
stream
of
this
Harmony
,
as
into
a
River
of
Milk
and
Honey
.
But
if
this
Spirit
do
take
from
hence
arguments
to
sin
,
encouragements
to
sin
;
now
it
no
more
seeth
a
right
Image
of
this
heavenly
Glory
,
no
not
in
the
notion
of
it
.
As
St.
Paul
speaketh
of
the
Gospel
,
that
which
shines
in
this
Spirit
now
,
this
Image
perverteth
,
and
so
the
Order
is
changed
into
a
disorder
and
confusion
.
That
Divine
figure
,
sprung
from
the
holy
Spirit
,
is
withdrawn
,
together
with
that
Spirit
,
a
Spirit
from
below
is
sprung
up
,
as
by
an
hellish
Magick
or
Inchantment
,
into
a
counterfeit
but
perverted
representation
of
that
heavenly
Beauty
.
Thus
sin
deceives
this
Spirit
,
then
defiles
it
,
and
so
slays
it
,
by
extinguishing
the
sweet
of
sight
of
its
true
Light
.
Let
such
Spirits
tremble
,
lest
they
be
found
in
the
number
of
those
unhappy
Spirits
,
who
having
tasted
the
good
Word
of
God
,
and
the
Powers
of
the
World
to
come
,
tread
under
their
feet
the
Son
of
God
;
that
good
Word
of
God
,
that
Wisdom
of
God
,
that
golden
Chain
of
heavenly
Harmony
,
in
Divine
Providence
,
and
offer
injury
and
dispight
to
the
Spirit
of
Grace
,
by
which
the
Son
of
God
sweetly
lives
,
and
shines
in
the
sacred
order
of
things
,
and
by
which
they
were
once
sanctified
,
having
been
washt
in
this
Spirit
of
Grace
,
the
Fountain
of
this
lovely
Order
,
from
the
Pollutions
of
the
World
.
Are
not
these
the
Spirits
upon
whom
wrath
is
to
come
so
long
as
Christ
shall
Reign
?
3.
My
two
first
steps
have
been
as
the
preparatory
to
my
Answer
,
like
the
Porch
to
the
main
Building
;
my
third
step
will
bring
you
into
the
House
it self
,
which
I
shall
endeavour
to
present
to
you
as
perfectly
and
perspicuously
as
I
can
.
In
this
will
consist
the
strength
,
the
beauty
of
the
Answer
:
If
I
be
able
to
set
it
forth
in
its
proper
strength
and
beauty
,
I
am
sensible
how
far
I
am
below
this
;
I
therefore
intreat
those
that
read
or
hear
this
Discourse
,
for
their
own
sakes
,
and
the
Truths
sake
,
to
assist
my
weakness
with
the
utmost
strength
of
their
candor
,
attention
and
understanding
.
Dionysius
the
Areopagite
saith
in
one
place
,
That
God
reduceth
into
order
those
things
which
are
out
of
order
,
and
so
establisheth
all
in
good
and
beauty
.
There
are
two
Rules
and
Maxims
concerning
Harmony
and
Order
.
1.
The
Order
and
Harmony
is
there
perfect
,
where
the
Variety
is
full
.
Contrariety
is
an
eminent
part
of
the
Variety
,
which
enlargeth
the
Variety
,
and
heightens
the
Harmony
.
Contraria
juxt
à
se
posita
magis
elucescunt
,
Contraries
illustrate
and
heighten
one
another
.
2.
The
Order
or
Harmony
is
there
most
compleat
,
where
the
Unity
is
preserved
most
entire
and
conspicuous
,
in
the
fullest
Variety
.
To
this
it
is
necessary
,
that
there
be
no
where
any
leap
or
gap
.
This
makes
the
Beauty
,
this
makes
the
Musick
,
to
which
all
Spirits
sensual
and
Intellectual
on
Earth
,
or
in
Heaven
,
spring
and
dance
with
sweetest
and
liveliest
motions
of
delight
and
wonder
,
when
the
Unity
unfolds
it self
into
its
amplest
Variety
by
just
degrees
,
even
numbers
,
and
exact
proportions
:
When
one
extream
passeth
not
to
another
,
but
through
all
the
middle
terms
that
stand
between
these
extreams
.
When
one
passeth
not
to
three
,
but
by
two
.
Now
the
Unity
is
preserved
,
the
middle
term
being
as
the
band
,
or
the
connexion
of
the
two
extreams
which
joyneth
them
in
one
.
Now
the
Variety
lies
in
the
explication
of
the
Unity
,
as
it
lies
complicated
in
the
Unity
,
when
as
the
Ternary
by
being
first
gathered
up
into
a
duality
,
lieth
folded
up
in
the
bosom
of
the
Unity
;
so
the
Unity
from
the
bosom
of
the
duality
,
unfoldeth
it self
into
the
Ternary
number
.
As
in
the
blessed
Trinity
,
the
Father
shines
forth
in
the
Person
of
the
Son
,
his
Beauty
,
and
beautiful
Object
.
Both
these
breathe
forth
themselves
into
the
Spirit
,
the
mutual
Love
,
the
Marriage-Bed
of
these
two
.
When
thus
the
Varieties
and
Distinctions
of
things
proceed
by
even
and
just
degrees
,
springing
up
naturally
and
immediately
out
of
the
bosom
of
each
other
,
as
they
lie
naturally
and
nakedly
in
the
bosom
of
each
other
,
according
to
their
Divine
Love-sport
and
play
in
the
Palace
of
their
Father
,
the
supream
Unity
;
now
the
Unity
shines
and
triumphs
with
a
full
Joy
and
Glory
in
the
Face
of
the
whole
,
and
of
each
part
.
Now
it
flies
,
singing
and
sporting
it self
,
upon
the
golden
wings
of
a
most
ravishing
Harmony
over
all
.
According
to
these
two
Rules
,
I
shall
proceed
in
my
Answer
,
upon
which
it
rests
as
upon
its
two
Pillars
,
Jakin
and
Boaz
,
Establishment
and
Strength
.
God
is
the
God
of
Order
,
saith
St.
Paul
.
Order
is
the
sacred
Harmony
of
the
Divine
Nature
;
the
Divine
Nature
,
the
Divine
Beauty
,
the
Divine
Musick
,
all
in
one
;
first
,
in
their
Architype
,
then
figuring
themselves
upon
the
whole
Work
of
God
;
sweetly
flowing
through
it
all
,
shining
,
smiling
,
and
playing
every
where
upon
the
face
of
it
.
This
Order
with
a
Divine
skill
,
by
just
degrees
,
and
harmonious
proportions
,
slides
into
its
contrary
,
which
is
disorder
,
by
which
it
sets
off
,
and
heightens
it self
,
making
the
Variety
more
full
.
The
first
,
the
highest
disorder
,
the
fountain
of
all
disorder
is
Sin
.
This
is
the
disorder
of
Intellectual
Spirits
,
the
chief
of
all
the
Works
of
God
,
the
Head
,
the
Guide
,
the
measure
of
all
the
rest
.
All
the
other
Creatures
are
to
these
,
as
light
cast
forth
from
the
body
of
the
Sun
,
which
is
the
Sun's
shadow
,
or
as
shadows
in
this
life
,
the
shadows
of
this
shadow
.
St.
Jude
expresseth
the
Sin
of
Angels
by
their
disorder
,
The
Angels
which
kept
not
their
first
state
,
but
left
their
own
Habitation
.
State
is
in
Greek
Principle
;
they
kept
not
their
first
Principle
,
the
supream
Unity
;
They
held
not
the
Head
,
as
St.
Paul
expresseth
it
.
They
left
their
proper
Habitation
,
the
Divine
Image
,
the
Divine
Order
and
Harmony
,
their
proper
place
in
that
Harmony
,
where
they
were
divinely-beautiful
,
and
made
an
heavenly
melody
in
the
heavenly
Consort
and
Quire
.
The
Psalmist
saith
of
man
and
his
sin
,
Man
being
in
honour
continued
not
,
but
became
like
the
Beast
that
perisheth
.
Honour
is
the
delicate
gloss
,
or
sparkling
lustre
of
a
true
Beauty
,
especially
the
beauty
of
Spirits
,
delightfully
shining
forth
,
and
reflecting
it self
upon
all
Spirits
round
about
it
.
The
Divine
Order
and
Harmony
alone
is
the
true
beauty
every
where
.
This
is
immortal
.
Thus
man
by
sin
breaks
himself
off
from
,
and
so
becomes
like
the
Beast
,
without
any
sense
of
,
or
sensible
subordination
to
the
Order
and
Harmony
of
the
whole
.
While
he
cuts
himself
off
from
this
,
he
dies
,
his
disorder
is
his
death
,
the
true
life
of
man
vanishing
,
together
with
the
Universal
and
Divine
Harmony
.
Every
contrary
supposeth
or
constituteth
its
Correlate
contrary
:
the
contrary
to
disorder
is
order
.
That
then
which
the
Scripture
speaking
with
the
tongue
of
a
man
,
gives
the
name
of
Displeasure
,
Anger
,
Wrath
in
God
is
no
other
than
love
it self
,
in
its
naked
and
golden
smiles
;
the
Divine
Beauty
in
the
purity
and
simplicity
of
its
most
native
and
unchangeable
sweetness
;
the
Harmony
of
the
Divine
Nature
,
as
a
Glory
eternal
,
calm
,
and
Sun-shine
,
opposing
themselves
to
the
discord
,
deformity
,
enmity
of
Sin
.
As
they
say
ill
natures
are
tormented
by
Musick
,
as
the
evil
Spirit
in
Saul
was
cast
out
by
David's
Harp
:
So
is
anger
in
God
,
the
most
delicious
,
the
most
transporting
melody
,
sounding
through
the
whole
nature
of
things
,
from
Jesus
Christ
,
the
Universal
Image
of
the
Divine
Nature
,
and
the
golden
Harp
of
God
,
which
either
charms
the
Spirit
of
disorder
,
or
torments
it
.
Contrariorum
remedium
est
contrarium
,
One
contrariety
is
the
cure
and
remedy
of
another
.
Disorder
is
reduced
into
order
by
the
Divine
Harmony
,
setting
it self
in
an
opposition
and
contrariety
to
it
.
While
the
opposition
between
these
contraries
remains
,
they
heighten
one
another
.
This
state
of
opposition
is
in
the
Divine
Poem
,
or
Work
,
as
the
scene
of
storms
and
tempests
of
Blood
,
Confusion
,
of
the
blackness
of
Darkness
,
of
Death
and
Hell
.
This
scene
coming
in
,
as
a
part
of
the
Variety
,
sets
off
with
a
greater
heightning
,
even
to
an
extasy
of
wonder
and
delight
,
the
Sweetnesses
,
the
Beauties
,
the
Glories
of
the
Divine
Harmony
surrounding
it
,
springing
up
,
shining
forth
with
a
golden
calm
and
lustre
in
the
midst
of
it
.
St.
Paul
divinely
represents
this
to
us
,
Rom.
5.
ult.
The
Law
came
in
,
that
Sin
might
abound
;
that
where
Sin
abounded
,
Grace
did
superabound
.
That
as
Sin
had
reigned
unto
Death
,
so
Grace
might
reign
through
Righteousness
unto
eternal
Life
by
Jesus
Christ
our
Lord
.
The
Law
which
is
the
contrariety
or
opposition
between
the
Harmony
of
Divine
Love
,
and
the
disorder
,
the
confusion
of
Lust
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
came
in
by
the
by
,
or
by
the
way
,
in
the
course
or
stream
of
the
heavenly
Harmony
,
of
the
general
and
grand
contrivance
of
Divine
Love
,
to
set
it
off
and
heighten
it
,
to
raise
and
transcend
all
expectations
,
to
extend
and
surprise
all
Understandings
,
to
make
the
melody
of
the
whole
more
full
,
by
the
Variety
,
and
more
gloriously
triumphant
by
the
Discords
.
The
evils
of
Sufferings
,
according
to
the
Law
of
the
Divine
Harmony
,
which
is
the
Image
of
the
Divine
Wisdom
,
the
first
Beauty
of
Truth
,
the
Image
of
the
Divine
Will
,
the
first
love
and
goodness
in
the
Creature
,
have
their
entrance
three
ways
.
1.
Every
Principle
unfolds
it self
into
all
the
powers
and
forms
contained
in
it
;
so
the
evil
of
Sin
,
which
is
the
root
of
Disorder
,
springeth
up
into
all
manner
of
disorders
,
through
Spirit
,
Soul
and
Body
,
into
all
manner
of
evils
,
of
blame
,
shame
,
pain
,
sorrow
,
torment
.
Lust
when
it
conceiveth
bringeth
forth
Sin
,
Sin
when
it
is
perfect
bringeth
forth
death
.
All
Disorders
,
all
Evils
,
all
Sufferings
,
are
steps
and
forms
of
death
.
2.
The
disorder
of
Sin
,
as
it
is
the
contrariety
in
the
Harmony
,
is
reduced
into
order
,
and
made
harmonious
in
the
whole
,
by
the
opposition
and
contrariety
of
the
Harmony
,
as
in
Musick
,
the
setting
the
Concord
by
the
Discord
,
makes
the
Melody
.
Now
as
the
Harmony
is
all
good
,
of
Grace
,
Joy
and
Glory
,
every
good
,
in
every
kind
,
being
a
particular
Harmony
,
in
the
universal
Harmony
;
so
where
the
Universal
Order
,
the
Spirit
of
Order
,
which
is
the
Spirit
of
Christ
and
God
,
setteth
it self
in
a
Contrariety
to
any
disorderly
Spirit
;
there
all
good
of
every
kind
is
withdrawn
,
all
evil
,
as
of
loss
,
so
of
pain
ariseth
.
God
saith
in
Deuteronomy
,
If
you
walk
contrary
unto
me
,
I
also
will
walk
contrary
unto
you
.
Then
all
Plagues
are
reckoned
up
,
the
natural
consequencies
of
this
Contrariety
.
Then
saith
he
several
times
over
,
If
you
go
on
to
walk
contrary
to
me
,
I
will
yet
bring
seven
times
more
Plagues
upon
you
.
As
the
opposition
,
and
disorder
,
and
sin
encreaseth
,
so
the
Divine
Harmony
also
is
heightned
in
its
contrariety
to
it
.
All
this
is
done
,
that
the
evil
of
sin
and
disorder
,
the
beauty
and
sweetness
of
the
Divine
Grace
and
Order
,
may
set
out
the
Contrariety
.
This
also
is
,
that
the
distinction
between
the
Ceator
and
the
Creature
,
the
heavenly
Image
,
the
Original
and
Substance
which
is
all
pure
Light
and
Good
,
without
any
mixture
of
Darkness
,
or
capacity
of
Evil.
And
the
earthly
Image
,
the
shadow
,
which
is
composed
of
a
figure
of
Light
and
true
Darkness
,
from
which
sin
,
with
all
evils
,
spring
and
take
life
,
according
to
the
Language
of
the
Apostle
,
may
be
more
clearly
discovered
.
Thus
by
the
breaking
in
of
sin
,
by
blame
and
shame
,
and
sufferings
,
which
are
as
so
many
Glasses
to
set
before
sin
the
deformity
and
ugliness
of
its
own
face
;
the
Creature
,
the
shadowy
Image
is
humbled
,
is
broken
to
pieces
,
is
brought
into
the
dust
,
that
it
may
give
all
glory
,
and
attribute
all
good
to
the
Creator
,
the
Original
,
and
eternal
Image
,
that
it
may
resign
it self
to
it
,
seek
its
rest
alone
in
it
,
and
that
it
may
finally
return
into
the
bosom
of
the
Original
Glory
,
which
in
these
wayes
,
by
these
degrees
,
through
the
breakings
of
it
,
springeth
up
in
it
,
breaketh
forth
through
it
,
and
bringeth
it
back
again
to
lie
down
eternally
in
that
Bosom
of
purest
Love
and
Light
,
where
it
was
at
first
from
eternity
,
where
it
hath
been
eternally
hid
with
Christ
in
God
.
All
this
God
doth
,
that
he
may
eternally
display
the
unsearchable
Riches
of
that
Variety
and
Fulness
which
is
in
himself
,
that
he
may
swallow
up
the
Understanding
of
every
Creature
,
Man
or
Angel
,
into
an
admiration
and
adoration
of
the
incomprehensibleness
of
his
Wayes
,
his
Wisdom
,
his
Blessedness
and
Glory
,
who
at
once
bringeth
forth
these
Varieties
(
which
like
Morning-Stars
and
Sons
of
God
in
the
purest
unmixt
Light
and
Love
,
dance
and
sing
together
in
his
Bosom
)
into
such
fighting
Contrarieties
,
upon
the
stage
of
the
earthly
and
created
Image
here
below
,
making
that
the
seat
of
deformity
,
shame
,
woe
and
death
,
while
it
figureth
out
the
highest
Joys
and
Glories
of
eternal
Life
above
,
who
again
gathers
up
all
these
jarring
and
tumultuous
Contrarieties
into
the
first
state
and
supream
Unity
,
where
the
Variety
is
far
more
vast
and
boundless
in
the
whole
,
far
more
full
and
distinct
in
each
branch
of
it
,
where
the
whole
is
all
,
an
eternal
Melody
,
an
eternal
Beauty
,
an
eternal
Joy
,
unexpressibly
Divine
,
pure
and
ravishing
,
where
each
branch
,
in
its
own
distinct
Form
,
is
a
Beauty
,
a
Melody
,
a
Joy
equally
pure
,
perfect
and
ravishing
with
the
whole
,
being
crowned
with
the
Unity
and
Eternity
,
which
is
the
highest
Unity
.
This
St.
Paul
representeth
to
us
clearly
and
fully
in
the
person
of
each
Saint
,
when
he
saith
,
Heights
and
Depths
,
things
present
,
and
things
to
come
,
this
World
,
Life
and
Death
,
all
things
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
.
All
things
are
Divine
,
distinct
eternal
Glories
in
the
person
of
a
Saint
,
as
a
Saint
is
taken
up
into
the
Glory
of
Christ
,
as
Christ
is
in
the
Glory
of
God
.
3.
The
evil
of
Sufferings
is
the
proper
way
,
in
the
Universal
Order
,
by
which
the
disorderly
Spirit
,
with
its
disorders
,
returneth
into
order
,
to
possess
and
enjoy
in
it self
the
Divine
Beauty
and
Musick
of
the
whole
.
Guilt
is
the
Obligation
upon
each
Spirit
,
from
every
Act
of
disorder
,
unto
the
Divine
Justice
,
which
is
the
Law
of
the
Divine
Harmony
,
seated
originally
in
the
Divine
Nature
from
the
opposing
it self
to
the
disorderly
Spirit
,
and
the
reducing
it
by
the
opposition
into
order
.
This
is
done
three
wayes
,
-
1.
By
Expiation
.
-
2.
By
Compensation
.
-
3.
By
Abolition
.
1.
Expiation
or
atonement
is
the
bringing
in
of
something
Sacred
,
Divine
and
Perfect
.
The
Heathen
in
their
Expiations
generally
made
use
of
brimstone
,
which
seemed
to
have
something
Sacred
and
Divine
in
it
,
as
appears
by
the
Greek
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
both
brimstone
,
and
something
Divine
,
perhaps
the
reason
is
its
aptness
to
take
fire
,
and
its
resemblance
in
its
pure
and
fiery
flame
to
the
Coelestial
Bodies
.
2.
Compensation
is
of
like
to
like
by
an
equality
,
this
turneth
the
Discord
into
a
Concord
,
and
gathereth
it
up
into
the
Unity
.
3.
The
Abolition
is
the
effacing
and
blotting
out
the
disorder
,
bringing
it
forth
now
into
order
,
where
the
deformity
of
the
discord
is
swallowed
up
into
an
amiable
and
beautiful
Harmony
.
This
is
the
chief
part
of
the
expiation
or
atonement
in
which
the
Ancients
to
this
end
made
use
of
a
living
stream
or
fire
,
as
things
Sacred
and
proper
for
purification
.
But
this
whole
work
is
comprehended
in
the
mystery
of
Christ
,
it
is
begun
and
finished
in
his
Person
alone
literally
or
mystically
.
1.
Expiation
.
Jesus
Christ
,
the
eternal
Spirit
of
the
Divine
Order
and
Harmony
springs
up
in
the
midst
of
the
disorder
,
and
takes
it
all
upon
himself
,
by
taking
Flesh.
This
is
the
beginning
of
the
Expiation
,
this
is
the
truly
sacred
Divine
and
perfect
thing
,
brought
in
to
expiate
the
confusion
and
the
abomination
:
This
is
the
supream
Unity
,
the
supream
Harmony
,
Love
it self
,
the
Prince
of
Peace
and
Harmony
,
the
God
of
Order
discovering
himself
,
as
a
sacred
and
eternal
Root
at
the
bottom
of
the
disorder
,
in
whom
that
also
stands
after
an
orderly
and
harmonious
manner
,
while
he
himself
also
is
springing
up
through
it
.
This
is
the
beginning
of
the
Expiation
.
2.
Compensation
.
This
Jesus
,
which
is
Divine
Love
it self
,
appearing
in
the
enmity
,
the
Divine
Harmony
it self
,
in
the
disorder
,
seats
himself
,
as
the
mark
of
the
opposition
and
contrariety
,
by
which
the
Divine
Order
,
in
the
Spirit
of
Order
,
which
is
himself
,
sets
it self
against
the
Disorder
,
to
subdue
and
reduce
it
;
he
receiveth
himself
into
his
own
bosom
and
heart
,
all
the
invenomed
arrows
and
fiery
darts
which
the
Justice
and
Wrath
of
God
,
that
is
Love
it self
,
casteth
forth
in
its
highest
opposition
,
and
contrariety
to
the
enmity
.
This
contrariety
of
the
Divine
Love
to
the
enmity
,
which
hath
violated
and
slain
this
Love
,
in
breaking
the
Harmony
,
is
maintained
by
a
War
of
Blood
and
Fire
,
till
it
come
to
its
ut
most
height
,
till
the
contrariety
of
Love
to
the
enmity
be
fully
displayed
and
discharged
,
till
the
enmity
and
disorder
,
that
work
of
the
Devil
,
be
subdued
and
destroyed
,
together
with
the
dissolution
of
flesh
it self
.
The
earthly
and
shadowy
Image
,
the
seat
and
ground
of
sin
and
enmity
,
by
the
death
of
Jesus
Christ
,
who
hath
taken
our
Sins
and
Nature
upon
himself
,
as
the
first
root
and
ground
of
all
.
O
sweet
and
Divine
Mystery
!
O
musical
Discord
,
and
harmonious
Contrariety
!
O
peaceful
and
pleasant
War
!
where
the
supream
Love
stands
on
both
sides
,
where
,
as
in
a
mysterious
Love-sport
,
or
a
Divine
Love-play
,
it
fights
with
it self
,
suffering
for
it self
,
dying
by
it self
,
and
so
it self
sinking
by
death
into
its
own
sweetest
bosom
and
dearest
embraces
,
the
fountain
of
Life
,
the
center
and
circle
of
all
Delights
:
O
bitter
Peace
!
disordering
Melody
!
broken
and
unpleasant
Harmony
!
where
Love
suffers
all
evil
,
and
is
slain
on
both
sides
,
to
make
perfect
the
Harmony
.
But
oh
full
Compensation
!
O
full
and
sweet
Harmony
,
arising
out
of
the
Discords
,
swallowing
up
the
Discords
themselves
into
the
most
pure
,
the
most
perfect
,
most
pleasant
melody
;
whereas
Love
first
suffered
,
and
was
slain
by
the
disorder
and
enmity
of
Sin
;
so
now
Love
again
suffereth
,
and
is
slain
for
the
enmity
,
for
sin
,
by
the
wrath
of
God
against
sin
,
that
is
,
by
the
Love
in
its
contrary
to
the
enmity
.
Thus
Love
it self
,
in
the
place
of
us
all
,
most
lovingly
,
and
beauty
it self
,
most
beautifully
is
become
a
Sacrifice
for
it self
to
it self
.
3.
Abolition
.
The
last
step
in
the
way
of
reducing
disorder
into
order
,
is
the
Abolition
or
Renovation
;
this
is
the
finishing
of
all
in
the
Person
of
the
Lord
Jesus
.
The
Lord
Jesus
is
the
compleat
Image
of
the
invisible
God
.
Thus
he
comprehendeth
the
whole
Creation
in
himself
,
for
all
the
Creatures
are
so
many
expressive
or
manifestative
figures
of
the
Divine
Glory
.
We
read
in
Scripture
,
That
the
things
which
are
seen
;
that
is
,
all
the
created
Objects
of
Sense
or
Reason
,
Humane
or
Angelical
,
stand
up
out
of
the
things
which
are
not
seen
.
Jesus
Christ
then
being
the
first
,
&
highest
Image
of
the
invisible
God
,
as
he
is
in
his
own
unaccessible
Light
,
is
the
Root
out
of
which
,
and
in
which
the
Creation
stands
;
the
Lord
Jesus
,
as
this
universal
Person
,
goes
down
into
the
Grave
,
and
carries
thither
,
into
those
lowest
shades
,
at
once
with
himself
all
Images
of
things
,
the
Original
and
the
Copy
,
the
Substance
and
the
Shadow
,
the
Uncreated
Glory
and
the
created
Figure
.
So
Christ
dies
,
and
the
whole
Creation
dieth
with
him
,
so
he
makes
an
end
of
Sin
and
Transgression
.
Here
he
sings
that
triumphant
Song
,
O
Death
,
I
am
thy
death
.
Here
all
the
evil
of
Sin
and
Suffering
,
of
Disorder
and
Contrariety
,
which
,
as
a
grave
,
had
swallowed
up
the
whole
Creation
,
is
swallowed
up
into
Victory
in
the
grave
of
Christ
.
In
this
Divine
Death
,
the
whole
Creation
is
dissolved
,
and
comes
to
its
last
end
,
in
its
last
end
it
meets
with
its
beginning
,
falling
quite
out
of
it self
,
falling
down
out
of
its
own
empty
,
obscure
shade
and
nothingness
,
it
falls
into
the
bosom
of
its
heavenly
and
eternal
Mother
,
the
Original
Glory
.
The
Original
Glory
in
the
Person
of
Christ
hath
descended
thus
low
,
together
with
its
Birth
and
shadow
;
Here
it
finisheth
its
descent
in
its
shadow
,
here
diffusing
it self
and
its
eternal
Light
through
these
shades
of
death
,
and
through
the
whole
Creation
,
in
these
shades
it
maketh
it self
perfectly
one
,
by
an
entire
and
mutual
communion
in
death
with
all
the
Creatures
,
whose
life
was
a
continual
War
with
it
.
The
Light
of
the
heavenly
Image
poured
forth
in
these
shades
of
death
,
flowing
through
the
created
Image
,
overflowing
and
taking
it
into
it self
,
is
that
precious
and
Divine
Blood
,
which
by
its
mysterious
washings
maketh
the
crimson
and
scarlet
sins
or
stains
upon
this
Image
whiter
than
the
whitest
wooll
or
snow
.
In
this
Divine
Death
,
the
shadowy
Image
,
with
all
its
evils
of
disorder
and
enmity
,
are
now
past
away
for
ever
,
in
respect
to
any
reality
,
substantiality
,
or
subsistence
in
themselves
;
they
remain
only
as
figures
,
in
the
Divine
shade
of
this
death
,
in
which
shade
the
heavenly
Image
bears
all
in
its
pure
,
although
obscured
bosom
.
It
is
now
the
Root
of
eternal
Love
,
and
eternal
Life
in
Death
,
receiving
into
it self
all
the
Creatures
,
with
all
their
disorders
and
enmities
.
They
all
now
do
here
put
off
their
Realities
,
and
become
only
mysterious
shadows
,
through
which
the
supream
Beauty
and
Sweetness
springeth
and
sporteth
it self
.
But
the
Original
Glory
,
in
the
Person
of
Christ
,
having
now
finished
the
mystery
of
its
descent
in
the
Creature
,
and
in
this
final
dissolution
taken
the
Creature
again
into
it self
as
its
first
and
proper
Root
,
beginneth
now
its
return
and
ascent
.
As
the
Lord
Jesus
died
,
so
he
riseth
again
an
universal
Person
,
with
both
Images
,
created
and
uncreated
,
united
in
himself
.
The
eternal
Glory
,
once
in
the
first
Creation
,
vailed
it self
beneath
a
shadowy
Image
,
to
die
in
that
Image
;
accordingly
he
died
with
it
,
and
for
it
.
But
now
he
riseth
again
,
in
the
brightness
of
his
heavenly
Image
,
he
raiseth
the
whole
Creation
together
with
himself
,
as
his
proper
and
immediate
Birth
,
as
its
purest
and
loveliest
Bride
,
in
the
most
intimate
,
entire
,
and
mutual
Union
with
it self
,
in
all
its
glories
,
thus
to
live
for
ever
in
the
richest
and
closest
embraces
of
each
other
.
Here
now
ye
have
a
three-fold
Resurrection
in
one
:
1.
The
Divine
Image
,
which
is
eternal
Love
and
life
it self
,
as
it
had
been
vailed
,
as
it
had
suffered
and
died
in
the
Creature
,
riseth
sweetly
and
gloriously
from
beneath
all
those
shades
into
its
own
freshest
and
fullest
Beauties
:
Thus
it
riseth
in
the
midst
of
the
created
Image
.
2.
The
created
Image
,
was
once
a
fair
entire
Picture
,
of
the
eternal
Beauty
,
living
a
Divine
Life
,
breathing
a
Divine
Sweetness
,
being
a
Divine
Paradise
in
it self
,
to
it self
,
while
it
stood
as
a
pure
resemblance
of
its
Divine
Original
.
But
by
its
fall
into
the
inf●…rnal
Deep
of
Sin
,
it
stained
it self
,
it
broke
it self
all
to
pieces
,
it
buried
its
Life
,
Beauty
,
and
Sweetness
in
a
dreadful
and
hateful
death
.
Now
having
put
off
that
death
,
in
the
death
of
Christ
,
it
riseth
again
in
the
bosom
of
the
Original
Glory
,
not
only
in
its
fullest
Beauty
and
Sweetness
,
but
a
Beauty
and
Sweetness
far
more
excelling
.
It
was
before
its
fall
,
a
sweet
shade
,
an
earthly
Paradise
.
The
shade
vanished
into
darkness
,
the
Paradise
faded
and
disappeared
.
But
now
it
riseth
as
the
●…un-shine
of
the
Godhead
,
as
the
sweetest
Light
,
at
once
lying
in
the
Bosom
of
the
highest
Glory
embraced
by
it
,
and
surrounding
that
Glory
with
its
embraces
,
by
a
mutual
,
immediate
,
and
eternal
Union
.
3.
The
fall
,
the
disorders
,
the
wounds
and
death
of
this
shadowy
Image
,
so
dreadful
and
hateful
as
they
stood
in
time
,
now
also
have
their
Resurrection
,
and
put
on
a
new
appearance
in
eternity
:
Having
now
passed
through
the
Death
and
Sufferings
of
Christ
,
where
they
put
off
all
their
evil
,
by
putting
off
all
their
own
proper
reality
;
they
stand
in
his
Resurrection
as
figures
of
eternal
Glories
,
which
are
themselves
also
Glories
in
the
Bosom
of
their
Glorious
Original
:
They
are
seen
now
,
as
they
eternally
spring
up
and
flourish
in
the
Garden
of
the
Divine
Mind
,
as
they
bear
their
part
,
and
shine
in
the
universal
Beauty
of
the
Divine
Image
and
Work
.
As
the
eternal
Original
with
its
Paradisical
shadow
lay
hid
in
them
,
like
a
Flower
in
its
Seed
in
the
Earth
,
as
both
these
Glories
now
are
sprung
forth
through
them
,
and
bring
forth
them
again
,
as
eternal
Lights
,
in
the
light
and
circle
of
their
own
Beauties
:
So
is
Christ
in
the
circle
of
the
Throne
of
God
,
as
the
Lamb
that
was
slain
,
where
his
wounds
appear
in
his
glorified
Person
;
not
as
Wounds
,
but
as
Beauties
;
not
as
Fractures
or
Stains
,
but
as
Diamonds
or
Pearls
in
the
Crown
of
his
Righteousness
and
Glory
.
Perhaps
I
may
seem
too
long
upon
this
part
of
my
Discourse
,
but
we
read
of
a
Sanctuary
into
which
the
Holy
Spirit
entreth
,
when
it
is
perplext
with
the
outward
face
of
the
Divine
Providence
in
the
evil
of
sin
and
Sinners
,
and
of
Sufferings
to
the
Saints
.
There
it
seeth
the
end
of
all
.
There
the
mystery
openeth
it self
into
an
universal
Uniform
piece
,
and
prospect
of
Divine
Beauty
and
Delight
,
Psal.
73.
If
I
be
not
deceived
,
Jesus
risen
from
the
dead
,
in
this
order
and
manner
is
this
Sanctuary
,
this
Temple
of
Grace
and
Truth
.
He
hath
now
rent
the
Vail
of
his
Flesh
,
and
opened
himself
into
an
universal
eternal
Spirit
.
He
now
shines
out
with
a
sweet
amiable
clearness
and
glory
,
into
an
universal
eternal
Light
.
In
this
Spirit
,
which
is
this
Light
of
Life
,
the
whole
course
of
his
Work
in
the
Creation
,
and
in
Providence
,
his
Incarnation
,
Sufferings
and
Death
,
present
themselves
in
all
the
smallest
threads
and
contextures
of
them
,
as
one
Di●…ine
piece
,
as
full
of
Divinity
every
where
.
Here
all
in
the
whole
,
and
in
the
parts
,
present
themselves
to
the
spiritual
Eye
,
as
beautiful
and
blessed
Spirits
,
in
numberless
troops
,
by
a
Divine
sport
figuring
their
immortal
Glories
in
all
Varieties
of
lights
and
shades
,
hiding
their
Glories
beneath
these
figures
,
breaking
with
their
Glories
out
of
these
figures
,
as
so
many
Suns
out
of
their
Clouds
,
shewing
their
figures
themselves
as
Glories
.
Like
the
Palms
,
and
Lilies
,
and
Cherubims
of
the
Temple
,
carved
first
in
Cedar
,
and
then
covered
with
massy
Gold
.
In
the
mean
time
all
these
numberless
Spirits
,
in
their
whole
play
from
the
beginning
to
the
end
,
are
comprehended
in
this
one
Spirit
,
the
universal
Spirit
of
Harmony
,
Order
,
Beauty
,
and
pleasantness
in
all
.
Jesus
risen
from
the
dead
,
the
first
,
and
the
last
,
the
same
yesterday
,
to
day
,
and
for
ever
.
O
the
Wisdom
!
the
Power
!
the
Grace
!
the
Glory
!
the
unsearchable
Riches
of
the
mystery
of
God
in
Christ
!
What
a
depth
is
this
without
any
bottom
?
What
an
heighth
without
any
bound
?
What
a
breadth
?
what
a
length
without
any
measure
?
How
doth
it
stretch
forth
it self
beneath
all
,
above
all
,
through
all
,
beyond
all
things
,
or
thoughts
?
Who
can
ever
satisfie
himself
with
any
the
richest
,
the
fullest
forms
of
words
or
conceptions
,
in
conceiving
or
expressing
this
Mystery
,
this
Jesus
.
But
I
have
now
brought
to
an
end
,
according
to
my
weak
manner
,
the
reducing
the
disorder
it self
into
order
,
in
the
Person
of
Christ
,
by
these
three
sacred
steps
of
Expiation
,
Compensation
,
Abolition
,
of
the
Disorder
in
the
Order
,
or
which
is
the
same
,
the
Renovation
of
the
Order
in
all
.
I
have
endeavoured
to
shew
how
every
thing
of
part●…cular
order
and
disorder
,
hath
been
made
beautiful
in
its
season
,
keeping
its
time
in
the
Universal
Harmony
of
this
Song
of
the
Lamb
,
in
the
Musick
of
the
eternal
Word
.
I
have
also
attempted
to
open
that
mystery
,
how
this
Work
of
God
,
in
every
part
of
it
,
with
its
Beauty
,
is
for
eternity
,
the
light
of
eternity
,
being
the
only
light
of
Truth
,
with
a
golden
Calm
,
an
unstained
Sun-shine
,
of
purest
perpetual
Peace
,
Pleasantness
and
Glory
.
In
this
light
of
eternity
alone
,
is
the
Work
of
God
seen
aright
,
in
the
entire
piece
,
in
the
whole
design
,
from
the
beginning
to
the
end
.
As
all
times
appear
in
this
Light
,
less
than
a
moment
,
a
point
,
nothing
,
being
as
eternity
in
the
undivided
Unity
of
eternity
;
so
are
all
the
disorders
of
time
,
no
more
,
not
so
much
as
a
shadow
in
a
dream
that
is
past
,
but
as
the
highest
and
sweetest
Harmony
in
the
undivided
Unity
of
the
eternal
Harmony
.
All
this
is
true
in
the
Person
of
Christ
,
to
which
the
Scriptures
give
a
clear
Testimony
.
All
things
are
gathered
together
in
one
in
Christ
,
both
which
are
in
Heaven
,
and
which
are
on
Earth
,
Ephes.
1.
10.
Having
made
peace
through
the
blood
of
his
Cross
,
God
hath
by
him
reconciled
all
things
to
himself
by
him
,
whether
they
be
things
on
Earth
,
or
in
Heaven
,
Col.
1.
20.
These
are
true
in
us
,
as
Christ
springs
up
in
us
.
Then
only
are
we
our selves
baptized
.
Then
only
do
we
see
all
things
unto
us
,
together
with
us
,
baptized
into
the
sweet
,
shining
,
boundless
,
bottomless
Sea
of
this
universal
a●…d
eternal
Harmony
,
when
we
are
baptized
into
Christ
.
As
many
of
us
as
are
baptized
into
Christ
,
are
baptized
into
his
Death
,
and
into
●…is
Resurrection
from
the
dead
.
How
then
can
we
live
any
longer
in
sin
,
being
now
dead
to
it
?
How
can
we
live
any
life
besides
that
of
Holiness
and
Heaven
,
being
now
risen
again
with
Christ
into
the
Glory
of
God
?
Thus
St.
Paul
excludes
all
pleas
of
the
Flesh
,
for
a
licentiousness
in
sin
,
from
this
Doctrine
of
the
free
and
rich
Grace
of
God
in
Christ
,
Rom.
6.
1
,
2
,
3
,
4.
I
am
now
come
to
the
end
of
my
design
upon
this
Scripture
,
Eccles.
3.
I
have
been
large
in
the
prosecution
of
my
design
upon
this
Scripture
;
my
purpose
was
to
reconcile
the
absoluteness
of
the
Divine
Sovereignty
,
Wisdom
and
Power
,
through
this
whole
Work
,
with
the
Divine
Justice
,
Goodness
and
Glory
,
in
the
determination
of
the
Will
,
by
its
essential
Principles
,
by
the
uninterrupted
order
,
and
connexion
of
causes
;
by
the
first
and
universal
Cause
,
which
is
most
intimate
to
every
effect
,
and
worketh
most
of
all
;
Secundum
modum
naturae
,
in
a
natural
way
,
as
being
the
n●…tura
naturans
.
I
promised
two
other
Scriptures
,
for
the
making
good
of
this
design
;
I
will
lightly
touch
them
,
and
so
hasten
to
an
end
of
my
Discourse
.
The
Lord
hath
made
all
things
for
himself
,
yea
even
the
Wicked
for
the
day
of
evil
,
Prov.
16.
4.
There
are
four
parts
clear
and
distinct
in
this
Scripture
.
1.
An
efficient
cause
or
beginning
,
The
Lord
Jehovah
.
2.
The
final
cause
or
end
,
For
himself
.
3.
The
universality
of
the
effect
,
and
influence
of
these
Causes
,
The
Lord
hath
made
all
things
for
himself
.
4.
A
confirmation
of
this
universal
influence
of
these
Divine
Causes
upon
every
Effect
,
by
a
particular
and
most
eminent
instance
;
Yea
even
the
Wicked
for
the
day
of
evil
.
Three
things
are
remarkable
in
this
particular
instance
:
1.
It
is
brought
in
as
an
anticipation
of
an
Objection
,
and
with
a
two-fold
Asseveration
;
Yea
,
even
.
Here
in
this
point
men
are
apt
most
of
all
to
doubt
the
continuation
and
universality
of
the
Divine
influence
.
What
,
say
they
,
hath
God
made
all
things
for
himself
?
What
the
evils
of
Sin
and
of
Suffering
?
Here
men
of
greatest
wit
through
all
Ages
have
been
at
a
stand
,
not
knowing
how
to
fasten
the
golden
Links
of
the
Divine
Chain
,
in
the
Work
of
God
,
one
within
another
.
Here
they
have
broken
the
Chain
of
the
holy
and
heavenly
Order
.
Here
therefore
the
Divine
Wisdom
by
Solomon
peculiarly
fasteneth
the
Links
,
and
maketh
the
Chain
entire
,
that
he
may
enclose
the
whole
Work
,
as
one
compleat
piece
,
within
the
same
Divine
beginning
and
Divine
end
,
knit
together
by
the
same
Divine
influence
,
running
equally
through
all
parts
,
and
making
all
one
;
The
Lord
hath
made
all
things
for
himself
;
yea
,
even
the
Wicked
for
the
day
of
evil
.
2.
The
effect
in
this
particular
instance
is
remarkable
.
This
effect
is
,
every
wicked
person
under
the
formality
of
a
wicked
person
.
As
a
Creature
,
an
Angel
,
or
a
Man
,
he
cannot
be
the
subject
of
any
question
or
doubt
.
The
evil
of
sin
,
by
which
he
is
constituted
,
and
denominated
wicked
,
is
clearly
designed
by
this
emphatical
instance
.
I
have
often
already
expressed
the
manner
of
the
influence
and
operation
of
the
Divine
Power
and
Providence
,
upon
the
evil
of
sin
,
and
so
of
a
Sinner
,
under
the
formality
of
sin
.
All
evil
being
a
defect
,
depends
upon
the
first
Cause
,
together
with
all
intermediate
Causes
,
in
their
deficiency
only
,
and
in
the
ordination
of
circumstances
.
3.
This
instance
brings
in
this
particular
effect
in
its
inseparable
connexion
with
its
subordinate
end
;
The
day
of
evil
.
The
Lord
hath
made
all
things
for
himself
;
yea
,
even
the
wicked
person
,
who
becomes
wicked
by
the
evil
of
sin
.
He
hath
made
the
inseparable
connexion
between
the
evil
of
sin
and
the
evil
of
sufferings
.
He
hath
made
this
evil
person
by
an
inviolable
Order
for
the
day
of
evil
,
the
evil
of
Sufferings
.
He
hath
made
this
evil
person
,
this
evil
of
sufferings
,
the
connexion
between
these
two
,
as
the
effect
and
next
subordinate
end
;
For
himself
,
the
Ultimate
and
last
end
,
the
blessed
,
the
glorious
Crown
of
all
.
I
will
finish
this
Subject
with
two
or
three
brief
and
clear
Observations
drawn
from
this
Text.
1.
The
beginning
and
the
end
of
all
things
,
are
the
same
.
God
in
his
most
glorious
Essence
,
the
only
,
the
supream
,
the
universal
,
the
essential
Good
,
an
infinite
Good
.
2.
The
end
is
the
first
and
chief
Cause
,
moving
all
other
Causes
,
and
directing
their
motions
from
the
first
,
to
the
last
motion
.
3.
All
things
are
bounded
by
these
two
;
The
first
beginning
,
and
the
last
end
.
All
things
in
every
step
of
all
effects
,
of
all
subordinate
ends
,
are
in
motion
,
and
in
the
way
to
the
last
end
.
They
rest
not
,
they
attain
not
their
mark
,
to
which
they
are
designed
,
from
the
beginning
by
the
first
and
universal
Mover
,
till
they
arrive
at
this
their
last
end
.
4.
●…he
last
end
gives
amiableness
,
beauty
and
perfection
to
all
things
,
as
the
means
of
bringing
forth
this
end
.
It
gives
this
beauty
and
perfection
to
them
three
wayes
:
1.
It self
runs
along
through
all
things
,
in
their
whole
way
to
it
,
as
the
first
universal
Mover
,
as
the
first
and
universal
virtue
and
force
which
moves
in
all
,
and
moves
all
throughout
from
the
beginning
to
the
end
.
2.
It
comprehends
all
in
it
,
as
the
bosom
,
or
nest
,
in
which
the
whole
is
designed
and
formed
.
3.
It
rests
upon
all
things
in
every
part
of
the
work
,
and
step
of
the
way
,
as
the
life
and
light
of
the
universal
Order
and
Harmony
;
which
attracts
,
directs
and
conducts
all
to
it self
.
4.
It
gathers
up
all
things
at
last
into
its
self
,
as
the
term
and
mark
to
which
all
things
move
,
in
which
alone
all
motions
cease
,
and
are
changed
into
rest
.
Every
thing
in
its
Ultimate
end
gaineth
its
perfection
,
its
true
and
proper
self
.
Every
thing
is
so
far
it self
,
as
it
is
perfect
;
so
far
as
it
is
imperfect
,
it
falls
short
of
it self
;
every
imperfection
being
a
privation
of
being
,
and
so
to
each
self
a
privation
of
it self
,
according
to
its
degree
.
This
is
the
sweet
and
musical
close
.
This
is
the
bright
and
beautiful
crown
of
all
things
,
the
beginning
and
the
end
meeting
in
one
.
5.
The
end
it self
,
as
it
is
the
first
Mover
,
so
doth
it
last
of
all
cease
from
its
motions
,
and
terminate
them
in
its
own
beatifical
Rest.
This
is
the
end
perfectly
accomplished
,
when
all
things
tending
to
this
end
,
meet
in
the
perfection
of
the
end
.
The
end
therefore
never
returns
to
its
rest
,
till
it
rests
with
its
full
perfection
in
every
part
of
the
Work
,
in
every
particular
form
directed
to
it self
.
Our
Divines
teach
us
,
That
the
Glory
of
God
is
the
Ultimate
end
of
all
things
,
not
the
essential
,
but
the
manifestative
Glory
;
so
the
Glory
of
God
,
then
only
finds
rests
,
when
it
rests
with
a
full
revelation
of
it self
,
unvailing
all
its
Beauties
,
unfolding
all
its
Sweetnesses
in
the
bosom
and
face
of
each
part
of
the
whole
Work
of
God
.
So
the
Divine
operation
and
motion
ceaseth
not
in
any
part
of
this
Divine
Work
,
until
all
rest
in
the
bosom
of
this
Glory
,
perfectly
displaying
all
its
Pleasures
and
Delicacies
upon
it
:
For
this
manifestative
Glory
is
the
end
of
all
.
The
end
mutually
gives
to
,
and
takes
from
all
the
means
to
the
end
,
rest
and
perfection
.
Thus
God
hath
made
all
things
,
all
effects
,
with
all
their
subordinate
ends
,
yea
,
even
the
wicked
also
,
for
the
day
of
evil
,
his
subordinate
end
;
for
this
Great
and
Ultimate
end
,
himself
,
in
the
brightness
and
full
out-shinings
of
his
Glory
.
I
pass
now
to
the
third
Scripture
,
Rom.
11.
If
I
deceive
not
my self
,
I
seem
to
my self
to
discern
in
this
Scripture
a
rich
Mine
of
Divinity
,
of
Divine
Truth
and
Glory
,
in
which
no
Workman
hath
yet
laboured
.
But
it
is
not
agreeable
to
my
present
time
,
or
purpose
to
open
,
or
point
out
this
Mine
,
if
I
were
furnished
with
an
heavenly
strength
and
skill
sufficient
for
it
.
I
shall
now
only
touch
at
some
verses
in
this
Chapter
,
which
contibute
to
my
present
Design
,
verse
23.
God
hath
shut
up
,
or
as
it
is
in
the
Greek
,
God
hath
locked
up
together
all
in
unbelief
,
that
he
may
have
mercy
upon
all
.
St.
Paul
in
this
Chapter
sets
before
us
,
God
as
the
most
skillful
Painter
,
sweetning
and
beautifying
his
Work
in
the
whole
,
and
in
the
parts
of
it
,
by
the
mixtures
and
interchanges
of
Light
and
Shades
,
Grace
and
Severity
,
still
terminating
all
in
the
sweetness
and
light
of
the
Divine
Grace
,
as
the
end
of
all
.
From
this
Contemplation
he
raiseth
himself
into
,
and
loseth
himself
in
the
pleasant
heighths
of
a
Divine
Extasy
,
verse
33.
O
the
depth
of
the
Riches
,
and
the
Wisdom
,
and
the
Knowledg
of
God
:
How
unsearchable
are
his
Judgments
,
and
his
wayes
past
finding
out
?
Every
Work
of
God
hath
a
three-fold
Depth
of
Riches
.
1.
A
Depth
of
Riches
,
the
riches
of
Power
,
Purity
,
Beauty
,
Love
,
Goodness
,
Grace
and
Glory
.
2.
A
Depth
of
Wisdom
,
of
Divine
Contrivance
,
of
perfect
Harmony
.
3.
A
Depth
of
Knowledge
,
comprehending
all
endless
and
infinite
Varieties
in
a
clear
view
at
once
.
In
every
part
of
the
Work
of
God
do
all
these
Depths
meet
,
which
swallow
up
the
most
capacious
Spirits
of
Saints
and
Angels
into
themselves
,
but
can
be
fathomed
by
no
Spirit
.
The
distinct
judgment
in
which
any
one
,
the
least
piece
of
this
Work
is
wrought
,
hath
so
boundless
a
depth
,
heighth
and
compass
in
it
,
that
it
is
altogether
unsearchable
.
The
way
of
God
in
it
is
a
Divine
secret
,
and
mystery
of
Grace
and
Glory
,
which
hath
such
recesses
,
such
endless
Varieties
in
it
,
that
it
cannot
be
traced
by
the
Foot
,
or
discovered
by
the
eye
of
any
Creature
.
St.
Paul
foundeth
this
incomprehensibleness
in
the
Work
of
God
,
upon
the
incomprehensibleness
of
the
Divine
Mind
.
He
foundeth
this
unbounded
Treasure
of
Divine
Goodness
and
Glory
in
the
Work
of
God
,
upon
the
absoluteness
&
freedom
of
the
Divine
Nature
,
ver.
35.
For
who
hath
known
the
mind
of
the
Lord
?
and
who
hath
been
his
Counsellor
?
or
who
hath
given
first
to
him
,
that
it
may
be
given
again
to
him
,
by
way
of
return
or
exchange
.
As
are
the
Riches
of
the
Divine
Mind
,
which
first
forms
in
it self
the
Ideas
of
all
its
work
,
and
then
forms
every
work
according
to
that
Idea
which
rests
upon
every
Work
,
as
the
Seal
upon
the
Print
in
the
Wax
;
such
are
the
Riches
of
God
in
every
part
of
his
Work
.
As
is
the
absoluteness
&
unlimitedness
of
the
Divine
Nature
,
which
consulteth
with
nothing
,
considereth
nothing
in
the
Creature
,
but
taketh
the
measure
and
the
manner
of
all
his
Works
from
eternal
patterns
,
in
his
most
glorious
Essence
,
and
is
put
on
,
and
taketh
the
rise
of
all
his
Works
,
from
the
ever-ful
,
ever
flowing
,
over-flowing
fountain
and
boundless
Riches
of
his
Godhead
;
such
are
all
the
operations
and
emanations
of
the
Divine
Nature
.
Thus
St.
Paul
concludeth
,
and
justifieth
the
Divine
Wonders
of
incomprehensible
Riches
,
Wisdom
,
Knowledge
:
The
Divine
Wonders
of
an
absolute
,
unconfined
freedom
in
all
the
Works
of
God
,
by
the
cause
of
all
,
verse
36.
Because
of
him
,
and
by
him
,
or
through
him
,
and
to
him
,
are
all
things
.
Plato
maketh
three
Causes
alone
,
the
-
Efficient
,
-
Formal
,
or
Exemplar
,
and
-
Final
.
St.
Paul
wraps
up
all
these
in
one
,
in
God
alone
.
He
is
the
beginning
,
the
way
,
the
end
of
all
.
He
is
the
Fountain
,
out
of
which
they
all
arise
in
their
several
streams
:
He
is
the
Chanel
in
which
every
stream
runs
along
;
He
is
the
Sea
,
into
which
they
all
flow
;
where
they
lose
not
their
Distinctions
,
but
rise
up
to
the
perfection
of
them
,
in
this
Marriage
,
with
the
first
,
the
full
and
unbounded
Glory
.
To
what
unbounded
expectations
of
Divine
Riches
,
surmounting
all
expectations
in
every
Creature
,
may
we
now
raise
our
thoughts
,
when
the
beginning
,
the
way
,
the
end
of
every
thing
,
thus
lies
in
the
Godhead
?
when
this
Bosom
,
the
Treasures
of
all
Glories
and
Sweetnesses
,
is
to
every
thing
its
Fountain
,
in
which
it
riseth
;
its
Chanel
,
in
which
it
runs
along
;
its
Sea
,
in
which
it
ends
.
How
justly
doth
St.
Paul
set
a
Crown
of
Glory
upon
the
Head
of
the
Deity
in
all
its
Works
,
To
him
is
glory
in
the
Generations
,
so
may
we
most
properly
read
the
words
.
How
sweetly
doth
he
seal
up
his
own
Faith
,
Understanding
,
Love
,
in
sweetest
Rest
,
and
fullest
Joy
,
with
this
Glory
,
Amen
.
Of
him
,
through
him
,
and
to
him
,
are
all
things
;
To
him
be
Glory
for
ever
,
Amen
.
Thus
,
this
last
Scripture
in
a
clear
Harmony
,
with
the
other
two
,
seems
to
give
a
sweet
and
full
close
to
the
Divine
Musick
of
this
heavenly
Truth
,
and
leaves
these
divinely-delightful
touches
upon
our
Spirits
.
1.
God
,
the
only
Good
,
is
equally
absolute
,
entire
,
universal
,
in
shutting
,
or
locking
up
all
men
in
Unbelief
,
the
Prison
,
the
Dungeon
of
deepest
darkness
;
as
in
shewing
mercy
,
which
is
the
opening
to
them
,
the
taking
them
into
the
Palace
of
eternal
Light
,
the
Light
of
Life
,
the
Light
of
Love
,
the
Light
of
Glory
.
He
shuts
,
and
none
can
open
;
he
opens
,
and
none
can
shut
.
These
are
the
two
Cardinal
Acts
,
the
shutting
up
under
belief
,
and
the
shewing
mercy
.
Upon
which
the
whole
work
of
the
Divine
Providence
moves
through
Earth
,
through
Hell
and
Heaven
,
through
Time
and
Eternity
.
2.
Shewing
mercy
is
the
end
,
shutting
up
in
unbelief
is
the
means
or
way
to
this
end
.
Mercy
is
one
of
the
sweetest
names
of
Love
,
the
shutting
up
in
unbelief
is
then
an
Act
of
Divine
Love
:
For
all
motions
to
the
end
,
are
in
the
virtue
of
the
end
;
the
end
is
the
light
,
the
life
,
the
loveliness
of
the
means
.
All
means
and
ways
to
the
end
,
are
first
comprehended
in
the
end
.
The
end
by
it self
immediately
formeth
them
upon
the
Spirit
of
the
Agent
:
The
end
through
the
Spririt
of
the
Agent
bringeth
forth
it self
into
them
,
as
so
many
tendencies
to
it self
,
as
so
many
gradual
,
orderly
springings
forth
of
its
self
.
The
end
at
the
last
comprehendeth
them
all
again
in
it self
,
as
making
up
the
perfection
of
the
end
,
and
having
their
perfection
in
the
end
.
Thus
the
severity
and
wrath
of
God
,
in
its
severest
Act
,
the
shutting
up
men
under
unbelief
,
is
Love
,
and
divinely-lovely
.
3.
God
,
and
Love
,
in
this
Work
of
his
,
appear
to
be
both
one
.
For
Love
is
the
end
of
Wrath
;
By
being
the
end
,
it
is
also
the
beginning
,
and
the
way
.
So
also
is
God
,
For
of
him
,
and
through
him
,
and
to
him
,
are
all
things
;
to
whom
is
the
glory
through
all
Generations
.
The
highest
expression
of
God
,
unto
our
capacity
,
as
he
is
in
the
simplicity
of
his
Divine
Essence
,
is
Love
.
This
is
his
Glory
,
as
he
is
unvailed
,
unclouded
.
This
is
that
that
darkens
and
thickens
it self
into
every
Vail
or
Cloud
.
This
is
a
sweetning
,
a
gilding
upon
every
Vail
,
every
Cloud
.
God
,
as
he
is
Love
,
is
the
beginning
,
the
way
,
the
end
of
every
Work
,
through
every
Generation
;
and
so
the
Glory
in
every
Work
,
to
all
generations
.
4.
God
in
his
Work
is
absolute
,
and
absolutely
free
;
He
taketh
no
counsel
,
he
is
touched
with
no
motive
from
any
thing
without
himself
.
The
reason
and
rule
of
all
his
Works
,
is
alone
from
himself
from
within
:
All
within
is
the
Unity
,
the
simplicity
of
the
Divine
Essence
,
uncapable
of
any
mixture
or
composition
;
all
meer
,
clear
,
pure
Love
.
5.
The
Work
of
God
,
in
shutting
up
in
unbelief
,
and
shewing
mercy
,
is
an
unfathomable
Depth
:
But
is
a
shining
Depth
of
most
perfect
Beauty
and
sweetest
Light
.
For
it
is
a
Depth
of
Divine
Wisdom
,
it
is
a
Depth
of
Glory
and
unsearchable
Riches
.
It
is
a
most
delicious
Depth
of
Divinest
Love
,
the
unsearchable
Treasure
of
all
the
most
lovely
,
and
most
loving
Sweets
and
Joys
.
The
work
of
God
is
unsearchable
,
incomprehensible
,
infinite
;
but
an
unsearchable
●…ncomprehensible
,
infinite
Love
and
Glory
.
Let
us
therefore
e●…pect
in
this
Work
to
meet
with
Difficulties
too
great
for
our
Understanding
.
Let
us
be
content
to
say
,
Here
is
a
Depth
unfathomable
,
not
to
my
Spirit
alone
,
but
to
every
finite
Spirit
of
Man
or
Angel
.
Then
let
us
add
from
our
knowledge
of
whom
,
whose
the
design
and
the
work
is
;
It
is
a
lovely
,
a
delightful
Depth
;
a
Depth
of
purest
Glories
,
and
richest
Loves
:
So
let
us
gladly
cast
our selves
into
it
,
to
be
swallowed
up
by
it
;
concluding
all
with
these
words
,
I
cannot
receive
,
nor
comprehend
thee
.
Do
thou
receive
and
comprehend
me
.
O
Depth
infinitely
too
glorious
to
be
comprehended
by
me
!
O
my self
infinitely
blessed
,
in
being
comprehended
by
thee
!
I
come
now
to
the
third
Reason
I
am
to
answer
.
Reason
3
,
The
Language
of
the
Scripture
,
in
the
whole
current
of
it
,
seemeth
generally
to
run
along
upon
this
ground
,
of
an
undetermined
freedom
of
the
Will
of
Man
.
The
Divine
Will
is
cleared
from
the
evils
of
Sin
and
Suffering
.
The
Will
of
Man
is
charged
with
them
.
Agreeable
to
this
,
are
the
Divine
Precepts
,
Prohibitions
,
Promises
,
Threatnings
,
Admonitions
,
Reproofs
,
Complaints
,
Expostulations
,
which
compose
a
great
part
of
the
sacred
Writings
.
Answ.
I
answer
by
a
distinction
;
This
manner
of
Language
,
As
I
live
,
I
desire
not
the
death
of
a
Sinner
.
Why
will
ye
die
,
O
house
of
Israel
?
with
all
expressions
like
to
these
,
are
either
,
-
1.
Proper
and
plain
.
-
2.
Figurative
and
mysterious
.
1.
If
they
be
proper
and
plain
,
two
great
Difficulties
arise
.
1.
The
true
and
living
God
,
thus
represented
,
appears
like
Homers
Gods
,
and
the
Gods
of
the
Poets
.
Weak
,
querulous
,
passible
,
ever
in
contentions
and
combates
.
2.
While
the
Divine
Will
in
that
,
on
which
it
fixeth
it self
with
so
great
truth
and
intention
,
is
capable
of
being
opposed
and
defeated
,
it
appears
destitute
of
Wisdom
,
Power
and
Blessedness
.
2.
If
they
be
figurative
and
mysterious
.
The
figures
first
are
to
be
determined
,
and
the
mystery
vailed
,
beneath
the
figure
,
to
be
discovered
;
before
we
can
establish
any
certain
,
or
clear
sense
upon
them
.
1.
The
figure
made
use
of
in
this
manner
of
Language
,
is
,
by
the
consent
of
Divines
,
complicated
of
an
Anthropopathy
,
and
a
Metonymy
.
2.
The
Anthropopathy
is
then
,
when
passions
proper
to
man
are
attributed
to
God
.
2.
The
Metonymy
is
of
the
cause
set
for
the
effect
;
and
the
things
signified
in
the
place
of
the
sign
.
So
those
changeable
passions
in
created
Spirits
,
which
bring
forth
and
express
themselves
by
changes
of
good
or
evil
;
the
effects
and
signs
of
those
passions
are
applied
to
the
unchangeable
God
,
when
he
bringeth
forth
the
like
changes
in
his
Work
.
So
the
Jews
say
,
That
the
holy
Scriptures
speak
with
the
Tongue
,
and
in
the
Language
of
a
Man
;
But
all
such
figurative
expressions
concerning
God
,
are
to
be
understood
with
this
Caution
.
Every
thing
indeed
in
the
Creature
is
a
figure
,
which
hath
its
Original
pattern
answering
to
it
in
the
Divine
Nature
:
But
all
imperfections
attending
the
figure
,
are
to
be
removed
:
All
perfections
in
their
utmost
heights
,
and
most
absolute
fulness
,
are
to
be
attributed
to
the
Original
pattern
,
when
by
the
shadowy
figure
in
the
Creature
,
you
look
to
the
exemplar
and
primitive
truth
in
God
.
So
by
these
changeable
and
diverse
passions
in
man
,
you
are
to
represent
to
your selves
in
God
,
a
Goodness
,
a
Power
,
an
unsearchable
Riches
of
Variety
,
and
manifoldly
various
Wisdom
;
and
all
these
apart
,
and
together
,
with
the
most
absolute
simplicity
,
and
highest
Unity
in
the
Divine
Essence
,
producing
all
diversities
of
accidents
,
all
changes
of
good
and
evil
in
the
Divine
Design
,
which
cometh
forth
at
once
,
as
one
piece
,
divinely
Rich
,
in
all
Varieties
from
him
,
and
as
one
entire
Image
filled
with
the
riches
of
all
distinct
Beauties
of
him
,
who
is
unchangeable
,
and
most
perfectly
one
.
2.
Having
thus
determined
of
the
Figure
;
Let
us
try
to
lift
up
the
Vail
,
and
discover
the
Divine
Mystery
beneath
this
Figure
.
I
shall
endeavour
to
take
a
Prospect
of
this
Divine
Secret
,
and
hidden
Glory
,
by
several
steps
or
degrees
.
1.
The
letter
of
the
Scripture
,
in
the
general
●…ream
and
current
of
it
,
is
the
Ministry
of
the
Law
.
So
St.
Paul
in
divers
places
distinguisheth
the
Law
and
the
Gospel
,
or
the
Covenant
of
Works
,
and
the
Covenant
of
Grace
,
2
Cor.
3.
6.
Who
hath
made
us
able
(
speaking
of
God
)
Ministers
of
the
New
Testament
,
or
the
New
Covenant
,
not
of
the
Letter
,
but
of
the
Spirit
;
for
the
Letter
killeth
,
but
the
Spirit
giveth
life
.
In
the
following
verse
,
the
engraving
of
the
Law
in
Tables
of
Stone
,
and
Moses
are
mentioned
.
Again
,
in
prosecution
of
the
same
Discourse
,
Moses
with
his
Vail
is
brought
in
;
To
this
are
opposed
in
the
17.
and
18.
verses
,
The
Spirit
of
the
Lord
,
the
liberty
of
the
Spirit
,
the
sight
of
the
Glory
of
the
Lord
,
with
an
unvailed
Face
,
the
tranfiguration
of
the
Soul
into
the
same
Image
,
from
glory
to
glory
,
and
all
this
by
the
Lord
,
the
Spirit
.
These
things
laid
together
,
seem
to
make
it
clear
,
that
in
the
sense
of
the
holy
Apostle
;
the
letter
,
the
proposal
and
pressing
of
any
truth
or
goodness
upon
us
,
in
a
literal
and
moral
way
only
,
whether
outward
or
inward
,
amounteth
to
no
more
then
the
old
Covenant
,
the
Ministery
of
the
Law
:
on
the
other
side
the
new
Covenant
,
the
Gospel
is
the
Spirit
himself
ministring
himself
through
the
letter
to
us
,
taking
off
the
Vail
which
lies
upon
the
letter
,
and
upon
our
hearts
,
bringing
us
forth
into
the
Liberty
,
the
open
Light
,
and
the
Divine
Life
of
the
Spirit
,
giving
us
a
naked
view
of
the
Face
of
Christ
,
in
his
spiritual
and
heavenly
Glory
,
and
by
this
view
transforming
us
into
living
Images
of
the
same
Glory
,
springing
up
,
and
encreasing
in
us
unto
the
perfect
day
of
eternity
.
Suitable
to
this
,
is
that
of
St.
Paul
,
Rom.
10.
5.
Moses
describeth
the
Righteousness
which
is
of
the
Law
,
That
the
man
which
doth
these
things
shall
live
by
them
.
Whatever
imposeth
upon
us
any
thing
to
be
done
by
us
,
as
an
antecedent
condition
to
any
consequent
good
,
is
the
Law
opposed
to
the
Gospel
.
The
Law
maketh
Precepts
the
ground
of
Promises
;
He
that
doth
these
things
shall
live
by
them
.
But
the
Gospel
maketh
Promises
,
the
sure
,
the
sweet
,
the
precious
pleasant
ground
of
Precepts
.
So
St.
Peter
,
2
Pet.
1.
teacheth
us
,
That
by
the
Glory
and
Virtue
of
the
Godhead
calling
us
to
it self
,
most
great
and
precious
Promises
are
given
us
,
that
by
these
we
may
be
made
partakers
of
the
Divine
Nature
.
So
St.
Paul
engrafts
Evangelical
Precepts
upon
Evangelical
Communications
of
the
Divine
Nature
through
Evangelical
Promises
.
Work
out
,
saith
he
,
your
salvation
with
fear
and
trembling
,
for
it
is
God
that
worketh
in
you
both
to
will
and
to
do
,
Phil.
2.
2.
The
proper
end
of
the
Law
in
the
design
or
effect
,
is
not
Love
,
Righteousness
,
Life
,
and
Blessedness
;
but
Condemnation
,
Death
,
and
Wrath
,
2
Cor.
3.
7.
It
is
called
the
ministry
of
Death
.
At
the
ninth
verse
,
The
ministry
of
Condemnation
.
St.
Paul
in
another
place
speaketh
plainly
,
That
,
if
there
had
been
a
Law
which
could
have
given
Life
,
Righteousness
should
have
been
by
the
Law
.
St.
Paul
instructeth
us
in
two
eminent
essential
differences
between
the
Law
and
the
Gospel
.
First
,
The
Law
by
Descriptions
,
Commands
,
Allurements
,
Terrors
,
setteth
Righteousness
before
us
;
but
infuseth
not
a
new
Nature
,
a
new
Life
into
us
,
which
may
of
its
own
accord
bring
forth
Righteousness
,
as
Plants
sp●…ing
up
out
of
the
ground
,
and
out
of
their
proper
root
.
Secondly
,
the
Law
not
giving
Christ
himself
to
us
,
to
be
a
quickning
Spirit
in
us
,
to
be
our
Life
,
to
be
one
Life
with
us
,
cannot
give
us
Righteousness
,
either
to
the
acceptation
of
our
Persons
,
or
to
the
Sanctification
of
our
Natures
.
3.
The
Law
which
is
the
Ministry
of
Wrath
,
is
not
the
first
or
chief
design
of
God
:
that
in
which
he
begins
,
or
with
which
he
ends
.
The
Divine
Love
,
the
Beauties
of
Holiness
,
and
the
Divine
Nature
,
Immortality
,
the
Glory
of
God
,
founded
and
wrapt
up
in
that
one
Seed
,
which
is
Christ
,
from
whom
,
together
with
whom
,
for
whose
Joy
and
Glory
sake
,
they
spring
freely
,
fruitfully
,
irresistably
,
subduing
all
things
to
themselves
.
These
are
the
first
and
chief
design
of
God
,
the
good
pleasure
of
his
Will.
So
St.
Paul
teaches
us
,
Gal.
3.
That
the
promise
in
the
Seed
was
first
,
and
the
Law
came
after
that
;
which
cannot
therefore
frustrate
the
design
of
the
Promise
and
of
the
Seed
.
There
is
a
beautiful
and
rich
Scripture
opening
the
Glory
of
the
Divine
Design
of
the
Lord
to
us
,
Rom.
5.
20
,
21.
But
the
Law
came
in
by
the
by
,
that
Sin
might
abound
;
but
where
Sin
abounded
,
Grace
hath
abounded
much
more
:
That
as
sin
reigned
unto
death
,
so
Grace
might
reign
by
Righteousness
unto
eternal
life
,
through
our
Lord
Jesus
Christ
.
Two
things
are
remarkable
here
.
-
1.
The
way
of
the
coming
in
of
the
Law
.
-
2.
The
end
of
bringing
in
of
the
Law
.
1.
The
way
of
bringing
in
of
the
Law
,
is
most
elegantly
and
amply
expressed
in
that
one
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
The
Law
was
not
brought
in
first
from
the
beginning
,
nor
for
its
own
sake
;
that
it
should
be
the
end
.
Grace
,
the
Divine
Love
,
the
everlasting
Righteousness
,
eternal
Life
in
the
Seed
,
the
eternal
Son
of
God
,
the
Image
and
fulness
of
the
Godhead
,
the
brightness
of
his
Glory
;
Jesus
Christ
was
the
great
design
,
for
which
all
things
are
constituted
,
to
which
all
things
serve
:
In
which
God
beginneth
and
endeth
all
his
Works
,
all
his
Counsels
,
and
in
which
he
eternally
resteth
.
In
the
stream
and
current
of
this
Design
,
the
Law
it self
is
brought
in
as
subservient
to
it
.
In
Dramatick
Poems
,
which
have
the
design
laid
in
some
one
entire
,
great
,
and
glorious
action
;
the
continuance
is
set
off
,
heightned
by
two
eminent
parts
in
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
knot
tyed
fast
in
the
course
of
the
action
;
then
the
uniting
of
this
knot
,
which
makes
the
action
more
full
of
Variety
,
more
glorious
,
more
delightful
.
Thus
in
this
great
action
of
time
and
eternity
,
the
bringing
of
the
Sons
of
God
to
Glory
,
by
their
glorious
Captain
Jesus
Christ
;
the
Law
is
brought
in
,
in
the
course
ofit
,
as
a
knot
tyed
fast
,
which
no
created
Power
is
able
to
unty
,
or
to
understand
how
it
should
be
loosed
.
This
is
the
way
of
bringing
in
the
Law
.
2.
The
ends
of
the
Law
are
of
two
sorts
:
-
1.
The
proper
and
next
ends
.
-
2.
The
extrinsecal
and
Ultimate
ends
.
1.
The
proper
and
next
ends
of
the
Law
,
are
Sin
,
Condemnation
,
Death
,
and
the
Divine
Wrath.
So
that
St.
Paul
saith
in
this
Scripture
,
That
the
Law
came
in
,
that
Sin
might
abound
.
1.
The
Law
let
in
Sin
,
so
St.
Paul
teacheth
us
expresly
,
Rom.
7.
8.
Sin
taking
occasion
by
the
Commandment
,
wrought
in
me
all
concupiscence
.
Again
,
as
the
11.
verse
,
Sin
taking
occasion
by
the
Commandment
drceived
me
,
and
slew
me
.
2.
The
Law
heightens
Sin
,
so
that
expression
testifieth
,
The
Law
came
in
,
that
Sin
might
abound
.
3.
The
Law
by
bringing
in
Sin
,
bringeth
in
upon
us
a
spiritual
Death
in
Sin
.
St.
Paul
speaking
as
by
a
figure
of
all
Mankind
,
in
his
own
person
,
Rom.
7.
9
,
10.
I
was
alive
once
without
the
Law
,
(
that
is
in
Paradise
)
but
the
Law
coming
,
sin
revived
or
sprung
up
into
life
;
but
I
died
.
These
three
ends
of
the
Law
flow
from
it
,
not
by
it self
,
nor
from
the
nature
of
the
Law
;
but
by
accident
,
from
the
weakness
of
the
Flesh
,
and
of
the
Creature
.
So
you
read
,
verse
10.
The
Commandment
which
was
unto
life
,
in
its
own
nature
,
was
found
to
me
unto
death
,
in
the
effects
of
it
,
verse
13.
The
holy
Spirit
opens
the
design
in
these
effects
of
the
Law
,
Is
then
that
which
is
good
(
namely
the
Law
)
made
death
to
me
.
But
sin
,
that
sin
might
be
made
manifest
,
wrought
death
to
me
by
the
good
,
that
sin
might
become
excessively
sinful
by
the
Law
.
God
having
a
design
which
he
intended
to
enrich
with
the
fullest
,
the
highest
Glories
of
his
Godhead
,
brings
forth
in
the
course
of
this
design
,
a
dark
scene
of
all
evils
,
Sin
,
Death
,
Wrath
;
The
evil
in
this
scene
is
carried
on
to
its
utmost
extent
and
heighth
;
Thus
the
Variety
becomes
more
full
in
the
whole
design
,
and
the
chief
design
is
heightned
in
its
sweetest
Glory
.
God
through
his
infinite
Wisdom
,
so
bringeth
in
this
scene
of
sin
and
evil
,
that
himself
is
perfectly
pure
,
and
good
in
the
contrivance
and
conduct
of
it
.
He
setteth
up
a
Law
,
good
,
holy
,
and
spiritual
,
but
such
that
sin
inevitably
may
take
occasion
from
it
through
the
frailty
of
Flesh
,
and
of
the
Creature
,
to
spring
up
by
it
unto
an
overflowing
Flood
,
to
display
it self
over
all
things
in
its
fullest
,
foulest
Forms
and
Births
.
4.
The
Law
hath
for
its
proper
end
,
the
conviction
,
condemnation
and
death
of
all
men
.
1.
The
conviction
of
the
Law
is
two-fold
:
1.
Man
is
convinced
of
his
frailty
and
consequent
mutability
in
his
Primitive
state
,
before
the
Fall
.
So
saith
the
Psalmist
,
Man
in
his
best
state
is
altogether
Vanity
:
He
is
the
shadow
,
not
the
very
Image
,
the
true
Glory
.
He
hath
a
shadow
of
Righteousness
,
of
Wisdom
,
of
Power
;
a
shadow
only
of
Life
,
a
shadow
of
Being
:
Christ
only
in
his
heavenly
Image
,
and
eternal
State
,
is
the
Life
it self
,
the
truth
of
all
these
.
Man
in
Paradise
had
no
Being
,
Life
,
or
Motion
of
himself
,
or
in
himself
:
As
a
meer
shadow
is
no
more
than
it
is
in
its
proper
substance
on
which
it
depends
.
If
it
be
any
thing
in
it self
,
it
is
no
more
a
shadow
,
but
the
substance
.
The
Spirit
saith
of
the
Heavens
and
the
Earth
,
That
God
turneth
them
,
as
the
Wax
to
,
or
by
the
Seal
.
The
Divine
presence
and
appearance
in
man
newly
created
,
was
the
Seal
to
this
Virgin
Wax
,
which
as
it
changed
,
changeth
the
impressions
upon
it
together
with
its
whole
form
.
2.
The
Law
convinceth
man
of
his
faln
state
,
of
the
evil
of
this
state
,
that
there
is
no
good
,
or
power
of
good
at
all
in
him
.
That
the
whole
person
and
nature
of
man
is
only
evil
,
and
altogether
evil
.
Thus
St.
Paul
chargeth
Mankind
universally
,
Jews
and
Gentiles
;
There
is
none
that
doth
good
,
no
not
one
.
The
poyson
of
Asps
is
under
their
Tongue
,
they
are
altogether
corrupt
:
They
have
not
known
the
way
of
peace
.
He
presseth
this
charge
universally
by
these
words
;
Now
we
know
,
That
that
which
the
Law
saith
,
it
saith
to
those
that
are
under
the
Law
.
Now
we
know
that
all
Mankind
,
according
to
the
state
of
nature
,
and
in
the
first
Creation
,
is
under
the
Law
:
if
there
be
any
difference
found
among
men
,
it
ariseth
not
from
nature
,
or
the
principles
of
Creation
;
but
from
common
Grace
,
supernaturally
communicated
by
virtue
of
the
heavenly
Seed
,
all
along
sown
and
springing
up
in
the
nature
of
man
.
Now
to
this
conviction
,
as
to
their
proper
end
,
are
directed
;
The
precepts
,
the
vehemency
of
exhortation
,
expostulations
,
comminations
,
and
allurements
which
God
maketh
use
of
to
man
through
the
whole
Scriptures
:
That
man
may
be
sensible
(
if
he
be
capable
of
any
sense
)
that
he
is
dead
in
sin
,
that
there
is
no
principle
,
no
power
of
good
at
all
in
him
,
which
may
be
a
ground
to
receive
this
good
seed
cast
from
without
upon
him
;
that
it
may
take
root
in
it
,
and
bring
forth
fruit
by
it
.
2.
The
Law
is
a
ministry
of
condemnation
,
so
St.
Paul
expresly
stiles
it
.
This
conviction
and
condemnation
both
,
the
holy
Apostle
presenteth
clearly
to
us
,
when
he
saith
,
That
the
end
of
this
whole
ministry
is
,
That
every
mouth
might
be
stopped
,
and
the
whole
world
become
guilty
before
God
.
3.
The
last
end
of
the
Law
is
Death
.
Death
upon
all
Mankind
,
upon
the
whole
person
of
man
,
a
spiritual
and
natural
death
;
Death
here
,
where
man
is
truly
dead
,
while
he
seem
to
live
:
Death
in
the
departure
out
of
this
life
,
death
after
this
life
,
in
Hell
,
in
torments
:
This
death
is
without
any
Ransom
or
Redemption
within
the
compass
or
power
of
the
whole
Creation
.
These
are
the
proper
and
next
ends
of
the
Law
:
Before
I
come
to
the
remote
and
Ultimate
ends
,
I
shall
make
my
way
clearer
,
by
answering
an
Objection
,
which
may
here
set
it self
in
our
way
.
Object
.
Is
it
not
the
proper
and
next
end
of
the
Law
to
be
a
rule
of
Holiness
,
and
a
guide
to
it
?
Answ.
Indeed
not
rarely
,
the
form
of
each
thing
,
being
its
perfection
,
is
called
the
end
of
it
.
But
if
we
distinguish
the
formal
and
the
final
cause
,
this
is
not
the
end
,
but
the
essential
form
of
the
Law
.
The
true
form
and
essence
of
the
Law
,
is
a
proposal
of
good
and
evil
to
man
,
as
the
object
of
his
choice
.
In
the
Law
we
have
before
us
the
good
of
Holiness
,
with
its
Divine
Nature
and
Beauties
,
with
its
attendant
joys
and
blessedness
;
The
evil
of
sin
,
with
its
hateful
form
,
and
the
monstrous
disorders
in
the
nature
of
which
an
Angel
becomes
a
Devil
,
and
which
is
the
proper
constitutive
form
of
a
Devil
,
together
with
the
consequent
horrors
and
torments
extending
themselves
to
the
nethermost
Hell
.
Thus
is
the
Law
(
as
now
we
speak
)
in
its
essential
form
,
a
convenant
of
works
,
presenting
to
man
holiness
and
sin
,
with
life
and
death
accompanying
them
:
that
he
may
make
his
choice
,
by
embracing
holiness
,
taking
life
in
it
,
and
together
with
it
.
Or
by
entertaining
sin
,
receiving
death
into
his
whole
person
,
and
all
his
solaces
round
about
him
.
From
this
essential
form
of
the
Law
,
see
how
the
Law
is
directed
to
the
fore-mentioned
ends
.
Man
is
composed
of
the
light
of
God
,
and
his
own
proper
darkness
.
These
two
,
the
Schools
call
the
Act
,
and
the
potentiality
;
the
form
,
and
the
matter
;
being
,
and
not
being
,
which
constitute
every
Creature
.
The
darkness
or
nothingness
,
which
is
the
Creatures
own
,
is
the
proper
ground
of
sin
;
which
is
its
own
form
,
and
is
a
privation
,
or
deficiency
,
a
falling
to
nothing
.
While
the
Divine
Glory
shines
upon
man
,
tempering
,
forming
and
confining
this
darkness
,
by
its
own
light
to
an
harmonious
Union
with
it
,
it
becomes
the
Daughter
,
and
Image
,
and
Spouse
of
this
Light
.
Now
sin
lies
dead
in
us
,
but
the
man
lives
.
This
Divine
Life
shining
in
the
darkness
,
and
through
the
darkness
,
is
to
him
a
Divine
shadow
of
the
Divine
Light
.
While
these
two
stand
undivided
and
undistinguished
to
man
in
the
Unity
of
the
Divine
Image
,
and
in
the
simplicity
of
this
Divine
Unity
;
sin
finds
no
way
,
can
take
no
occasion
to
bring
forth
it self
into
life
.
The
Law
comes
,
this
distinguisheth
between
the
Light
of
God
,
and
the
darkness
of
the
Creature
in
man
.
This
is
the
temptation
,
and
the
state
of
tryal
.
Abide
,
saith
the
Lord
to
man
,
with
thy
darkness
in
the
Divine
Light
,
as
a
shadow
of
the
Divine
Glory
,
in
the
simplicity
of
the
Divine
Unity
;
so
shall
this
Unity
,
this
Glory
be
a
Tree
of
Life
to
thee
;
thou
shalt
eat
of
it
,
and
live
for
ever
:
Thou
thy self
shall
be
as
the
fruit
upon
this
Tree
,
which
shall
never
fail
,
nor
fall
.
But
if
thou
choose
to
thy self
thine
own
darkness
,
if
in
this
darkness
thou
distinguish
and
divide
thy self
from
the
Divine
Light
,
seeking
to
captivate
this
Light
in
thy
darkness
,
and
to
turn
it
to
a
glory
to
thy self
,
as
if
thou
hadst
in
thy self
,
and
in
thine
own
darkness
,
the
root
upon
which
this
Divine
Light
,
with
all
its
beauty
,
force
and
sweetness
grew
.
This
division
in
thy self
will
prove
to
thee
the
forbidden
,
and
that
cursed
Tree
of
knowledge
of
Good
and
Evil
,
in
eating
of
it
,
thou
shalt
immediately
die
.
God
thus
in
the
Law
presenteth
this
trial
to
man
;
That
he
may
discover
man
in
the
earthly
Image
of
the
first
Creation
,
with
all
his
Strengths
and
Beauties
to
be
altogether
shadowy
:
That
he
may
make
way
for
the
dissolution
of
this
shadowy
Image
,
(
in
order
to
the
springing
up
of
the
heavenly
Image
,
as
its
proper
seed
,
through
it
,
into
its
ripe
fruit
and
perfect
form
,
)
God
with-holds
his
Divine
presence
,
appearances
and
influences
from
man
,
during
this
trial
:
Now
the
darkness
which
alone
is
mans
own
,
discovereth
it self
in
its
own
proper
deformities
and
confusions
;
it
predominateth
in
man
,
captivateth
man
entirely
to
it self
,
becomes
his
choice
,
and
his
Lord
.
Thus
now
sin
springs
up
,
thus
it
takes
life
to
it self
,
bringing
forth
death
together
with
it
,
which
is
the
perfection
of
sin
,
and
of
the
Original
Darkness
,
dividing
it self
from
the
Divine
Light
,
heightning
it self
to
an
enmity
against
the
Divine
Light
,
making
it self
by
this
means
as
a
Mark
and
a
Butt
of
opposition
to
the
Divine
Light
,
against
which
it
shooteth
all
the
fiery
Arrows
of
the
Divine
Displeasure
and
Wrath.
This
seemeth
to
be
the
proper
meaning
of
St.
Paul's
words
,
before
cited
;
I
had
not
known
concupiscence
,
if
the
Law
had
not
said
,
Thou
shalt
not
covet
.
I
was
alive
once
without
the
Law
,
and
sin
in
me
was
dead
:
But
when
the
Law
came
,
sin
lived
,
and
I
died
.
Sin
taking
an
occasion
by
the
Law
,
deceived
me
,
and
so
slew
me
.
That
of
mans
own
,
the
darkness
,
was
the
Womb
,
out
of
which
sin
,
the
delusion
of
sin
,
and
death
by
sin
,
spring
forth
into
life
.
There
is
one
note
upon
this
Scripture
,
which
is
very
necessary
for
the
enlightning
of
the
whole
sense
.
Some
Copies
read
in
the
9.
vers
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sin
revived
;
this
supposeth
a
former
life
of
sin
,
this
seemeth
uncapable
of
any
sense
agreeable
to
the
Text
,
the
Context
,
the
Design
of
the
Apostle
in
this
place
:
But
other
Copies
as
that
interlineary
Greek
Testament
of
Arias
Montanus
readeth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sin
lived
,
now
first
took
life
.
This
reading
alone
furnisheth
us
with
a
sense
,
in
which
all
the
expressions
of
the
holy
Apostle
,
scattered
throughout
this
place
,
fall
into
a
most
beautiful
Harmony
.
St.
Paul
here
setteth
himself
in
the
place
of
all
Mankind
,
in
Paradise
.
He
describeth
to
us
,
as
in
a
figure
,
the
nativity
of
sin
,
its
esssential
form
or
life
,
(
if
we
may
have
leave
so
to
speak
of
a
privation
)
the
occasion
and
manner
of
its
first
appearance
,
and
taking
life
.
I
have
now
finished
my
Discourse
upon
the
ends
of
the
Law
,
which
are
of
the
first
sort
,
proper
and
immediate
:
which
are
called
by
Logicians
,
the
ends
of
the
work
.
I
pass
now
to
the
remote
and
Ultimate
ends
,
which
are
stiled
the
ends
of
the
Workman
.
I
shall
make
my
transition
by
this
consideration
.
A
Poetical
History
,
or
work
framed
by
an
excellent
Spirit
,
for
a
pattern
of
Wisdom
,
and
Worth
,
and
Happiness
,
hath
this
,
as
a
chief
rule
,
for
the
contrivance
of
it
,
upon
which
all
its
Graces
and
Beauties
depend
.
That
persons
and
things
be
carried
to
the
utmost
extremity
,
into
a
state
where
they
seem
altogether
uncapable
of
any
return
to
Beauty
or
Bliss
:
That
then
by
just
degrees
of
harmonious
proportions
,
they
be
raised
again
to
a
state
of
highest
loy
and
Glory
.
You
have
examples
of
this
in
the
Divine
pieces
of
those
Divine
Spirits
,
(
as
they
are
esteemed
and
stiled
)
Homer
,
Virgil
,
Tass●…
,
our
English
Spencer
,
with
some
few
others
like
to
these
;
The
Works
of
these
persons
are
called
Poems
.
So
is
the
Work
of
God
in
Creation
,
and
contrivance
from
the
beginning
to
the
end
,
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God's
Poem
.
It
is
an
elegant
and
judicious
Observation
of
a
learned
and
holy
Divine
,
That
the
Works
of
Poets
,
in
the
excellencies
of
their
imaginations
and
contrivances
,
were
imitations
drawn
from
those
Original
Poems
,
the
Divine
works
and
contrivances
of
the
eternal
Spirit
.
We
may
by
the
fairest
Lights
of
Reason
and
Religion
thus
judge
;
That
excellent
Poets
in
the
heighths
of
their
fancies
and
spirits
,
were
touched
and
warmed
with
a
Divine
Ray
,
through
which
the
supream
Wisdom
formed
upon
them
,
and
so
upon
their
work
,
some
weak
impression
and
obscure
Image
of
it self
.
Thus
it
seemeth
to
be
altogether
Divine
,
That
that
work
shineth
in
our
eyes
with
the
greatest
Beauties
,
infuseth
into
our
Spirits
the
sweetest
delights
,
transporteth
us
most
out
of
our selves
unto
the
kindest
and
most
ravishing
touches
and
senses
of
the
Divinity
,
which
diffusing
it self
through
the
amplest
Variety
,
and
so
to
the
remotest
Distances
,
and
most
opposed
Contrarieties
,
bindeth
up
all
with
an
harmonious
Order
into
an
exact
Unity
;
which
conveyeth
things
down
by
a
gradual
descent
to
the
lowest
Depths
,
and
deepest
Darknesses
;
then
bringeth
them
up
again
to
the
highest
point
of
all
most
flourishing
Felicities
,
opening
the
beginning
in
the
end
,
espousing
the
end
to
the
beginning
.
This
is
that
which
Aristotle
in
his
Discourse
of
Poetry
,
commendeth
to
us
as
the
most
artful
and
surprising
untying
of
the
knot
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
a
discovery
.
This
is
that
which
Jesus
Christ
pointeth
at
in
himself
,
who
is
the
Wisdom
of
God
;
The
manifold
Wisdom
of
God
,
in
whom
all
the
Treasures
of
Wisdom
and
Knowledge
lie
hid
,
in
whom
all
the
Divine
contrivances
are
formed
and
perfected
.
What
will
you
say
,
when
you
shall
see
the
Son
of
Man
return
there
,
where
he
was
at
first
.
In
this
God
himself
seemeth
to
place
the
highest
Beauties
,
the
sweetest
Graces
,
the
richest
Glories
of
his
whole
contrivance
and
work
,
in
bringing
things
down
by
the
Ministry
of
the
Law
,
to
the
last
point
,
to
the
lowest
state
,
to
the
most
lost
condition
,
to
the
nethermost
part
of
the
Earth
,
to
the
nethermost
Hell
;
And
in
ways
unexpected
by
,
uncomprehensible
to
Men
&
Angels
,
to
raise
things
again
by
the
Gospel
to
that
first
supreamGlory
,
which
was
their
Original
Patern
in
eternity
.
The
Law
was
brought
in
,
that
sin
might
abound
;
That
where
sin
had
abounded
,
grace
might
superabound
.
So
the
Wisdom
of
the
Heathen
,
and
of
the
Scripture
,
both
instructeth
us
,
That
God
entertaineth
himself
universally
,
and
divinely
,
with
this
great
and
pleasant
Work
of
making
high
things
low
,
great
things
little
;
of
making
little
things
great
,
and
low
things
high
.
He
sendeth
the
rich
empty
away
,
and
filleth
the
hungry
with
good
things
.
He
grindeth
man
through
pain
to
d●…st
,
and
then
he
saith
return
again
ye
Sons
of
Men.
But
I
have
made
a
long
transition
.
I
come
now
from
these
proper
ends
of
the
Law
,
which
were
the
deepest
descents
,
which
comprehended
the
reign
of
sin
by
the
Law
unto
Death
,
an
Universal
Death
,
the
most
killing
death
,
a
spiritual
,
never-dying
death
of
immortal
Spirits
,
as
well
the
natural
death
of
Bodies
,
separate
from
their
Spirits
,
to
the
Ultimate
ends
of
the
Law
,
in
which
some
glimmering
lights
begin
to
dawn
of
the
most
desired
and
delightful
day
shining
from
this
black
and
hellish
night
.
All
these
Ultimate
ends
of
the
Law
are
generally
comprehended
in
Christ
,
the
Ultimate
end
of
the
Law
.
The
end
of
the
Artificer
,
and
of
the
Agent
,
of
the
eternal
Spirit
in
the
Law
,
is
Christ
.
So
saith
the
Spirit
in
the
Scriptures
,
The
end
of
the
Law
is
Christ
,
Rom.
10.
4.
He
may
well
be
the
end
of
the
Law
,
who
is
the
end
of
all
things
;
for
whom
all
things
are
made
.
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
were
by
Jesus
Christ
.
Jesus
Christ
came
full
of
Grace
and
Truth
,
saith
St.
John
in
the
same
Chapter
,
Joh.
1.
14
,
17.
Grace
is
the
Divine
Love
opposed
to
the
ministry
of
wrath
by
the
Law
:
Truth
is
the
naked
Face
and
Beauty
of
the
Godhead
,
the
Light
,
the
brightness
of
the
Glory
of
God
in
the
Face
of
Jesus
Christ
,
as
he
is
opposed
to
the
Vails
and
shadows
of
the
Law
.
Thus
Christ
,
that
is
,
God
in
the
nakedness
and
simplicity
of
the
Divine
Essence
,
as
he
is
Love
,
as
he
is
Light
,
the
Light
of
Immortality
and
Glory
,
in
which
there
is
no
darkness
,
is
the
end
of
all
the
darknings
,
dividings
,
and
destructions
,
of
all
the
shadows
and
severities
of
the
Law
.
But
this
general
end
is
to
be
subdivided
into
its
several
steps
or
degrees
.
1.
The
end
of
the
Law
is
to
be
a
prison
for
faln
man
,
till
Christ
comes
.
This
is
the
language
of
St.
Paul
,
Gal.
3.
28.
But
before
the
Faith
came
,
we
were
kept
in
custody
under
the
Law
,
being
shut
up
unto
the
Faith
,
to
be
revealed
.
Faith
is
the
evidence
of
things
not
seen
,
and
the
substance
of
things
hoped
for
.
The
Divine
Faith
,
is
a
Divine
evidence
of
Divine
things
,
divinely
invisible
from
an
excess
of
Divine
Light
and
Glory
,
too
great
for
every
natural
eye
,
or
understanding
.
The
Divine
Faith
is
the
Divine
substance
of
Divine
things
,
the
objects
of
a
Divine
hope
.
Christ
is
said
by
St.
Paul
to
be
the
hope
of
Glory
,
and
the
end
of
the
Faith
of
all
the
Saints
.
He
also
is
the
Light
and
the
Life
.
This
then
is
the
Faith
,
and
the
Revelation
of
the
Faith
of
the
Gospel
in
the
Saints
;
Christ
the
Light
of
the
Glory
of
God
,
eternal
Life
,
the
quickning
Spirit
,
the
fountain
of
Life
,
the
heavenly
eternal
truth
and
substance
of
all
Good
,
our
Hope
,
our
End
,
comprehending
all
the
Objects
of
our
Hope
,
all
our
blessedness
in
himself
.
This
Christ
thus
coming
to
us
,
forming
a
Divine
Nature
,
a
Divine
Light
,
a
Divine
Eye
,
a
Divine
Understanding
in
us
,
shining
forth
in
the
midst
of
us
,
setting
all
things
good
and
desirable
in
an
invisible
and
eternal
Glory
,
in
their
heavenly
truth
and
substance
before
us
,
open
and
manifest
in
the
midst
of
us
,
with
their
naked
shining
flowing
Beauties
and
Sweetnesses
to
be
possessed
,
to
be
enjoyed
by
us
,
to
become
one
Spirit
with
us
,
to
form
themselves
upon
us
,
to
transform
and
to
translate
us
into
one
Spirit
and
Image
with
themselves
,
in
the
fore-tasts
and
first-fruits
,
as
the
earnest
and
pledge
of
our
hopes
springing
up
to
a
full
fruition
;
This
is
our
most
holy
,
and
most
precious
Faith
,
the
Faith
of
the
Gospel
,
opposed
to
the
Works
of
the
Law
.
This
coming
of
the
Faith
in
this
verse
,
is
expressed
before
,
verse
9.
by
the
coming
of
the
seed
,
why
then
was
the
Law
?
It
was
added
,
because
of
Transgressions
,
until
the
Seed
came
.
The
Law
then
is
a
Prison
.
In
this
P●…ison
all
men
are
kept
bound
in
Chains
,
shut
up
with
Locks
,
and
Bolts
,
and
Bars
,
which
no
force
can
break
,
until
the
Seed
,
which
is
Christ
,
come
.
This
heavenly
Seed
alone
springing
up
into
a
new
Nature
,
a
new
Creature
,
a
new
Person
,
into
an
heavenly
Image
,
and
a
Son
of
God
in
him
,
alone
brings
him
forth
into
the
Liberty
of
the
Glory
of
the
Sons
of
God
.
Now
,
before
this
Jesus
thus
springing
up
,
and
shining
forth
in
him
,
the
Prison
of
the
Law
is
dissolved
,
and
vanisheth
like
an
enchantment
.
The
place
in
which
it
stood
is
known
no
more
,
for
all
is
covered
and
filled
,
with
the
Light
,
Liberty
,
and
Love
of
the
eternal
Spirit
over-flowing
and
encompassing
this
Son
and
Heir
of
God
,
this
fellow-heir
with
Christ
.
So
saith
St.
Paul
to
Timothy
,
2
Tim.
1.
The
appearance
of
Christ
in
the
Gospel
abolisheth
death
,
and
bringeth
life
and
immortality
to
light
.
2.
The
end
of
the
Law
is
to
be
a
shadow
of
Christ
,
and
a
Vail
upon
Christ
.
In
the
Epistle
to
the
Hebrews
we
read
,
That
the
Law
had
a
shadow
only
of
good
things
to
come
,
not
the
very
Image
,
Chap.
10.
vers.
1.
Jesus
Christ
the
Image
of
the
invisible
God
,
is
the
very
Image
of
all
good
things
to
come
in
the
Spirit
,
and
in
eternity
.
The
Law
had
a
shadow
of
this
Jesus
,
with
these
good
things
contained
in
him
:
The
Law
was
also
a
Vail
upon
this
Jesus
,
who
with
all
these
invisible
eternal
beauties
and
blessednesses
,
lay
hid
and
lived
after
an
hidden
manner
in
these
shadows
and
figures
of
the
Law
,
as
beneath
a
Vail
.
You
may
see
this
,
2
Cor.
3.
15
,
16.
St.
Paul
saith
of
the
Jews
,
While
Moses
is
read
,
the
Vail
lieth
upon
their
hearts
.
But
when
there
is
a
turning
to
the
Lord
,
the
Vail
is
taken
away
.
He
goeth
on
,
But
the
Lord
is
that
Spirit
;
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
;
that
is
,
freedom
from
the
Vail
:
There
is
a
beholding
with
open
face
,
the
Glory
of
the
Lord
Jesus
;
a
transforming
of
the
Soul
into
the
same
Image
,
with
an
encreasing
Glory
,
by
the
Lord
,
this
Spirit
.
Thus
Jesus
,
with
all
his
Glories
,
was
vailed
in
the
Law
;
By
the
removal
of
the
Vail
,
the
Law
becometh
Gospel
:
The
naked
Glories
of
our
Jesus
flow
forth
upon
us
,
and
form
us
into
one
Glory
with
themselves
.
St.
Paul
teacheth
us
,
1
Cor.
1.
10.
That
the
Fathers
were
all
baptized
into
Moses
in
the
same
Cloud
,
and
in
the
same
Sea
,
eat
of
the
same
spiritual
Bread
,
drank
of
the
same
spiritual
Rock
that
followed
them
,
and
that
Rock
was
Christ
.
Upon
the
same
account
that
Bread
,
that
Sea
,
that
Cloud
was
Christ
.
Christ
was
shadowed
upon
all
these
,
and
vailed
beneath
all
these
.
The
Clouds
,
Thunders
,
Fires
,
Tremblings
,
and
Earth-quakes
at
Mount
Sinai
were
shadows
of
Christ
,
and
vails
upon
Christ
in
his
most
glorious
Person
,
suffering
and
dying
.
The
top
of
Mount
Sinai
,
where
God
and
Moses
conversed
familiarly
with
Faces
shining
mutually
one
upon
another
,
being
mutual
Feasts
one
to
another
,
was
a
shadow
of
Christ
,
and
a
Vail
upon
him
in
his
Resurrection
and
Ascension
.
Divines
teach
us
,
That
the
Law
is
the
Gospel
vailed
,
and
the
Gospel
the
Law
unvailed
.
The
Jews
say
,
That
the
Ten
Commandments
are
founded
upon
the
Name
of
God
.
The
Name
is
the
Image
of
the
thing
;
Christ
who
is
the
very
Image
,
is
the
true
Name
of
God
,
and
of
all
true
things
comprehended
in
God
.
The
Moral
Law
,
with
all
the
Precepts
and
Duties
of
it
,
is
Christ
in
his
heavenly
and
Divine
Nature
in
us
,
but
vailed
with
the
Letter
,
with
the
darkness
of
the
Letter
,
yet
in
that
darkness
doth
the
heavenly
Image
figure
it self
,
making
the
darkness
it self
a
shadow
of
its
Glory
.
How
rich
,
and
how
sweet
is
our
Jesus
,
and
the
mystery
of
God
in
him
,
through
all
his
works
?
The
Law
it self
hath
no
Darkness
,
no
Death
,
no
Fire
;
so
full
of
Dread
,
Horror
,
and
Destruction
,
which
looked
upon
with
a
right
eye
,
is
not
unexpressibly
beautified
and
sweetned
by
this
,
that
Jesus
Christ
,
with
all
the
treasures
of
eternal
Love
,
Beauty
,
and
Joy
,
is
shadowed
upon
it
,
and
vailed
beneath
it
.
The
Fathers
under
the
Law
acquainted
with
this
mystery
,
conversed
with
Christ
,
saw
his
day
,
grew
up
into
him
through
this
shadow
,
beneath
this
Vail
,
seeing
and
embracing
him
shadowed
also
in
their
own
persons
,
and
lying
hid
as
under
a
Vail
in
their
Hearts
and
Loins
,
in
their
Flesh
and
Spirit
.
3.
The
Law
prepared
the
way
of
Christ
.
John
the
Baptist
,
who
came
to
restore
all
things
to
their
Primitive
purity
,
in
the
Ministry
of
the
Law
,
is
represented
as
an
Angel
sent
before
the
Face
of
the
Lord
,
to
prepare
his
way
.
The
Law
is
a
three-fold
preparation
for
Christ
.
1.
By
Conviction
,
Condemnation
,
and
Death
;
which
all
discover
a
necessity
of
Christ
,
make
him
precious
,
make
him
the
desire
of
all
Nations
,
make
all
wait
for
him
,
as
the
only
blessed
One
,
and
their
only
Blessedness
,
Crying
,
Blessed
is
he
,
blessed
is
the
Messias
,
the
Christ
,
blessed
is
Jesus
,
who
alone
comes
in
the
Name
of
the
Lord
,
in
the
Form
,
Power
,
and
Glory
of
the
Godhead
.
2.
The
Law
is
a
preparation
for
Christ
by
the
Righteousness
of
Morality
,
and
of
the
Letter
.
3.
By
setting
Christ
before
us
in
a
shadow
,
and
under
a
Vail
.
So
the
Law
fills
up
the
Vallies
,
and
makes
the
Mountains
plain
.
It
humbleth
and
bringeth
down
every
high
thing
,
it
raiseth
up
every
dejected
and
dispairing
spirit
.
It
turneth
all
reliance
or
glory
in
our
own
Righteousness
or
Strength
,
in
our
own
Reason
or
Will
,
into
shame
.
It
takes
away
our
distrust
and
despair
,
turning
that
into
hope
,
and
a
joyous
expectation
.
It
first
burieth
all
the
beauty
,
strength
,
excellency
,
and
life
of
the
Creature
,
in
a
grave
of
Sin
,
Death
and
Wrath
,
as
deep
as
the
nethermost
parts
of
the
Earth
,
as
the
nethermost
Hell
;
Then
it
shadoweth
Christ
upon
this
Grave
,
and
sheweth
him
hidden
beneath
it
,
as
under
a
Vail
,
and
as
a
Seed
of
eternal
life
sown
in
it
.
4.
The
Law
is
an
heightning
to
the
sweetness
and
beauty
of
Christ
.
The
Law
came
in
,
that
sin
might
abound
:
That
where
sin
had
abounded
,
Grace
might
super
abound
.
The
Law
is
a
three-fold
heightning
to
the
sweetness
and
beauty
of
Christ
in
the
Gospel
.
1.
The
Law
heightens
the
Glory
of
Christ
,
by
an
Antiperistasis
.
As
in
hard
Frosts
,
the
Lights
of
Heaven
shine
brightest
,
and
look
with
sweetest
Glories
upon
us
:
As
in
the
coldest
season
,
the
Fire
burns
brightest
,
and
refeshes
our
Spirits
with
the
liveliest
warmth
and
heat
:
So
Darkness
,
Death
and
Wrath
,
in
the
Ministry
of
the
Law
,
by
their
opposition
being
carried
to
the
greatest
extremity
,
excite
and
stir
up
the
Godhead
to
pour
forth
it self
from
all
its
richest
and
unconfined
Depths
,
in
the
most
full
,
the
overflowing
Seas
of
all
his
sweetest
,
richest
,
most
exalted
Loves
and
Glories
.
2.
The
Law
heightens
the
sweetness
and
beauty
of
Christ
,
by
being
a
soil
to
it
.
There
is
more
joy
in
Heaven
over
one
Sinner
that
repenteth
,
than
over
ten
righteous
persons
continuing
in
their
Righteousness
.
The
Father
of
the
Prodigal
in
the
Parable
giveth
this
reason
for
the
excess
of
Joy
,
the
unwonted
Triumphs
,
with
all
the
heightnings
of
Feasts
,
and
of
Musick
;
This
our
Son
,
which
was
lost
,
is
found
;
which
was
dead
,
is
alive
.
The
Violets
and
Roses
of
the
Spring
are
the
sweeter
,
and
more
beautiful
for
the
Winter
going
before
them
.
How
sweet
and
amiable
is
the
light
of
life
arising
upon
those
who
sit
in
darkness
,
and
under
the
shadow
of
death
?
As
a
foil
beneath
a
Diamond
,
so
do
the
darknesses
and
deformities
of
Sin
,
the
hateful
stains
and
insupportable
guilt
of
Sin
;
the
terrors
,
the
horrors
,
the
torments
of
Death
,
and
the
Divine
Wrath
under
the
Law
,
make
the
freedom
and
fulness
of
the
Divine
Grace
,
the
Righteousness
,
the
Life
and
Glory
of
God
in
the
Person
of
the
Lord
Jesus
appearing
to
a
lost
forelorn
Soul
,
in
the
midst
of
these
black
shades
,
unvaluably
precious
,
infinitely
amiable
,
pleasant
,
far
surpassing
all
the
sweetness
and
beauties
of
the
loveliest
Morning
,
all
the
Lights
and
Glories
of
the
purest
Sun
arising
out
of
the
darknesses
of
the
most
melancholy
and
tempestuous
night
.
3.
The
Law
heightens
the
brightness
and
delightfulness
of
Christ
in
the
Day
of
the
Gospel
,
as
fewel
to
that
heavenly
and
blessed
flame
of
Divine
Love
.
As
Sin
hath
reigned
unto
Death
,
(
saith
St.
Paul
)
so
Grace
reigns
through
Righteousness
unto
eternal
Life
by
Jesus
Christ
our
Lord
.
Sin
exalted
its
black
and
fiery
Throne
,
by
subduing
to
it self
the
first
man
in
all
his
Primitive
powers
and
purities
;
The
first
Paradise
with
its
sweet
peace
and
pleasantness
,
the
first
Creation
in
the
whole
Compass
of
its
Divine
Glories
,
sprung
forth
from
,
and
resembling
the
Divine
World
in
eternity
.
How
great
and
deep
is
that
darkness
,
bottomless
as
Hell
it self
?
How
bitter
is
that
death
,
as
the
poyson
of
Asps
,
as
the
poyson
of
the
old
Serpent
,
the
Dragon
himself
,
which
hath
extinguished
the
light
of
so
much
Beauty
,
which
hath
corrupted
so
much
Sweetness
,
which
hath
devoured
and
swallowed
up
into
the
black
and
bottomless
Abyss
of
a
first
and
second
death
,
an
unsearchable
depth
of
confusion
and
woe
,
such
a
world
of
so
Divine
Sweetnesses
and
Beauties
,
with
all
their
amiable
light
and
life
?
But
now
what
Tongue
can
express
,
what
Heart
can
conceive
the
unmeasurable
heightnings
of
that
Divine
Grace
and
Love
,
the
unparalleled
unbounded
Beauties
and
Glories
of
that
Righteousness
,
the
infinite
purities
,
pleasures
,
powers
,
perpetuities
of
that
life
,
the
inestimable
,
incomprehensible
Sweetnesses
,
Beauties
,
Virtues
,
and
force
of
that
Person
our
Jesus
,
in
whom
all
these
united
,
who
by
all
these
uniteth
in
his
own
Person
,
reigneth
over
these
devouring
Powers
of
darkness
and
death
,
subduing
them
all
unto
himself
,
and
carrying
this
whole
captivity
,
captive
,
into
the
Kingdom
of
Light
and
Love
,
unto
which
he
himself
returneth
as
he
ascends
.
The
fire
at
once
encreaseth
its
own
force
and
flame
by
the
great
quantity
of
fewel
on
which
it
feeds
,
and
converts
the
dead
fewel
into
one
glorious
spreading
ascending
flame
with
it self
.
Shadows
seen
alone
,
have
little
grace
in
them
,
but
skilfully
mixt
with
the
bright
colours
in
a
Picture
,
and
presenting
themselves
to
the
eye
in
one
view
together
with
them
,
encrease
the
beauty
of
the
Picture
,
are
themselves
a
sweet
part
of
the
Beauty
,
and
a
rich
Variety
in
it
.
Discordant
touches
upon
a
Lute
offend
the
Ear
,
but
in
a
Lesson
of
Musick
,
they
are
themselves
harmonious
,
and
enrich
the
Harmony
of
the
whole
Lesson
.
Thus
the
first
Adam
(
who
was
only
an
earthly
Image
,
a
shadowy
similitude
of
the
Divinity
,
and
made
under
the
Law
,
)
the
Fall
,
the
whole
reign
of
sin
unto
death
,
by
the
Ministry
of
the
Law
,
with
all
its
Clouds
and
Storms
of
shame
,
terror
and
torment
,
are
in
themselves
a
melancholy
Image
,
filling
us
with
the
afflicting
Forms
of
deformity
,
confusion
,
desolation
and
woe
:
But
when
these
in
the
Gospel
become
fewel
to
that
pure
,
potent
and
pleasant
fire
of
the
Divine
Love
,
the
eternal
Spirit
,
the
Spirit
of
Grace
and
Glory
;
now
they
enlarge
and
heighten
this
beautiful
and
blessed
flame
,
now
themselves
are
become
spiritual
,
immortal
flames
of
highest
sweetness
and
beauty
in
this
Divine
flame
.
Now
these
discordant
notes
,
these
dark
lines
and
stroaks
in
the
Evangelical
melody
of
the
eternal
Word
,
in
the
unvailed
Face
of
the
heavenly
Bridegroom
,
the
Lord
Jesus
,
in
the
Musick
of
the
eternal
Love
,
in
the
beauty
of
the
Righteousness
,
the
unvailed
Glory
of
the
Godhead
,
in
the
Person
of
Christ
,
become
themselves
most
rich
heightnings
,
most
pleasant
and
beautiful
parts
,
most
dear
and
delightful
Varieties
in
the
eternal
Melody
,
and
unfading
Beauty
of
the
Divine
Loveliness
and
Love
.
I
have
now
finished
my
Reply
to
this
Reason
,
for
Free-will
in
man
,
taken
from
the
Language
of
the
Scripture
.
In
which
Reply
,
I
have
endeavoured
to
set
before
you
in
their
clear
distinctions
,
the
difference
between
the
vail
of
the
Letter
,
and
the
mystery
of
the
Spirit
,
hid
beneath
this
Vail
.
I
shall
now
conclude
this
Discourse
,
by
offering
humbly
to
you
three
Rules
,
for
the
right
understanding
of
those
expressions
in
the
Scripture
,
which
are
most
of
all
pressed
,
and
pressing
in
this
Point
.
1.
God
planteth
and
establisheth
man
upon
natural
Principles
of
rectitude
in
the
Divine
Image
;
he
leaveth
him
to
the
force
,
and
to
the
trial
of
these
Principles
;
he
ministreth
to
him
outwardly
,
inwardly
all
moral
assistances
,
for
the
strengthning
,
actuating
and
heightning
of
these
Principles
to
their
utmost
perfections
.
Thus
God
who
properly
hath
no
Will
,
nor
any
thing
common
to
the
Creature
,
or
proportionable
to
the
Creature
;
But
as
a
Will
with
other
faculties
and
forms
,
proper
to
the
Creature
are
given
to
him
,
by
a
fit
figure
,
and
according
to
the
manner
of
the
Creature
,
saith
of
himself
,
I
will
not
the
death
of
a
Sinner
,
but
rather
that
he
return
and
live
.
2.
When
God
appeareth
unvailed
in
the
Face
of
Christ
,
who
is
the
brightness
of
his
Glory
,
Righteousness
,
Love
,
Life
,
Immortality
,
Joy
and
Glory
,
attend
upon
,
and
flow
from
his
unvailed
Person
,
his
naked
presence
and
appearance
;
As
the
Sun
carrieth
along
with
him
in
his
Circuit
,
a
sweet
flourishing
Spring
and
Summer
.
When
God
withdraws
himself
behind
clouds
of
darkness
,
and
of
night
,
when
he
withholds
the
sweet
beams
and
pleasant
influences
of
his
own
face
and
person
behind
thick
coverings
,
strange
forms
and
disguises
.
Now
man
withers
and
dyes
away
in
all
the
beauties
and
sweetnesses
of
the
Divine
Image
:
in
the
place
of
these
,
Deformity
and
Death
spring
up
from
that
deficiency
which
is
inseparable
,
to
the
natural
principles
of
the
Creature
,
which
then
discovers
it self
and
overspreads
the
whole
man
with
the
shadow
of
Death
and
Hell
,
when
those
principles
are
no
more
fed
and
supplyed
from
their
eternal
springs
in
the
bosom
of
Christ
.
In
this
sense
these
words
are
most
properly
true
,
Thy
destruction
is
of
thy self
,
but
thy
Salvation
is
of
me
,
O
Israel
,
saith
the
Lord
.
3.
God
in
himself
,
and
in
the
person
of
the
Lord
Jesus
,
as
he
is
the
essential
Image
of
God
,
is
a
most
simple
Unity
,
comprehending
all
Varieties
within
himself
.
In
this
Unity
,
he
is
Love
it self
,
the
first
,
the
supream
,
the
most
pure
,
the
most
potent
unconfined
love
.
All
pleasantnesses
are
in
his
Face
and
Presence
,
he
is
the
Bridegroom
,
entirely
fair
and
pleasant
,
altogether
delightful
,
the
Object
of
all
Loves
,
Desires
,
the
Seat
of
all
Delights
and
Glories
,
the
Spring
of
Immortality
and
Eternity
.
As
himself
is
,
such
in
the
highest
affinity
and
resemblance
is
his
work
,
as
it
springs
immediately
from
him
,
his
principal
design
and
contrivance
,
with
which
he
begins
,
in
which
he
ends
,
and
rests
eternally
,
which
he
carrieth
along
as
his
first
and
Ultimate
design
throughout
all
things
.
This
then
is
one
entire
universal
piece
,
comprehending
all
Variety
in
it self
;
this
is
one
entire
piece
of
sweetest
Loves
,
of
riches
Lights
,
of
purest
Glories
;
All
scenes
,
all
forms
of
darkness
and
death
are
subordinate
and
subservient
to
this
,
are
parts
of
this
,
are
comprehended
in
this
,
drawn
forth
from
it
,
terminated
in
it
,
by
a
Divine
and
delightful
skill
set
with
a
shining
amiableness
in
their
proper
places
,
overspread
with
a
sweetness
and
lustre
in
the
Unity
of
the
grand
design
,
and
finally
in
a
manner
most
pure
,
most
harmonious
,
most
ravishing
,
swallowed
up
into
the
eternal
Lights
,
in
which
the
whole
piece
terminateth
.
Of
him
,
and
through
him
,
and
to
him
,
are
all
things
,
who
is
blessed
for
ever
.
How
true
is
it
?
how
exceeding
large
now
is
this
truth
in
all
senses
,
in
all
languages
,
Humane
or
Divine
,
That
God
willeth
not
the
death
of
a
Sinner
?
That
Destruction
is
not
of
him
?
As
the
Understanding
of
God
is
Truth
it self
,
the
highest
and
most
universal
Truth
,
the
measure
of
all
Truth
;
so
is
the
Will
of
God
,
which
is
himself
,
the
first
,
the
highest
,
the
most
comprehensive
,
the
unconsined
Good
,
the
only
reason
and
measure
of
all
good
.
We
have
passed
through
those
Reasons
which
seem
of
greatest
moment
,
and
to
have
greatest
difficulty
in
them
.
We
hope
that
we
draw
near
to
our
Haven
,
and
that
with
easie
and
gentle
stroaks
,
we
shall
now
soon
arrive
at
it
.
The
Reasons
on
this
part
,
which
now
remain
,
seem
to
be
rather
mistakes
,
arising
from
vulgar
or
general
conceptions
unexamined
,
undistinguished
,
than
from
the
exercised
judgments
of
wise
and
learned
Spirits
.
They
are
derived
from
the
nature
of
things
,
Moral
,
Physical
,
or
Metaphysical
;
I
shall
continue
them
in
the
same
order
with
the
precedent
Reasons
.
4.
Reason
.
If
the
Will
of
Man
be
not
free
,
all
Laws
seem
useless
.
Answ.
The
force
of
this
Reason
seemeth
to
be
entire
and
powerful
on
the
contrary
part
.
If
the
Will
of
Man
be
free
,
undeterminated
by
the
dictates
of
the
Understanding
,
Laws
have
no
more
any
signification
or
efficacy
.
For
the
intent
of
these
,
is
clearly
to
work
upon
the
Understanding
.
Precepts
and
Prohibitions
are
Rules
propounded
,
Lights
set
up
to
the
Understanding
,
to
inform
what
road
or
course
is
to
be
followed
,
what
to
be
carefully
avoided
in
our
Navigation
through
the
Sea
of
this
World
,
that
we
may
pass
safely
,
free
from
the
danger
of
Rocks
and
Shelves
to
our
desired
Port.
Rewards
and
Penalties
are
to
be
weighed
and
judged
by
the
Understanding
,
according
to
whose
standard
and
estimate
they
have
all
their
value
.
Vexatio
dat
intellectum
.
The
proper
end
of
Punishments
and
Rewards
,
is
to
excite
the
Understanding
.
The
proper
end
of
Precepts
and
Prohibitions
,
is
to
enlighten
the
Understanding
.
The
excellency
and
efficacy
of
every
Law
,
is
to
impress
upon
us
the
sense
of
Good
and
Evil.
So
Moses
the
Law-Giver
among
the
Jews
,
saith
to
them
,
I
have
set
before
you
this
day
,
Good
and
Evil
,
Life
and
Death
.
What
effect
hath
the
sense
of
Good
and
Evil
seated
in
the
Understanding
,
if
the
Will
be
guided
by
an
absolute
ungoverned
arbitrariness
within
it self
,
without
Order
,
without
Harmony
,
without
Connexion
,
without
respect
to
the
dictates
of
the
Understanding
?
How
useless
,
how
fruitless
are
all
impressions
of
Good
or
Evil
,
if
the
Will
be
not
by
the
Law
of
its
own
Essence
,
by
its
own
essential
Principles
determined
to
good
,
sub
ratione
boni
,
under
the
formal
appearance
of
good
?
5.
Reason
.
Who
meeteth
not
with
this
frequent
experiment
in
himself
,
which
the
Poet
expresseth
in
the
person
of
Medea
,
(
as
I
remember
)
Video
meliora
proboque
,
deterior
a
sequor
.
Better
things
I
see
,
approve
;
The
evil
yet
I
choose
and
love
.
Answ.
This
thin
mist
is
easily
scattered
and
cleared
into
a
pure
Air
,
by
the
beam
of
one
distinction
between
good
,
propounded
in
the
Thesis
,
in
its
abstracted
and
general
nature
,
or
in
the
Hypothesis
,
cloathed
with
all
its
practical
and
individuating
circumstances
.
In
the
first
,
it
is
the
subject
of
the
Dictamen
practicum
intellectus
,
of
the
Understanding
in
its
proposal
of
general
Rules
of
practice
to
the
Will
;
In
the
other
,
the
good
is
the
subject
of
the
Dictamen
practice
practicum
,
of
the
Understanding
in
its
dictates
and
directions
to
the
Will
in
arenâ
,
upon
the
place
,
in
the
singular
and
individual
action
,
now
this
moment
lying
before
it
,
with
all
its
circumstances
.
The
Schools
well
distinguish
between
Act
us
signatus
,
and
Act
us
exercitus
.
An
Act
marked
out
and
described
by
the
Understanding
,
or
an
Act
now
immediately
presenting
it self
unto
a
real
existency
out
of
all
its
Causes
.
Whoever
vieweth
and
distinguisheth
exactly
the
sentiments
of
his
Understanding
,
the
commerce
between
those
and
the
motions
of
his
Will
,
maketh
this
clear
discovery
,
if
I
be
not
very
much
deceived
;
That
in
the
general
conception
and
rule
in
the
practical
dictate
and
direction
,
in
the
exactest
contemplation
and
description
of
a
moral
Act
,
one
thing
seemeth
good
to
us
,
when
after
this
,
when
we
come
upon
the
place
to
exercise
the
Act
it self
,
our
sense
is
altogether
changed
.
The
practically
practical
dictate
of
the
Understanding
,
its
sentiments
now
in
the
moment
of
action
,
in
the
presence
and
immediate
impressions
of
all
Circumstances
,
differeth
from
the
precedent
Rules
,
and
passeth
quite
to
a
contrary
Point
,
to
present
that
,
as
the
present
good
,
the
good
of
the
present
moment
to
the
embraces
of
the
Will
,
which
was
condemned
in
the
general
Rules
,
as
a
most
dangerous
evil
,
a
most
certain
ruine
.
Two
circumstances
upon
the
place
,
and
in
the
moment
of
action
,
are
cast
into
the
ballance
upon
the
place
,
or
in
the
moment
of
an
action
or
temptation
,
which
weigheth
it
down
with
a
great
force
.
1.
One
is
the
difficulty
and
pain
in
resisting
the
alluring
evil
.
2.
The
other
is
a
flattering
hope
of
enjoying
the
false
sweetness
of
the
present
Action
,
and
being
delivered
from
the
unhappy
consequences
threatned
;
while
they
are
looked
up
,
either
as
uncertain
or
contingent
,
or
capable
of
being
diverted
by
the
Divine
Goodness
,
or
by
a
succeeding
repentance
and
change
especially
for
this
one
adventure
.
We
may
seal
up
this
Answer
with
the
impression
of
this
golden
Truth
mentioned
formerly
;
Good
under
the
form
of
good
,
is
the
Object
of
the
Will.
This
alone
attracteth
the
Will
,
this
alone
moveth
it
.
The
connexion
then
is
inviolable
and
immediate
between
the
Ultimate
proposals
of
the
Understanding
,
presenting
any
Object
to
the
Will
under
the
formality
or
appearance
of
good
,
and
the
motions
of
the
Will
towards
that
Object
,
to
receive
it
with
mutual
embraces
.
6.
Reason
.
What
do
most
persons
upon
this
Subject
say
?
Can
I
not
walk
,
sit
,
or
stand
,
when
I
will
,
at
my
pleasure
?
Can
I
not
choose
or
refuse
?
Can
I
not
Will
as
I
will
?
Is
not
my
Will
then
free
?
Answ.
This
Argument
indeed
is
formed
Crassâ
Minervâ
,
from
a
very
gross
conceit
,
from
the
want
of
distinguishing
between
a
spontaneity
in
the
Acts
themselves
;
and
an
vndeterminedness
in
the
essential
Principles
,
from
which
the
Acts
flow
.
The
question
is
not
concerning
the
power
or
pleasure
of
the
Will
in
Actibus
imperatis
,
in
governing
the
Loco-motive
faculty
,
and
the
Instruments
of
motion
,
the
members
of
our
Body
:
Neither
is
it
about
the
Elicit
Acts
of
the
Will
,
it
s
own
immediate
motions
of
loving
or
hating
,
whether
these
be
in
the
power
and
pleasure
of
the
Will.
That
which
is
the
subject
of
the
Controversie
,
is
the
root
of
this
power
and
pleasure
in
the
Will
,
which
it
putteth
forth
in
its
immediate
or
more
remo●…e
Acts
,
the
Essence
,
the
essential
form
and
principles
of
the
Will
it self
.
However
the
Will
in
its
essential
form
and
principle
be
determined
by
superior
and
universal
Causes
,
which
as
essential
Principles
,
and
as
nature
it self
are
complicated
in
the
essence
and
nature
of
the
Will
,
yet
doth
the
Will
move
in
all
its
Acts
with
no
less
power
and
agreeableness
.
Yea
,
rather
the
sweet
and
harmonious
concurrence
of
the
superior
and
universal
Cause
,
in
the
Essence
and
Operations
of
the
Will
,
by
the
combinations
of
all
Coelestial
,
Angelical
,
Divine
Virtues
,
make
the
motions
of
the
Will
more
potent
and
more
pleasant
.
In
truth
,
the
Will
of
man
in
a
temptation
,
may
be
like
a
Ship
in
a
storm
.
The
Ultimate
dictates
of
the
Understanding
,
the
appearances
of
good
and
evil
,
in
the
moment
of
Action
,
cloathed
with
all
its
circumstances
,
may
suddenly
and
violently
vary
;
They
may
be
like
contrary
Winds
and
Waves
,
carrying
the
Ship
in
several
moments
unto
contrary
motions
.
As
the
last
gust
of
Wind
,
and
the
last
motion
of
the
Waves
,
so
the
last
dictates
,
the
last
appearances
of
good
,
carry
the
Will
away
,
whether
it
be
upon
a
Rock
,
or
in
a
safe
course
to
its
Haven
.
Yet
still
this
is
true
which
Aristotle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Election
or
choice
is
a
desirous
Understanding
,
or
an
Intellectual
Desire
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
desire
from
deliberation
.
7.
Reason
.
I
have
met
with
this
Argument
for
the
freedom
of
the
Will
from
a
learned
pen.
The
chief
ground
on
which
the
predetermination
of
the
Will
is
built
hath
been
this
Principle
,
That
sin
is
a
privation
,
and
no
positive
Being
.
Thus
God
is
believed
to
be
cleared
from
the
evil
of
Sin
,
in
the
Acts
and
Motions
of
the
Will
,
while
evil
being
a
deficiency
,
is
capable
of
no
efficient
Cause
.
An
instance
is
brought
to
overthrow
this
Principle
,
from
a
Spirit
hating
God
.
Here
this
Act
of
the
Will
,
the
hatred
,
as
it
is
formally
drawn
forth
by
,
and
terminated
in
this
Object
,
the
Person
and
Nature
of
God
,
is
formally
,
in
its
positive
Being
a
sin
.
Answ.
1.
If
sin
in
any
Subject
or
Act
,
be
a
positive
thing
;
I
know
not
how
by
any
skill
or
understanding
,
Humane
or
Angelical
,
God
can
be
acquitted
from
being
the
Author
of
sin
.
For
this
is
without
controversie
the
sense
of
all
Divines
of
all
sorts
,
except
the
Manichees
,
and
those
who
with
them
establish
two
co-ordinate
Godheads
of
Good
and
Evil
,
that
he
who
is
the
only
true
God
,
is
the
first
,
the
universal
Being
,
the
Fountain
of
all
Being
,
the
Being
of
every
Being
.
2.
Here
seemeth
to
be
a
plain
mistake
,
for
want
of
distinguishing
this
individual
Act
of
hating
God
,
as
it
is
considered
in
genere
moris
,
and
ingenereentis
;
In
its
moral
,
and
in
its
natural
capacity
.
1.
While
we
look
upon
this
Act
of
hatred
in
a
complex
proposition
,
as
it
is
determined
upon
this
Object
the
Divine
Essence
;
we
consider
it
not
naturally
,
but
morally
,
we
rightly
pronounce
it
to
be
morally
evil
:
But
this
moral
evil
ariseth
from
a
moral
circumstance
,
which
is
the
undue
determination
of
the
Act
upon
an
undue
Object
.
The
evil
here
lies
in
the
irregularity
and
obliquity
of
this
Act
morally
considered
in
the
determination
to
its
Object
.
This
irregularity
and
obliquity
is
a
privation
of
the
due
rectitude
in
which
principally
consisteth
a
right
determination
of
the
Act
,
upon
a
right
Object
.
Thus
is
the
evil
of
sin
,
no
more
any
thing
positive
here
,
but
altogether
privative
.
2.
If
you
consider
this
Act
,
ingenereentis
,
in
its
natural
capacity
,
you
abstract
it
from
all
its
moral
circumstances
:
you
take
a
naked
view
of
it
,
as
it
is
a
natural
motion
in
the
will
of
aversion
or
opposition
.
Thus
it
is
clearly
good
.
It
hath
a
natural
,
or
physical
goodness
,
as
it
answereth
the
proper
and
immediate
Principles
of
the
Form
or
Essence
from
which
it
flows
,
and
those
formal
essential
Principles
by
which
it
is
constituted
.
It
hath
also
a
metaphysical
goodness
,
as
every
thing
;
that
is
,
is
good
in
its
conformity
to
the
Divine
Will
,
which
,
as
the
Seal
,
setteth
the
impression
of
being
upon
every
thing
that
hath
Being
.
3.
There
is
also
in
this
case
before
us
,
a
deception
of
our
Intellectual
sense
,
by
a
mist
cast
before
our
eyes
,
in
which
appearances
are
taken
for
realities
.
I
humbly
conceive
,
that
there
is
no
greater
contradiction
to
all
Principles
of
Truth
and
Knowledge
,
than
this
assertion
;
That
any
Spirit
hateth
God
as
God
,
as
he
appeareth
in
his
own
proper
Form
.
God
is
that
,
which
all
things
desire
.
God
alone
is
Good
,
saith
Jesus
Christ
.
If
God
alone
be
good
,
he
is
the
first
,
the
supream
,
the
universal
Good
;
The
general
Good
of
the
whole
,
the
proper
good
of
each
particular
;
All
Good
in
one
,
the
only
Good
in
all
;
the
only
Suitableness
,
the
only
Agreeableness
to
every
Spirit
,
Person
,
and
Nature
;
the
Truth
,
the
Perfection
of
each
Being
;
That
which
all
things
desire
,
that
which
equalleth
and
transcendeth
all
desires
.
As
St.
Paul
saith
to
the
Athenians
,
That
God
whom
ye
ignorantly
worship
,
I
preach
unto
you
.
So
by
these
unquestioned
Principles
,
it
seemeth
unquestionable
,
That
God
,
as
he
is
in
his
own
proper
Form
,
is
alone
that
Object
which
all
things
in
Heaven
,
on
Earth
,
and
under
the
Earth
,
love
,
seek
,
and
adore
.
If
he
shall
please
to
lift
up
his
Vail
,
and
discover
his
Face
to
be
seen
by
all
eyes
of
mortal
or
immortal
Creatures
,
all
casting
away
their
several
Idols
,
would
run
swiftly
and
unanimously
into
his
Bosom
alone
;
crying
out
with
an
universal
shoot
,
This
is
he
,
whom
our
Souls
love
,
This
is
our
Beloved
.
This
alone
is
the
Good
which
we
have
pursued
in
all
things
,
through
all
things
:
Here
is
our
Rest
for
ever
.
If
any
Spirit
then
hate
God
,
it
directeth
its
hatred
not
against
God
,
but
a
false
Image
,
which
it
hath
set
up
to
it self
of
God
,
as
an
hater
of
him
,
as
a
cruel
one
,
as
extending
himself
to
a
larger
compass
in
severities
and
wrath
,
than
sweetnesses
and
loves
;
as
an
hard
Task-Master
requiring
Brick
,
when
he
affordeth
no
Straw
;
as
an
enemy
or
a
neglecter
of
the
joy
and
felicity
of
his
Creatures
,
as
raising
a
pleasure
and
glory
to
himself
in
the
shame
and
ruine
of
his
own
Work
;
or
at
least
from
a
want
of
natural
goodness
and
kindly
affection
,
leaving
his
own
Work
,
his
own
Birth
to
shame
and
ruine
,
when
it
is
every
way
in
his
Power
to
make
it
good
and
great
in
Blessedness
and
Glory
.
So
now
it
is
no
more
God
,
which
this
Spirit
hateth
;
but
an
Idol
set
up
within
it self
,
in
the
place
of
God
.
So
sin
deceiveth
it
first
,
and
then
killeth
it
,
by
a
misplaced
hatred
upon
a
mistaken
Object
.
So
this
Spirit
sinneth
,
by
falling
short
of
the
Glory
of
God
;
and
manifesteth
its
sin
by
this
to
be
nothing
positive
,
but
a
privation
only
.
8.
Reason
.
This
predetermination
of
the
Will
placeth
Man
in
the
same
rank
with
Automata
,
the
self-moving
Works
of
Art
,
as
Clocks
and
Watches
.
These
are
determined
by
the
Workman
to
a
certain
motion
,
which
they
cannot
vary
,
and
being
put
into
motion
by
the
hand
of
the
Workman
,
they
continue
it
without
any
power
over
it
unto
its
designed
period
.
Such
a
piece
of
work
Man
seemeth
to
be
,
if
the
motions
of
his
Will
upon
which
all
other
Humane
motions
depend
,
be
not
in
his
own
power
.
Answ.
What
if
Man
be
not
allowed
that
Prerogative
,
in
respect
to
the
superior
and
universal
Movers
,
which
these
works
of
Art
have
in
respect
to
the
Artificer
?
He
frameth
his
pieces
for
their
motion
,
he
putteth
them
into
motion
;
they
now
continue
their
motions
without
any
assistance
from
the
Workman
,
the
Author
of
their
frame
and
motion
.
Man
lives
,
and
moves
,
and
hath
his
Being
in
God
:
Every
distinct
moment
of
his
Being
,
Life
,
and
Motions
,
are
new
and
distinct
emanations
from
God
,
as
in
their
first
Beginning
,
as
at
their
first
Creation
;
yet
are
the
preheminencies
of
this
self-mover
,
the
Soul
of
Man
,
many
,
great
,
and
glorious
,
above
the
self-moving
works
of
Art
.
1.
The
motions
of
the
Will
are
Intellectual
.
The
Soul
in
the
actings
of
the
Will
understandeth
,
reflecteth
upon
its
own
motions
:
It
comprehendeth
the
beginning
,
the
end
of
them
,
their
causes
out
of
which
they
arise
,
their
nature
and
differences
,
their
course
and
stream
in
which
they
run
along
,
their
effects
and
consequents
in
which
they
determine
.
2.
The
motions
of
the
Will
are
with
a
relish
and
agreeableness
.
They
all
flow
from
Love
,
the
love
of
Good
,
the
love
of
Beauty
,
which
is
good
in
its
proper
Image
or
appearance
.
This
is
the
first
and
great
wheel
in
the
Will
,
which
puts
all
the
wheels
of
the
other
affections
or
passion
sinto
motion
.
The
motions
of
the
Will
tend
all
to
delight
and
joy
as
their
mark
,
to
the
delightful
and
joyous
fruition
of
the
beloved
Beauty
,
the
beloved
Good
,
in
the
which
the
Will
,
together
with
the
whole
Soul
,
and
the
whole
Man
,
hath
its
rest
and
its
end
.
3.
The
Soul
of
Man
in
the
motions
of
the
Will
is
acted
by
superior
and
universal
Causes
,
not
as
an
external
hand
or
power
,
but
as
internal
Principles
,
as
the
springs
of
Being
and
Beauty
,
of
Life
and
Light
,
of
Activity
and
Motion
,
of
all
power
,
sense
and
relish
,
which
are
essentially
comprehended
in
the
Essence
of
the
Soul
and
Will
,
which
continually
feed
it
.
Give
me
leave
here
again
to
cite
those
uncontroverted
Maxims
,
in
the
Metaphysicks
;
the
universal
cause
is
most
truly
,
is
most
of
all
the
Cause
in
every
kind
of
casuality
:
So
is
it
most
truly
,
most
of
all
the
essential
,
the
formal
cause
of
the
Soul
and
of
its
Will.
The
universal
Cause
is
most
intimate
to
every
effect
.
It
is
then
most
intimate
to
the
Will
,
and
to
the
operations
of
the
Will
.
We
read
in
Proclus
,
That
the
Soul
containeth
all
things
in
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
after
the
manner
of
a
Soul
.
The
subordinate
and
supream
kinds
of
things
are
comprehended
in
the
inferior
kind
,
entring
into
the
definition
and
essence
of
each
specifical
nature
together
with
it
.
Thus
man
comprehendeth
in
his
Essence
the
superior
forms
of
a
living
Creature
,
of
a
corporeal
substance
,
of
substance
it self
in
its
abstracted
eminency
of
Being
,
the
Fountain
and
Head
of
all
these
.
After
the
same
manner
,
the
Divine
Ideas
their
eminencies
and
virtues
,
the
Angelical
forms
in
their
powers
and
properties
descending
and
forming
themselves
into
an
inferior
Image
,
in
which
they
are
all
united
,
constitute
the
Essence
of
the
Soul
,
and
are
complicated
in
it
.
But
to
conclude
my
Answer
to
this
Reason
.
Doth
this
darken
the
glory
of
the
Will
of
Man
?
Doth
this
confine
it
,
destroying
its
freedom
and
its
Joy
?
that
it
acteth
and
moveth
in
conformity
to
,
in
communion
and
fellow
ship
with
the
Divine
Will
,
from
the
same
Principle
,
in
the
same
amplitude
,
to
the
same
end
,
by
the
same
necessity
of
good
alone
,
of
the
supream
,
the
universal
Good
,
comprehending
all
things
in
it self
,
unchangeable
in
all
.
This
is
the
proper
nature
of
Man
,
and
of
his
Will
,
that
Divine
Similitude
and
Image
in
which
he
was
first
created
.
9.
Reason
.
But
the
Variety
of
things
,
that
it
may
be
entire
,
requires
it
,
that
there
should
be
in
nature
a
free
agent
,
undetermined
to
motion
,
or
a
cessation
from
motion
;
to
this
or
a
contrary
motion
,
having
the
disposal
of
it self
,
of
its
own
acts
independantly
,
entirely
in
it self
.
Answ.
1.
I
do
not
remember
,
that
I
have
hitherto
read
or
heard
this
pleaded
,
That
the
Will
is
equally
undetermined
and
free
to
Good
,
or
to
Evil
,
presenting
themselves
in
the
formalities
or
appearances
of
Good
,
or
of
Evil.
This
were
to
affirm
that
evil
equally
with
good
is
the
Object
of
the
Will
:
That
all
things
desire
evil
in
its
own
proper
form
,
as
much
as
good
.
Yet
this
Variety
here
asserted
,
clearly
asserteth
this
.
2.
A
full
Variety
is
directed
to
the
most
perfect
Harmony
,
as
its
end
.
It
is
the
Unity
preserved
entire
in
the
Variety
,
which
composeth
the
Harmony
,
and
is
the
Soul
of
Harmony
.
Variety
it self
being
a
singular
name
,
is
an
Unity
.
Things
absolutely
divided
and
separate
one
from
another
,
make
not
a
Variety
:
This
ariseth
from
the
Unity
in
which
they
agree
,
in
which
they
are
bound
up
together
,
like
Flowers
in
a
Posie
,
and
presented
in
one
Form
,
in
one
view
to
the
eye
,
or
to
the
mind
.
A
part
of
the
Variety
then
,
which
by
its
independancy
upon
the
whole
breaketh
the
Unity
,
dividing
it self
from
it
,
destroyeth
both
the
end
and
the
essence
it self
of
the
Variety
,
which
are
the
Harmony
and
the
Unity
.
3.
Nature
is
the
Law
of
Being
.
Variety
is
Being
varied
.
Is
not
this
a
contradiction
in
the
terms
?
that
the
Law
of
Being
,
that
Being
varied
,
should
call
for
as
its
Perfection
,
a
Being
independant
upon
Being
it self
,
the
first
,
the
universal
Being
;
that
is
,
should
call
for
a
Non-ens
,
a
not
Being
.
Such
doth
that
Will
seem
clearly
to
be
in
its
essence
,
motions
,
and
actions
,
which
in
these
,
in
any
moment
and
point
of
these
,
in
any
circumstance
,
is
absolute
in
it self
,
independant
upon
the
first
and
Universal
Cause
,
the
Fountain
of
Being
.
Being
thus
cast
into
the
bosom
of
the
Divine
Variety
,
in
which
Nature
and
Grace
,
the
Fall
and
the
Exaltation
of
things
,
things
visible
and
invisible
,
of
the
Creature
and
the
Creator
,
lie
and
spring
together
,
as
in
their
Garden-Bed
:
Here
with
this
Variety
we
will
close
our
Discourse
,
and
in
this
Bosom
take
up
our
rest
.
Jesus
Christ
in
his
Discourse
to
Nicodemus
,
representeth
the
spiritual
Birth
by
this
similitude
,
Joh.
3.
8.
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
thou
knowest
not
whence
it
cometh
,
nor
whither
it
goeth
:
so
is
every
one
that
is
born
of
the
Spirit
.
St.
John
saith
,
1
Epist.
2.
Chap.
10.
vers
.
He
that
hateth
his
Brother
is
in
darkness
,
and
walks
in
darkness
,
and
knows
not
whither
he
goes
.
O
that
all
the
Lord's
people
,
O
that
all
Mankind
were
enlightned
with
the
heavenly
brightness
and
splendor
of
the
Divine
Love
,
anointing
their
Spirits
with
the
heavenly
perfume
of
the
same
love
to
their
Brethren
;
that
is
,
to
every
other
Person
or
Spirit
,
as
St.
Paul
explains
it
,
Rom.
13.
8.
He
that
loves
another
fulfils
the
Law
.
That
which
the
other
Scriptures
call
a
Neighbour
,
a
Brother
,
is
here
Another
,
every
other
person
.
This
Love
would
be
an
anointing
of
light
upon
the
eyes
of
our
mind
,
giving
us
a
clear
and
sweet
prospect
round
about
us
,
in
which
we
should
not
only
hear
a
sound
or
a
voice
,
but
see
whence
we
came
,
whither
we
go
,
where
we
are
,
the
truth
of
all
this
,
and
the
way
.
By
the
practice
of
this
Divine
Command
,
To
love
one
another
,
we
should
,
as
by
a
shining
hand
from
Heaven
dropping
Mirth
upon
our
Spirits
,
be
lead
to
the
reason
and
the
root
of
this
Love
,
which
is
the
Divine
Variety
now
mentioned
,
the
Jerusalem
above
,
the
Mother
of
us
all
,
free
,
and
unconfined
.
This
is
to
love
another
,
according
to
the
heavenly
Command
,
and
to
love
another
as
my
Neighbour
,
my
Brother
,
to
love
every
other
person
and
thing
,
as
a
fellow
Branch
with
me
in
this
Variety
.
But
if
we
will
see
the
sweet
and
glorious
Light
of
this
heavenly
Love
,
we
must
not
take
the
Variety
alone
,
but
joyn
to
it
the
Unity
,
and
the
Union
of
both
these
,
which
are
integral
,
essential
and
primary
parts
of
the
Variety
,
which
are
every
way
equal
to
the
Variety
,
and
distinctly
,
essentially
comprehend
it
in
themselves
.
Thrice
happy
is
that
Spirit
,
which
by
the
Initiations
,
Sanctisications
,
and
Anointings
of
the
eternal
Spirit
,
hath
been
admitted
to
this
Sacred
and
Supream
Mystery
;
To
behold
this
Trinity
,
the
Variety
in
its
first
,
highest
,
and
unbounded
form
;
The
Unity
,
most
absolute
,
entire
,
and
undivided
;
The
Union
of
both
these
,
every
way
mutual
,
and
perfect
.
O
what
Joys
?
what
Glories
?
how
pure
?
how
high
?
how
universal
?
filling
all
in
all
,
transcending
all
things
and
thoughts
open
themselves
to
this
Spirit
,
who
now
sees
himself
a
Variety
of
the
same
joy
and
glory
,
in
these
joys
and
glories
,
who
now
sees
himself
one
eternal
Joy
and
Glory
,
with
all
these
Joys
and
Glories
in
their
Divine
Unity
?
What
an
eternal
Marriage-day
doth
this
Spirit
now
enjoy
;
while
at
once
by
the
bond
of
this
Divine
Union
,
it
seeth
it self
a
distinct
beauty
and
blessedness
in
the
midst
of
all
these
innumerable
glories
,
equally
distinct
from
him
,
and
one
from
another
,
with
the
first
,
the
highest
,
the
most
full
distinction
,
which
is
the
perfection
,
the
compleatness
,
the
life
of
the
Variety
;
and
yet
in
the
same
Scene
,
in
the
same
appearance
and
person
,
one
with
them
all
,
as
they
all
are
one
in
the
first
and
highest
Unity
.
This
Spirit
now
seeth
those
Divine
beauties
and
truths
shining
upon
it
with
a
most
ravishing
amiableness
,
which
we
have
toucht
in
our
former
discourse
,
as
the
Divine
ground
,
on
which
the
determination
of
the
Will
is
built
,
from
which
spring
up
those
great
and
Sacred
mysteries
of
the
Gospel
and
the
Law
,
together
with
all
the
several
Seeds
or
Forms
of
Light
and
Darkness
,
Life
and
Death
,
Nature
,
Sin
,
Grace
,
and
Glory
comprehended
in
them
.
The
Seed
of
God
,
which
is
the
Seed
of
the
Divine
Unity
,
and
by
St.
Paul
called
one
Spirit
,
1
Cor.
6.
Hath
been
first
before
the
world
was
in
the
Bosom
of
the
Father
,
in
the
Arms
of
Christ
.
So
saith
Jesus
to
his
Father
,
Thine
they
were
,
and
thou
gavest
them
me
.
This
Divine
Seed
is
brought
down
into
a
shadowy
Image
,
as
a
sleep
,
and
a
dream
in
a
sleep
.
It
still
descends
lower
by
the
Fall
,
not
only
to
the
remotest
distance
from
the
Purity
,
Pleasantness
,
and
Glory
of
its
Original
,
but
to
the
greatest
estrangedness
from
it
,
and
opposition
to
it
,
as
a
tragical
dream
of
some
excellent
Person
or
Prince
in
a
troubled
sleep
.
God
several
times
mentioneth
it
with
several
senses
and
applications
,
as
a
Sacred
and
Divine
mystery
,
That
he
calleth
his
Son
out
of
Egypt
.
It
is
his
own
Seed
,
his
own
Son
which
first
descended
into
Egypt
,
the
House
of
Bondage
,
a
Land
of
darkness
;
and
of
Devils
,
where
almost
every
Creature
was
an
Idol-god
,
and
so
a
Devil
.
By
an
heavenly
and
Divine
Call
,
as
by
the
returning
of
the
Sun
in
the
Spring
to
the
Plants
;
This
Seed
of
Glory
and
Eternity
sown
,
and
sunk
so
low
,
by
degrees
comes
up
,
and
returns
again
through
all
the
beautiful
,
the
various
,
the
encreasing
Forms
of
Light
and
Love
springing
up
out
of
Darkness
and
Wrath.
So
at
length
it
arriveth
at
its
first
habitation
of
Glory
and
Delights
in
the
Arms
of
Christ
,
in
the
Bosom
of
the
Father
.
It
now
flourisheth
in
the
prime
,
in
the
full
blown
Beauties
and
Joys
of
that
life
which
it
had
at
first
,
which
it
ever
hath
had
hidden
with
Christ
in
God
,
the
Life
of
eternity
.
Thus
is
the
Variety
compleat
,
thus
is
the
whole
Variety
fully
displayed
in
the
heavenly
Seed
,
being
carried
along
through
all
distinctions
,
diversities
,
contrarieties
of
forms
and
states
of
Good
and
of
Evil.
Thus
is
the
Seed
it self
preserved
pure
through
its
whole
Pilgrimage
.
Thus
is
the
eternal
Spirit
and
the
Divine
Wisdom
unstained
,
conducting
this
heavenly
Seed
through
all
these
diversities
and
contrarieties
,
while
they
keep
their
spiritual
,
their
Divine
Beauties
entire
,
by
keeping
the
entire
Unity
,
and
so
the
Order
,
the
Harmony
of
the
Divine
Variety
.
We
read
,
Rom.
8.
That
the
Saints
which
are
in
the
heavenly
Seed
,
are
predestinated
to
be
conformed
to
the
Image
of
the
Son
of
God
.
Of
this
Son
,
we
read
Eph.
4.
That
he
who
ascended
,
is
the
same
who
descended
first
.
That
he
descended
into
the
nethermost
parts
of
the
Earth
,
and
ascended
far
above
all
Heavens
,
that
he
might
fill
all
.
That
the
Variety
might
be
full
in
his
Person
,
and
that
he
might
fill
each
part
of
the
Variety
from
the
nethermost
parts
of
the
Earth
,
to
an
heighth
above
the
highest
Heavens
,
by
carrying
the
Unity
,
and
so
the
full
Variety
,
and
so
the
Universal
Harmony
into
each
step
and
form
of
this
Variety
,
whether
it
were
as
a
shade
or
a
light
,
as
a
crooked
or
streight
line
in
this
Divine
Face
,
whether
it
were
a
Discord
or
Concord
in
this
Universal
Musick
.
In
this
Divine
Glass
we
see
the
Law
,
in
the
midst
of
the
love
,
contrivance
,
and
glory
of
the
Gospel
rising
up
as
a
tragical
scene
,
with
all
the
black
and
fiery
shapes
of
sin
and
wrath
,
acting
their
parts
to
the
uttermost
in
this
shaded
scene
,
spring
up
from
the
womb
of
darkness
,
opening
it self
in
the
Bosom
of
the
eternal
Light
,
as
it
was
now
opening
it self
in
the
Gospel
to
an
heavenly
Marriage-day
between
the
ever
glorious
Bridegroom
,
and
this
spotless
Bride
.
All
this
was
done
that
the
Variety
might
be
full
,
That
he
who
cometh
after
this
King
,
might
find
nothing
to
add
to
his
Work
.
Yet
through
this
whole
scene
of
the
Law
,
with
all
its
mournful
and
affrighting
Apparitions
,
the
purity
,
the
sweetness
,
the
life
of
the
Gospel
runs
along
sowing
it self
in
it
,
vailing
it self
beneath
it
,
casting
it self
into
this
shade
,
and
sleep
,
and
dream
,
springing
up
through
it
,
making
it
all
a
shadow
,
a
Divine
,
though
obscure
Figure
of
it self
;
by
which
also
it
heightens
it self
,
while
the
Unity
in
this
part
of
the
Variety
also
preserveth
it self
entire
,
tuning
it
,
and
composing
it
,
binding
it
up
into
one
Universal
Harmony
of
the
Divine
Beauty
and
Melody
in
the
whole
Variety
,
in
which
it
is
set
,
according
to
the
Order
,
which
is
the
Divine
Unity
,
diffusing
it self
through
all
in
its
proper
place
and
time
.
Here
the
Author
concludes
the
last
part
of
his
Discourse
of
the
Freedom
of
the
Will
,
but
the
Reader
will
in
the
following
Pages
find
the
the
enlargement
which
was
before
promised
,
upon
the
Argument
taken
from
Christ's
Mediation
,
which
is
here
continued
under
the
same
Title
,
because
it
aims
at
the
same
design
with
the
rest
of
the
whole
Book
.
A
DISCOURSE
OF
THE
Freedome
of
the
Will
.
An
enlargement
upon
the
Argument
taken
from
the
Mediation
of
Christ
.
I
Intended
to
have
passed
lightly
over
this
Argument
.
But
being
moved
by
some
Friends
,
who
by
their
Understandings
have
an
authority
with
me
,
and
by
their
Loves
a
power
over
me
;
I
reflected
again
upon
it
in
my
thoughts
,
and
found
,
as
I
humbly
conceive
,
that
nothing
would
more
confirm
and
illustrate
the
Subject
of
which
I
treat
,
than
the
Mediatorship
of
our
Lord
Jesus
rightly
understood
.
I
do
therefore
resume
it
,
and
shall
attempt
to
unfold
its
Glories
in
order
to
my
present
design
,
as
clearly
,
compleatly
,
and
compendiously
,
as
I
shall
be
able
.
I
shall
take
for
the
ground
of
this
part
of
my
Discouse
,
that
Scripture
,
Colos.
1.
Vers.
15.
Who
is
the
Image
of
the
invisible
God
,
the
first-born
of
every
Creature
;
or
,
of
the
whole
Creation
.
Vers.
16.
For
by
him
were
all
things
created
,
that
are
in
Heaven
and
in
Earth
,
visible
and
invisible
,
whether
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
:
all
things
were
created
by
him
,
and
for
him
.
Vers.
17.
And
he
is
before
all
things
,
and
by
him
all
things
consist
.
Vers.
18.
And
he
is
the
Head
of
the
Body
,
the
Church
:
who
is
the
beginning
,
the
first-born
from
the
dead
,
that
in
all
things
he
might
have
the
preheminence
.
Vers.
19.
For
it
pleased
the
Father
,
that
in
him
all
fulness
should
dwell
.
Give
me
leave
to
make
some
notes
upon
the
version
of
these
words
,
vers.
15.
In
Greek
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
both
;
the
whole
Creation
,
and
every
Creature
.
Vers.
16.
That
which
we
read
by
him
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
him
.
This
in
the
beginning
of
the
verse
.
In
the
end
,
for
him
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
,
or
into
him
.
Vers.
17.
By
him
all
things
consist
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
things
stood
together
in
him
.
In
these
Verses
we
have
in
a
lively
Draught
,
or
Portrait
with
incomparable
Sweetness
and
Glory
set
before
us
Jesus
Christ
,
with
a
two-fold
Mediatorship
;
One
,
in
the
Work
of
Nature
;
The
other
,
in
the
Work
of
Grace
.
In
respect
to
one
,
he
is
stiled
,
The
first-born
of
the
whole
Creation
;
In
respect
to
the
other
,
The
first-born
from
the
dead
,
vers.
15
,
18.
The
first
Mediatorship
is
described
,
vers.
15
,
16
,
17.
The
second
,
ver●…
.
18.
Both
are
crowned
with
a
double
Epiphonema
,
or
Conclusion
v●…
.
1.
That
he
in
all
things
have
the
preheminence
,
vers.
18.
2.
It
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
.
In
order
to
my
treating
of
the
Mediatorships
of
Christ
,
I
shall
lay
down
briefly
these
four
grounds
.
1.
There
is
no
va●…
,
no
breach
,
no
gap
in
the
Divine
Wisdom
or
Work
.
Wisdom
is
defined
by
Proclus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
fulness
of
things
.
If
there
were
any
〈◊〉
in
the
Wisdom
or
Work
of
God
,
which
is
the
●…rth
and
Design
of
his
Wisdom
:
There
would
be
a
wound
upon
i●…
,
and
a
deformity
in
the
face
of
it
,
by
the
dissolution
of
the
Continuity
,
of
the
Unity
,
of
the
Harmony
.
2.
There
is
no
leap
in
the
Divine
Work
,
no
passing
from
one
extreme
to
the
other
,
without
a
passing
thorow
the
medium
,
the
middle-space
or
middle-state
.
This
would
make
that
vacuity
a
breach
in
the
whole
,
which
we
before-mentioned
,
as
altogether
unsuitable
to
a
Divine
,
or
to
any
wise
Contrivance
.
3.
There
is
a
two-told
Medium
,
or
Mediatorship
;
One
,
Medium
participationis
;
A
Medium
of
participation
;
The
other
,
Medium
abnegationis
,
A
Mediator
of
separation
and
abnegation
.
In
this
last
sense
,
the
Seas
are
Mediums
between
the
Lands
,
which
they
divide
and
keep
from
meeting
.
So
sin
is
a
medium
of
separation
between
God
and
the
Creatures
;
partaking
of
neither
,
inasmuch
as
it
is
a
privation
of
Being
;
dividing
both
,
as
an
unpassable
Gulf
between
them
,
while
it
remains
.
After
the
first
manner
all
middle-colours
are
mediums
of
Participation
and
Union
between
the
two
extreme
colours
,
white
and
black
.
So
the
Soul
is
a
medium
of
Union
,
and
Participation
between
things
invisible
and
visible
,
comprehending
both
in
it self
,
and
so
joyning
both
in
One.
Such
a
Mediator
is
Jesus
Christ
.
4.
The
Lord
Jesus
then
,
as
a
Mediator
of
Union
by
Participation
,
toucheth
both
the
extremes
of
infiniteness
and
finiteness
;
of
God
and
the
Creature
,
comprehends
both
in
One
in
himself
;
fills
up
the
middle
space
between
both
;
is
the
way
,
by
which
God
descendeth
into
the
Creature
,
and
the
Creature
cometh
forth
from
God
;
by
which
again
God
reascendeth
together
with
the
Creature
,
and
the
Creature
returneth
unto
God
.
Having
laid
down
these
grounds
,
I
shall
now
upon
them
build
up
and
establish
the
Mediatorship
of
our
Lord
Jesus
in
the
Work
of
Nature
,
by
these
three
Propositions
,
as
so
many
stories
in
this
Divine
Palace
of
our
Saviour's
Person
raised
one
upon
the
other
.
1.
Jesus
Christ
is
essentially
,
eternally
,
the
only
true
God
,
infinitely
transcending
all
Created
Excellencies
or
Powers
.
2.
The
Lord
Jesus
standeth
in
the
middle
between
God
and
all
Creatures
,
comprehending
both
entirely
in
One
in
himself
,
with
an
admirable
Beauty
and
Harmony
;
uniting
both
by
himself
with
an
incomparable
Love
and
Sweetness
.
3.
Jesus
Christ
is
the
Way
by
which
God
descendeth
into
the
Creature
;
by
which
the
Creation
cometh
forth
from
God
.
The
first
two
Propositions
seem
to
lie
in
those
words
;
The
Image
of
the
invisible
God
,
the
first-born
of
every
Creature
.
Here
I
hope
to
discover
them
,
lying
clearly
and
beautifully
infolded
in
the
imbraces
of
each
other
.
I
will
begin
with
the
Godhead
of
Christ
.
1.
Our
Saviour
,
our
Jesus
is
essentially
the
eternal
,
the
only
true
God
.
I
shall
indeavour
to
set
before
our
eyes
our
Jesus
unvailed
,
and
shining
in
the
pure
unmixt
Glories
of
his
Godhead
,
by
the
Lights
of
two
Principles
,
which
,
I
think
,
will
be
granted
to
me
by
all
who
acknowledge
a
God
.
-
1.
God
is
eminently
,
transcendently
a
vital
Act.
-
2.
God
is
eminently
,
transcendently
an
Intellectual
Act.
1.
God
is
eminently
,
transcendently
a
vital
Act.
The
Psalmist
saith
to
him
,
With
thee
is
the
Fountain
of
Life
.
St.
John
in
the
close
of
his
first
Epistle
saith
of
him
,
This
is
the
true
God
,
and
eternal
life
.
He
is
life
it self
,
life
pure
,
absolute
,
unmixt
,
unconfined
,
eternal
,
infinite
,
a
Fountain
ever
equally
unexhaust
,
a
Sea
unbounded
.
Life
is
a
perpetual
Generation
.
The
chief
,
and
most
essential
Power
of
life
is
to
bring
forth
its
like
;
to
propagate
and
multiply
it self
in
Images
of
it self
.
The
most
perfect
Life
bringeth
forth
it self
into
the
most
perfect
Image
.
The
most
perfect
Image
hath
two
Properties
:
1.
It
is
most
perfectly
distinct
from
its
Original
.
Take
away
the
Distinction
,
and
you
take
away
the
Generation
,
the
Relation
,
the
Representation
,
the
Image
it self
.
As
the
Distinction
is
more
or
less
perfect
or
imperfect
,
clear
or
obscure
;
so
are
all
these
.
2.
The
most
perfect
Image
is
the
most
exact
Representation
of
its
Original
,
most
exactly
answering
it
,
neither
exceeding
,
nor
falling
short
,
nor
varying
in
any
part
.
Thus
the
most
perfect
Image
is
most
perfectly
One
,
and
the
same
with
its
Original
.
Thus
God
is
a
vital
Act.
2.
God
is
eminently
,
transcendently
an
Intellectual
Act.
In
every
Intellectual
Act
three
things
meet
in
One
,
Life
,
Light
,
Love
.
1.
The
Intellectual
Life
brings
forth
it self
into
an
Image
of
it self
,
within
it self
in
one
Spirit
,
one
Essence
,
one
essential
Act
and
Form
with
it self
.
2.
The
Intellectual
Light
gives
the
Intellectual
Spirit
a
seeing
,
knowing
,
understanding
,
comprehension
,
and
possession
of
it self
in
this
Image
.
3.
The
Intellectual
Love
is
the
mutual
Union
and
Communion
of
these
two
,
the
Original
and
the
Image
;
a
continual
,
sweet
,
pleasing
,
intimate
,
essential
,
and
most
agreeable
motion
of
tendency
,
or
inclination
to
each
other
,
of
unexpressible
joy
and
complacency
in
each
other
.
The
Life
here
is
the
Generation
ever
in
Act
,
ever
perfect
.
The
Light
is
the
Image
ever
actually
springing
,
ever
actually
compleat
.
The
Love
is
the
conspiration
,
or
the
meeting
of
these
two
in
One
,
as
they
are
Distinct
and
One
.
Where
these
are
most
perfect
,
they
are
most
perfectly
distinct
,
most
perfectly
equal
,
most
perfectly
One
,
and
every
One
most
perfectly
and
most
distinctly
all
Three
in
it self
.
The
Original
,
and
the
Image
most
perfectly
adaequate
to
,
and
exactly
in
all
parts
,
all
properties
answering
each
other
,
do
alike
mutually
imbrace
,
comprehend
,
bring
forth
each
other
within
themselves
,
and
within
each
other
.
The
Love
being
the
mutual
imbraces
and
selffruitions
of
each
other
equally
comprehends
both
,
is
equally
comprehended
of
both
.
These
Three
are
therefore
called
Persons
,
being
all
equally
One
;
equally
Distinct
,
equally
Compleat
in
one
Intellectual
substance
and
subsistence
,
in
an
Intellectual
Essence
and
Existence
,
having
equally
their
Root
or
Original
,
their
essential
Form
or
Image
,
their
operation
;
that
is
,
their
Life-Spring
,
their
Light
,
their
Love
entire
in
themselves
,
all
infinite
,
eternal
,
without
Beginning
,
End
,
or
Bound
.
Behold
here
our
Jesus
in
the
high
and
holy
place
of
Eternity
,
the
Image
of
the
invisible
God
,
equally
God
with
his
Father
,
having
his
Father
in
Himself
,
equally
invisible
to
every
created
eye
,
or
finite
capacity
by
the
same
excess
of
Light
and
Glory
.
Behold
here
the
Jesus
of
the
Christians
,
at
once
the
Son
of
God
,
and
God
the
Father
of
all
;
at
once
the
second
Person
in
the
Trinity
,
and
the
Trinity
compleat
in
himself
,
which
is
the
Godhead
gloriously
displaid
in
the
admired
,
adored
,
beloved
fulness
of
Power
,
Beauty
,
Majesty
,
of
all
transcendent
sweetnesses
of
Life
,
Light
,
Love
and
Joy
;
a
Life
ever
bringing
forth
it self
,
a
Light
or
Image
ever
springing
up
in
the
Bosom
of
this
Life
,
which
is
it self
;
a
Love
,
by
which
this
Life
and
Image
are
uncessantly
,
eternally
in
an
endless
Circle
bringing
forth
each
other
,
springing
up
in
the
Bosom
of
each
other
,
multiplying
themselves
into
ever-fresh
,
unsearchably
rich
Varieties
in
the
mutual
imbraces
of
each
other
,
with
sweetnesses
and
delights
unexplicable
,
ever
new
,
ever
full
,
ever
the
same
.
This
is
the
first
and
principal
sense
,
in
which
our
Jesus
is
the
Image
of
the
invisible
God
.
This
Image
is
the
most
perfect
Birth
of
the
Godhead
within
it self
.
All
Images
,
all
Forms
of
things
,
which
lie
wrapt
up
in
the
infinite
Virtue
or
Power
of
the
Godhead
,
all
which
it
ever
brings
forth
through
Eternity
or
Time
;
all
which
it
is
capable
of
bringing
forth
the
whole
fulness
of
the
Divine
Essence
or
Nature
with
all
the
unbounded
,
innumerable
Virtues
and
Powers
,
which
as
so
many
fresh
everliving
Springs
open
themselves
in
it
,
flow
forth
most
distinctly
,
most
compleatly
into
their
first
,
their
most
true
,
their
most
proper
Forms
and
Images
here
in
this
Image
of
which
we
speak
.
This
Image
comprehends
them
all
in
One
in
it self
,
and
so
becomes
the
Paradise
of
the
Godhead
in
the
heighths
of
eternity
.
Our
Jesus
,
as
he
is
this
Image
of
the
Godhead
in
the
Godhead
,
the
second
Person
in
the
Trinity
,
the
Birth
of
the
Father
,
is
the
first
Distinction
,
the
first
Variety
.
He
is
then
the
supream
,
the
absolute
,
the
most
absolutely
unconfined
Distinction
or
Variety
;
the
Fountain
of
all
Variety
and
Distinction
.
This
is
the
Wisdom
of
God
with
its
unsearchable
Riches
,
the
first
,
the
most
exact
Distinction
and
Distinguisher
.
All
Distinctions
and
Varieties
of
things
,
which
ever
do
exist
,
or
are
capable
of
existing
any
where
,
exist
first
here
most
perfect
,
and
most
perfectly
distinguished
.
Here
they
are
all
most
perfectly
One
in
the
most
entire
Unity
of
the
Godhead
in
the
Father
,
and
together
with
the
Father
in
the
Son
.
Here
they
are
in
this
entire
,
most
absolute
and
undivided
Unity
,
as
entirely
,
as
highly
various
and
distinct
,
as
they
are
One.
Here
by
the
transcendency
and
simplicity
of
the
Unity
,
which
is
entire
thorow
all
,
and
every
where
undivided
,
each
Distinction
,
each
Variety
is
an
absolute
unconsined
Unity
,
comprehending
most
perfectly
the
whole
fulness
of
the
Godhead
,
with
all
its
endlesly
new
and
various
Varieties
in
its
own
proper
Variety
and
distinct
Form
.
This
is
the
the
amplitude
of
the
Godhead
,
its
Majesty
and
Glory
in
its
own
essential
Image
within
it self
.
Aristotle
,
as
I
remember
,
in
his
Ethicks
defines
Glory
or
Majesty
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Beauty
with
a
greatness
or
amplitude
.
What
is
the
Glory
of
our
Jesus
?
what
is
the
Majesty
of
our
God
,
when
he
appears
in
his
own
Image
,
casting
off
every
Vail
,
and
discovering
his
open
Face
in
our
Jesus
?
How
doth
he
with
every
glimpse
of
himself
fill
all
the
senses
,
all
the
understandings
,
all
the
capacities
of
Men
and
Angels
,
with
the
overflowing
Pleasures
of
his
Beauty
in
the
heighth
and
amplitude
of
it
,
transcending
all
Glory
,
all
Majesty
in
their
most
exalted
heights
,
in
their
most
extended
amplitudes
?
The
supream
and
most
entire
Unity
,
the
first
,
the
fullest
,
the
most
ample
and
unconfined
Variety
meet
here
both
in
One.
Here
they
make
a
Beauty
infinitely
high
,
infinitely
ample
,
in
the
Face
and
Bosom
of
which
all
Beauties
,
endlesly
new
,
endlesly
various
spring
up
,
and
shine
,
and
smile
together
;
while
each
distinct
Beauty
presents
the
entire
Form
of
the
Universal
Beauty
,
with
all
its
distinct
Beauties
entirely
,
infinitely
new
and
distinct
.
Our
Jesus
in
this
Divine
Image
is
the
Divine
Understanding
,
the
internal
,
eternal
Word
in
the
Divine
Mind
.
In
this
Image
then
stand
together
in
One
all
forms
of
things
,
according
to
their
most
exact
natures
and
distinctions
,
as
they
are
ever
known
to
God
,
as
they
ever
appear
before
him
,
whose
Knowledge
is
the
only
measure
and
ground
of
all
Truth
,
both
in
Being
and
Knowing
.
To
what
tends
this
Discourse
?
To
this
.
Our
Lord
Jesus
in
this
eternal
Image
is
the
Universal
,
the
entire
Idea
of
the
Godhead
,
the
Treasury
of
all
Ideas
.
He
is
all
Ideas
in
general
,
each
distinct
Idea
in
its
proper
Unity
and
Distinction
.
He
is
all
those
unlimited
Glories
in
their
most
exact
Ideas
or
Images
,
in
which
the
infiniteness
of
the
Divine
Nature
is
uncapable
of
being
any
way
figured
or
shadowed
in
the
finiteness
of
the
Creature
.
He
is
all
those
Glories
in
their
proper
Ideas
,
yet
still
with
an
infiniteness
of
Glory
,
which
cast
forth
their
beams
,
and
their
shadows
,
which
compose
the
whole
Creation
,
and
constitute
every
particular
Creature
.
Now
you
see
our
Lord
Jesus
,
the
Image
of
the
invisible
God
,
and
the
first-born
of
every
Creature
.
As
he
is
the
Godhead
in
its
full
Idea
,
or
essential
Form
and
Image
;
so
is
he
the
whole
Creation
,
every
distinct
Creature
,
every
distinct
Form
,
Circumstance
,
Motion
,
Variety
of
each
Creature
in
its
eternal
Idea
or
Pattern
,
in
its
first
and
most
exact
Truth
,
as
it
is
known
of
God
,
as
it
is
seen
and
contemplated
by
him
in
that
beatifical
Glass
,
where
all
things
appear
at
once
in
their
most
exact
Truth
,
and
most
exalted
Beauty
.
This
Glass
is
the
Idea
,
or
the
essential
Image
of
the
Godhead
within
it self
.
This
is
our
Jesus
,
our
God
in
the
highest
and
fullest
Glories
of
his
Divine
Essence
.
I
have
now
finished
my
first
task
in
the
Mediatorship
of
Jesus
Christ
,
his
Godhead
in
its
simplicity
and
absoluteness
,
the
most
pleasant
and
rich
ground
,
the
most
beautiful
and
blessed
Crown
of
his
Mediatorship
.
I
am
sensible
how
large
I
am
upon
this
Subject
,
into
how
vast
a
Sea
I
have
cast
my self
.
But
,
I
hope
,
my
Reader
,
thou
findest
it
a
Sea
of
Divine
Beauties
and
Pleasures
,
where
both
our
Spirits
together
swim
,
dive
,
and
bathe
themselves
with
a
sense
of
unexplicable
sweetnesses
and
satisfactions
from
the
Floods
of
Light
,
and
of
Love
at
once
refreshing
and
swallowing
up
into
themselves
our
whole
Spirits
,
our
Understanding
and
Will.
I
hope
also
,
if
I
deceive
not
my self
,
as
how
apt
and
likely
I
am
to
deceive
my self
in
all
things
,
I
desire
at
all
times
to
be
sensible
;
But
if
I
do
not
now
deceive
my self
,
I
hope
thou
seest
how
pertinent
this
part
of
my
Discourse
is
to
my
principal
Theme
,
for
the
illustrating
and
confirming
it
.
How
beautifully
,
how
delightfully
do
we
see
in
this
glorious
Image
within
the
Vail
,
now
unvailed
by
its
own
Beams
,
as
the
rosie
Fingers
of
the
Morning
of
Eternity
dawning
in
the
Gospel
drawing
aside
the
Vail
,
the
highest
Necessity
and
the
greatest
Liberty
matched
and
united
?
What
Liberty
is
equal
to
this
,
where
a
full
and
pregnant
Unity
from
its
own
spring
within
it self
,
diffuseth
it self
unto
an
endless
,
boundless
Variety
,
triumphing
every
where
,
thorow
all
,
in
each
imaginable
point
,
with
the
undivided
,
unconfined
fulness
and
freedom
of
all
its
Glories
?
What
necessity
so
great
as
this
,
where
this
Unity
by
the
eternally
unalterable
Law
of
its
own
nature
brings
forth
it self
unvaried
into
all
this
Variety
;
where
this
Unity
,
as
Links
of
a
golden
Chain
,
joyns
all
these
Varieties
by
an
immediate
,
immutable
order
,
and
connexion
to
each
other
;
where
this
binds
up
all
this
unbounded
Variety
in
its
own
streight
,
and
sweet
imbraces
?
What
Beauty
so
beautiful
,
what
Delight
so
pleasant
,
what
Harmony
so
agreeable
,
as
this
Divine
Marriage
between
the
most
absolute
Unity
,
and
the
most
ample
Variety
in
the
Palace
of
Eternity
;
between
the
most
unalterable
necessity
,
and
the
most
unconfined
freedom
in
the
Divine
Nature
?
The
Schools
say
,
That
God
alone
is
Ens
necessarium
,
A
necessary
Being
,
the
highest
Necessity
;
and
that
other
Beings
compared
with
him
are
contingent
in
respect
to
themselves
.
They
also
teach
us
,
That
all
this
which
this
supream
adorable
Being
is
,
in
the
infiniteness
of
his
Divine
Powers
and
Virtues
,
in
the
infiniteness
of
his
Divine
Essence
,
all
this
he
is
in
a
pure
,
immutable
Act.
Yet
is
he
in
this
highest
necessity
,
and
most
immutable
Act
,
the
freest
Being
the
freest
Agent
.
Do
we
not
in
like
manner
by
contemplating
this
all-charming
Person
of
our
Jesus
,
this
supream
Image
in
the
Godhead
,
the
Seat
of
all
Beauties
and
Truths
?
Do
we
not
see
the
Liberty
of
all
things
in
their
most
proper
,
most
glorious
Heads
and
Springs
,
in
their
eternal
Originals
,
their
Ideas
,
the
first-born
Images
of
themselves
?
How
do
they
here
each
of
them
reign
and
spread
themselves
through
the
amplitude
,
and
infiniteness
of
the
Divine
Variety
,
seated
upon
the
Throne
of
the
Divine
Unity
,
in
the
Palace
of
this
Universal
Image
,
or
Idea
of
the
Divine
Nature
,
every
one
in
its
own
distinct
Form
?
Is
not
this
the
ground
of
all
Liberty
,
this
the
truth
of
all
Liberty
,
in
the
inferior
Forms
,
and
orders
of
things
,
not
a
freedom
from
the
force
,
or
conduct
of
their
Ideas
,
their
Divine
Heads
and
Springs
in
the
Bosom
of
the
Divine
Being
;
but
the
Spring
of
these
Ideas
in
them
,
forming
them
,
figuring
themselves
upon
them
,
acting
them
,
diffusing
themselves
thorow
them
in
all
their
growths
and
fruits
.
The
Metaphysical
Truth
of
things
comprehendeth
all
kinds
and
degrees
of
Being
,
Divine
,
Natural
,
Moral
,
Mathematical
;
all
kinds
of
Truth
,
Divine
,
Natural
,
Moral
,
Logical
.
Every
thing
,
as
it
is
,
is
metaphysically
true
.
The
metaphysical
Truth
of
things
is
defined
to
be
,
the
conformity
of
each
thing
to
its
first
Truth
,
to
its
Idea
in
the
Divine
Mind
.
So
far
every
Logical
Truth
,
the
truth
of
every
Proposition
Affirmative
or
Negative
is
true
,
as
it
answers
its
Idea
in
the
Divine
Understanding
,
which
is
our
Jesus
,
the
essential
Image
,
and
so
the
essential
Wisdom
,
the
essential
Truth
,
the
essential
Liberty
of
the
Godhead
,
the
Mediator
of
all
Births
,
all
Images
,
of
all
truth
and
liberty
thorow
the
whole
nature
of
things
.
But
let
us
now
proceed
.
The
Lord
Jesus
being
a
Mediator
,
uniting
two
extremes
,
toucheth
both
,
standeth
in
a
middle
state
between
both
,
filling
up
the
middle
space
,
and
so
maketh
both
One.
We
have
already
seen
the
Lord
Jesus
in
the
heighths
of
the
Godhead
,
in
the
excesses
of
Glory
.
Let
us
now
take
a
view
of
him
in
his
middle-state
between
both
.
2.
I
shall
indeavour
to
prepare
the
Way
of
the
Lord
Jesus
,
as
he
comes
forth
in
the
Mediatory
Glory
of
this
Middle-state
by
two
general
discoveries
of
his
Person
and
Beauty
here
.
1.
Our
Jesus
in
this
middle-state
is
the
Divine
Union
of
Unity
,
and
Diversity
;
of
the
Unity
of
the
Divine
Nature
,
of
the
Diversity
of
all
Created
Natures
in
One
Divine
eternal
Person
and
Spirit
.
One
of
the
two
Extremes
is
the
supream
Unity
,
comprehending
all
Distinctions
in
it self
,
preserving
it self
absolutely
entire
,
eternally
undivided
in
all
.
The
other
extreme
is
the
Diversity
of
the
Creatures
,
where
the
Unity
is
broken
into
all
manner
of
Distinction
,
being
every
where
imperfect
,
and
at
its
highest
point
but
the
shadow
of
it self
.
The
middle
between
these
Two
is
the
Union
of
these
extremes
,
where
all
the
most
differing
,
distant
,
divided
Diversities
,
the
most
diverse
forms
of
things
dwell
together
in
one
Divine
Image
,
in
one
Divine
Spirit
and
Person
;
where
the
supream
,
and
most
absolute
Unity
spreads
it self
thorow
all
the
Diversities
,
unites
them
all
in
one
undivided
Glory
,
shines
entirely
in
the
whole
,
and
in
each
part
.
2.
Our
Jesus
in
this
middle-state
,
as
our
God
,
appears
in
an
all-ravishing
,
all-admirable
,
all-adorable
Beauty
;
in
a
Beauty
distinct
from
that
of
the
Divine
Essence
in
its
simplicity
,
distinct
from
that
of
the
Divine
Image
in
the
Creation
,
joyning
both
in
a
new
Beauty
,
presenting
all
the
various
Beauties
of
both
in
a
new
Variety
.
How
pure
,
how
pleasant
are
the
Glories
of
the
Godhead
in
its
own
essential
Image
?
How
pure
,
how
pleasant
is
the
Image
of
God
in
the
whole
Creation
,
with
all
the
differing
Forms
and
Motions
in
their
whole
course
and
compass
from
the
Head
to
the
Feet
,
from
the
first
rise
to
the
last
end
,
and
rest
of
all
seen
in
one
view
at
once
?
How
unexpressibly
,
how
divinely
transporting
sweetest
excesses
and
raptures
of
most
glorious
joys
is
the
Harmony
between
these
Two
,
when
they
are
seen
together
in
one
Divine
piece
,
in
one
Divine
Person
,
in
one
undivided
View
and
Spirit
?
This
Person
,
this
Prospect
is
our
Jesus
in
his
middle-state
.
This
is
his
Mediatory
Kingdom
.
This
indeed
in
a
Divine
,
most
desirable
,
and
most
blissful
sense
is
the
Personal
Reign
of
the
Lord
Jesus
.
Here
doth
he
in
the
Divine
fairness
and
fulness
of
his
blessed
Person
sit
upon
a
Throne
of
Grace
and
Glory
,
thorow
the
whole
Variety
of
all
Uncreated
and
Created
Forms
of
things
,
in
the
whole
,
and
in
each
part
,
as
in
the
whole
.
Here
is
he
the
Marriage
,
and
the
Marriage-day
of
God
and
the
Creature
,
of
Eternity
and
Time
,
with
all
its
divided
Forms
,
successive
Motions
,
disagreeing
changes
of
Lights
and
Darknesses
,
Lives
and
Deaths
.
Here
is
he
the
Marriage
of
each
thing
,
with
its
Idea
in
his
most
spacious
and
most
glorious
Bosom
,
where
all
the
Fountains
of
Being
and
Beauty
,
of
Life
and
Love
open
themselves
.
Here
all
things
,
the
highest
Lights
of
Glory
,
and
the
lowest
shades
;
the
most
contracted
and
obscurest
Form
with
its
Idea
,
infinite
in
Majesty
and
Glory
,
lie
together
mutually
infolded
in
the
inseparable
and
joyous
imbraces
of
each
other
,
shining
thorow
,
shining
in
each
other
,
mutually
set
,
as
Seals
upon
the
Bosoms
and
Hearts
of
each
other
.
This
is
Jesus
,
the
same
yesterday
,
to
day
,
and
for
ever
,
standing
in
the
middle-space
between
Eternity
and
Time
;
joyning
in
one
Eternity
with
all
its
Glories
,
and
Time
with
all
its
diverse
Births
and
Successions
.
This
is
the
first
Procession
of
the
whole
Creation
,
and
of
every
Creature
in
the
Person
of
Christ
,
before
any
Creature
comes
forth
into
its
own
proper
and
single
created
state
.
Thus
is
Jesus
Christ
in
a
second
sense
the
Image
of
the
invisible
God
,
and
the
first-born
of
every
Creature
.
Thus
all
things
are
made
by
him
,
and
he
is
before
all
;
as
he
is
the
Divine
Draught
,
and
Plat-form
of
the
whole
Creation
,
with
the
whole
Contrivance
and
Conduct
of
it
from
the
beginning
to
the
end
,
as
God
first
bringeth
it
forth
from
his
own
Mind
into
a
most
beautiful
and
exact
model
,
where
he
hath
it
ever
before
him
in
its
Union
with
the
general
and
distinct
Ideas
of
it
in
his
own
Mind
,
that
he
may
compare
them
,
and
with
a
pleasure
worthy
of
God
himself
behold
them
in
their
mutual
,
most
exact
and
Divine
Correspondency
.
Here
Jesus
Christ
manifestly
hath
in
all
things
,
even
in
every
created
form
of
things
,
as
it
is
the
emanation
of
some
Divine
Beam
,
the
preheminence
.
He
is
first
in
every
Form
.
He
is
there
indeed
with
the
excess
of
a
Divine
Glory
.
Here
all
fulness
dwells
,
with
a
perfect
and
full
complacency
in
our
Jesus
.
All
Uncreated
Glories
,
all
created
Forms
,
as
the
Births
and
Images
of
those
Glories
dwell
together
here
with
incredible
Joy
,
as
the
fulness
of
each
other
,
as
the
Divine
Mother
and
her
lovely
Child
,
exactly
like
its
Mother
mutually
clasping
each
other
with
tenderest
and
immortal
embraces
.
Having
thus
prepared
my
way
,
I
will
pass
to
the
more
particular
Explications
of
this
Mediatory
Glory
.
1.
God
,
as
he
is
in
the
simplicity
of
his
Divine
Essence
,
in
his
first
and
supream
Glory
,
is
the
Head
of
our
Lord
Jesus
in
this
middlestation
.
The
Head
of
the
Woman
is
the
Man
,
the
Head
of
the
Man
is
Christ
,
the
Head
of
Christ
is
God
;
according
to
the
Doctrine
of
St.
Paul
.
Philosophers
and
Divines
frequently
express
the
weak
,
the
shady
,
the
passive
,
the
material
part
of
things
by
the
Female
,
the
Woman
;
the
virtue
,
the
brightness
,
the
active
,
the
formal
part
by
the
Male
,
the
Man
.
If
we
may
so
far
have
respect
to
an
Allegorical
or
an
Anagogical
sense
in
this
Scripture
;
We
may
interpret
the
Apostles
words
after
this
manner
;
The
visible
and
corporeal
frame
of
things
hath
for
its
head
the
Angelical
Nature
and
World
,
which
containeth
all
vital
and
substantial
Acts
,
all
Spirits
,
all
Forms
in
their
separated
state
.
Here
are
the
Essences
of
all
things
in
their
abstracted
Beauties
.
Jesus
Christ
in
his
Mediatory
Kingdom
and
World
is
the
Head
of
the
Angelical
Image
.
The
Head
of
this
is
the
Divine
World
,
the
Divine
Essence
.
Plato
saith
,
All
the
Members
were
made
for
the
Head
.
The
Head
in
that
spiritual
sense
,
in
which
we
have
spoken
of
it
,
is
the
inmost
Center
,
the
utmost
Circle
,
diffusing
it self
thorow
all
,
incompassing
,
infolding
,
and
comprehending
all
.
It
is
the
beginning
,
the
end
,
the
strength
,
the
truth
,
the
glory
of
all
with
a
transcendency
of
excellency
in
every
kind
surmounting
all
.
Thus
is
God
,
thus
is
Jesus
Christ
,
as
he
is
the
essential
Image
of
God
,
the
Divine
World
in
eternity
,
the
glorious
Head
of
his
Mediatory
Kingdom
,
shining
with
infinitely
rich
and
delightful
splendors
above
all
,
over
all
,
in
all
.
Thus
is
God
the
Person
,
the
Unity
,
which
brings
forth
this
Divine
Image
,
which
spreads
himself
thorow
it
,
lives
and
subsists
in
it
,
gives
it
its
life
and
subsistency
in
himself
,
joyns
it
altogether
in
one
Divine
piece
,
by
the
Unity
of
one
Life
,
one
Spirit
,
one
Person
.
2.
God
is
here
in
a
Created
Form
,
appearing
with
a
middle-glory
,
between
the
shade
of
the
Creature
,
and
the
unapproachable
shinings
of
the
Godhead
;
uniting
both
by
a
Marriage
,
which
all
things
in
Heaven
,
in
Earth
,
in
the
Seas
,
beneath
both
,
celebrate
with
Divine
Feasts
and
Triumphs
.
God
in
the
Creature
is
seen
by
a
shadowy
Image
alone
,
which
lie
as
a
Vail
upon
the
pure
Glories
of
his
Divine
Face
and
Person
.
He
now
shines
forth
like
the
Sun
in
a
cloudy
day
,
by
that
obscure
Image
of
his
Coelestial
Form
,
a
reflected
,
refracted
Light
.
God
in
the
Kingdom
of
the
Father
,
(
the
Father
of
Lights
in
the
simplicity
of
the
Divine
Nature
)
is
the
eternal
Sun
at
its
heighth
,
at
its
Noon-sted
,
in
its
Meridional
Glories
.
God
in
the
Mediatory
Kingdom
,
(
which
is
properly
the
Kingdom
of
Christ
in
his
personal
Reign
)
resembles
the
lovely
Morning
,
the
golden
Hour
of
the
Day
,
when
there
is
no
more
shades
or
pure
Light
,
but
both
are
mixt
,
and
sweetly
married
into
the
pleasant
Flowers
of
Saffron
or
Roses
,
breathing
their
sweetnesses
thorow
the
whole
Air
and
Universe
.
God
in
Jesus
Christ
is
now
the
Sun
ascending
,
shining
forth
in
its
strength
,
but
not
at
its
full
heighth
.
God
and
the
Creature
are
like
two
Lillies
or
Roses
joyned
upon
one
stalk
in
a
fair
Morning
,
or
a
bright
Forenoon
;
or
like
two
Friends
in
this
sweet
season
,
in
a
Garden
of
Roses
embracing
.
These
mutually
possess
,
enjoy
the
full
Beauties
,
the
full
sweetness
each
of
other
,
but
not
fully
,
clearly
,
but
not
compleatly
,
until
the
Sun
come
to
its
full
heighth
.
In
the
Schools
,
the
knowledge
of
things
is
divided
into
three
kinds
:
1.
Meridianam
,
the
Meridional
,
or
Moon-Light
of
Knowledge
.
2.
Matutinam
,
The
Morning-Light
.
3.
Vespertinam
,
The
Evening-shade
.
1.
The
Noon-Light
of
Knowledge
,
is
the
sight
of
things
in
their
eternal
Ideas
,
in
the
eternal
,
essential
Idea
,
or
Image
of
the
Godhead
,
which
is
the
eternal
Word
,
our
Jesus
.
2.
The
evening
shade
is
the
Creature
appearing
in
its
self
by
its
own
obscure
and
fading
Light
.
3.
The
Morning-Light
of
Knowledge
is
applied
by
some
to
the
second
quire
in
the
first
Order
of
Angels
,
the
Cherubims
.
These
are
the
Lights
flowing
from
the
Second
Person
in
the
Trinity
,
the
Light
of
eternity
,
and
of
the
Divine
Essence
;
as
the
Seraphims
the
first
quire
are
Love
,
the
Love-Unity
,
the
Angelical
Figure
of
the
Father
,
the
Unity
in
the
Trinity
,
the
Fountain
of
all
Divine
Births
,
of
all
Divine
Loves
and
Lights
;
the
Love-Spring
,
and
so
the
Life-Spring
in
the
Godhead
.
In
these
Angelical
Loves
,
the
Seraphims
are
all
forms
of
things
,
as
in
their
first
,
their
sweetest
created
Love-Springs
,
and
Love-Unions
.
In
these
Angelical
Lights
,
the
Cherubims
are
all
forms
of
things
,
as
in
their
first
,
their
richest
created
Beauties
and
Ideas
.
But
these
Cherubimical
Beauties
,
these
Angelical
Ideas
are
too
faint
and
fading
to
be
the
Morning-Light
.
All
created
Glories
,
the
most
heavenly
,
are
no
more
than
Evening-Glories
,
which
the
setting
Sun
hath
left
behind
him
.
They
all
by
degrees
sink
into
the
darkness
of
the
night
,
and
disappear
for
ever
.
Our
Jesus
alone
is
the
Day-spring
from
on
high
,
the
Rosie
Morning
,
and
the
rising
Sun
.
In
him
alone
all
created
Loves
and
Beauties
,
Cherubim
and
Seraphim
,
rising
again
from
the
depths
of
night
unto
a
new
Sweetness
and
Glory
,
have
their
eternal
day
.
Thus
the
Spirit
speaketh
to
the
Lord
Jesus
in
the
Psalmist
,
and
the
first
of
the
Hebrews
,
The
Heavens
wax
old
as
a
Garment
:
thou
changest
them
,
and
they
are
changed
.
But
thy
throne
,
O
Lord
,
endureth
for
ever
and
ever
.
See
in
the
Heavens
,
in
the
powers
,
sweetnesses
,
and
beauties
of
Heaven
,
a
night
of
old
Age
,
and
of
Death
.
See
in
this
Death
a
Day-Spring
of
new
and
immortal
Glories
in
the
rising
of
the
Lord
Jesus
upon
them
,
and
their
rising
in
the
Circuit
of
his
Throne
.
He
alone
sits
upon
that
Throne
of
ever-new
,
ever-springing
,
eternal
Light
.
But
thus
much
of
this
second
Character
of
Jesus
Christ
in
his
Mediatorship
or
Middle-state
.
3.
God
in
his
essential
Image
replenished
with
the
eternal
Ideas
and
Patterns
,
the
Original
Forms
of
things
,
is
in
this
second
Image
,
thorow
the
whole
,
universal
Form
,
in
all
the
particular
and
distinct
Forms
,
the
Root
and
Seed
of
all
.
This
is
the
Vis
plastica
,
the
Ratio
seminalis
,
the
formative
Power
,
by
which
,
the
formal
reason
or
proportion
according
to
which
,
all
things
in
their
created
Image
spring
up
,
are
framed
,
are
acted
in
their
essential
,
accidental
Forms
,
Powers
,
Operations
,
and
Motions
.
The
Father
hath
sent
me
forth
,
and
I
live
by
the
Father
.
All
mine
are
thine
,
and
all
thine
are
mine
.
Thine
they
were
,
and
thou
gavest
them
me
.
This
is
the
Language
of
Christ
concerning
his
Father
,
and
to
his
Father
.
The
eternal
Idea
of
the
Godhead
,
which
is
our
Jesus
in
the
heighths
of
his
Divinity
,
the
distinct
Ideas
in
the
Bosom
of
this
Idea
of
the
Divine
Essence
are
respectively
the
proper
Places
,
the
Parents
,
the
Patterns
,
the
Husbands
of
Jesus
Christ
in
this
Middle-Image
,
and
in
all
the
particular
Images
,
which
shine
here
,
as
Stars
in
their
native
Heaven
,
as
Flowers
in
their
Garden-beds
,
to
which
in
the
Song
of
holy
Loves
,
the
Cheeks
of
this
Jesus
are
compared
.
Thus
is
our
Jesus
in
the
Gospel
divinely
drawn
in
an
admirable
Picture
,
representing
him
after
his
descent
out
of
this
state
rising
again
in
it
.
He
is
presented
to
us
in
his
transfiguration
on
the
Mount
,
with
his
Face
shining
like
the
Sun
in
its
strength
,
and
his
Garment
as
the
Light
.
O
most
admirable
and
Divine
Figure
of
our
Jesus
in
his
Mediatory
Kingdom
and
Glory
!
The
Face
,
the
Person
of
our
Jesus
is
the
Sun
it self
,
the
eternal
Sun
,
the
Divine
Nature
shining
forth
in
the
strength
of
its
light
and
heat
,
its
Beauties
and
Loves
.
The
created
Image
is
,
as
the
Raiment
upon
this
Person
,
but
a
Raiment
of
Light
,
of
the
Flower
of
Light
,
Sun-shine
of
the
Godhead
;
a
Garment
made
of
a
Contexture
of
Beams
,
living
in
,
and
springing
immediately
,
freshly
every
moment
from
this
entire
Person
,
which
is
all
one
most
clear
and
lively
Face
of
the
most
compleat
and
Original
Beauty
.
The
Divine
Person
is
not
hid
,
but
shown
by
this
Garment
.
Mi
Jesu
pelluces
,
Our
Jesus
shines
all
clearly
thorow
it
;
far
more
clearly
,
than
a
beautiful
Person
swimming
all
naked
in
a
clear
stream
,
or
the
richest
Diamond
in
a
Case
of
purest
Christal
.
The
Person
here
,
the
Divine
Sun
is
at
once
the
eminent
Head
of
all
the
Beams
shining
above
them
;
the
vigorous
Root
of
all
the
Beams
springing
up
in
them
;
the
pleasant
and
glorious
flower
flourishing
forth
from
the
end
of
every
Beam
;
the
full
Glory
filling
with
it self
each
part
of
the
Beam
,
and
every
where
in
every
Beam
presenting
it self
entirely
to
every
eye
.
All
the
Beams
in
One
are
one
entire
Image
of
this
Sun
.
Every
distinct
Beam
a
distinct
Birth
and
Figure
of
a
distinct
Ideal
Light
and
Glory
in
this
Sun
.
Yet
is
the
Sun
in
that
full
compass
of
all
its
Glories
seen
by
every
eye
in
every
Beam
.
For
so
is
this
Divine
Sun
,
the
essential
Idea
of
the
Godhead
,
the
same
,
one
,
undivided
,
entire
,
full
,
in
all
the
Ideas
,
in
all
the
Original
Forms
,
and
Patterns
of
each
Creature
.
The
Beams
here
are
Daughters
,
Sisters
,
and
Brides
,
to
the
Sun
.
They
flow
forth
immediately
from
it
.
They
stand
upon
the
same
root
of
the
Divine
Nature
and
Personality
.
God
is
the
only
Person
in
this
Jesus
.
Both
are
cloathed
with
the
same
Image
.
Both
by
mutual
embraces
lie
in
the
bosoms
of
each
other
,
wrapt
up
together
in
the
same
Joys
and
Glories
.
Yet
are
the
Beams
and
created
Beauties
in
this
Mediatory
Image
,
not
only
distinct
,
as
the
Ideas
in
the
Godhead
,
where
the
most
perfect
Distinction
is
married
to
the
most
absolute
Unity
,
with
a
most
exact
equality
.
But
all
the
Forms
of
created
Glory
here
have
besides
a
distinction
from
their
Sun
,
the
Divine
Glory
,
and
from
each
other
;
a
diversity
,
also
an
inequality
,
a
subordination
in
an
hypostatical
or
personal
Unity
.
But
I
now
anticipate
my self
;
This
will
have
a
more
proper
place
in
the
following
Character
of
our
Jesus
in
his
Mediatory
Kingdom
.
4.
Christ
here
in
his
created
Nature
is
a
Spirit
,
a
great
and
universal
Spirit
,
comprehending
the
whole
Creation
eminently
in
himself
,
before
it
have
a
subsistence
in
it self
.
The
whole
Creation
is
here
in
greater
majesty
,
in
greater
clearness
and
glory
,
than
in
it self
,
when
it
is
freshest
and
fairest
.
It
is
the
very
Iustre
and
effulgency
of
the
Godhead
it self
,
all
transparent
;
the
Divine
Essence
at
once
shining
thorow
it
,
filling
it
,
cloathing
and
comprehending
it
;
as
a
Temple
founded
upon
it self
,
framed
by
it self
of
its
own
most
immediate
Light
,
and
clearest
brightness
.
The
King's
Daughter
is
said
to
be
all
glorious
within
,
and
her
Garments
of
wrought
Gold
,
Psal.
45.
The
first
Marriage
is
that
of
the
most
High
,
and
holy
Trinity
,
to
which
eternity
it self
is
the
Marriage-day
celebrated
with
Joys
and
Glories
,
transcending
all
measures
or
bounds
.
The
Father
and
the
Son
are
here
mutually
the
Bridegroom
and
the
Bride
,
while
both
are
in
both
,
the
Father
in
the
Son
,
the
Son
in
the
Father
;
the
Love-Spring
in
its
lovely
and
beautiful
Image
;
the
Lovely-Image
,
the
first
and
highest
Beauty
in
its
Love-spring
,
the
first
,
the
sweetest
,
the
fruitfullest
Love
and
Fountain
of
Loves
.
The
Holy
Spirit
,
the
conspiration
of
both
these
in
One
,
is
their
Marriage-band
and
Marriage-bed
,
where
they
preserve
entire
their
Unity
,
and
their
Distinction
in
a
most
blissful
Union
to
make
their
Loves
and
Joys
more
full
.
From
this
Marriage-bed
doth
flow
the
God-like
Race
of
Divine
Ideas
surmounting
all
numbers
and
natures
of
things
.
The
second
Marriage
is
in
this
Middle-Glory
between
the
Uncreated
and
created
Beauty
,
joyned
together
in
one
Divine
eternal
Person
and
Spirit
.
The
Divine
Nature
is
here
the
King
and
the
Bridegroom
;
this
created
Spirit
is
the
Kings
Daughter
,
his
Queen
,
and
his
Bride
.
This
Queen
is
described
to
be
all
glorious
within
,
and
to
have
her
Garment
of
wrought
Gold
.
The
Hebrew
word
within
,
signifieth
properly
in
her
Person
,
in
her
naked
Face
,
which
are
within
all
her
Garments
and
Vails
.
Her
God
,
her
Bridegroom
,
Jesus
in
his
essential
Image
,
her
eternal
Idea
,
is
her
Person
,
her
Face
,
her
internal
Form
.
Thus
is
she
all
glorious
within
;
For
the
Lamb
himself
,
her
Bridegroom
is
her
Glory
.
The
Glory
of
the
Lord
himself
in
his
eternal
Splendors
enlightneth
all
within
.
This
Queens
Garment
is
all
of
wrought
Gold
.
The
word
Wrought
,
signifieth
properly
a
work
of
Eyes
set
all
over
the
Garment
.
So
Dr.
Hammond
expoundeth
it
,
Her
Garment
was
all
over
set
with
round
Oes
,
like
so
many
Eyes
or
Suns
wrought
in
Gold
.
The
created
form
of
this
Spirit
being
the
pure
lustre
of
the
eternal
Sun
,
the
Divine
Essence
,
is
the
Queen's
Garment
.
The
numberless
Ideas
of
the
Divine
Nature
,
in
each
of
which
the
Godhead
it self
is
entire
in
its
Sacred
Unity
,
comprehending
all
its
Ideas
,
or
Variety
in
a
Variety
entirely
thorowout
,
infinitely
fresh
and
new
,
form
in
this
Garment
secondary
Ideas
,
their
own
most
immediate
,
fairest
and
fullest
Effulgencies
,
or
Life-Pictures
.
In
every
one
of
these
is
this
Queen
also
,
according
to
the
Original
Patterns
in
her
Father
,
King
,
and
Bridegroom
,
compleat
with
all
the
full
Glories
of
her
Person
,
and
equally
distinct
in
a
new
Variety
of
all
her
Glories
,
as
a
new
Queen
,
a
new
Person
,
a
distinct
Spirit
.
These
are
the
Divine
Suns
and
Eyes
in
the
Garment
of
this
Queen
,
in
which
the
eternal
Eyes
and
Suns
shining
in
the
Divine
Essence
look
forth
,
as
thorow
Casements
of
pure
,
living
,
and
immortal
Christal
.
Each
Form
,
each
distinction
of
every
kind
in
the
Creation
here
below
is
such
an
eye
,
such
a
Sun
wrought
in
Gold
,
such
a
Spirit
of
incorruptible
Glory
,
such
a
Bride
and
Queen
to
the
eternal
King
.
Every
one
in
particular
is
a
spiritual
and
heavenly
Member
;
all
together
make
up
the
spiritual
and
heavenly
Body
of
our
Jesus
in
this
Personal
Kingdom
of
his
,
where
he
in
his
own
Person
is
a
Kingdom
to
himself
,
containing
the
Creator
with
the
Creation
in
all
their
Amplitudes
and
Varieties
,
married
together
into
one
Person
,
Spirit
,
and
Glory
,
which
is
to
it self
Bride-groom
,
Bride
,
Ofspring
,
and
All.
See
if
this
be
not
that
heavenly
Hierusalem
,
the
Hierusalem
above
,
which
is
indeed
free
in
the
spacious
embraces
,
and
unlimited
Amplitudes
of
the
Godhead
;
which
at
the
same
time
is
by
the
inviolable
sweetness
of
a
sweetly-invincible
necessity
,
the
eternal
Law
of
supream
Love
confined
to
these
embraces
,
in
which
she
becometh
the
glorious
Virgin-Mother
of
us
all
.
Is
not
this
the
Hierusalem
,
whose
heavenly
transparencies
,
whose
Divine
lustre
,
whose
unstain'd
,
incorruptible
Beauties
and
Virtues
are
figured
by
Gold
,
Pearls
,
precious
Stones
,
and
Glass
,
Glass
of
Christal
?
Is
not
this
that
Bride
of
the
Lamb
which
cometh
down
from
God
,
out
of
the
Heaven
of
the
essential
Image
of
the
Godhead
,
as
out
of
the
Bosom
of
her
Father
and
Bridegroom
,
with
this
Character
,
in
which
the
perfection
of
Beauty
,
and
the
sum
of
all
Perfections
is
divinely
seated
;
Having
the
Glory
of
God
?
But
let
us
here
a
while
feast
our
Understandings
and
Affections
,
our
whole
Persons
with
all
our
Powers
upon
our
Jesus
,
whom
all
our
desires
cannot
equal
.
Let
us
endeavour
to
take
a
more
distinct
and
exact
view
of
the
Mediatory
Glories
of
his
blissful
Person
in
this
divinely-admirable
piece
,
his
created
Image
.
For
this
end
we
will
fix
our
eye
for
a
short
season
upon
the
threefold
Riches
of
this
Work
:
1.
The
Variety
.
2.
The
harmonious
Order
in
each
part
of
the
Variety
.
3.
The
Unity
of
the
whole
,
of
each
part
with
the
whole
,
and
with
it self
.
Now
,
gentle
Reader
,
let
me
humbly
fore-warn
thee
,
that
I
may
not
seem
too
far
to
transgress
the
laws
and
limits
of
that
Method
,
which
I
have
prescribed
to
my self
,
in
treating
of
the
Mediatorship
of
our
Lord
Jesus
,
by
touching
here
in
this
part
,
and
taking
in
all
things
of
the
Creator
and
the
Creature
,
of
the
Fall
and
the
Recovery
,
of
Nature
and
Grace
.
I
intreat
thee
therefore
to
consider
and
bear
in
thy
mind
,
when
thou
meetest
with
this
,
these
three
things
.
1.
The
Person
of
our
Lord
Jesus
in
this
Mediatory
Image
,
of
which
I
speak
,
unites
all
.
Here
God
is
come
down
somewhat
from
the
heighths
of
his
unapproachable
Light
nearer
to
us
.
Here
God
is
with
a
delicate
and
transparent
Veil
of
his
own
clearest
Beams
,
not
hiding
any
of
his
Glories
,
but
tempering
them
after
the
sweetest
manner
to
a
more
pleasing
suitableness
unto
us
,
that
we
may
with
a
more
agreeable
familiarity
,
and
a
more
familiar
delight
feed
the
eyes
of
our
minds
with
them
.
Here
is
the
Creation
in
the
whole
Circuit
of
it
,
with
an
Amplitude
and
Glory
far
beyond
,
far
above
it self
.
Here
it
lies
together
all
,
as
one
piece
not
only
in
it self
,
but
in
the
most
richly
heightned
Light
of
Christ's
Divine
Person
and
Spirit
.
Here
it
lies
in
Union
with
the
Divine
Nature
in
its
essential
Image
,
filled
with
the
eternal
Ideas
,
the
numberless
Original
,
and
exemplar
Glories
of
all
things
,
composing
one
piece
,
subsisting
and
shining
in
one
Person
together
with
these
.
No
Form
or
Person
in
nature
drawn
with
greatest
care
and
pleasure
by
the
hand
of
the
most
skilful
Painter
,
a
Titian
,
Portogenes
,
or
Apelles
;
or
contemplated
in
its
Idea
,
shining
in
the
Intellectual
Light
of
some
excellent
and
Divine
Spirit
,
so
far
transcendeth
it self
,
seen
by
a
common
eye
in
it self
:
As
the
whole
Creation
,
with
each
minute
,
part
and
motion
,
is
glorified
here
in
the
Spirit
and
Person
of
our
blessed
Jesus
,
with
an
heightning
far
transcending
the
most
exalted
Beauties
of
its
own
proper
state
.
Here
the
Creation
appears
as
the
Sun-beam
,
where
it
is
immediately
united
to
the
Sun
,
being
far
more
full
,
far
more
bright
,
and
crowned
with
the
Sun
.
This
is
that
Divine
Glass
,
which
God
in
his
supream
Wisdom
hath
framed
,
that
himself
may
have
ever
before
him
all
his
Works
,
as
they
are
presented
here
in
one
most
lively
and
lovely
view
;
as
also
that
his
Work
,
his
Creature
in
this
Glass
alone
may
take
a
view
and
measure
of
it
self
,
of
him
,
of
his
way
,
and
his
glory
.
Think
then
,
Christian
Reader
,
that
all
things
here
treated
of
,
are
now
before
thee
in
this
Divine
Spirit
and
Person
,
as
Flowers
of
Spices
in
those
beds
of
Spice
,
which
are
the
Cheeks
,
the
Face
of
thy
Jesus
,
thy
Beloved
,
thy
Delight
,
Thine
and
Ours
.
2.
This
Discourse
of
the
Creation
and
Redemption
,
as
they
lie
here
in
the
Person
of
Christ
,
their
efficient
,
exemplar
,
and
final
Cause
,
prepares
our
way
for
our
contemplation
of
them
in
their
proper
places
.
We
know
things
by
the
knowledge
of
their
Causes
.
3.
Our
stay
here
will
be
compensated
with
the
compendiousness
of
our
way
in
the
following
parts
of
our
Discourse
upon
the
Mediation
of
Christ
.
He
that
hath
newly
seen
a
Rose
flourishing
upon
its
stalk
and
root
in
the
Garden
,
with
a
more
easie
and
transient
view
takes
in
the
beauties
of
a
painted
Rose
,
so
far
as
he
respecteth
nature
alone
.
It
is
now
time
to
come
to
a
Distinct
Contemplation
of
that
threefold
excellency
which
we
mentioned
;
The
Variety
in
this
Divine
Piece
,
the
Order
of
the
Parts
,
the
Unity
of
the
whole
,
and
of
each
part
.
1.
The
Variety
,
which
renders
the
beauty
and
the
delight
in
any
piece
more
full
,
is
,
that
it self
be
most
full
.
The
things
,
which
make
the
Variety
any
where
full
,
are
these
:
1.
The
Variety
from
its
highest
state
extends
it self
to
the
most
remote
distance
,
by
even
and
united
steps
,
that
all
the
distances
be
full
.
2.
The
Variety
passeth
into
,
and
loseth
it self
in
the
Contrariety
carried
to
its
greatest
heighth
,
and
to
the
utmost
point
.
This
most
enlargeth
the
Variety
;
most
heightens
and
sets
off
the
Unity
,
the
Beauty
;
most
excites
,
enlargeth
,
and
heightens
the
Understanding
.
This
is
of
so
great
a
moment
,
this
containeth
so
Divine
a
secret
,
so
high
a
mystery
of
something
surprising
,
transporting
,
beyond
that
,
which
is
understood
:
that
no
Work
of
God
or
of
man
wrought
with
any
skill
wanteth
it
,
or
rather
hath
not
the
greatest
skill
laid
out
upon
it
to
carry
it
farthest
.
No
Work
pleaseth
our
Eye
,
our
Ear
,
our
Mind
,
all
falls
flat
to
all
,
where
the
Shades
,
the
Discords
,
the
Contrarieties
are
wanting
.
The
wisest
man
saith
of
the
wisest
God
in
his
Ecclesiastes
,
That
God
hath
set
one
thing
over
against
another
,
that
man
may
find
nothing
to
add
to
the
perfection
of
his
Work
:
Light
and
Darkness
,
Life
and
Death
,
Contraries
one
opposed
to
another
.
How
in
an
History
,
in
a
Theatre
do
we
take
the
greatest
pleasure
to
have
afflicting
passions
of
pity
,
fear
,
grief
raised
in
us
even
unto
sighs
,
a
real
melancholy
,
and
tears
,
while
we
know
,
that
this
is
only
a
part
in
the
whole
;
a
Scene
,
which
adorns
and
heighthens
the
beauty
of
the
whole
,
and
then
loseth
the
melancholy
of
its
shade
,
and
discord
in
the
universal
lustre
and
sweetness
?
3.
In
the
last
place
,
that
which
makes
the
Variety
full
,
is
the
return
of
the
whole
thorow
the
Contrariety
by
a
sweet
and
full
close
into
its
Unity
;
the
return
by
the
Contrariety
from
its
low
estate
,
to
its
first
and
most
perfect
heighth
.
The
Lord
Jesus
in
his
Mediatory
Person
,
is
the
fairest
,
the
richest
Draught
or
Portrait
of
the
Divine
Design
and
Work
,
as
it
lies
in
the
Divine
Mind
;
animated
and
heightned
by
the
most
immediate
,
intimate
,
mutual
Union
with
the
Divine
Mind
.
Here
therefore
is
to
be
expected
the
most
ample
Variety
.
The
Lord
Jesus
is
stiled
in
the
Scriptures
,
The
Wisdom
of
God
.
He
is
the
Wisdom
of
God
in
every
sense
.
1.
He
is
the
Wisdom
of
God
in
the
Divine
Mind
.
2.
He
is
the
Wisdom
of
God
in
the
Divine
Work
brought
forth
from
that
Mind
.
3.
He
is
the
Wisdom
of
God
in
the
Divine
Model
of
that
Mind
,
and
Work
,
intervening
between
both
,
and
uniting
them
.
Proclus
defines
Wisdom
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fulness
of
things
.
Our
Jesus
is
the
highest
Wisdom
,
the
first
,
the
fullest
,
the
richest
Variety
.
St.
Paul
gives
to
this
Wisdom
the
Epithete
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
large
Gallery
,
or
Porch
in
Athens
,
painted
at
the
cost
and
order
of
Pericles
by
the
most
skilful
Artists
,
with
the
most
exquisite
skill
,
and
with
that
which
is
the
most
heightned
point
in
this
skill
for
life
and
delight
,
the
greatest
Variety
,
was
called
from
this
peculiar
excellency
,
the
Variety
in
the
Pictures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
Jesus
is
replenished
and
adorned
with
the
richest
Variety
of
Divine
Forms
,
which
that
Divine
Painter
,
Naetura
Naturans
,
the
eternal
Nature
,
the
eternal
Spirit
is
capable
of
bringing
forth
.
Thus
is
our
Jesus
become
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Porch
or
Gallery
of
Divine
Variety
,
for
God
himself
,
and
all
his
holy
Ones
to
walk
in
.
Here
do
they
contemplate
themselves
,
the
Ideas
of
their
own
Spirits
,
all
their
Works
in
their
liveliest
and
sweetest
Figures
.
Ah!
how
is
the
King
,
how
are
all
his
glorious
train
tyed
eternally
in
this
Gallery
!
But
thus
much
for
the
first
excellency
in
this
Mediatory
Person
of
Christ
.
2.
The
second
is
the
Harmonious
Order
of
all
the
Parts
.
These
are
five
.
1.
Divine
Love
in
its
eternal
Original
;
or
the
Divine
Unity
at
its
full
heighth
.
This
is
Jesus
Christ
in
his
Godhead
,
as
he
is
the
essential
Image
of
the
Godhead
,
One
with
the
Father
;
as
he
is
the
Head
,
the
Root
,
the
Bridegroom
.
To
himself
in
his
created
Image
,
sprung
forth
from
,
subsisting
in
the
Bosom
of
the
essential
Image
and
Glory
.
All
Forms
in
the
heighth
and
exactness
of
their
several
Distinctions
,
in
their
first
,
their
fullest
Variety
,
are
here
at
the
heighth
,
in
the
absoluteness
of
the
Divine
Unity
,
which
is
most
heightned
purity
,
the
perfection
of
Light
and
of
Love
.
2.
Divine
Love
descending
into
an
Image
of
Light
;
or
the
supream
Unity
in
a
clear
and
sweet
Union
with
Diversity
.
This
is
properly
our
Jesus
in
his
Middle-state
,
in
his
Mediatory
Image
.
Here
are
all
forms
of
things
,
with
all
their
Distinctions
,
at
once
in
the
most
perfect
Unity
,
and
in
a
Diversity
with
a
subordination
.
Yet
is
this
a
clear
and
shining
Diversity
,
a
Diversity
without
distance
or
division
,
every
where
full
of
the
Divine
Unity
.
3.
The
third
Part
in
this
Glory
of
Christ
,
is
,
the
Divine
Love
declining
into
a
shadowy
Image
;
or
the
Divine
Unity
shaded
with
the
Diversity
,
yet
sweetly
figuring
it self
upon
the
Diversity
,
and
subsisting
with
all
its
Glories
beneath
it
.
This
is
the
Divine
Love
in
a
sweet
sleep
fill'd
with
a
pleasant
dream
,
where
all
the
Divine
Forms
,
vailed
with
the
shading
Diversity
,
seem
to
act
a
Divine
Masque
to
the
Divine
Musick
of
eternal
Love
,
seeming
to
sound
at
a
great
distance
thorow
these
shades
.
In
the
first
of
Genesis
,
a
deep
darkness
is
the
ground
of
the
whole
Creation
.
This
is
exprest
by
Bohu
,
and
Tohu
.
Bohu
,
He
is
in
it
.
Tohu
,
the
last
bound
,
ultima
linea
rerum
.
This
is
the
Chaos
,
the
ground
of
the
first
Creation
,
a
Divine
shadow
which
the
Divine
Glory
casteth
from
it self
,
with
which
it
surrounds
and
vails
it self
,
in
which
himself
with
all
Divine
Forms
doth
lie
,
as
the
glories
of
a
Plant
in
its
seed
under
the
Earth
;
or
as
Man
with
all
his
Intellectual
,
Angelical
,
Divine
Powers
,
Notions
,
Glories
in
a
deep
sleep
.
This
the
Jews
call
the
darkness
round
about
the
Throne
of
God
,
and
apply
to
this
the
black
Locks
like
a
Raven
upon
the
Bridegrooms
head
of
fine
Gold
,
in
the
Canticles
.
This
is
the
Philosopher's
Materia
prima
Metaphysica
,
first
Metaphysical
Matter
,
out
of
which
Angels
,
Coelestial
Bodies
,
Elementary
Forms
sprung
,
as
Flowers
out
of
the
ground
of
Paradise
.
Out
of
this
Darkness
God
called
the
Light
of
the
first
Day
,
the
Primitive
Light
of
the
Creation
,
which
by
varying
it self
with
the
Diversity
of
shades
from
this
ground
of
the
Divine
Darkness
,
springs
forth
into
all
the
several
Lives
,
Forms
and
Motions
,
thorow
the
whole
Nature
of
things
.
This
is
not
the
true
Light
,
which
hath
no
darkness
in
it
;
but
the
shadowy
Image
of
that
Light
.
The
Darkness
,
out
of
which
,
and
in
the
midst
of
which
this
Light
shineth
,
is
the
sweet
sleep
of
the
eternal
Love
.
The
Light
is
the
pleasant
dream
in
this
Divine
sleep
.
Thus
Man
the
Diapason
,
or
full
Musick
of
the
whole
Creation
,
composed
of
all
the
several
Forms
,
as
several
Notes
,
is
said
to
be
made
Betzelem
,
in
a
shadowy
Image
of
God
.
The
same
word
is
used
by
the
Psalmist
,
where
man
is
said
to
walk
in
a
vain
show
.
In
which
respect
the
Holy
Spirit
pronounceth
the
purest
Beauties
and
Joys
of
the
earthly
Paradise
to
be
Vanity
,
Dreams
,
and
no
more
;
the
shadows
or
figures
of
things
in
a
Dream
;
Man
in
his
best
state
is
altogether
Vanity
.
I
beg
thy
leave
,
Christian
Reader
,
here
to
make
use
of
that
History
,
if
not
in
an
Allegorical
,
yet
an
accommodated
or
Allusive
sense
.
God
cast
Adam
into
a
deep
sleep
,
and
then
divided
Eve
from
him
,
and
brought
them
together
again
,
no
more
as
one
person
,
but
two
.
Before
the
Spirit
had
said
,
God
made
man
,
Male
and
Female
made
he
him
;
As
if
Man
had
been
then
like
the
Angels
,
which
neither
marry
nor
give
in
marriage
,
but
comprehend
both
Sexes
,
with
all
their
Progeny
,
as
a
full
Quire
in
one
Person
,
in
one
Spirit
.
For
thus
they
say
of
Angels
.
Every
one
is
both
Male
and
Female
in
himself
,
a
God-like
Unity
,
diffusing
it self
within
it self
into
all
Variety
,
with
a
Divine
amplitude
,
without
division
or
distance
.
But
thus
our
Jesus
first
is
both
Bridegroom
and
Bride
within
himself
;
he
comprehendeth
the
Divine
Nature
,
the
Universal
Image
of
the
whole
Creation
in
one
Divine
Person
,
Spirit
,
Life
,
Image
,
Joy
and
Glory
.
But
then
by
the
Law
of
the
eternal
Harmony
in
the
Divine
Nature
,
in
its
essential
Image
,
he
falls
into
a
sweet
,
and
deep
sleep
.
In
this
sleep
,
as
in
a
Divine
dream
,
is
the
Bride
divided
from
her
Bridegroom
.
Now
they
with
their
Race
of
Divine
Forms
meet
in
diverse
Persons
,
as
shadows
of
themselves
.
Yet
do
they
in
their
Pe●…sons
,
in
all
their
Motions
,
bear
the
Divine
Impressions
,
and
amiable
Figures
of
their
eternal
Ideas
,
in
the
Love
and
Light
of
eternity
.
These
eternal
Ideas
,
while
they
sleep
in
these
shadows
,
yet
awake
beneath
them
,
above
them
,
to
act
them
,
to
shadow
forth
their
own
Sweetnesses
and
Beauties
upon
them
.
These
shadows
of
this
dream
are
indeed
shadowy
,
compared
with
the
eternal
Glories
:
yet
have
they
a
real
Being
,
a
real
existency
in
thei●…
own
place
and
order
.
But
we
will
now
pass
to
the
fourth
part
of
this
Divine
Piece
.
4.
This
is
the
Divine
Unity
,
opening
it self
in
the
shadowy
Image
into
a
Contrariety
,
the
utmost
point
of
its
Variety
.
This
is
the
Divine
Love
in
a
storm
,
in
its
dream
and
sleep
.
The
Divine
Love
is
here
in
a
disguise
.
God
,
who
is
Love
,
calleth
the
Work
of
Wrath
,
his
strange
Work
.
The
ministry
of
the
Law
,
and
the
Letter
,
which
casts
a
Vail
upon
the
Face
of
God
,
is
the
same
in
the
Language
of
the
Scriptures
.
We
read
in
the
Revelations
,
Of
the
Wrath
of
the
Lamb.
Wrath
is
the
darkest
disguise
upon
the
eternal
Love
,
the
eternal
Meekness
and
Gentleness
,
the
Lamb
,
our
Jesus
.
In
this
state
of
Contrariety
,
Sin
and
Death
have
their
entrance
.
Our
Jesus
,
the
Lamb
,
eternal
Love
is
here
slain
and
crucified
by
the
Sin
of
the
Creature
.
In
this
death
of
his
the
whole
Creation
dies
.
Here
this
Lamb
,
the
Divine
Love
in
the
region
of
Death
,
in
the
midst
of
the
Powers
of
Darkness
,
and
Death
becomes
a
Sacrifice
for
every
Creature
.
By
dying
for
sin
,
as
he
dies
by
sin
,
he
makes
an
end
of
sin
and
death
;
he
takes
away
the
subject
,
the
ground
of
Sin
and
Death
,
the
mutability
of
the
Creature
,
the
shadowyness
of
the
shadowy
Image
in
its
dissolution
and
restauration
.
He
at
once
scattereth
the
fearful
dream
,
and
awakens
it
out
of
its
sleep
,
that
it
may
dream
no
more
,
but
see
the
light
of
Life
.
Divine
Poets
(
which
with
most
inspired
and
acquired
skill
,
raise
,
refine
,
and
delight
the
best
Minds
,
by
awakning
in
them
the
richest
,
the
liveliest
Images
of
the
Divine
Work
,
and
the
Divine
Mind
,
)
place
the
greatest
,
the
sweetest
life
,
and
heightning
of
their
Figures
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
knot
,
and
the
untying
of
the
knot
.
This
part
in
the
Divine
Design
and
Work
is
both
these
,
the
knot
,
and
the
untying
of
the
knot
.
The
Law
lets
in
Sin
,
Sin
brings
in
Death
,
the
shadowy
Image
is
the
Root
and
Seat
of
all
these
.
The
death
of
Jesus
Christ
makes
an
end
of
Sin
,
swallows
up
Death
into
Victory
,
dissolves
the
shadowy
Image
,
sows
it
again
by
its
dissolution
in
the
Bosom
of
the
Divine
Love
,
as
they
lie
down
together
in
its
grave
.
Here
it
springs
up
again
immediately
into
a
Child
of
Light
,
in
the
Image
of
Light
,
the
heavenly
Image
.
In
this
Light
it
springs
up
an
Immortal
Bride
in
the
Arms
of
its
Bridegroom
,
the
eternal
Love
.
Thus
the
Grave
of
Love
is
changed
into
a
Bridal
Bed
.
O
that
I
had
the
anointing
of
Bezaleel
and
Aholiab
upon
me
,
to
draw
the
Divine
Model
of
the
Tabernacle
of
God
in
this
part
of
the
heavenly
Image
,
the
Contrariety
,
the
Scene
of
Wraht
!
We
should
see
without
Badgers
skins
sullied
,
parched
with
dust
,
sand
,
and
Sun
.
We
should
see
it
in
the
midst
of
a
desolate
Wilderness
,
round
about
it
a
Land
of
Graves
,
and
fiery
Serpents
.
But
all
this
while
within
shine
,
flourish
and
flow
all
the
precious
,
the
pleasant
things
of
the
whole
Creation
,
and
in
the
Bosom
of
these
,
as
Divine
Figures
unfold
themselves
all
the
blissful
and
glorious
mysteries
of
the
eternal
Beauties
and
Sweetnesses
of
the
Divinity
unvailed
.
Within
are
the
richest
materials
,
colours
,
works
:
In
the
midst
of
all
,
as
the
Center
,
the
Spring
of
all
is
God
himself
upon
the
golden
Mercy
Seat
,
the
Thrones
of
Grace
and
Love
,
within
the
golden
Wings
which
the
Cherubims
of
Glory
spread
round
about
it
to
make
a
Pavilion
for
it
.
Thus
true
is
it
,
that
the
Law
is
the
Gospel
,
eternal
Love
vailed
;
the
Gospel
,
eternal
Love
and
Beauty
shine
forth
with
naked
Faces
in
the
Law
it self
,
when
the
Vail
is
taken
off
.
But
let
us
trace
more
exactly
the
steps
of
Divine
Love
,
which
all
drop
Myrrh
,
incorruptible
Sweetnesses
,
as
he
passeth
thorow
the
Divine
Mazes
,
the
curious
Windings
of
this
Divine
Labyrinth
.
To
this
end
we
will
consider
this
state
of
Contrariety
,
or
of
Wrath
in
its
several
Causes
;
efficient
,
material
,
formal
,
final
.
St.
Paul
lays
a
clear
and
rich
ground
for
us
,
when
he
treats
of
this
Subject
.
His
words
are
these
,
What
if
God
willing
to
declare
the
Power
of
his
wrath
?
Having
such
an
Idea
of
the
Divine
Goodness
of
God
,
that
he
is
the
supream
Love
,
the
supream
Unity
,
the
supream
Good
,
which
are
all
divers
words
expressing
one
thing
:
Where
I
meet
with
the
darkest
,
the
dreadfulest
appearance
in
his
Births
,
his
Works
,
I
find
my
Spirit
excited
to
seek
the
sweetest
and
delicatest
Roses
among
these
Thorns
,
a
Face
filled
with
the
richest
smiles
beneath
these
Vails
,
the
Divinest
Wealth
,
Skill
,
and
Figures
in
the
Vails
themselves
,
as
in
that
before
the
Holy
of
Holies
.
Those
Scriptures
on
such
occasions
sound
with
an
heavenly
Melody
in
mine
Ears
,
awakning
and
calling
forth
my
Spirit
to
the
expectation
of
some
divinely-beautiful
,
transporting
and
transforming
sight
:
He
putteth
the
greatest
comeliness
upon
the
most
uncomely
parts
.
It
is
the
Glory
of
God
to
hide
the
Matter
,
the
Word
,
the
eternal
Word
or
Wisdom
,
the
Divine
Beauty
and
Love
:
But
it
is
the
Glory
of
a
King
,
of
the
Royal
Priesthood
,
the
Kingly
and
Priestly
Mind
,
to
find
it
out
,
to
enter
within
the
Vail
,
to
draw
aside
the
Vail
,
and
discover
the
Glory
.
These
words
,
What
if
God
willing
to
declare
the
Power
of
his
Wrath
?
present
to
us
this
whole
state
of
Wrath
,
as
it
comprehends
the
Law
,
Sin
and
Death
,
in
its
three-fold
Cause
,
Efficient
,
Exemplar
,
Final
.
The
Idea
of
Wrath
in
the
Divine
Mind
is
a
Variety
in
the
gloriouslyample
,
and
delightfully-vast
Variety
of
the
supream
Unity
,
the
eternal
Love
.
This
Ideal
Wrath
in
the
Idea
of
the
Godhead
,
the
Person
of
Christ
,
as
he
is
the
essential
Image
of
the
Father
,
in
the
Bosom
of
the
Father
,
is
a
beautiful
and
blissful
Variety
in
the
Beauty
,
and
most
high
blisses
of
the
Godhead
.
It
is
a
Love-part
in
the
triumphantly-joyous
and
glorious
Variety
of
the
eternal
Love
.
This
Sun-like
Idea
in
the
supream
and
eternal
Sun
of
the
Divine
Essence
,
is
the
efficient
,
the
exemplar
,
and
final
Cause
of
this
Contrariety
,
this
wrathful
state
.
This
is
its
first
,
it
s
most
universal
,
most
intimate
efficient
.
This
,
its
Original
,
exactest
Pattern
.
This
,
its
Principal
,
its
Ultimate
End
.
Eternal
Love
it self
in
this
Idea
,
is
the
Divine
Framer
,
the
Divine
Actor
,
the
Divine
Close
of
the
whole
Scene
,
of
this
Wrath-part
in
the
Love-play
.
Here
it
begins
,
here
is
its
way
,
here
it
ends
in
its
Divine
Ide●…
,
in
the
Bosom
,
in
the
Face
,
in
the
midst
of
the
Varieties
,
the
Beauties
,
the
Blisses
of
eternal
Love
.
Without
this
part
in
the
Variety
,
they
were
all
imperfect
.
Love
it self
without
this
Lovespot
,
this
beautiful
and
delightful
Wound
would
have
an
eternal
Cloud
and
Wound
upon
it
.
A
great
Philosopher
teacheth
us
,
That
Power
is
an
Unity
,
containing
manifold
Forms
in
it self
,
which
it
shoots
up
,
and
sends
forth
from
it self
according
to
the
Law
of
its
own
proper
Harmony
.
Every
Idea
in
the
eternal
Mind
is
a
Divine
Unity
.
The
Ideal
Wrath
there
,
is
an
Unity
comprehending
in
Divine
Images
all
the
Forms
,
all
the
Varieties
of
this
Love-part
,
the
Divine
Wrath
,
in
it self
.
This
is
the
eternal
Reason
of
the
whole
Ministery
of
the
Law
,
and
of
Wrath
in
the
Creation
;
the
displaying
of
this
part
of
the
Divine
Variety
by
Divine
Figures
in
its
proper
place
in
the
Divine
Work
.
Thus
God
shows
the
Power
of
his
Wrath.
He
seals
the
Creature
with
this
Idea
,
with
the
impression
of
the
Divine
and
eternal
Glory
in
this
Divine
Idea
also
.
According
to
the
Language
of
St.
Paul
;
Now
Grace
,
Divine
Love
,
overflows
us
in
all
Wisdom
and
Prudence
.
Jesus
,
that
essential
,
compleat
Idea
of
the
Godhead
,
is
the
Divine
Wisdom
.
The
innumerable
Ideas
in
this
Divine
Word
,
or
Mind
,
in
this
Univeral
Idea
make
up
that
,
which
the
holy
Apostle
stileth
,
All
Wisdom
.
When
Jesus
the
essential
Image
of
all
Lights
and
Loves
,
in
the
Father
of
Lights
and
Loves
,
hath
wrought
upon
the
Creature
the
clear
and
full
engravings
of
all
the
Ideas
in
the
Divine
Mind
;
then
hath
he
finished
it
unto
a
compleat
Image
of
himself
.
Now
doth
this
Spirit
of
Grace
,
of
Love
,
and
Beauty
flow
forth
upon
it
in
all
wisdom
,
in
all
the
various
Lights
of
heavenly
Beauty
,
in
all
the
various
sweetnesses
of
the
heavenly
Love
.
When
this
work
of
wrath
shall
be
seen
in
the
whole
piece
of
the
Divine
Design
,
when
it
shall
be
seen
in
Union
with
its
Divine
Idea
,
in
the
light
and
brightness
of
its
eternal
Pattern
:
What
a
pomp
and
triumph
of
Divine
Love
,
Joy
and
Glory
,
shall
we
see
it
;
how
will
it
increase
the
pomp
and
triumph
in
the
Godhead
,
and
its
Work
?
So
we
see
it
there
,
where
I
now
treat
of
it
,
in
the
heavenly
Image
,
in
the
Mediatory
Person
of
Christ
.
St.
Paul
presenteth
this
Joy
and
Glory
to
the
Disciples
of
Christ
:
All
things
,
saith
he
,
are
yours
,
things
present
,
and
things
to
come
,
this
world
,
Life
and
Death
;
all
things
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
.
So
far
as
we
by
Jesus
Christ
are
united
unto
our
proper
Idea
in
the
Divine
Mind
,
which
is
our
Mansion
,
or
Apartment
in
our
Fathers
House
;
we
through
the
Unity
of
the
eternal
Spirit
,
which
by
a
Love-Union
binds
up
all
the
Ideas
in
every
one
,
behold
,
possess
,
converse
with
,
enjoy
all
things
in
their
eternal
Ideas
,
their
Original
Truths
and
Glories
.
All
things
here
are
cloathed
and
filled
with
the
richest
Lights
of
Divine
Beauty
,
the
purest
Sweetnesses
,
and
sweetest
Joys
of
Divine
Love
.
But
thus
much
for
the
Universal
,
the
Ideal
Cause
,
efficient
,
exemplar
,
final
.
The
material
Cause
of
this
Contrariety
is
the
subject
,
where
it
is
immediately
seated
;
the
ground
,
out
of
which
it
immediately
ariseth
.
The
shadowy
Image
,
the
Creature
in
its
shadowy
state
,
is
the
subject
,
and
seat
of
this
wrathful
appearance
.
The
ground
is
the
shadowyness
,
the
darkness
,
the
ground
of
defectibility
and
mutability
.
The
form
of
this
legal
or
wrathful
state
is
composed
of
many
Circumstances
.
God
,
who
is
the
eternal
Truth
,
the
only
,
ever-glorious
Life
and
Substance
,
appeareth
in
a
shadowy
Image
.
God
,
who
is
Love
pure
,
unmixt
,
perfect
,
unbounded
,
who
hath
all
pleasantness
in
his
Face
and
Person
,
who
is
all
of
him
in
every
part
,
in
every
glance
,
the
Spring
and
Center
of
all
desirableness
and
delights
,
covers
this
most
amiable
,
most
attracting
Face
and
Person
with
a
Vizard
of
Clouds
,
Tempests
,
and
Fires
,
as
on
Mount
Sinai
.
In
this
Form
he
divides
between
himself
and
the
Creature
.
He
sits
upon
the
Throne
of
his
Sovereignty
and
Dominion
founded
on
Righteousness
,
and
attended
with
the
Ministers
of
his
Justice
.
He
setteth
the
Creature
upon
the
root
of
his
own
shadowy
Temporaries
,
faint
and
fading
Principle
,
cloathed
with
the
Beauties
and
Purities
of
an
heavenly
Image
in
an
earthly
Form
.
He
imposeth
a
severe
Law
upon
him
,
urged
and
pressed
with
terrible
Menaces
,
a
Law
to
be
observed
and
performed
by
the
shadowy
Power
of
this
fading
Principle
.
The
Law
imposed
is
,
that
by
the
virtue
of
this
temporary
Root
,
he
preserve
the
Beauties
of
the
heavenly
Image
in
himself
eternally
pure
and
entire
;
that
he
keep
his
heart
chast
,
unstained
from
all
the
Glories
appearing
in
this
shadowy
Image
,
which
alone
are
ever
present
with
the
senses
,
and
all
the
powers
of
the
Soul
;
that
he
place
his
Heart
,
all
the
love
of
his
Heart
to
the
eternal
Truth
,
the
unseen
Glory
hid
beneath
the
shadowy
Image
,
and
appearing
from
the
midst
of
dreadful
Tempests
,
devouring
Flames
,
encompassing
and
guarding
the
Beauties
of
the
shadowy
Image
.
The
Creatures
fading
Root
,
no
more
fed
from
the
rich
ground
of
Eternity
,
now
fails
;
the
shadowy
Beauties
wither
,
the
Darkness
springs
up
,
and
over-casts
all
.
Sin
from
this
bed
of
darkness
springeth
up
,
and
takes
life
.
Sin
by
occasion
of
this
shadowy
Image
,
in
which
God
appears
,
turns
all
heavenly
Love
,
all
Divine
Charity
into
Lust
and
Concupiscence
,
by
terminating
it
upon
the
shadow
.
From
the
vizor
of
severity
and
wrath
which
God
now
puts
on
,
sin
takes
occasion
to
bring
forth
in
the
Creature
averseness
from
God
,
enmity
towards
him
,
the
fiery
soarce
of
all
hellish
passions
.
Thus
,
as
the
Wax
is
turned
to
the
Seal
,
eternal
Love
by
the
force
of
the
eternal
Idea
treasured
up
in
it self
,
in
the
midst
of
the
rich
Varieties
putting
on
a
form
of
Contrariety
,
becometh
an
occasion
for
a
form
of
Contrariety
and
Enmity
,
(
which
is
the
Root
and
Essence
of
all
sin
,
)
to
spring
up
in
the
Creature
.
The
Contrariety
on
both
sides
heightens
it self
unto
the
utmost
extremity
,
that
the
Idea
of
Wrath
may
fully
display
it self
in
all
its
forms
and
forces
to
make
this
part
of
the
Divine
Variety
full
.
So
is
accomplished
that
which
St.
Paul
speaketh
of
himself
,
as
a
figure
of
Mankind
:
Sin
taking
occasion
by
the
Law
,
taking
life
from
the
Commandment
deceived
me
,
and
so
slew
me
.
The
shadowy
Light
of
the
Divine
Beauty
:
the
shadowy
sense
and
life
of
the
Divine
Love
is
now
extinguished
in
the
Creature
,
or
,
which
is
worse
,
corrupted
and
depraved
.
The
whole
face
of
things
is
covered
with
a
foul
and
horrid
tempest
of
darkness
,
lust
and
wrath
.
This
tempest
riseth
to
its
height
,
when
Jesus
Christ
,
the
God
of
Love
,
with
his
essential
Image
,
with
his
Mediatory
Image
,
with
his
Angelical
Image
,
in
which
he
is
the
first
Creature
,
the
immediate
Head
of
the
shadowy
Image
,
with
the
full
Glories
of
all
these
vailed
beneath
the
fleshly
form
of
fallen
man
taken
from
the
Virgin
Mary
,
and
espousing
it
to
one
person
with
himself
,
in
all
those
beautiful
and
blessed
Images
,
riseth
up
,
and
appeareth
in
the
midst
of
this
Tempest
,
and
is
slain
by
the
fury
of
it
.
All
the
Contrarieties
,
the
enmities
of
God
,
and
the
Creature
meet
in
him
,
as
the
mark
of
them
all
.
The
rage
of
the
Creature
,
heightned
to
the
utmost
height
of
all
sinfulness
,
burns
out
upon
him
,
sealing
up
the
s●…
of
all
guilt
.
The
Wrath
of
God
in
i●…●…tmost
force
,
set
on
by
the
Divine
Justice
,
Holiness
and
Glory
,
descends
upon
him
at
once
satiating
it self
,
and
making
him
a
Sacrifice
for
all
the
World
.
Thus
is
the
knot
in
the
Divine
Design
at
once
tyed
faster
,
and
united
in
the
Death
of
Jesus
Christ
.
This
part
of
the
Divine
Variety
the
Contrariety
now
carried
to
its
utmost
point
is
finished
.
In
the
Death
of
Jesus
Christ
,
the
first
,
and
Universal
Creature
,
the
Head
,
and
Spirit
of
the
whole
Creation
in
the
Divine
Workmanship
,
the
whole
Creation
dies
.
The
shadowy
Image
,
the
seat
,
the
ground
of
Sin
,
Death
and
Wrath
,
is
dissolved
in
the
Grave
of
Jesus
Christ
,
that
,
as
eternal
Love
in
him
riseth
again
,
returning
to
its
own
proper
form
and
place
,
it
may
carry
up
all
the
Births
of
Love
together
with
it self
,
opening
it self
in
its
own
Divine
Sweetnesses
and
Beauties
,
as
a
new
ground
and
root
beneath
all
.
This
is
the
form
of
the
wrathful
state
.
The
ends
of
eternal
Love
,
as
it
acts
this
part
under
a
disguise
,
next
to
the
Ultimate
end
,
the
eternal
Glory
in
the
Divine
Idea
,
are
these
.
The
shadowy
Image
,
beneath
which
the
true
and
eternal
Glories
lie
as
in
a
sleep
,
is
discovered
to
be
a
shadow
,
and
then
dissolved
.
The
darkness
of
its
ground
arising
to
swallow
up
the
Light
of
the
Divine
Figure
in
this
Image
,
when
it
hath
so
manifested
it self
,
vanisheth
away
in
a
moment
,
being
swallowed
up
into
the
eternal
Light
of
the
Divine
Love
.
Eternal
Love
in
the
Person
of
Christ
now
sings
that
Song
;
O
Death
,
I
will
be
thy
death
.
The
Ideal
,
the
eternal
,
the
truly
Divine
Lives
and
Beauties
,
from
the
Mediatory
Person
of
Christ
,
which
lay
hid
beneath
the
Foundations
of
this
World
,
and
shadowy
Image
,
now
spring
up
in
the
shadowy
Image
by
its
dissolution
.
Now
the
shadowy
Image
riseth
again
into
its
Ideal
,
Divine
Life
and
Form
.
Now
is
it
with
a
solemn
and
universal
Joy
married
to
its
eternal
Idea
,
its
Original
Pattern
,
and
Archetype
in
the
Bosom
of
the
heavenly
Image
,
the
Mediatory
Person
of
our
Lord
Jesus
.
Now
is
that
shadowy
state
of
the
Creature
,
and
the
scene
of
wrath
in
that
shadowy
state
,
(
like
a
Masque
at
Midnight
,
when
Princes
are
married
)
a
triumphant
enlargement
of
the
Varieties
,
a
Divine
heightning
of
the
Beauties
and
Sweetnesses
in
the
Joys
of
this
Bridegroom
and
Bride
,
the
Creature
,
and
it
s
Ideal
Glory
,
its
Original
Form
eternally
united
in
Jesus
Christ
.
Thus
I
have
endeavoured
to
represent
the
proportion
,
and
harmonious
Order
of
the
parts
in
this
heavenly
Person
of
our
great
and
glorious
Mediator
.
The
supream
Unity
is
the
supream
Love
and
Light
.
This
descendeth
by
just
degrees
through
all
steps
of
the
Variety
unto
the
lowest
figure
,
and
obscurest
shadow
of
it self
.
Through
the
darkness
of
this
shadow
,
it
brings
forth
it self
into
the
remotest
distance
of
Contrariety
.
Through
this
Contrariety
dissolving
the
shadow
and
breaking
up
the
darkness
,
it
returns
by
even
degrees
to
its
own
first
heights
.
Now
,
gentle
Reader
,
stay
a
while
,
contemplate
with
me
the
divinely
admirable
Order
,
Harmony
,
Beauty
of
this
part
the
Contrariety
,
which
is
the
proper
Seat
of
all
Dis●…der
,
Discord
,
and
Deformity
.
1.
This
is
the
Wrath
of
the
Lamb
,
the
eternal
Love
and
Meekness
,
which
maketh
it self
a
Sacrifice
to
its
own
Wrath.
This
is
eternal
Love
in
a
disguise
.
All
pleasantnesses
in
the
Face
of
the
supream
Love
and
Beauty
,
our
Jesus
,
our
God
,
lie
hid
beneath
this
Vail
.
2.
It
is
in
the
deepest
shade
,
and
darkness
of
the
most
shadowy
Figure
of
it self
,
that
Love
springs
up
into
this
strange
Form
.
In
the
holy
Gospel
we
read
of
the
Kingdom
of
Heaven
,
That
while
the
men
of
the
Kingdom
slept
,
the
Enemy
came
and
sowed
tares
.
In
the
73.
Psalm
,
It
is
said
of
this
state
of
wrath
at
the
20.
verse
,
As
a
dream
,
when
one
awaketh
,
so
,
O
Lord
,
when
thou
awakest
,
shalt
thou
despise
their
Image
or
shadow
.
Eternal
Love
seems
sweetly
to
sleep
in
the
earthly
Paradise
,
by
its
descent
with
all
its
true
and
substantial
Glories
into
a
shadowy
Image
.
In
the
depth
of
this
sleep
,
this
state
of
wrath
springs
up
,
as
a
troublesome
dream
.
By
the
trouble
of
the
dream
is
Love
it self
awakned
,
by
which
awakning
the
trouble
,
and
the
dream
both
vanish
,
and
as
empty
,
unsubstantial
things
,
lose
themselves
in
the
sweetness
of
eternal
Light
.
Ficinus
esteems
him
a
great
Person
,
who
saith
to
himself
of
all
things
here
;
It
may
be
,
that
all
this
is
a
dream
.
3.
This
is
a
new
scene
of
Variety
,
which
the
Divine
Unity
openeth
in
it self
,
by
which
it
declareth
its
amplitude
and
greatness
.
Here
are
all
forms
of
things
again
entirely
new
,
at
the
greatest
height
of
Variety
in
their
Contrariety
.
Here
also
are
all
Forms
of
things
anew
,
in
a
new
and
Divine
Figure
,
inasmuch
as
the
Contrariety
also
beareth
the
Divine
Impression
of
its
own
proper
Idea
in
the
Divine
Mind
.
As
the
fulness
of
the
Divine
Mind
with
all
its
Ideas
and
glorious
Forms
meet
in
that
Idea
above
:
So
doth
the
Divine
Image
,
with
all
its
Glories
,
form
it self
into
a
new
Figure
with
a
Divine
Variety
in
this
state
of
Wrath.
4.
See
how
the
Goodness
,
the
Justice
,
the
Power
,
the
Wisdom
,
the
Holiness
of
God
are
here
illustrated
and
glorified
.
The
Divine
Goodness
and
Love
by
descending
through
a
shadowy
darkness
into
the
Contrariety
of
Divine
Wrath
,
gives
occasion
to
the
Creature
to
rise
up
into
its
Contrariety
of
Sin
;
that
this
may
be
the
mark
of
the
Divine
Displeasure
.
This
is
the
Glory
of
the
Divine
Goodness
and
Holiness
,
that
sin
can
take
no
birth
,
and
have
no
place
,
but
in
its
Wrath
,
when
it
is
vailed
beneath
this
strange
Form
of
Contrariety
and
Enmity
.
As
this
Enmity
hath
no
Object
,
but
the
evil
of
Sin
:
So
sin
hath
its
birth
and
place
to
this
alone
,
as
its
proper
end
,
that
it
may
be
the
mark
of
the
Divine
Wrath
;
that
the
Goodness
,
Purity
,
Love
of
the
Divine
Nature
may
be
manifested
in
its
high
and
irreconcilable
opposition
to
the
Evil
,
the
Filth
,
the
enmity
of
Sin
.
Now
these
two
Contrarieties
heighten
themselves
one
by
the
other
,
till
they
come
to
their
utmost
point
.
Then
the
Contrariety
of
the
Divine
Wrath
,
as
an
unquenchable
flame
,
swalloweth
up
in
it self
the
enmity
of
Sin
.
Then
doth
this
Wrath
also
having
lost
the
force
of
its
opposition
by
losing
its
Object
,
lose
it self
also
in
the
Beauties
of
the
Divine
Goodness
,
and
in
the
sweetness
of
the
Divine
Love
.
Yea
,
the
fire
of
this
Contrariety
not
only
consumeth
it self
,
but
the
darkness
also
,
and
the
shadowy
Image
,
where
it
hath
its
seat
and
root
.
By
this
dissolution
,
the
eternal
Love
re-ascends
to
its
Throne
,
where
all
this
scene
of
wrath
and
shadows
rise
again
into
a
Life
of
Glory
,
and
remain
as
eternal
Beauties
and
Sweetnesses
in
the
unsearchable
rich
Variety
of
the
Divine
Beauty
and
Love
.
Here
they
remain
as
eternal
heightnings
of
all
their
Sweetnesses
and
Glories
.
How
unexpressible
is
the
Wisdom
,
and
the
Love
in
the
contrivance
of
this
Scene
,
by
which
all
these
things
are
brought
to
pass
in
it
?
Eternal
Love
it self
,
our
Jesus
,
in
its
own
Divine
Person
and
Form
,
comes
forth
into
the
midst
of
this
Contrariety
.
He
heightens
both
to
the
utmost
extremity
,
by
making
himself
the
Object
of
both
.
He
comes
full
of
Grace
and
Truth
.
So
he
raiseth
the
evil
of
Sin
,
which
hath
its
Kingdom
in
shadows
,
lyes
,
and
enmity
,
to
the
highest
rage
of
opposition
against
himself
.
Then
he
takes
the
guilt
of
all
Sin
thus
heightned
upon
himself
,
exposeth
himself
,
as
a
Sacrifice
for
it
,
to
the
fiercest
flames
of
the
Divine
Fury
.
While
these
flames
seed
upon
his
Sacred
Person
,
they
at
once
consume
all
the
evil
of
Sin
,
by
consuming
the
whole
shadowy
Image
in
its
Divine
Root
.
In
this
blessed
Person
the
fire
of
Wrath
meets
with
all
the
Beauties
,
all
the
Sweetnesses
of
the
Divine
Holiness
,
the
Divine
Love
and
Goodness
.
In
these
it
meets
with
a
Divine
Satisfaction
,
a
Divine
Atonement
.
The
Wrath
and
the
Contrariety
now
ceaseth
,
being
reconciled
and
charmed
by
these
Divine
Harmonies
into
the
Unity
of
eternal
Love
.
Thus
is
the
Cross
of
our
Lord
Jesus
the
utmost
bound
of
things
.
In
this
Cross
the
Divine
Design
is
finished
,
the
Mystery
is
finished
,
the
Vail
is
rent
;
all
things
in
Heaven
and
on
Earth
are
reconciled
,
and
gathered
up
into
One
,
tuned
to
a
Divine
and
Universal
Harmony
,
which
is
the
Musick
of
Eternity
.
Now
is
that
Song
sung
,
O
Death
,
where
is
thy
sting
:
O
Grave
,
where
is
thy
Victory
.
The
sting
of
Death
is
Sin
,
and
the
strength
of
Sin
is
the
Law
:
but
thanks
be
to
God
,
who
giveth
us
the
Victory
through
our
Lord
Jesus
Christ
.
Jesus
Christ
on
his
Cross
hath
swallowed
up
the
Law
,
Sin
,
and
Death
in
the
Victory
of
the
Divine
Love
,
the
Divine
Purities
,
the
Beauties
of
Holiness
and
eternal
Life
.
Eternal
Life
,
eternal
Love
;
that
is
,
our
Jesus
now
cries
with
a
triumphant
shout
,
O
Death
,
I
will
be
thy
Plague
and
Death
!
This
is
the
Day
of
the
manifestation
of
the
Righteous
Judgments
of
God
.
Now
in
the
close
and
end
of
all
,
the
Divine
Design
through
all
the
parts
and
passages
of
it
,
clearly
opens
and
unfolds
it self
.
Now
it
appears
unto
all
Eyes
and
Hearts
to
be
all
throughout
in
every
point
of
it
divinely-beautiful
and
pleasant
,
transcending
the
Understanding
,
the
Affections
,
the
Expectations
,
the
Desires
,
the
most
unbounded
Imagination
of
all
Men
or
Angels
,
proportioned
only
to
a
God
,
and
that
God
,
which
is
so
Light
,
that
there
is
no
darkness
in
him
:
So
Love
,
that
there
is
no
Fury
in
him
.
Now
is
that
found
clearly
,
compleatly
true
.
All
his
ways
are
ways
of
peace
,
and
all
his
paths
are
pleasantness
.
This
is
our
God
,
and
we
will
praise
him
:
our
Fathers
God
,
and
we
will
exalt
him
.
This
is
our
Jesus
,
whom
our
Soul
loves
,
we
will
rejoyce
in
him
,
and
wait
for
him
.
Pardon
me
,
courteous
Reader
,
if
I
seem
something
longer
in
this
tract
of
my
Discourse
,
describing
that
most
beautiful
and
Divine
Harmony
,
with
which
all
things
lie
together
most
delightfully
in
this
shining
Seat
of
all
Truth
,
and
enflaming
Object
of
all
Love
,
the
dear
and
adored
Form
and
Person
of
our
great
Mediator
.
This
is
the
Eye
,
the
Heart
of
my
design
and
work
.
If
the
entire
and
naked
Face
of
Divine
Truth
were
rightly
drawn
,
and
set
before
us
in
any
degree
answerable
to
the
Life
in
this
heavenly
Image
,
how
powerfully
would
it
attract
all
Understandings
into
its
embraces
?
how
pleasantly
would
it
subdue
them
to
it self
,
far
beyond
the
force
of
all
Disputes
and
Syllogisms
,
which
gather
up
only
small
divided
and
dead
parts
of
this
Divine
Form
;
like
Ae
as
collecting
the
scattered
members
of
his
Son
Absertus
,
thrown
up
and
down
at
diverse
distances
by
his
bloody
Sister
Medea
,
to
retard
his
way
;
Or
like
the
Philosophers
in
Boetius
,
which
take
hold
of
the
Garment
only
of
Divine
Truth
,
and
tear
that
into
deformed
shreds
,
of
which
they
possess
themselves
,
and
in
which
they
glory
.
If
I
could
entirely
conceive
that
of
which
I
seem
to
my self
to
have
some
little
,
but
rich
,
and
pleasant
glances
;
If
I
could
clearly
express
and
conveigh
into
the
Minds
of
men
,
that
which
I
conceive
of
the
nature
of
God
,
and
his
Work
,
which
,
appeareth
to
me
,
to
have
been
gathered
from
all
things
Humane
and
Divine
;
from
Poetry
,
Philosophy
,
and
Theology
:
From
Nature
and
Grace
;
the
letter
of
the
Scriptures
,
and
the
Spirit
,
according
to
my
little
acquaintance
with
them
,
and
less
understanding
of
them
:
I
am
,
perhaps
too
vainly
,
apt
to
perswade
my self
,
that
I
should
make
the
noblest
Conquest
,
a
Conquest
of
Hearts
,
which
would
be
equally
Conquerors
with
me
,
partaking
equally
in
the
Joy
and
Glory
of
the
Conquest
.
For
what
Understanding
would
not
gladly
be
swallowed
up
into
the
richly
unfathomable
Depths
of
the
Divine
Wisdom
;
if
it
were
touched
with
this
sense
,
that
the
whole
Understanding
and
Mind
of
God
in
its
utmost
and
unlimited
compass
is
taken
up
,
and
filled
with
a
Love
of
equal
extent
to
it
,
and
equally
unlimited
?
What
Understanding
would
not
joyfully
lie
down
for
ever
,
and
lose
it self
in
the
gloriously
soft
and
bright
Bosom
of
the
Divine
Wisdome
,
if
it
once
by
the
least
sweet
glimpse
perceived
this
,
that
the
Divine
Wisdom
throughout
is
no
other
,
than
the
beautiful
and
blissful
Harmony
of
the
Divine
Love
,
that
all
the
Work
of
his
Wisdom
within
and
without
is
a
deep
,
delightful
,
God-like
contrivance
of
Love
,
on
which
the
whole
Godhead
layeth
out
it self
to
the
utmost
of
all
its
unbounded
fulnesses
and
treasures
;
For
this
Love
to
bring
forth
,
and
express
it self
with
all
possible
advantage
,
with
all
beautifyings
,
sweetnings
and
heightnings
,
as
in
the
whole
contrivance
,
so
in
each
part
and
point
of
it
;
through
all
which
this
Love
,
by
this
Wisdom
conducteth
it self
with
an
inevitable
force
and
sweetness
.
This
is
that
which
the
holy
Apostle
hath
testified
,
speaking
of
things
which
he
had
seen
,
when
the
Father
revealed
Jesus
Christ
in
his
Spirit
,
that
God
by
Jesus
Christ
in
his
Grace
,
that
is
,
his
Love
hath
abounded
towards
us
in
all
Wisdom
and
Prudence
.
What
Will
of
Man
or
Angel
,
if
it
had
in
it self
the
greatest
Arbitrarin●…s
,
and
highest
Soveraignty
over
its
own
Actions
,
would
not
with
unexpressible
pleasure
resign
its
Arbitrariness
,
its
Soveraignty
,
its
self
,
and
all
,
to
the
Divine
Will
,
when
this
Will
should
appear
unto
it
in
nothing
Arbitrary
,
but
Goodness
it self
,
it
s
own
Object
,
Rule
,
and
Perfection
,
a
Goodness
eternal
,
unalterable
and
inviolable
:
The
supream
and
universal
Goodness
,
containing
in
it self
all
kinds
and
degrees
of
Goodness
at
an
equal
height
with
it self
:
A
Goodness
,
which
bringeth
forth
it self
into
the
supream
and
universal
Beauty
,
its
proper
and
essential
Image
,
to
which
every
Will
by
its
own
Principle
,
and
most
essential
activity
and
motion
is
carried
with
a
necessity
and
irresistableness
most
rational
,
and
most
voluntary
;
that
is
,
most
divinely-harmonious
and
agreeable
.
What
Spirit
endued
with
an
Understanding
,
and
a
Will
,
can
forbear
from
casting
it self
with
most
enamoured
,
and
most
sweetly
forcible
transports
into
the
Arms
,
and
absolute
Conduct
of
this
our
Jesus
,
this
our
God
,
when
by
the
first
,
and
most
obscure
beam
of
his
own
Light
it
is
awakned
unto
this
Divine
Sight
,
that
this
Jesus
,
our
God
,
is
Goodness
it self
,
most
pure
,
most
perfect
,
whose
continued
Birth
and
essential
Image
is
Truth
it self
;
Beauty
it self
:
Truth
and
Beauty
in
their
clearest
Glories
,
in
their
highest
Sweetnesses
,
in
their
fullest
Amplitude
,
Extent
and
Majesty
;
Truth
and
Beauty
comprehending
all
things
within
themselves
,
as
one
Truth
and
Beauty
with
themselves
,
bringing
forth
all
things
from
themselves
,
as
Flowers
from
their
Garden-beds
,
filling
all
,
shining
through
all
,
forming
themselves
upon
all
?
Shall
not
the
Understanding
and
Will
of
every
Spirit
now
be
as
Wings
of
Divine
Light
and
Love
,
on
which
the
Spirit
flies
with
a
sweet
and
a
swift
strength
into
the
Bosom
of
the
Lord
Jesus
,
that
here
by
its
Understanding
it
may
feast
it self
with
an
Appetite
and
Delight
ever
new
,
upon
the
supream
Goodness
in
its
heavenly
Image
of
the
eternal
Truth
;
that
here
by
its
Will
it
may
lie
down
for
ever
with
a
most
blissful
Rest
,
with
the
fulness
of
all
unexpressible
complacency
,
in
the
fruition
of
the
supream
Goodness
shining
forth
upon
it
,
immediately
clasping
and
enfolding
in
its
own
naked
,
immortal
,
most
precious
,
most
pleasant
Form
,
the
perfection
of
Beauty
,
the
Essence
of
all
Beauty
,
Truth
,
Goodness
,
and
Love
in
One
?
But
it
is
time
now
for
me
to
pass
from
this
second
Excellency
in
the
Mediatory
Form
and
Person
of
our
Jesus
,
the
Harmonious
Order
and
Proportion
of
the
parts
.
The
third
Excellency
in
this
Mediatory
Form
of
Christ
is
the
Unity
of
the
whole
,
and
of
the
parts
,
as
in
themselves
,
so
with
the
whole
.
The
ground
of
this
Unity
is
two-fold
:
1.
The
Spiritual
Nature
.
2.
The
Divine
Person
.
1.
One
ground
of
this
Unity
is
the
Spiritual
Nature
of
all
things
here
.
St.
Paul
speaking
of
the
Lord
Jesus
in
this
his
proper
Kingdom
and
Glory
,
saith
of
him
,
The
Lord
is
that
Spirit
.
That
Spirit
in
the
same
place
he
describeth
to
be
the
Spirit
,
in
which
the
Vail
,
the
Shade
,
and
Cloud
of
Flesh
is
entirely
removed
;
where
all
things
are
with
open
face
in
the
Liberty
of
the
Divine
Light
and
Glory
.
The
Lord
Jesus
faith
of
himself
,
The
words
that
I
speak
unto
you
,
they
are
Spirit
,
and
they
are
Life
.
It
is
the
Spirit
which
quickneth
,
the
Flesh
profiteth
nothing
.
Jesus
in
his
Mediatory
Kingdom
and
Glory
,
casts
off
the
Vail
of
Flesh
,
as
from
his
Divine
,
so
from
his
Humane
Nature
.
The
days
of
his
Flesh
are
now
past
.
He
is
a
quickning
Spirit
,
all
Spirit
and
Life
.
His
Humane
Nature
is
now
all
Spirit
;
and
by
having
the
Godhead
,
hath
the
Fountain
of
Spirits
and
Life
in
it
self
.
All
his
words
in
this
spiritual
state
,
are
substantial
,
living
,
immortal
Spirits
,
springing
forth
from
,
and
abiding
in
himself
,
as
their
heavenly
Root
and
Element
.
After
this
manner
do
all
Forms
of
things
arise
and
flourish
in
him
,
being
his
words
of
Power
and
Glory
,
as
the
Images
in
Humane
or
Angelical
Understandings
are
the
words
of
those
Minds
.
Spirits
are
Unities
.
There
is
with
them
no
distance
of
Space
,
or
division
of
Parts
.
All
Spirits
intimately
,
entirely
,
throughout
,
penetrate
,
possess
,
and
inhabit
each
other
,
transcending
all
this
Image
,
and
measure
of
space
,
of
place
,
of
corporeal
extension
.
The
streets
in
the
heavenly
Jerusalem
,
are
said
to
be
Gold
and
Glass
.
If
I
conjecture
aright
,
Jesus
Christ
in
his
Mediatory
State
is
this
glorious
City
,
where
the
great
Assembly
of
the
First-born
,
all
Spirits
born
of
the
Father
of
Lights
,
Humane
or
Angelical
,
on
Earth
or
in
Heaven
,
dwell
together
in
One.
It
is
expresly
said
,
That
this
City
hath
the
Glory
of
God
,
that
the
Glory
of
the
Lord
〈◊〉
it
,
and
that
the
Lamb
is
the
Light
thereof
.
How
agreeth
all
this
with
that
Description
of
Christ
,
the
brightness
of
the
Glory
of
God
?
In
this
City
of
glorious
and
immortal
Spirits
,
which
is
it self
the
Spirit
of
Unity
,
and
of
Glory
,
where
Jesus
Christ
is
built
up
,
not
only
into
a
Temple
,
but
into
a
City
in
this
Spirit
,
the
streets
,
the
lowest
Forms
of
things
are
Gold
and
Glass
.
Such
gold
as
hath
the
transparency
of
glass
.
Such
glass
as
hath
the
substance
,
the
solidity
,
the
glory
,
the
incorruptibleness
of
Gold
.
Thus
is
the
Unity
in
the
spiritual
Nature
of
things
most
beautifully
,
and
most
agreeably
figured
to
us
.
Like
Gold
,
it
is
every
where
full
of
it self
,
compact
and
uniform
,
sending
forth
continually
all
various
Forms
,
as
Beams
of
Glory
.
Like
Glass
,
it
discovereth
all
Forms
of
things
within
it self
;
in
every
point
of
it self
,
by
a
perfect
transparency
,
all
Forms
of
things
endlesly
appear
in
each
form
.
At
every
single
view
,
at
every
single
glance
the
eye
of
the
Spirit
is
every
where
terminated
,
no
where
bounded
,
every
where
at
rest
,
no
where
restrained
.
2.
The
second
ground
of
the
Unity
in
this
heavenly
Image
is
the
Divine
Person
.
All
things
here
are
joyned
by
an
hypostatical
,
or
personal
Union
:
all
are
one
Person
.
A
Person
is
an
Intellectual
Unity
,
an
Intellectual
Essence
compleatly
existing
and
subsisting
in
it self
.
The
Unity
here
is
not
that
only
of
an
Intellectual
,
but
of
a
Divine
Person
:
God
is
the
Person
here
.
As
is
the
Person
,
such
is
the
Unity
:
both
are
supream
.
The
eternal
Spirit
,
God
himself
in
the
height
of
Eternity
,
makes
both
Natures
,
the
Uncreated
with
the
Created
,
one
in
our
Lord
Jesus
,
without
any
confusion
,
or
lessening
the
Distinction
between
the
Natures
themselves
.
The
Unity
of
a
Person
is
understood
by
these
three
Maxims
concerning
it
in
Metaphysicks
.
1.
The
Person
is
the
Subsistence
,
or
the
Existence
:
that
Unity
which
is
both
the
Spring
,
and
the
Chanel
,
the
Center
,
and
the
Circle
of
the
whole
Essence
or
Nature
,
by
which
it
is
one
by
it self
,
and
distinct
from
all
other
things
,
distinct
from
it self
,
as
it
lies
in
its
Causes
,
and
is
there
one
with
them
.
2.
All
Operations
are
from
the
Person
.
3.
All
denominations
belong
to
the
Person
.
The
Person
then
is
the
indivisible
Unity
,
which
within
it self
,
according
to
its
amplitude
,
springs
up
into
all
Varieties
of
Forms
,
Operations
,
Denominations
through
the
whole
Essence
and
Nature
in
its
utmost
extent
.
This
is
that
which
works
all
in
all
Operations
,
which
appears
in
all
Forms
,
which
hath
all
names
and
denominations
,
which
in
all
these
is
one
,
and
the
same
,
hath
one
Form
,
one
Name
,
which
comprehendeth
all
entirely
,
clearly
,
distinctly
,
undividedly
.
According
to
these
grounds
we
shall
see
a
three-fold
Divine
and
Personal
Unity
in
this
Mediatory
Form
of
Christ
.
1.
The
whole
is
one
,
entire
,
and
Divine
Person
,
altogether
compleat
,
all
over
divinely
beautiful
and
pleasant
.
All
Distinctions
,
Diversities
,
Distances
,
Divisions
,
Contrarieties
meet
here
without
distance
,
diversity
,
or
division
in
the
supream
Unity
of
one
Divine
Person
,
onc
all-glorious
Spirit
,
one
Life
,
one
most
harmonious
Image
,
one
Love
,
one
eternal
Joy
.
Behold
the
Beauty
of
this
more
than
heavenly
Person
in
these
several
Elements
,
which
compose
all
Beauty
.
1.
Here
is
the
Variety
of
lines
and
colours
.
All
forms
of
things
in
their
richest
Variety
lie
together
here
.
2.
Here
is
Light
;
The
substance
of
the
created
Image
in
this
Person
is
the
Flower
of
Light
,
the
most
immediate
,
sweetest
,
freshest
Sun-shine
from
the
Face
of
the
Godhead
it self
.
3.
Here
is
Life
esteemed
the
chief
part
of
Beauty
.
Here
is
the
Life
of
Love
.
As
it
is
Life
which
heightens
;
so
is
it
Love
which
sweetens
all
.
A
Divine
,
eternal
Spring
of
Life
and
Love
openeth
it self
in
every
part
,
and
from
every
part
with
most
pleasant
intermixtures
diffuseth
it self
through
the
whole
.
Thus
are
all
the
Beauties
here
perpetually
in
sweetest
motion
in
the
liveliest
and
loveliest
activity
of
mutual
fruition
,
and
the
delightful
exchange
of
their
Divine
Sweetnesses
,
their
never-fading
Pleasures
.
4.
All
this
Variety
,
Light
,
Life
,
and
Activity
,
are
composed
into
,
and
governed
by
the
most
charming
,
the
most
exact
,
the
most
universal
Harmony
.
5.
The
eternal
Sun
of
Beauty
it self
,
the
eternal
Spirit
of
Harmony
,
the
Godhead
it self
with
open
Face
,
with
all
its
unclouded
Sweetnesses
,
all
its
unvailed
Glories
fills
all
,
springs
,
shines
forth
with
golden
smiles
,
in
every
part
cloaths
the
whole
Image
,
is
the
Unity
of
all
,
the
Person
in
all
.
This
is
the
first
Unity
,
the
Unity
of
the
whole
.
2.
The
second
is
the
Divine
,
the
Personal
Unity
in
each
part
.
Such
is
the
Virtue
,
such
is
the
undivided
simplicity
of
the
Spiritual
,
the
Divine
Unity
in
this
Person
,
that
the
Unity
,
the
Person
,
the
Variety
of
the
whole
,
is
equally
,
perfectly
entire
,
and
distinct
in
each
part
,
in
every
point
of
the
whole
.
Thus
,
as
there
is
one
Body
,
and
many
members
;
so
is
Christ
in
this
his
spiritual
and
heavenly
Body
.
But
such
is
the
spirituality
,
the
heavenliness
of
this
Divine
Body
,
this
Divine
Person
,
that
in
every
distinct
Member
,
the
Unity
of
the
Person
,
and
of
the
heavenly
Body
;
the
Person
in
its
full
Amplitude
,
in
the
greatness
of
its
Majesty
,
the
whole
Body
in
all
its
glorious
Variety
,
is
most
compleatly
the
same
,
and
distinct
in
every
member
.
Thus
we
read
,
that
in
the
Throne
of
God
,
and
the
Vision
of
his
Glory
represented
by
Ezckiel
,
and
St.
John
,
The
Lamb
was
in
the
midst
of
the
Throne
,
as
the
Center
dissusing
it self
through
the
whole
Circle
.
There
appeared
also
in
the
midst
of
the
Throne
four
living
Creatures
,
which
are
interpreted
by
learned
Divines
,
to
be
four
principal
Ideas
;
the
four-fold
Spring
and
Head
of
all
Ideal
Lives
and
Glories
,
into
which
the
supream
and
universal
Idea
,
the
Lamb
immediately
distinguisheth
it self
,
like
the
Fountain
of
Eden
in
its
four
great
streams
.
These
four
living
Creatures
are
so
described
,
that
every
one
hath
its
own
distinct
Form
,
that
yet
all
are
said
to
have
one
and
the
same
Form
.
Every
one
is
said
to
have
the
form
of
a
man
,
which
is
the
entire
and
universal
Harmony
of
all
forms
;
the
form
of
that
man
which
rides
in
the
Firmament
above
the
heads
of
them
all
,
the
Lamb
himself
.
This
is
the
second
Unity
.
3.
The
third
is
the
Unity
of
all
parts
with
each
other
,
and
with
the
whole
.
Every
part
equally
subsisteth
,
and
shineth
in
all
the
other
parts
,
and
in
the
entire
Face
of
the
whole
,
as
in
it self
,
being
every
where
most
perfectly
distinct
,
and
the
same
.
So
we
read
concerning
those
four
living
Creatures
,
Whithersoever
the
Spirit
of
the
living
Creatures
was
to
go
,
they
still
went
forward
,
and
never
turned
.
This
is
the
force
of
the
Unity
of
each
part
,
and
with
the
whole
.
Without
change
,
at
once
every
part
stands
distimctly
in
every
form
of
Beauty
,
Pleasantness
,
Glory
;
In
all
the
richness
of
their
Divine
Motions
,
and
Activities
ever
full
,
ever
new
.
The
beautiful
and
Divine
Face
of
each
part
,
of
the
whole
in
each
part
,
standeth
and
looketh
at
once
every
way
in
every
part
of
the
whole
,
and
in
the
whole
.
Now
have
I
finished
the
three-fold
Excellency
of
our
Jesus
in
this
Divine
Image
and
Mediatory
Glory
.
Before
I
pass
from
it
,
let
me
entreat
you
to
cast
your
eye
for
a
little
space
upon
two
Divine
and
delightful
sights
here
.
1.
There
is
no
particular
Form
so
little
,
or
so
low
;
there
is
no
privation
so
empty
,
or
so
dark
,
which
hath
not
its
two-fold
Idea
or
Archetype
here
.
We
read
,
That
Death
and
Hell
are
open
,
and
manifest
before
the
eyes
of
the
Lord
.
Where
are
the
Forms
of
things
so
divided
and
broken
,
as
in
the
dust
of
Death
?
What
privations
so
shady
and
black
,
so
empty
and
desolate
,
so
deformed
,
horrid
and
dreadful
,
as
those
of
Death
and
Hell
?
Yet
are
Death
and
Hell
manifest
before
the
eyes
of
the
Lord
.
Is
not
this
Jesus
the
Divine
Glass
and
Light
,
in
which
alone
all
things
appear
to
himself
,
and
to
his
Father
?
Are
not
these
Archetypes
,
or
Ideal
Patterns
in
Christ
,
both
the
Divine
Eyes
,
with
which
the
eternal
Spirit
looketh
upon
all
things
;
and
the
Divine
Objects
,
which
alone
he
beholdeth
with
these
Eyes
,
the
Divine
Images
in
these
Eyes
?
Then
Death
and
Hell
,
all
particulars
,
all
privations
are
evidently
and
eminently
here
in
the
beautiful
Form
and
Person
of
our
blessed
Mediator
.
Here
they
are
in
their
proper
Ideas
,
in
their
distinct
and
heavenly
Patterns
,
their
eternal
Truths
.
But
here
they
are
no
more
particulars
or
privations
,
inasmuch
as
every
part
,
every
point
of
this
Divine
Image
,
where
these
Ideas
are
seated
,
is
both
the
Center
diffusing
it self
through
the
whole
Image
,
and
a
Circle
comprehending
the
whole
with
its
full
Majesty
and
Glory
in
its
own
distinct
propriety
and
form
.
Thus
the
Psalmist
sings
divinely
of
this
heavenly
Mystery
to
Jesus
Christ
.
The
Darkness
hideth
not
from
thee
,
but
the
Night
shineth
as
the
Day
;
the
Darkness
and
the
Light
both
alike
.
This
is
the
first
of
those
heavenly
sights
,
to
which
I
invited
thee
.
2.
See
if
our
Jesus
in
this
Mediatory
Image
be
not
the
Jerusalem
above
,
ever
new
,
altogether
heavenly
,
our
Mother
,
which
bringeth
us
forth
under
the
Apple-Tree
,
the
Tree
of
Love
in
the
heavenly
Paradise
,
which
beareth
us
upon
her
sides
,
and
dandles
us
upon
her
knees
,
through
our
whole
course
,
in
all
our
motions
and
changes
of
our
Birth
,
Life
,
and
Death
;
which
milketh
forth
from
her
Breasts
abundance
of
Glory
upon
us
.
See
if
this
be
not
that
City
of
the
living
God
,
having
the
Godhead
it self
for
a
Foundation
,
where
all
things
dwell
together
in
their
heavenly
Patterns
,
and
eternal
Spirits
.
See
if
this
be
not
Jerusalaiim
,
two
Cities
in
one
,
compacted
together
by
one
eternal
Love
,
into
one
eternal
Spirit
and
Person
,
the
created
and
the
Uncreated
Image
,
where
the
First-bron
,
the
whole
Creation
in
general
,
all
Creatures
in
particular
in
their
first-born
Original
Images
and
Truths
dwell
together
.
See
if
this
be
not
that
Kingdom
of
God
universal
over
all
,
the
last
of
all
,
without
end
,
eternal
,
which
is
Righteousness
,
Peace
,
and
Joy
.
The
Righteousness
of
all
Divine
incorruptible
Harmony
and
Beauty
;
the
Beauties
of
Holiness
,
the
Beauties
of
the
Divine
Nature
in
its
most
unstained
,
unmixt
,
highest
Purity
;
that
Peace
and
Joy
which
is
the
most
ravishing
Harmony
of
all
things
,
as
they
spring
,
shine
,
and
sing
together
in
the
Unity
of
the
Divine
Light
,
Life
,
and
Love
,
in
the
ever
dear
and
delightful
Person
of
our
blessed
Mediator
.
I
have
proceeded
thus
far
in
our
Discourse
of
the
Lord
Jesus
,
as
he
is
the
Mediator
of
the
Creation
,
the
way
by
which
God
descendeth
into
the
Creature
,
and
the
Creature
cometh
forth
from
God
.
To
this
end
,
he
necessarily
toucheth
both
the
extremes
,
is
immediately
united
to
both
,
and
unites
both
in
himself
in
a
middle
state
between
both
.
I
have
spoken
of
the
Lord
Jesus
,
as
he
toucheth
the
extreme
above
,
and
is
God
with
God
,
the
essential
Image
of
God
,
the
Original
Seat
and
Image
of
all
Forms
of
things
in
their
first
state
.
We
have
treated
of
him
in
his
middle
state
,
where
he
is
the
Union
of
God
and
the
Creature
,
of
all
Forms
of
things
uncreated
,
created
,
joyned
together
in
one
Light
and
Spirit
of
Glory
.
I
now
pass
to
the
third
Consideration
of
our
Mediator
,
as
he
toucheth
the
lower
extream
of
the
Creature
,
as
the
Creature
cometh
forth
from
God
into
its
single
and
proper
state
through
him
.
3.
Jesus
Christ
,
as
he
is
the
Mediator
between
God
and
the
Creature
;
as
he
is
One
with
God
,
so
also
is
he
One
with
the
Creature
,
that
he
may
bring
forth
the
Creature
from
God
,
bring
back
and
home
again
the
Creature
to
God
,
to
make
both
one
in
himself
.
I
shall
endeavour
to
make
plain
this
part
of
Christ's
Mediatorship
,
the
immediate
coming
forth
of
the
Creature
through
Christ
by
several
steps
.
1.
Jesus
Christ
having
descended
with
his
Original
and
essential
Image
,
into
an
Image
of
Light
,
all
clear
and
transparent
,
in
every
point
of
which
his
essential
Glories
shine
brightly
forth
:
Next
to
this
,
he
comes
down
into
a
shadowy
Image
.
There
all
the
Glories
of
the
two
former
Images
are
altogether
obscured
,
and
hidden
beneath
this
Vail
.
They
appear
only
by
a
shadowy
Figure
of
themselves
formed
upon
the
darkness
of
this
third
Image
.
In
this
shadow
of
himself
,
the
Lord
Jesus
retaineth
entirely
the
Unity
of
his
Divine
and
eternal
Person
.
All
the
three
Images
,
the
Lights
of
Glory
,
and
their
shadow
dwell
together
in
the
Unity
of
the
same
Person
.
So
do
they
mutually
enfold
one
another
.
So
do
they
mutually
subsist
,
appear
,
and
act
in
each
other
according
to
the
proper
Form
of
each
Image
and
state
.
The
shadow
shines
,
and
is
a
substantial
Glory
in
the
Glory
of
the
Images
above
.
The
Images
above
,
with
all
their
substantial
Glories
,
are
shadows
in
this
shadow
:
As
St.
John
saith
,
The
Word
was
made
flesh
,
so
is
God
here
become
a
shadow
of
himself
.
God
is
the
Person
in
this
shadow
.
This
shadow
subsists
in
the
Person
of
God
.
The
superior
Images
spread
forth
the
darkness
of
this
Image
from
themselves
,
over-spreading
themselves
with
it
.
They
themselves
,
with
all
their
Glories
,
are
as
a
Divine
Seed
in
it
.
They
are
the
seminal
Virtue
,
the
seminal
Reason
or
Form
springing
up
through
this
darkness
,
and
filling
it
throughout
with
Divine
Figures
of
themselves
.
As
the
Plants
,
Flowers
and
Fruits
,
which
God
made
to
spring
up
out
of
the
ground
of
the
Garden
in
Eden
.
Thus
is
this
shadowy
Image
divinely-beautiful
and
rich
,
all
an
earthly
Paradise
,
bearing
the
Figure
of
the
heavenly
Paradise
,
which
it
hath
for
its
proper
Seed
and
Root
hidden
within
it
.
Jesus
Christ
in
his
essential
Image
is
as
the
substantial
and
Divine
Body
of
all
Glories
.
In
his
Mediatory
Image
as
a
Garment
of
Light
,
with
which
that
Body
cloaths
it self
,
all
composed
of
its
own
richest
Beams
.
In
this
third
Image
,
as
a
shadow
cast
from
both
these
.
2.
Jesus
Christ
in
this
shadowy
Image
is
the
first
and
universal
Creature
,
a
created
Spirit
,
the
immediate
Head
and
Pattern
of
the
whole
Creation
in
general
,
of
all
Creatures
in
particular
,
Men
and
Angels
.
He
is
the
first
Draught
,
or
Life-Picture
of
the
whole
Creation
,
from
whence
all
the
Creatures
are
taken
,
as
so
many
Copies
of
this
Original
.
The
superior
Images
are
the
Life
it self
,
by
which
this
Original
and
Life-Picture
is
drawn
.
Thus
is
Jesus
Christ
in
a
third
sense
the
Image
of
the
invisile
God
,
and
the
first-born
of
every
Creature
:
St.
Paul
seemeth
in
that
place
,
Coloss.
1.
15.
to
have
intended
this
as
the
principal
sense
:
For
he
immediately
adds
,
That
all
things
were
made
by
him
,
whether
visible
or
invisible
,
and
that
he
is
before
all
things
,
and
in
him
all
things
did
consist
,
or
stand
together
.
Then
,
when
in
the
consequence
of
this
,
he
had
said
,
that
Christ
is
the
Head
of
the
Church
,
the
first-born
from
the
dead
;
he
gives
this
as
a
reason
relating
to
both
states
of
Nature
and
Grace
,
of
the
Creation
,
and
the
new
Creature
in
the
Resurrection
,
that
he
in
all
things
might
have
the
preheminence
:
The
word
is
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
might
be
the
first
in
all
things
,
the
first
in
Order
,
Dignity
and
Power
:
The
first
Creature
in
Nature
,
and
in
the
Creation
;
the
Head
of
Nature
,
and
the
whole
Creation
:
The
first
new
Creature
in
the
Resurrection
from
the
dead
,
when
Nature
and
the
whole
Creation
was
fallen
under
the
power
of
death
,
and
the
Head
of
the
Resurrection
.
The
Jews
seem
to
represent
Jesus
Christ
to
us
in
this
station
of
the
Creation
,
as
the
first
and
universal
Creature
,
by
two
mysteries
of
theirs
:
For
they
teach
us
,
That
the
Soul
of
the
Messias
was
one
of
those
things
,
which
were
before
the
World
was
.
They
say
also
,
That
the
Light
of
the
first
Day
was
a
pure
and
clear
Light
,
in
which
the
whole
Creation
in
its
whole
compass
with
all
Forms
of
things
contained
in
it
,
through
its
whole
duration
from
the
beginning
to
the
end
,
with
all
Revolutions
and
Changes
,
universal
or
particular
,
were
all
clearly
seen
at
once
in
one
View
and
Prospect
,
as
one
entire
,
most
beautiful
,
Divine
Image
or
Picture
.
They
say
also
,
That
at
the
Fall
of
Man
,
this
Light
was
withdrawn
and
hidden
beneath
the
Throne
of
God
,
until
the
days
of
the
Messias
.
The
Arians
of
old
acknowledged
Jesus
Christ
in
this
state
as
a
created
Spirit
,
the
first
and
universal
Creature
above
,
and
before
all
things
,
the
Head
of
Angels
,
and
of
the
whole
Creation
.
Thus
they
acknowledged
him
to
be
God
by
representation
,
deputation
,
denomination
and
generation
;
as
being
immediately
begotten
and
brought
forth
from
God
,
as
the
first
created
Image
of
the
Uncreated
Glory
,
comprehending
all
other
created
Images
originally
in
himself
.
They
ascended
right
thus
high
,
if
they
had
not
rested
here
,
but
by
this
shadowy
Image
had
been
pointed
to
the
Mediatory
Image
in
Life
,
and
by
the
beams
of
that
guided
to
the
essential
Image
in
the
Godhead
.
Our
natural
senses
teach
us
,
That
there
is
no
shadowy
reflected
and
refracted
Light
,
where
there
is
not
first
a
pure
Light
and
Sun-shine
;
that
the
purest
Light
of
the
sweetest
Sun-shine
hath
above
it
the
Original
Light
,
the
essential
Light
in
the
Body
of
the
Sun
,
which
is
indeed
the
Body
of
the
Sun
,
the
Sun
it self
in
its
essential
Form
and
Image
.
But
let
us
pass
to
our
third
step
.
3.
The
Lord
Jesus
in
this
shadowy
Image
is
immediately
the
efficient
,
the
exemplar
,
the
final
Cause
of
the
whole
Creation
.
As
Light
,
and
all
the
beams
flow
from
the
Sun
,
their
formal
Cause
,
as
immediate
Figures
and
Images
of
him
:
So
doth
the
whole
Creation
in
general
,
and
each
Creature
in
particular
flow
forth
from
him
by
continued
emanations
.
He
is
the
ground
out
of
which
they
rise
,
in
which
they
grow
and
flourish
,
on
which
he
figures
and
forms
himself
,
according
to
his
various
Excellencies
,
as
the
proper
fruit
of
them
all
,
into
which
they
sink
down
,
and
return
with
all
their
Life
and
Sweetness
,
when
they
disappear
.
Thus
are
all
things
made
by
him
,
and
for
him
,
that
he
may
live
and
shine
forth
in
all
.
In
him
,
saith
St.
John
,
was
Light
,
and
that
Light
was
the
life
of
man
;
where
he
speaks
of
the
Creation
of
things
by
Jesus
Christ
.
4.
I
am
now
come
to
my
last
step
.
Jesus
Christ
in
this
shadowy
Image
is
in
the
whole
Creation
and
in
every
Creature
,
as
its
proper
Seed
.
He
is
the
seminal
Virtue
,
which
puts
forth
it self
through
the
whole
Creation
,
from
the
beginning
to
the
end
,
in
every
Essence
of
each
Creature
;
in
all
the
powers
of
every
Essence
,
in
all
the
operations
of
each
Power
.
He
is
the
seminal
Reason
,
the
seminal
Form
and
Proportion
,
which
springs
up
equally
in
like
degrees
in
each
Creature
,
together
with
it
in
all
the
states
and
modifications
of
it
,
forming
it
and
figuring
it
in
all
.
Thus
saith
St.
John
,
when
he
treats
of
him
under
this
term
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ratio
,
the
Reason
of
all
things
,
and
that
in
order
to
the
Creation
,
that
without
him
,
or
apart
from
him
,
nothing
was
made
,
or
came
to
pass
,
that
was
made
,
or
came
to
pass
.
He
lives
;
he
dies
;
he
flourisheth
,
he
falls
;
he
triumphs
,
he
suffers
in
all
with
all
:
In
him
was
Light
,
saith
St.
John
,
and
that
light
was
the
life
of
man
:
The
Life
of
Christ
,
as
it
was
in
Christ
,
the
Seed
of
every
Creature
,
was
the
Life
of
the
Humane
Form
,
the
Light
of
all
Forms
,
as
they
meet
together
harmoniously
in
the
Humane
Form
,
or
as
they
appear
distinctly
in
their
proper
places
to
man
to
serve
and
entertain
him
.
This
was
the
Light
of
every
Form
,
as
it
sparkleth
forth
in
all
its
Qualities
and
Acts
;
as
it
appeareth
in
all
states
and
changes
.
This
Light
of
Life
in
Christ
was
the
Life
and
the
Light
of
every
Beauty
,
every
Sweetness
,
every
Form
of
things
in
every
Creature
:
Together
they
did
spring
,
together
they
did
fade
,
being
ever
inseparable
.
So
was
the
Creature
continually
figured
and
framed
in
all
states
by
the
immediate
,
inseparable
presence
of
the
Lord
Jesus
with
it
.
When
the
Creature
falls
and
dies
by
sin
,
then
also
is
Jesus
Christ
slain
in
it
and
by
it
.
If
the
Life
in
Christ
be
the
light
of
man
,
and
so
of
all
things
,
then
is
the
retiring
of
this
Life
like
the
setting
of
the
Sun
,
the
darkning
of
all
,
the
over-casting
of
all
with
the
shadow
of
Death
.
But
then
this
eternal
Love
,
the
Lamb
,
our
Jesus
,
dies
by
our
death
together
with
us
,
that
he
may
become
in
death
a
Sacrifice
to
expiate
the
guilt
of
his
blood
lying
upon
us
:
So
he
becomes
also
the
Seed
of
immortality
and
the
Resurrection
from
the
Dead
,
that
,
as
he
riseth
,
we
also
may
rise
in
him
,
together
with
him
.
Yet
is
the
difference
great
between
his
manner
of
dying
,
and
ours
.
He
knows
what
he
doth
in
both
these
Deaths
.
We
know
not
at
present
what
he
doth
,
nor
what
we
our selves
do
in
either
of
them
.
He
sins
not
,
falling
short
in
nothing
of
the
Glory
of
God
,
which
ever
fills
his
Heart
,
his
Eye
,
and
his
Hand
through
all
darknesses
and
deaths
,
he
carries
on
the
Ideal
Glories
of
both
the
Archetypes
,
his
two
superior
Images
,
and
so
the
universal
Design
and
Beauty
of
the
whole
Work
in
the
Creation
,
which
is
to
be
a
compleat
figure
of
these
,
having
its
beginning
and
ending
in
them
.
By
virtue
of
the
Personal
Union
,
he
at
once
carrieth
down
with
him
the
Light
of
all
the
Glories
,
the
Musick
of
the
universal
Harmony
in
both
these
superior
Images
,
into
these
Deaths
,
and
also
comprehendeth
these
Deaths
in
the
Light
of
these
Glories
,
in
the
Musick
of
this
Harmony
,
as
part
of
the
Glory
and
the
Harmony
.
This
he
doth
as
the
Head
,
the
Seed
,
the
First-fruits
of
the
whole
Creation
.
Thus
he
lives
and
dies
in
every
Creature
.
Thus
they
that
are
new
born
into
him
,
most
beautifully
,
most
blessedly
live
and
die
together
with
him
.
2.
I
pass
now
from
the
first
part
of
the
Mediation
of
Christ
,
that
in
the
first
Creation
,
the
descent
of
things
,
the
coming
forth
of
the
Creatures
from
God
.
I
come
to
the
second
Part
,
the
Mediation
of
Christ
in
the
new
Creation
,
the
Redemption
,
the
return
of
the
Creature
to
God
.
I
shall
endeavour
to
set
before
you
this
Mediatory
Work
of
our
Jesus
,
of
our
God
and
Saviour
.
First
,
In
the
parts
of
it
,
as
they
lie
in
the
Person
of
the
Lord
Jesus
,
the
Head
and
Pattern
of
the
new
Creature
.
Secondly
,
In
the
progress
and
propagation
of
it
through
the
whole
Body
belonging
to
this
Head
.
1.
The
parts
of
it
most
commodiously
for
my
purpose
are
contained
in
this
three-fold
Division
:
1.
The
Incarnation
of
Christ
,
and
his
Life
in
the
Flesh.
2.
The
Sufferings
and
Death
.
3.
The
Resurrection
and
Ascension
of
our
Lord
Jesus
.
1.
The
first
part
of
the
Mediation
of
Christ
in
the
Redemption
,
is
his
Incarnation
and
Life
in
the
Flesh.
We
have
seen
the
eternal
Light
and
Love
,
our
Jesus
,
our
God
,
gradually
descending
in
a
three-fold
form
:
1.
We
have
seen
him
in
his
essential
Form
and
Godhead
,
comprehending
all
Varieties
of
things
in
their
Original
and
eternal
Glories
.
2.
We
have
seen
him
in
his
Mediatory
and
spiritual
Form
,
the
Marriage
of
God
with
the
Creature
in
one
Spirit
and
Glory
,
where
all
the
Uncreated
Glories
,
and
all
the
Creatures
according
to
their
distinct
Essences
in
spiritual
and
incorruptible
forms
,
as
two
are
one
.
3.
We
have
had
a
delightful
view
of
the
same
Jesus
in
both
these
Divine
Forms
,
set
with
innumerable
and
distinct
Glories
,
descending
into
a
shadowy
Image
of
himself
,
where
he
becomes
the
proper
and
immediate
Head
of
the
first
Creation
,
in
whom
all
the
Creatures
consist
and
flourish
together
,
according
to
their
shadowy
Originals
in
the
first-born
strength
and
beauty
of
this
created
state
.
4.
Our
Lord
Jesus
with
these
universal
Beauties
subsisting
together
,
and
mutually
enfolding
each
other
in
the
Unity
of
the
same
Divine
Person
,
goeth
down
one
step
lower
from
the
beautiful
face
of
the
Earth
into
the
dark
places
,
and
nethermost
parts
of
it
.
This
last
step
of
his
descent
is
at
once
also
the
first
step
of
his
Ascent
and
Return
.
Together
with
man
,
and
the
whole
Creation
falling
by
sin
,
he
also
falls
,
but
altogether
without
sin
.
He
subsists
in
the
whole
Creation
,
and
in
each
particular
Creature
beneath
the
universal
Ruine
,
being
the
weight
of
all
.
Here
he
is
the
Seed
maintaining
the
Remainders
of
the
Divine
Image
in
nature
obscured
,
deformed
,
wounded
,
broken
and
slain
.
Obscured
,
deformed
,
wounded
,
broken
and
slain
in
it
,
together
with
it
;
He
maintaineth
the
Relicks
of
the
Life
of
this
natural
Image
in
the
midst
of
death
.
This
he
doth
by
a
new
spring
of
Grace
opening
it self
in
fallen
Nature
,
by
the
virtue
of
his
Mediatory
and
essential
form
now
putting
forth
themselves
through
his
shadowy
form
in
the
Creature
thus
lapsed
.
Thus
is
he
both
in
one
the
old
Seed
of
the
first
Creation
,
and
the
new
Seed
of
the
new
Creature
,
which
thus
in
the
heavenly
Image
of
the
Mediatory
Form
of
Christ
makes
its
way
,
and
breaks
forth
through
the
ruines
of
the
earthly
Image
.
This
is
the
promised
Seed
,
the
Seed
of
the
Woman
,
the
Seed
of
the
Divine
Image
both
in
Nature
and
in
Grace
,
which
gives
a
new
Birth
to
Nature
.
This
Seed
propagating
it self
through
all
Generations
in
the
fulness
of
time
,
when
the
season
is
now
for
Eternity
to
shine
out
through
the
extended
shadow
of
Time
,
and
to
break
it
up
into
its
own
clear
Light
,
springs
forth
from
the
Womb
of
the
Virgin
Mary
into
Flesh
and
Blood
,
in
the
dejected
form
of
fallen
man
;
Made
in
all
things
like
unto
us
,
sin
only
excepted
.
The
Word
was
made
flesh
,
and
dwelt
among
us
,
or
tabernacled
in
the
midst
of
us
,
John
1.
The
Word
was
made
flesh
.
See
there
the
Incarnation
of
the
Son
of
God
;
He
tabernacled
in
the
midst
of
us
;
behold
his
Life
in
the
Flesh.
Two
Natures
meet
in
one
,
the
Word
and
Flesh
,
God
and
Man
:
The
manner
is
exprest
,
the
Word
is
made
or
become
Flesh
,
not
by
transmutation
.
The
Word
ceaseth
not
to
be
the
Word
.
The
Godhead
in
its
essential
Image
retaineth
all
its
Glories
,
its
immutability
and
eternity
in
Flesh
;
neither
is
the
Word
made
Flesh
by
any
kind
of
composition
.
The
Divine
Nature
in
flesh
retaineth
its
simplicity
,
its
purity
,
its
absolute
,
all-comprehending
,
incomprehensible
Unity
.
The
Word
is
made
flesh
by
assumption
,
taking
the
Humane
Nature
into
the
Unity
of
the
same
Divine
Person
with
it self
.
God
in
his
essential
Image
,
in
the
entireness
,
absoluteness
,
and
Unity
of
his
own
undivided
unconfined
Person
with
the
fulness
of
his
eternal
Glory
descendeth
into
Flesh.
The
eternal
Spirit
,
which
is
Jesus
himself
in
his
Divine
Form
and
Power
,
comes
down
upon
,
over-spreads
the
Virgin
Mary
with
his
Ideal
force
:
He
also
becomes
the
seminal
Virtue
in
her
.
So
he
springs
up
out
of
her
Womb
into
a
distinct
individual
man
,
a
frail
,
fallen
man
,
though
without
spot
,
in
the
Person
of
God
.
Thus
is
he
Father
and
Son
to
himself
;
Father
,
and
Husband
,
and
Son
to
his
Mother
.
Yea
,
he
is
also
his
own
Mother
in
his
Mother
,
of
his
own
flesh
taking
flesh
from
her
,
inasmuch
as
he
alone
fills
all
in
all
,
and
is
the
Truth
of
all
.
The
Word
was
made
Flesh.
God
in
his
essential
Image
and
Glory
,
is
the
entire
and
compleat
Person
in
the
Humane
Nature
.
This
is
the
Unity
in
it
:
this
subsists
in
it
:
this
appears
in
every
part
and
state
of
it
:
this
acts
and
suffers
all
in
it
:
this
is
named
by
every
name
of
it
:
these
are
all
proper
to
the
Person
.
Thus
all
the
Glories
of
the
essential
,
of
the
Mediatory
,
of
the
shadowy
Image
of
Christ
in
their
most
universal
Latitude
,
as
according
to
their
several
Orders
they
comprehend
all
Forms
of
things
in
themselves
,
being
united
in
the
simplicity
of
this
Divine
Person
,
do
all
meet
in
this
Flesh
,
fill
it
,
shine
through
it
,
become
one
with
it
,
pass
through
all
states
and
changes
,
live
and
die
with
it
and
in
it
.
In
like
manner
this
Flesh
subsists
in
the
Unity
of
this
Divine
Person
in
the
midst
of
all
its
Divine
Forms
and
Glories
.
In
the
fellowship
of
these
,
surrounded
with
these
it
acts
and
suffers
all
things
,
it
appears
in
every
part
and
state
,
under
every
name
it
bears
the
name
of
these
,
passing
through
all
the
changes
of
Mortality
in
their
Divine
and
immortal
unchangeableness
.
We
saw
his
Glory
,
saith
St.
John
,
speaking
of
Christ
in
the
Flesh
,
the
Glory
as
of
the
only
begotten
Son
of
God
,
Joh.
1.
Thus
is
Jesus
the
same
yesterday
,
to
day
,
and
for
ever
,
amidst
all
the
changes
of
Flesh
,
and
Time
unchangeable
in
the
Unity
of
this
Divine
Person
.
The
Word
made
Flesh
,
is
the
whole
Tree
of
Being
Uncreated
and
Created
,
the
Root
,
the
Body
with
all
the
branches
putting
forth
themselves
into
one
little
top-branch
now
withering
,
that
through
its
death
they
may
renew
all
unto
a
fresh
and
flourishing
spring
.
The
Lord
Jesus
now
being
an
universal
Person
,
as
the
essential
Image
of
God
,
as
the
spiritual
and
Mediatory
Image
,
as
the
shadowy
Image
,
the
Head
,
the
Original
frame
of
the
whole
Creation
in
its
utmost
Latitude
,
as
the
Seed
of
the
whole
Creation
spread
through
all
the
parts
of
it
,
running
along
through
all
Generations
,
bringing
it
forth
,
and
sustaining
it
in
it self
,
by
taking
Flesh
and
the
Nature
of
fallen
man
upon
himself
,
sets
himself
in
the
place
of
us
all
in
our
lowest
estate
.
He
takes
our
Sins
and
Sorrows
,
all
the
Diseases
of
our
Bodies
and
Minds
upon
himself
,
that
he
may
take
them
away
from
us
.
Taking
together
with
our
Flesh
our
Guilt
,
Shame
,
Weaknesses
,
Demerits
,
Enemies
and
Enmities
,
Death
,
the
Divine
Wrath
into
the
Unity
of
the
Divine
Person
:
He
makes
an
end
of
the
Transgression
with
its
trains
of
evils
,
consuming
all
,
swallowing
up
all
in
the
most
beautiful
and
blissful
flame
of
those
Divine
Purities
,
Powers
,
Righteousness
,
Rest
,
Glories
,
Pleasantnesses
,
Immortality
,
which
receive
them
into
themselves
in
the
Unity
of
this
blessed
and
eternal
Person
.
The
holy
Ghost
clearly
and
fully
expresseth
this
Mediatory
Work
of
our
Redemption
by
Christ
in
this
ground
and
superstructure
,
Heb.
1.
3.
Who
being
the
brightness
,
or
effulgency
,
out-shining
,
of
the
Glory
of
God
,
the
express
Image
of
his
Person
,
or
Substance
,
bearing
up
all
things
by
the
word
of
his
Power
,
having
purged
away
our
Sins
by
himself
.
Jesus
in
his
essential
Image
is
the
Glory
of
God
,
as
the
Woman
is
said
to
be
the
glory
of
the
Man
.
In
his
Mediatory
Form
he
is
the
Brightness
,
Effulgency
,
or
out-shining
of
this
Glory
.
The
shadowy
Image
,
in
which
Christ
is
the
immediate
Head
of
the
first
Creation
,
is
properly
,
according
to
the
Greek
word
,
the
Character
of
his
Divine
Nature
and
Person
:
For
a
Character
is
properly
the
engraving
or
impression
of
a
Figure
upon
some
forreign
matter
;
as
a
Figure
cut
upon
a
Seal
,
or
from
a
Seal
imprinted
upon
Wax
,
or
Letters
stampt
in
Ink
upon
Paper
:
Such
a
Character
is
the
Image
of
God
in
the
Creature
.
The
word
in
this
Text
bearing
signifieth
properly
a
twofold
sense
,
bringing
forth
,
and
bearing
up
,
as
〈◊〉
Seed
its
Plant
:
So
Jesus
Christ
is
in
the
whole
Creation
,
and
in
every
Creature
all
along
bearing
all
things
by
the
Word
,
or
flux
of
his
Power
;
that
is
,
by
his
seminal
Virtue
flowing
forth
,
and
springing
up
in
all
.
Upon
this
ground
,
in
this
universal
Person
,
Jesus
Christ
taking
our
flesh
upon
him
(
in
our
lost
estate
)
into
the
Unity
of
his
Person
doth
by
himself
,
that
is
,
by
the
Divinity
of
his
Person
,
purge
away
all
our
Sins
,
and
in
them
all
our
Evils
.
Thus
in
the
Incarnation
,
in
the
Word
made
Flesh
,
the
Sun
of
Righteousness
begins
to
turn
towards
us
;
The
Day-spring
from
on
high
visiteth
us
in
the
midst
of
the
shades
of
Night
and
Death
.
Righteousness
begins
to
look
down
from
Heaven
,
and
to
spring
up
out
of
the
Earth
,
as
this
blessed
Person
in
his
Divine
Union
at
once
shineth
forth
from
above
,
and
springeth
up
in
our
flesh
here
below
.
He
dwelt
among
us
.
The
words
in
Greek
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
tabernacled
in
the
midst
of
us
.
See
here
the
Life
of
Christ
in
Flesh.
His
Flesh
was
the
Tabernacle
in
which
he
journeyed
through
the
Wilderness
of
this
World
,
the
Antetype
to
the
Tabernacle
,
in
which
God
sojourned
with
the
Children
of
Israel
,
resting
in
the
midst
of
them
,
marching
before
them
through
the
Desart
into
the
Land
of
Promise
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
constantly
used
for
that
Tabernacle
,
and
particularly
often
,
Heb.
9.
Jesus
Christ
saith
to
the
Jews
,
Destroy
this
Temple
,
and
in
three
days
I
will
build
it
up
.
The
Spirit
addeth
there
expresly
,
That
he
spake
of
his
Body
,
in
St.
John
.
The
Humane
Nature
of
Christ
in
the
Flesh
was
a
moveable
Tabernacle
to
be
taken
down
,
and
so
figured
by
the
Tabernacle
in
the
Wilderness
.
The
Humanity
of
Christ
in
the
Resurrection
,
in
the
Spirit
was
the
true
Temple
immoveable
,
immutable
,
eternal
in
the
Heavens
,
answering
to
Solomon's
Temple
on
Mount
Sion
,
or
Mount
Moriah
.
In
the
Tabernacle
under
the
Law
there
was
a
three-fold
Perfection
:
1.
All
things
there
were
exact
Figures
of
the
Pattern
upon
the
Mount
.
2.
These
Figures
were
taken
immediately
from
the
Pattern
it self
,
formed
,
wrought
,
and
ordered
by
the
same
Spirit
in
Bezaleel
,
Aholiab
,
Moses
,
Aron
,
the
Priests
and
the
Levites
.
3.
The
Pattern
it self
in
its
Glory
dwelt
in
the
Tabernacle
.
The
Scriptures
laid
together
,
seem
to
demonstrate
Jesus
Christ
to
be
this
Pattern
upon
the
Mount
.
The
Law
is
said
to
have
the
shadow
of
good
things
to
come
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
the
very
Image
of
the
thing
,
Heb.
1.
1.
This
very
Image
can
be
no
other
,
than
the
first
,
the
principal
,
the
substantial
Image
,
the
Pattern
it self
upon
the
Mount
.
This
word
is
applied
to
Jesus
Christ
,
Col.
1.
15.
He
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Image
of
the
invisible
God
.
And
that
the
very
Image
,
the
Original
Image
is
understood
,
appears
by
that
which
is
added
,
The
first-born
of
every
Creature
.
The
Jewish
Rabbins
teach
us
,
That
the
Tabernacle
was
a
model
of
the
whole
Creation
;
of
the
Divine
World
,
as
it
is
the
Head
of
the
Creation
,
and
at
the
Head
of
the
Creation
appears
in
a
created
Figure
,
of
the
Angelical
,
and
of
the
visible
World
.
These
were
represented
by
the
Holy
of
Holies
,
the
holy
place
,
and
the
outward
Court
.
Thus
far
they
were
right
,
but
in
this
they
fell
short
,
that
they
looked
not
to
the
beginning
and
end
of
these
.
The
Messias
in
in
his
own
Mediatory
Glory
,
and
in
his
Fathers
Glory
;
as
he
was
the
Pattern
of
these
upon
the
Mount
,
and
as
these
stood
originally
in
him
.
But
according
to
this
Type
in
the
Tabernacle
in
his
Flesh
,
and
in
his
Life
on
Earth
,
he
fulfilled
all
Righteousness
,
the
Righteousness
of
the
Creature
,
the
Law
and
the
Letter
,
the
Righteousness
of
God
and
of
the
Gospel
.
Jesus
Christ
saith
of
himself
,
What
I
see
my
Father
do
,
that
do
I
:
The
words
that
I
speak
are
not
mine
,
but
my
Fathers
,
he
doth
the
Works
.
The
Humane
Nature
of
Christ
in
Flesh
,
his
Motions
,
his
Rest
,
all
his
Words
and
his
Works
answered
to
the
Pattern
upon
the
Mount
,
his
own
heavenly
Image
in
the
Glory
of
God
,
and
were
formed
from
that
Pattern
by
the
same
Spirit
forming
his
Humane
Nature
,
subsisting
in
it
,
and
acting
it
.
The
Father
,
saith
he
,
hath
sent
me
,
and
I
live
by
the
Father
.
The
mission
of
the
Father
,
and
his
living
by
the
Father
,
were
his
springing
forth
from
the
Father
,
according
to
the
eternal
Image
of
things
in
the
Father
,
by
the
Spirit
of
the
Father
in
his
Birth
,
Life
and
Death
.
Thus
he
fulfilleth
all
Righteousness
according
to
the
Law
,
as
it
was
at
first
engraven
on
the
heart
of
man
,
as
it
was
afterwards
renewed
on
Tables
of
Stone
in
the
Moral
Ceremonial
,
and
Judiciary
parts
of
it
.
The
Pattern
it self
also
,
the
heavenly
and
Divine
Image
,
with
the
Original
Righteousness
and
Glory
,
dwelt
in
this
Flesh
of
Christ
,
in
all
his
Motions
and
Rests
,
filling
the
figures
with
the
substance
.
Thus
it
is
said
of
him
,
The
Word
was
made
Flesh
,
and
dwelt
among
us
,
full
of
Grace
and
Truth
,
Joh.
1.
14.
It
is
said
again
,
vers.
17.
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
.
Grace
is
eternal
Love
,
the
naked
Face
of
God
,
as
it
shines
and
smiles
with
all
pleasantness
in
it
,
opposed
to
the
Law
,
as
it
is
a
Ministry
of
Wrath
,
and
a
Vail
upon
the
Divine
Nature
.
Truth
is
the
very
Image
,
the
Pattern
,
the
everlasting
Righteousness
,
the
Original
,
and
eternal
Glory
of
God
opposed
to
the
shadows
,
the
fading
Righteousness
,
the
vanishing
Glory
of
the
Law
.
Thus
this
Tabernacle
of
Flesh
in
the
Unity
of
Christ's
Person
was
full
of
Grace
and
Truth
.
The
everlasting
Love
,
and
everlasting
Righteousness
,
with
their
Sweetnesses
,
Strengths
and
Glories
,
which
never
fade
nor
pass
away
,
at
once
formed
,
filled
,
and
rested
upon
their
own
perfect
and
spotless
figures
in
the
flesh
of
Christ
.
So
he
fulfilled
the
first
part
of
his
Mediation
,
and
our
Redemption
,
while
as
an
universal
Person
,
comprehending
all
Mankind
and
the
whole
Creation
in
himself
.
He
presents
himself
in
his
Birth
,
in
his
Life
unto
God
in
the
place
of
all
,
and
all
in
himself
,
as
a
perfect
Figure
of
the
Divine
Righteousness
and
Glory
,
as
in
an
exact
Harmony
,
so
in
an
inseparable
,
immediate
Union
with
its
Pattern
.
2.
The
second
Part
of
Christ's
Mediatory
Work
in
our
Redemption
,
comprehendeth
the
Sufferings
and
Death
of
the
Lord
Jesus
.
The
Sufferings
of
Christ
are
to
be
considered
in
the
manner
and
the
merit
of
them
.
The
manner
of
the
Sufferings
of
Christs
are
set
forth
in
diverse
Scriptures
,
Isa.
53.
6.
God
laid
the
Iniquity
of
us
all
upon
him
.
And
vers.
10.
He
made
his
Soul
an
offering
for
Sin
.
St.
Paul
seems
to
relate
to
these
Prophesies
,
when
he
saith
,
2
Cor.
5.
ult.
Him
,
who
knew
no
sin
,
hath
God
made
sin
for
us
.
It
is
frequent
in
the
Hebrew
Language
and
Idiom
,
to
express
Sin
,
and
metanomically
the
Sacrifice
for
sin
,
the
panishment
of
sin
by
the
same
word
,
Gal.
3.
13.
Christ
hath
purchased
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
.
A
cursed
Person
is
a
Person
charged
with
all
guilt
and
filth
,
and
universal
abomination
and
detestation
to
God
,
to
Angels
and
Men.
A
Person
devoted
to
Divine
Vengeance
and
Wrath
;
excluded
from
all
things
holy
and
good
,
exposed
to
the
opposition
and
enmity
of
all
things
holy
and
good
;
set
apart
to
be
cut
off
,
and
quite
taken
away
in
the
shamefulest
,
dreadfulest
,
and
direfulest
manner
.
Thus
God
personally
in
our
flesh
suffered
.
Our
Jesus
takes
away
our
Sins
,
the
Sins
of
the
whole
World
,
Joh.
1.
by
taking
them
upon
himself
.
He
stands
in
the
place
and
person
of
all
Sinners
.
He
beareth
the
Sins
of
the
whole
World
upon
himself
:
Behold
the
Lamb
of
God
which
takes
away
the
sins
of
the
World
,
Joh.
1.
The
Greek
word
comprehendeth
both
senses
,
to
take
up
,
and
to
take
away
.
He
is
set
,
as
the
abominable
,
execrable
,
detestable
thing
in
the
Eyes
of
God
,
and
of
all
the
Creatures
.
He
is
devoted
by
the
most
solemn
,
most
sacred
Curses
,
to
bear
the
weight
of
all
Guilt
,
to
satisfie
the
Divine
Justice
,
to
sustain
the
Divine
Wrath
to
the
utmost
.
As
the
Sin-Offering
was
all
consumed
by
fire
,
and
was
burnt
without
the
Camp
;
so
went
Jesus
out
of
the
City
,
separated
from
the
Society
of
all
,
in
Heaven
,
and
on
Earth
,
bearing
his
shame
,
and
to
endure
the
pain
.
The
Curse
with
all
evils
in
their
greatest
extent
and
extremity
,
shame
,
pain
,
the
pain
of
loss
and
of
sense
then
fell
most
sensibly
upon
him
,
when
he
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
A
Wound
is
said
to
be
a
solution
or
separation
of
the
Continuity
,
or
parts
united
by
one
common
Life
.
The
Sun
was
eclipsed
at
the
Death
of
Christ
beyond
the
course
of
Nature
:
for
it
was
eclipsed
totally
,
not
by
the
interposition
of
a
dark
Body
between
that
and
the
Earth
;
but
by
the
failing
of
the
Light
it self
in
the
very
body
of
the
Sun
.
Was
ever
any
Wound
so
bitter
,
so
full
of
pain
and
anguish
as
this
?
Was
ever
any
Eclipse
so
prodigious
,
so
dreadful
and
direful
?
God
in
his
own
Person
,
in
the
most
sweet
,
most
vital
,
the
supream
Unity
of
his
Divine
Person
is
separated
and
divided
from
himself
by
the
force
and
fury
of
an
unexpressible
Wrath.
The
Person
of
God
in
his
own
Spirit
,
in
its
Divine
Strengths
,
Solaces
and
Glories
,
by
a
fury
sharper
and
fiercer
than
any
Sword
or
Flame
,
is
divided
from
himself
in
his
own
Flesh.
The
all-chearing
,
and
all-quickning
Light
of
the
eternal
Sun
faileth
in
the
Person
of
God
,
as
he
is
in
Flesh
,
being
turned
into
Sack-cloth
and
Blood
.
Jesus
now
truly
suffereth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Torments
not
only
of
an
Eve-eternity
,
but
of
Eternity
,
for
his
Sufferings
are
extended
and
heightned
not
only
according
to
the
capacity
of
a
particular
individual
man
in
flesh
,
of
an
immortal
Soul
,
or
an
Angel
great
in
Power
;
but
according
to
the
proportion
of
the
Super-Angelical
Head
of
the
whole
Creation
,
eminently
and
transcendently
comprehending
all
Creatures
in
himself
.
And
not
only
so
,
but
his
Sufferings
in
this
nature
are
suited
to
the
Divine
and
eternal
Person
subsisting
and
supporting
the
Nature
,
and
to
the
Divine
and
eternal
Person
offended
,
coming
down
upon
him
in
the
full
weight
of
his
Wrath
,
in
the
full
Opposition
,
the
full
Contrariety
,
the
full
Enmity
of
all
the
Attributes
of
God
,
of
his
entire
Godhead
,
to
his
proper
,
most
contrary
,
irreconcilable
Enemy
,
the
evil
of
Sin
.
This
is
the
manner
of
Christ's
Sufferings
.
Thus
God
personally
suffered
in
Flesh.
The
merit
of
these
Sufferings
consisteth
in
this
,
that
this
Flesh
which
suffereth
,
and
the
Sufferings
of
this
Flesh
stood
in
the
Unity
of
the
Divine
Person
.
Our
Jesus
was
God
and
Man
in
one
Person
,
that
being
Man
he
might
suffer
,
and
this
Man
being
God
might
merit
by
suffering
.
By
this
hypostatical
or
personal
Union
,
by
this
mutual
and
indivisible
Unity
of
the
same
Person
in
both
Natures
,
the
Righteousness
,
the
Beauty
,
the
Sweetness
,
the
Glory
,
all
the
united
Excellencies
and
Blessedness
of
the
Godhead
stood
entirely
in
every
Wound
,
in
every
Sigh
,
in
every
Blush
of
shame
,
in
every
pang
of
pain
,
in
every
part
,
in
every
degree
of
sufferings
through
the
whole
flesh
of
Christ
.
All
these
reciprocally
were
filled
and
encompassed
with
the
full
Glory
,
with
the
united
Excellencies
of
the
Divine
Nature
.
Thus
were
they
a
Divine
Price
indeed
paid
down
for
us
in
the
Blood
and
Life
of
our
dear
Saviour
.
Now
the
same
Divine
Person
,
the
God
of
all
Loves
and
Lovelinesses
,
the
God
of
all
Peace
,
Righteousness
,
Joy
and
Immortality
in
the
Tempests
and
Flames
of
Divine
Justice
and
Wrath
from
above
:
In
the
tempests
and
flames
of
all
guilt
,
sufferings
,
and
shame
from
below
meeteth
with
himself
on
both
sides
in
all
these
.
So
the
tempests
and
flames
of
Justice
and
Wrath
from
above
in
a
moment
vanish
into
a
golden
Calm
and
Sun-shine
of
Divine
Loveliness
and
Love
:
In
the
same
moment
the
tempests
and
flames
of
guilt
,
shame
,
and
sufferings
below
,
are
transformed
into
the
Divine
unspotted
Beauty
of
an
everlasting
Righteousness
,
into
the
triumphs
of
an
eternal
Life
,
Love
,
and
Joy
.
In
a
word
,
the
whole
Contrariety
thus
come
to
its
utmost
point
returns
into
,
and
is
swallowed
up
in
the
most
pure
,
the
most
perfect
Sweetness
and
Harmony
of
that
Divine
Unity
from
which
it
went
forth
.
So
is
our
Jesus
become
Hylasterion
,
the
Propitiation
,
the
Atonement
.
Thus
the
Blood
of
God
in
the
Person
of
Christ
washeth
Crimson
and
Scarlet
sins
,
double
died
,
in
the
Blood
of
God
himself
unto
the
whiteness
of
the
wool
of
the
Lamb
of
God
,
and
of
the
Snow
coming
down
new
unstained
from
Heaven
.
As
Jesus
Christ
was
a
Divine
Person
,
so
was
he
an
universal
Person
in
his
Sufferings
.
As
Christ
is
God
,
he
is
the
universal
Being
,
in
which
all
things
have
their
Being
;
which
is
most
intimately
and
universally
in
each
thing
,
as
the
Being
of
every
Being
.
He
is
the
Mediator
,
by
which
all
things
in
every
kind
or
degree
of
Being
descend
and
ascend
.
He
is
the
Head
,
the
Root
,
the
pure
and
primitive
Spirit
of
the
whole
Creation
,
as
the
Spirit
containeth
in
it self
the
outward
Form
and
Image
.
He
goes
forth
into
all
forms
and
states
of
things
from
above
the
highest
Heavens
to
the
nethermost
parts
of
the
Earth
filling
all
.
He
espouseth
into
the
Unity
of
his
Divine
Person
the
Humane
Nature
,
the
Harmony
and
Model
of
the
whole
Creation
unconfined
by
any
particular
personality
:
He
takes
upon
him
the
Humane
Nature
in
its
lowest
state
,
in
fading
,
frail
and
dying
flesh
.
The
Father
hath
given
him
to
the
World
,
and
for
the
World
,
Joh.
3.
He
hath
●…iven
himself
for
us
,
Gal.
2.
ult.
Thus
he
suffereth
as
an
universal
Person
,
and
becomes
a
ransome
for
all
:
So
St.
Paul
layeth
down
the
ground
of
this
.
Ransome
,
and
this
Ransome
,
1
Tim.
2.
There
is
one
God
the
Father
of
all
:
there
is
one
Mediator
between
God
and
man
,
the
man
Christ
Jesus
,
who
gave
himself
a
Ransome
for
all
.
The
Death
of
Jesus
Christ
is
the
finishing
of
his
Sufferings
,
and
of
his
abode
in
Flesh.
This
is
as
the
Mid-night
,
that
Point
in
which
the
Sun
of
the
Godhead
in
the
Heaven
of
Christ's
Person
,
is
gone
to
the
utmost
distance
from
him
,
to
the
utmost
degree
of
Contrariety
to
him
,
and
now
is
returning
towards
him
again
in
the
beautiful
and
blessed
Unity
of
the
Divine
Love
.
There
is
a
two-fold
mystery
in
the
Death
of
Christ
:
-
1.
An
universal
Dissolution
.
-
2.
An
universal
Resolution
.
1.
The
Death
of
Christ
is
an
universal
Dissolution
.
He
spoiled
Principalities
and
Powers
,
making
a
shew
of
them
openly
,
and
triumphing
over
them
on
his
Cross
,
Col.
2.
This
true
Sampson
dying
,
taketh
hold
of
the
Pillars
of
the
World
,
by
a
Divine
force
in
his
Death
pulls
them
down
,
and
the
whole
Creation
,
to
fall
together
with
himself
into
his
Grave
.
Some
teach
us
,
That
the
Sun
is
the
Center
,
the
Corner-stone
,
the
immediate
Foundation
of
this
visible
World
,
and
that
if
this
should
fall
out
from
Heaven
,
or
should
lose
its
Light
and
Course
in
Heaven
,
all
Motions
,
and
so
all
Forms
of
things
here
would
cease
and
be
no
more
.
Jesus
Christ
of
a
truth
is
the
true
Sun
,
the
shining
Pillar
,
which
holds
the
Foundation
of
all
things
visible
and
invisible
;
the
Root
of
all
created
Light
,
and
so
of
the
whole
World
.
He
dying
,
all
things
die
in
him
,
all
things
die
together
with
him
.
If
any
man
be
in
Christ
,
saith
St.
Paul
,
he
is
a
new
Creation
,
old
things
are
passed
away
,
2
Cor.
5.
It
is
a
known
story
recited
by
Plutarch
,
That
of
a
great
Cry
,
with
dreadful
shrieks
and
groans
to
Thamus
a
Pilot
,
as
he
passed
by
a
desolate
Island
,
in
the
Reign
of
Tiberius
,
under
whom
Christ
was
put
to
death
,
Great
Pan
is
dead
,
this
great
All
is
dead
.
The
Heathen
figured
the
whole
Creation
in
the
Person
of
their
God
Pan
,
the
Angelical
,
Coelestial
,
and
Elementary
parts
of
it
.
2.
The
Death
of
Christ
is
an
universal
Resolution
or
Return
of
all
things
,
as
they
stand
in
Christ
into
their
first
and
Divine
Principles
.
The
Light
,
the
Life
,
the
Forms
,
the
Essences
of
all
things
return
into
their
Ideal
Forms
,
their
incorruptible
Originals
and
Patterns
,
their
pure
eternal
Springs
in
the
Mediatory
Form
,
and
Divine
Nature
of
Christ
.
The
shadowyness
returns
into
that
blessed
shade
,
that
fell
immediately
from
the
Person
of
Christ
in
Glory
,
that
Primitive
and
Divine
Darkness
which
was
before
the
first
Day
,
the
Womb
of
the
first
Light
,
and
of
the
whole
Creation
,
which
composed
those
Nights
of
Beauty
,
Peace
and
Pleasure
,
the
Nights
of
the
six
Days
,
the
Night
of
the
seventh
Day
,
and
all
the
Nights
of
Paradise
.
Thus
was
Jesus
with
the
good
Thief
,
and
all
things
with
him
,
in
him
in
Paradise
at
his
Death
.
The
Jewish
Rabbins
distinguish
Paradise
from
Heaven
thus
;
Heaven
is
a
state
of
Divine
Glory
and
Pleasure
above
in
the
open
Light
of
●…e
Godhead
.
Paradise
is
a
state
of
Divine
,
incorruptible
Glory
and
Pleasure
below
,
beneath
the
shades
of
the
Earth
.
This
is
that
pure
,
primitive
,
Divine
Darkness
,
of
which
I
speak
,
which
was
the
shade
,
out
of
which
the
pure
Earth
with
all
the
unstained
Forms
of
things
at
first
arose
,
and
into
which
they
now
return
again
in
Christ
.
This
is
the
Divine
sleep
of
all
things
in
the
Death
of
Christ
,
their
retirement
into
their
Divine
Patterns
,
their
sweet
and
entire
rest
in
them
,
their
contemplation
and
fruition
of
all
the
immortal
Joys
and
Glories
of
their
Patterns
,
and
of
themselves
in
those
Joys
and
Glories
,
as
a
Divine
dream
in
this
sleep
,
within
this
sweet
,
this
amiable
,
this
more
than
Angelical
shade
which
over-spreads
them
.
Here
they
desirously
and
delightfully
wait
for
the
Day
of
the
Resurrection
from
the
Face
of
God
,
which
they
see
by
degrees
dawning
and
rising
upon
them
,
when
the
sweet
Peace
of
this
lovely
shade
shall
break
up
into
the
more
full
and
glorious
sweetness
of
the
supream
Light
,
and
that
eternal
Day
.
St.
Paul
expresseth
all
this
to
us
,
when
he
teacheth
us
,
That
Christ
hath
gathered
up
all
things
into
one
in
himself
,
Col.
2.
The
Greek
word
properly
signifies
there
the
Resolution
,
or
Return
of
things
back
into
their
first
Principle
,
their
Original
Spring
and
Pattern
.
3.
The
third
and
last
part
of
the
Mediation
of
Christ
in
our
Redemption
,
as
it
was
accomplished
in
his
own
Person
,
is
his
Resurrection
and
Ascension
.
These
two
agree
,
are
the
same
in
nature
and
kind
;
differing
only
in
degree
.
The
Resurrection
of
Christ
is
the
breaking
up
of
that
primitive
shade
,
which
over-spread
him
,
into
a
clear
Light
of
Glory
.
Now
he
springs
up
,
and
flourisheth
throughout
his
whole
Person
,
and
all
things
together
with
him
in
his
Person
,
in
the
Beauty
and
Immortality
of
his
Mediatory
Form
.
He
is
now
become
an
entire
Spirit
in
his
Humane
Nature
,
both
Soul
and
Body
.
This
two
Scriptures
make
clear
to
us
.
Jesus
Christ
saith
to
Nicodemus
,
Joh.
3.
6.
That
that
which
is
begotten
of
the
Spirit
is
Spirit
.
The
word
there
is
a
Substantive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spiritual
substance
,
or
substantial
Spirit
.
Now
it
is
manifest
in
the
Scriptures
,
that
the
Resurrection
of
Christ
in
the
Body
was
an
immediate
Generation
by
the
eternal
Spirit
:
So
Divines
interpret
,
and
apply
those
words
,
Heb.
1.
5.
cited
from
the
second
Psalm
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
:
Suitable
to
this
is
that
Scripture
,
Rom.
1.
4.
Declared
the
Son
of
God
with
power
,
according
to
the
holy
spirit
by
the
Resurrection
from
the
dead
.
Two
things
are
manifest
from
this
Scripture
:
1.
That
Jesus
Christ
was
raised
from
the
Dead
by
the
immediate
Power
and
Operation
of
the
holy
Spirit
.
2.
That
this
Resurrection
was
a
Divine
Generation
by
the
Spirit
,
through
which
he
was
brought
forth
into
the
proper
Form
of
the
Son
of
God
.
That
which
we
read
declared
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
properly
defined
,
or
determinately
formed
.
This
receives
further
Light
from
St.
Peter
,
1
Pet.
3.
18.
Being
put
to
death
truly
in
the
flesh
,
but
quickned
in
the
spirit
:
We
read
it
by
the
Spirit
,
but
in
Gr●…
the
Flesh
and
Spirit
do
so
exactly
answer
one
another
in
the
construction
and
manner
of
expression
,
that
one
would
think
nothing
to
be
plainer
,
than
the
intention
of
the
Holy
Ghost
to
signifie
,
that
the
Flesh
and
the
Spirit
had
both
the
same
relation
to
the
Person
of
Christ
in
those
different
states
of
his
dying
and
rising
again
,
that
by
this
change
the
Spirit
came
in
the
place
of
the
Flesh
,
and
that
the
Flesh
was
changed
into
a
Spirit
,
as
by
a
natural
Generation
,
that
that
was
Water
,
or
Air
,
is
made
Fire
.
The
words
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
same
sense
,
in
which
he
died
in
Flesh
,
or
to
the
Flesh
:
So
he
rose
again
in
the
Spirit
,
or
to
Spirit
.
That
same
Body
,
which
died
a
fleshly
,
compounded
,
mortal
substance
,
rose
again
a
simple
,
pure
,
immortal
Spirit
.
As
the
Humanity
of
Christ
rose
again
a
Spirit
,
so
it
rose
in
an
immediate
inseparable
Union
with
the
eternal
Spirit
upon
the
same
Root
into
the
same
Life
and
Image
.
St.
Paul
instructeth
us
in
this
mystery
,
1
Cor.
15.
45.
The
first
Adam
was
made
a
living
Soul
,
the
last
Adam
a
quickning
Spirit
,
vers.
45.
The
subject
of
St.
Paul's
Discourse
there
,
and
in
many
verses
before
,
is
the
Resurrection
of
the
Body
.
He
said
immediately
before
,
It
is
sown
a
natural
Body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Body
proper
for
a
Soul
;
It
is
raised
a
spiritual
Body
,
a
Body
proper
for
a
Spirit
,
vers.
44.
He
illustrates
this
afterwards
,
The
first
man
is
of
the
Earth
earthly
,
the
second
man
is
the
Lord
from
Heaven
,
vers.
47.
Then
he
distinguisheth
them
by
the
names
of
the
earthly
,
and
the
heavenly
man
,
or
the
Super-Coelestial
,
vers.
48.
He
likewise
distinguisheth
their
two
Images
,
the
Image
of
the
earthly
,
and
the
Image
of
the
heavenly
,
or
super-coelestial
,
vers.
49.
Then
he
concludes
with
a
a
positive
and
emphatical
Declaration
,
But
this
I
say
,
brethren
,
that
flesh
and
blood
cannot
enter
into
the
Kingdom
of
God
,
vers.
50.
From
these
Scriptures
laid
together
,
these
particulars
seem
evidently
to
arise
.
1.
Jesus
Christ
by
the
Resurrection
in
his
whole
Humane
Nature
,
both
Soul
and
Body
is
a
supernatural
,
super-coelestial
Spirit
,
far
above
the
nature
of
Souls
or
Angels
in
the
first
Creation
.
2.
The
humanity
of
Christ
hath
now
its
Root
in
Heaven
,
in
that
Heaven
out
of
which
it
comes
forth
,
and
appears
as
Lord
of
all
:
the
Heaven
of
the
Fathers
Bosom
;
the
Heaven
of
the
eternal
Spirit
,
and
of
the
Godhead
,
where
it
hath
the
Root
of
its
Personality
,
and
its
Life
hidden
with
God
from
the
natural
eye
of
every
Creature
.
3.
The
whole
Manhood
of
Christ
is
cloathed
with
an
heavenly
,
or
super-coelestial
Image
,
an
Image
suitable
and
proper
to
that
Heaven
out
which
he
springs
.
4.
The
Manhood
of
Christ
is
so
immediately
,
entirely
,
mutually
united
to
the
eternal
Spirit
,
the
Godhead
it self
,
that
Christ
,
as
he
is
man
,
is
said
to
be
a
quickning
spirit
.
The
Humane
Nature
,
and
the
Divine
in
the
Lord
Jesus
are
so
far
now
become
one
Spirit
,
as
in
a
mystical
Marriage
,
where
at
the
height
of
their
Unity
they
keep
the
distinction
as
high
and
clear
.
5.
●…us
Christ
in
his
Humane
Nature
,
in
his
Body
,
as
well
as
his
Soul
is
thus
become
a
Spirit
in
opposition
to
the
earthly
and
fleshly
substance
of
the
natural
Body
of
the
first
man
,
which
is
declared
incapable
of
entring
into
the
Kingdom
of
God
.
6.
This
spiritual
and
super-coelestial
state
above
the
natural
Body
,
and
above
the
natural
Soul
of
the
first
man
in
his
primitive
state
,
and
so
above
the
Creation
in
its
visible
or
invisible
part
,
when
it
was
most
pure
,
is
properly
the
Kingdom
of
God
,
to
which
that
of
St.
Paul
agreeth
,
when
he
placeth
the
Kingdom
of
God
in
the
eternal
Spirit
.
Thus
the
Resurrection
of
the
Lord
Jesus
is
his
Return
with
his
Humane
Nature
,
with
his
shadowy
Image
,
with
the
whole
Creation
in
himself
,
into
the
Immortality
and
Glory
of
his
Mediatory
Form
,
to
be
there
,
as
he
was
at
first
.
This
is
the
Object
of
his
Hope
,
the
subject
of
his
Prayer
.
Now
,
O
Father
,
glorifie
me
with
thy self
,
with
that
Glory
which
I
had
with
thee
before
the
World
was
,
Joh.
17.
5.
What
time
,
that
now
relates
unto
,
you
may
understand
by
the
fore-going
verse
,
I
have
glorified
thee
on
Earth
,
I
have
finished
the
Work
which
thou
gavest
me
to
do
.
Jesus
Christ
speaketh
this
by
a
Prolepsis
,
or
Anticipation
,
having
his
Eye
upon
the
finishing
his
Work
upon
the
Face
of
the
Earth
by
dying
,
and
finishing
his
Work
in
the
Heart
,
or
nethermost
parts
of
the
Earth
by
lying
the
appointed
time
in
the
Grave
.
Jesus
Christ
points
out
to
us
three
eminent
Circumstances
in
his
Resurrection
.
1.
The
first
is
a
Glory
with
his
Father
,
an
Union
and
Fellowship
with
the
Godhead
,
and
with
the
Person
of
the
Father
in
his
own
proper
and
Divine
personal
Glory
.
He
expresseth
this
twice
over
,
as
the
chiefest
sweetness
of
his
Hopes
,
and
the
principal
Glory
in
the
Glory
.
Glorifie
me
with
thy self
,
with
the
Glory
which
I
had
with
thee
.
2.
This
Glory
transcends
that
of
the
whole
Creation
in
its
greatest
Perfection
,
as
it
also
antecedes
it
,
as
it
also
is
a
Glory
which
was
before
the
World
was
.
3.
Here
are
three
states
distinctly
represented
to
us
:
1.
Jesus
Christ
in
Glory
,
before
he
came
into
this
World
,
before
this
World
was
.
2.
Jesus
Christ
coming
forth
from
that
Glory
into
this
World
,
and
being
without
that
Glory
all
that
interval
of
his
Life
here
.
3.
The
return
of
Christ
at
his
Death
and
Resurrection
into
the
same
Glory
.
These
three
states
must
necessarily
respect
Jesus
Christ
in
the
same
form
under
the
same
relation
,
to
accommodate
this
sense
,
and
make
that
proper
.
The
Person
of
Christ
in
his
shadowy
Image
,
in
which
he
was
the
Head
of
the
whole
Creation
,
and
comprehended
this
all
in
himself
,
as
he
took
flesh
of
the
Virgin
Mary
,
and
set
himself
in
the
place
of
all
in
their
fallen
estate
;
So
He
was
without
the
Glory
.
Before
all
this
in
his
Mediatory
Form
,
he
stood
together
with
God
,
and
his
Father
in
his
shadowy
Image
,
in
Flesh
and
Blood
,
with
all
the
changes
accompanying
him
after
a
spiritual
manner
,
filled
and
cloathed
with
a
super-coelestial
and
eternal
Glory
.
Two
Scriptures
laid
together
give
more
light
and
strength
to
this
place
and
this
sense
.
Jesus
Christ
having
spoken
to
the
Jews
of
eating
his
Flesh
,
and
drinking
his
Blood
,
Joh.
6.
56.
Of
his
being
the
Bread
coming
down
out
of
Heaven
,
vers.
58.
Understanding
the
Jews
to
murmur
,
and
be
offended
at
the
hardness
of
this
saying
,
vers.
60
,
61.
makes
this
Reply
to
their
murmurs
;
What
if
ye
shall
see
the
Son
of
man
ascending
thither
,
where
he
was
at
first
,
or
before
.
It
is
the
Spirit
quickneth
,
the
Flesh
profiteth
nothing
:
The
words
which
I
speak
they
are
Spirit
and
Life
.
The
other
Scripture
is
that
,
Rom.
1.
4.
Christ
was
raised
from
the
dead
by
the
Glory
of
God
.
From
these
two
Scriptures
compared
,
the
Truth
of
this
mystery
shines
forth
in
these
parts
:
1.
The
flesh
and
blood
of
Jesus
Christ
,
in
the
proper
sense
of
Christ's
words
,
are
Spirit
and
Life
.
2.
They
were
Spirit
and
Life
in
the
Glory
of
God
,
before
the
coming
down
of
Christ
upon
the
Earth
.
3.
From
that
state
they
came
forth
into
their
shadowy
appearance
here
in
this
shadowy
Image
.
4.
They
returned
again
together
with
this
shadowy
Image
into
that
first
state
,
where
casting
off
the
Vail
,
or
rather
converting
the
Vail
into
the
same
Nature
and
Form
,
they
were
again
all
Spirit
and
Life
,
by
the
Glory
of
God
in
the
Resurrection
springing
up
in
them
,
coming
down
upon
them
,
and
taking
them
into
it self
.
Lastly
,
The
flesh
and
blood
of
Christ
,
even
when
they
are
come
forth
from
this
spiritual
and
immortal
Glory
,
while
they
are
in
this
shadowy
state
upon
the
Earth
,
abide
unchangeably
in
this
Glory
,
and
are
there
still
all
Spirit
,
all
Life
,
without
any
Vail
or
Cloud
:
Thus
are
they
the
food
of
a
Saint
.
The
Lord
Jesus
expresseth
this
sense
;
No
one
hath
ascended
into
Heaven
,
but
he
who
comes
down
out
of
Heaven
,
the
Son
of
Man
,
who
is
in
Heaven
.
Two
things
are
remarkable
here
:
1.
The
being
in
Heaven
is
expressed
by
the
Participle
of
the
present
Tense
,
a
present
and
constant
Act.
2.
The
Title
of
the
Son
of
Man
is
particulary
added
to
that
clause
of
the
being
in
Heaven
constantly
without
interruption
,
while
he
comes
down
out
of
Heaven
,
while
he
ascends
into
Heaven
,
in
the
interval
,
or
space
of
his
being
on
Earth
between
both
these
.
Jesus
Christ
,
as
he
is
the
Son
of
Man
,
comes
down
at
first
out
of
that
Heaven
into
which
at
last
he
returns
and
re-ascends
.
In
the
same
Heaven
also
hath
he
his
present
and
constant
abode
,
while
he
is
on
Earth
.
As
the
Heaven
of
Christ's
Mediatory
Glory
,
and
of
the
Fathers
Glory
,
which
are
far
above
all
created
Heavens
,
the
Heavens
of
this
Creation
,
come
down
together
with
him
upon
the
Earth
,
obscured
beneath
the
Vail
of
Flesh
,
and
in
this
Flesh
act
all
the
parts
of
his
living
and
dying
here
:
So
do
these
Heavens
also
at
once
comprehend
this
Earth
in
the
Person
of
Christ
,
his
flesh
,
their
obscurity
before
it
;
All
the
parts
of
his
Life
and
Death
in
the
flesh
,
as
parts
of
Glory
in
these
Heavens
;
As
Spirit
and
Life
,
as
spiritual
and
immortal
Glories
in
the
Fountain
of
Life
and
Glory
,
the
eternal
Spirit
.
St.
Austin
in
his
Discourses
of
the
Trinity
,
interprets
the
mission
,
or
sending
Christ
by
the
Father
,
to
be
his
coming
forth
out
of
the
invisible
Glory
of
the
Father
into
a
visible
state
and
form
.
The
invisible
Glory
being
immutable
,
undivided
and
unconfined
,
comprehendeth
constantly
in
it self
after
its
own
manner
,
that
visible
Form
which
it
sendeth
forth
from
it self
.
Object
.
How
do
we
say
,
that
the
Manhood
of
Christ
was
a
Spirit
in
its
Resurrection
,
when
he
saith
in
one
place
to
his
Disciples
,
A
Spirit
hath
not
flesh
and
bone
,
as
ye
see
me
to
have
.
In
another
place
he
shewed
his
hands
and
his
side
to
the
Apostles
,
Joh.
20.
20.
Again
,
he
calleth
to
Thomas
,
Bring
thy
finger
hither
,
and
see
mine
hands
,
and
bring
thine
hand
,
and
put
it
into
my
side
;
and
be
not
unbelieving
,
but
believing
.
In
a
visible
form
he
ascended
before
the
eyes
of
the
Apostles
,
and
a
Cloud
took
him
up
out
of
their
sight
,
Act.
1.
9.
To
this
I
give
three
Answers
.
Answ.
1.
Jesus
Christ
intended
not
that
these
outward
appearances
of
a
natural
Form
to
their
outward
and
natural
senses
,
should
be
in
themselves
alone
any
demonstration
of
his
Resurrection
and
Glory
.
Did
not
he
know
,
that
all
their
senses
were
equally
capable
of
being
deluded
by
a
Fantom
,
or
an
Apparition
of
the
Devil
?
If
Satan
can
change
himself
into
an
Angel
of
Light
,
to
the
deluding
of
our
most
noble
and
Divine
Faculty
,
our
Understanding
;
can
he
not
as
easily
by
the
same
skill
and
power
change
himself
into
any
known
or
agreeable
Object
,
to
abuse
any
of
our
senses
?
might
not
he
either
by
false
Species
or
Images
impressed
upon
the
outward
Organs
of
sense
,
the
natural
Spirit
,
the
Imagination
,
or
by
thickning
and
forming
a
Body
of
Air
,
counterfeit
the
softness
,
the
warmth
,
the
solidity
of
Christs
Flesh
,
and
his
Wounds
to
the
touch
,
and
to
the
hands
of
St.
Thomas
,
as
well
as
to
his
sight
,
and
to
his
eyes
?
Histories
of
those
affairs
,
which
write
them
with
greatest
Authority
,
and
best
Reputation
,
tell
us
of
dissolute
Persons
,
who
have
seemed
to
themselves
in
the
warm
embraces
of
a
delightful
Person
on
a
soft
and
rich
bed
,
who
yet
in
the
end
have
found
themselves
with
a
filthy
sow
in
the
mire
.
Answ.
2.
We
read
in
Daniel
,
that
the
Bodies
of
the
Saints
in
the
Resurrection
shine
as
the
Sun
in
the
Firmament
.
When
Jesus
Christ
was
transfigured
,
his
Face
did
shine
as
the
Sun
in
its
strength
.
If
then
the
Body
of
our
Lord
Jesus
,
risen
from
the
dead
,
did
remain
flesh
still
,
yet
certainly
it
was
rarified
,
and
heightned
to
such
a
degree
of
Spirituality
and
Glory
,
that
it
could
bear
no
resemblance
to
the
natural
Body
,
the
Flesh
of
Christ
in
its
Humiliation
upon
the
Cross
,
stained
and
broken
with
Wounds
,
with
Blood
,
with
Agonies
,
with
the
forms
of
Death
invading
it
.
Can
we
think
a
glorified
Body
could
bear
any
proportion
to
our
natural
senses
,
when
our
own
reason
,
according
to
the
Rules
of
Philosophy
teacheth
us
,
That
a
sensible
Object
,
if
it
excel
,
destroys
the
sense
?
Our
experience
makes
this
plain
to
us
in
the
Sun
,
which
shining
clearly
forth
,
is
uncapable
of
being
lookt
upon
by
us
,
chastizing
us
with
a
blindness
,
even
to
inferior
Objects
,
if
we
dare
to
cast
our
eyes
upon
him
;
yet
is
he
in
his
brightest
Glory
,
but
a
shadowy
Figure
of
the
glorified
Body
of
Christ
,
and
of
his
Saints
:
For
,
when
Christ
shall
appear
in
his
glorified
Body
,
and
the
Saints
in
their
glorified
Bodies
shall
appear
,
and
shine
in
their
full
splendor
with
him
;
the
Sun
shall
have
no
glory
before
this
excelling
Glory
,
but
be
turned
into
Sack-cloath
,
as
the
Stars
lose
their
light
,
when
the
Sun
riseth
upon
them
.
Can
we
think
then
,
our
eyes
,
our
natural
senses
,
or
those
of
the
Apostles
,
capable
of
discerning
or
taking
in
the
Glory
of
Christs
spiritual
Body
in
its
proper
and
true
Form
,
when
he
was
risen
from
the
dead
?
Answ.
3.
The
holy
Spirit
saith
expresly
of
these
appearances
of
Christ
to
the
natural
senses
of
the
Apostles
,
immediately
upon
that
History
of
St.
Thomus
.
Many
truly
therefore
,
and
other
signs
Jesus
wrought
before
his
Disciples
,
Joh.
20.
30.
We
read
also
concerning
these
appearances
of
Christ
to
the
Apostles
,
that
Jesus
Christ
presented
himself
to
them
alive
by
many
signs
or
wonders
for
the
space
of
forty
days
appearing
to
them
,
and
seen
by
them
.
These
then
were
Signs
or
Miracles
wrought
by
Christ
,
which
had
no
force
in
the
outward
Form
,
any
farther
than
the
eternal
Spirit
with
a
Divine
Power
and
Glory
wrought
in
them
,
and
shined
through
them
.
Such
Signs
and
Wonders
were
the
Images
of
things
presented
of
old
to
the
eyes
or
imaginations
of
the
Prophets
,
which
were
of
no
use
any
farther
than
the
eternal
Word
,
the
Glory
of
God
opened
it self
to
the
Spirits
of
the
Prophets
through
them
,
at
once
discovering
them
in
it self
,
and
it self
in
them
.
So
now
the
Lord
Jesus
by
these
Signs
to
the
outward
senses
at
once
opened
,
fortified
,
heightned
,
enlarged
the
Understanding
,
and
the
spiritual
senses
of
the
Apostles
,
and
presented
himself
to
them
with
his
whole
Man-hood
,
Soul
and
Body
,
risen
into
the
Glory
of
his
Mediatory
Form
,
and
of
his
Divine
Nature
.
Here
he
set
before
them
all
those
fleshly
Forms
of
his
Humiliation
,
of
his
Incarnation
,
Life
and
Death
,
through
which
he
had
passed
in
their
proper
Forms
of
their
several
seasons
,
not
as
shadowy
Images
to
shadowy
senses
,
but
as
the
essential
,
eternal
Truth
,
the
Spirit
and
Life
of
them
,
as
Mysteries
and
Glories
unvailed
,
and
sealing
themselves
upon
the
spiritual
senses
of
those
,
whose
eyes
were
thus
anointed
to
behold
them
.
This
was
the
sight
which
Christ
presented
to
Thomas
,
when
he
said
to
him
with
words
,
which
carried
a
new
Creation
along
with
them
,
be
not
unbeliving
,
but
believing
.
This
was
the
sight
which
Thomas
saw
,
when
he
cryed
,
My
Lord
and
my
God
.
The
Ascention
of
our
Lord
Jesus
is
his
passage
out
of
his
Mediatory
Form
and
Glory
,
carrying
that
also
up
together
with
himself
into
the
Glory
of
the
Father
.
Jesus
Christ
distinguisheth
between
his
own
Glory
and
the
Glory
of
his
Father
,
Luke
9.
26.
When
the
Son
of
Man
cometh
in
his
own
Glory
,
and
the
Glory
of
his
Father
,
and
the
Glory
of
his
holy
Angels
.
The
Glory
of
the
holy
Angels
is
that
of
this
Creation
,
which
is
subjected
to
them
,
in
which
they
are
according
to
the
Language
of
the
Scripture
,
Principalities
,
Powers
,
and
Thrones
.
His
own
Glory
,
the
proper
Glory
of
Christ
,
which
he
calls
his
own
Glory
,
is
that
of
his
Mediatory
Form
.
The
Glory
of
his
Father
transcendeth
that
,
shining
forth
in
the
supream
Unity
,
and
purest
simplicity
of
the
Godhead
.
This
three-fold
Glory
,
Jesus
Christ
united
in
his
own
Person
.
Through
this
three-fold
Glory
he
ascended
,
taking
up
all
with
him
into
the
highest
Glory
.
He
cometh
again
in
the
Spirit
of
Glory
,
and
of
God
,
as
the
Root
of
this
three-fold
Glory
,
putting
forth
himself
gradually
in
it
,
through
the
Saints
,
till
by
springing
and
forming
himself
in
them
,
he
bring
them
also
to
be
where
he
is
,
to
see
the
Glory
of
his
Godhead
,
to
see
all
Glories
,
and
themselves
also
like
him
in
that
Glory
.
Thus
Jesus
Christ
ascends
,
and
sits
down
at
the
right
hand
of
the
Father
,
above
all
Principality
,
and
Power
,
and
Dominion
,
and
above
every
Name
that
is
named
;
not
only
in
this
World
,
but
in
that
which
is
to
come
.
This
World
is
the
World
of
Angels
,
and
of
their
Glories
.
The
Names
of
Principalities
,
Powers
,
Dominions
,
Thrones
,
are
the
Names
of
Angels
,
and
Names
named
in
this
,
their
World
.
The
World
to
come
is
the
Mediatory
World
,
the
Kingdom
of
the
Mediator
,
where
Christ
alone
Reigns
over
all
,
and
in
all
,
where
Christ
hath
his
own
proper
Glory
above
the
Glory
of
the
Angels
,
beneath
the
Glory
of
the
Father
;
where
Christ
alone
is
named
in
every
Name
,
by
Names
above
every
Name
,
which
is
named
in
this
World
of
Angels
.
This
distinction
between
these
two
Worlds
seemeth
to
appear
plain
in
the
comparison
of
this
Scripture
,
with
that
Heb.
2.
5.
For
he
hath
not
put
that
World
to
come
,
of
which
we
speak
,
in
subjection
to
Angels
.
Then
this
is
confirmed
by
a
citation
of
the
Psalmist
,
vers.
7.
Having
made
him
a
little
lower
than
the
Angels
,
thou
hast
crowned
him
with
Glory
and
Honour
,
and
set
him
over
the
Works
of
thine
hands
.
Thou
hast
put
all
things
,
even
the
Angels
themselves
,
with
their
World
,
and
their
Glory
under
his
feet
.
In
like
manner
th●…
Ascension
of
our
Lord
Jesus
is
represented
to
us
in
great
Majesty
and
Glory
,
with
a
great
pomp
and
train
of
Glories
,
Eph.
4.
10.
He
that
descends
,
is
the
same
who
also
ascends
far
above
all
Heavens
.
Behold
our
Jesus
ascending
through
all
the
Heavens
of
Angels
,
all
the
H●…hvens
of
his
own
Mediatory
Form
and
Kingdom
,
leaving
them
all
behind
him
.
Behold
himat
the
right
hand
of
the
Father
,
in
the
Bosom
of
the
Father
,
in
the
purity
and
simplicity
of
the
Godhead
,
entred
into
the
Holy
of
Holies
,
ascended
to
an
height
above
every
name
of
Heavens
,
or
Glories
,
or
any
thing
named
in
any
the
highest
Heavens
,
by
any
Glories
,
by
any
the
highest
and
sweetest
Names
.
Behold
him
,
carrying
along
with
him
up
to
this
height
in
his
own
Person
,
and
by
the
Power
of
his
Person
and
Spirit
drawing
up
after
him
the
long
pomp
and
train
of
all
these
Heavens
,
and
their
several
Glories
.
Here
now
Jesus
sits
down
in
his
eternal
Rest
upon
the
Throne
of
Eternity
,
having
nothing
higher
to
which
he
may
ascend
.
The
Resurrection
of
Christ
is
the
beginning
of
his
Ascension
,
his
Ascension
is
the
finishing
of
his
Resurrection
.
Now
Jesus
Christ
is
perfectly
ascended
thither
where
he
was
at
first
.
The
Godhead
of
Christ
in
his
Mediatory
Form
shineth
forth
immediately
,
nakedly
,
but
gradually
;
in
answerable
degrees
the
Humane
Nature
of
Christ
is
Light
in
the
Light
of
the
Godhead
,
a
clear
,
pure
Light
in
the
naked
Bosom
of
that
Light
,
but
an
increasing
Light
.
Now
in
the
Ascension
of
Christ
,
the
Glory
of
the
Father
shines
out
,
not
only
immediately
and
nakedly
,
but
entirely
,
fully
.
The
Union
,
the
Communion
,
the
Conformity
of
the
Humane
Nature
with
the
Divine
is
compleat
,
as
in
kind
,
so
also
in
degree
.
God
is
now
all
in
all
in
the
Person
of
Christ
,
and
in
both
Natures
.
God
is
totus
,
&
totalitèr
in
toto
Christo
,
&
in
qualibet
parte
Christi
.
God
is
entirely
full
,
and
fully
in
the
whole
Person
of
Christ
,
in
the
whole
Manhood
of
Christ
,
and
in
every
part
.
God
is
all
with
his
whole
Godhead
,
all
in
every
kind
,
in
every
degree
,
in
every
way
and
manner
,
in
all
Christ
,
in
all
the
humanity
of
Christ
.
The
Humane
Nature
of
Christ
is
now
by
a
mutual
,
entire
Union
,
Similitude
,
and
Society
married
to
its
Idea
,
its
heavenly
Pattern
,
as
it
stood
in
the
Mediatory
Form
of
Christ
,
being
an
uncreated
,
and
a
created
Spirit
of
Light
,
Glory
,
and
Immortality
in
one
Spirit
.
Now
this
created
Spirit
of
Light
,
Glory
,
and
Immortality
it self
,
and
the
Humane
Nature
of
Christ
together
with
it
,
in
it
,
lieth
in
the
mutual
embraces
of
its
first
Idea
and
Pattern
,
in
the
simplicity
of
the
Godhead
,
in
the
high
and
holy
place
of
Eternity
,
in
its
highest
and
purest
simplicity
,
in
its
Idea
and
Pattern
,
its
ever-flourishing
Father
and
Husband
.
In
this
Bosome
is
the
Marriage
consummate
:
In
this
Light
the
Humane
Nature
seeth
the
Godhead
eye
to
eye
,
is
become
like
it
,
embraceth
it
,
being
embraced
by
it
,
as
it
is
in
its
full
Glories
fully
powring
forth
themselves
into
its
Bosome
,
after
which
,
and
beyond
which
there
is
no
Glory
.
This
is
the
sense
of
St.
Paul
,
when
he
saith
,
Col.
2.
9.
That
in
Christ
dwelleth
all
the
fulness
of
the
Godhead
bodily
;
that
is
,
substantially
,
entirely
,
distinctly
.
FINIS
.