MAT.
XVIII
.
3.
Except
ye
be
converted
,
and
become
as
little
Children
,
ye
cannot
enter
into
the
Kingdom
of
Heaven
.
IN
the
First
Verse
,
the
Disciples
of
our
Lord
measuring
the
State
of
Things
above
,
by
the
Principles
of
Reason
,
and
the
Fashion
of
this
World
;
make
this
Inquiry
;
Who
should
be
Greatest
in
the
Kingdom
of
God
;
as
if
Ambition
must
follow
us
into
Heaven
,
there
also
to
make
a
Hell
.
Our
Savior
would
undeceive
those
,
whom
He
lov'd
,
by
answering
not
so
much
to
their
Proposals
,
as
their
Principles
.
Therefore
He
gives
them
a
full
Description
of
the
Christian
Mystery
,
which
is
exprest
in
the
words
of
my
Text
:
Except
ye
be
Converted
,
and
become
as
little
Children
,
ye
cannot
enter
into
the
Kingdom
of
Heaven
.
This
Description
hath
Three
Parts
.
-
1.
A
Rise
to
a
Kingdom
.
-
2.
The
Race
towards
it
.
-
3.
The
Royalty
itself
.
1.
The
Rise
to
the
Kingdom
lyes
in
these
words
:
Except
ye
be
converted
:
The
Greek
word
signifies
a
Turn
or
Change
from
the
present
Principles
,
and
Forms
of
things
to
another
vertue
and
view
.
2.
The
Race
to
the
Kingdom
is
thus
set
forth
:
and
become
as
little
Children
:
Diminutives
are
signs
of
Affection
,
Delight
,
and
Dependence
;
as
that
;
One
of
those
little
Ones
,
that
believeth
on
Me
:
Mat.
18.
6.
3.
The
Royalty
itself
,
is
magnificently
describ'd
:
Ye
cannot
enter
into
the
Kingdom
of
Heaven
.
The
Kingdom
of
Heavn
hath
a
Twofold
Signification
.
Sometimes
it
is
generally
taken
for
both
States
of
Grace
and
Glory
:
one
being
the
Inchoation
;
the
other
the
Consummation
:
Man
in
one
,
being
as
a
King
Elect
:
in
the
other
a
King
Crown'd
.
Sometimes
it
hath
a
particular
sense
,
and
points
out
one
peculiar
State
of
Liberty
,
and
Spiritual
Glory
;
as
Rom.
14.
17.
The
Kingdom
of
God
consisteth
not
in
Meats
and
Drinks
:
but
in
Righteousness
,
Peace
,
and
Ioy
in
the
Holy
Ghost
.
So
again
,
2
Pet.
1.
8
,
11.
If
these
things
be
in
you
,
and
abound
,
a
large
entrance
shall
be
made
for
you
into
the
Kingdom
of
Heaven
.
The
Reason
of
the
Expression
in
both
senses
is
;
because
God
is
both
the
King
of
Believers
,
and
their
Kingdom
,
either
in
Fleshly
Types
,
or
in
his
own
Spiritual
.
Appearance
.
These
three
Parts
thus
opened
,
afford
us
three
Doctrines
for
our
Discourse
.
Doct.
1.
The
first
Rise
to
true
Religion
is
a
Conversion
or
Change
.
Doct.
2.
The
second
Course
of
things
in
Christianity
,
is
a
Childhood
or
Sonshing
.
Doct.
3.
The
third
Degree
in
Christianity
is
,
an
entrance
into
the
Kingdom
of
Heaven
,
or
the
Royalty
begun
.
Doct.
1.
The
first
Rise
to
true
Religion
,
is
a
Conversion
or
Change
.
This
is
the
first
Doctrine
;
and
I
begin
with
it
.
David
'
s
language
makes
it
good
,
Psa.
51.
13.
Then
will
I
teach
transgressours
thy
ways
,
and
sinners
shall
be
converted
unto
thee
.
He
that
will
pass
from
the
dismal
Depths
of
sin
and
Woe
,
to
those
Heights
of
Strength
,
Holiness
and
Sweetness
in
God
,
must
make
his
first
Motion
a
Conversion
,
a
Change
from
a
Descent
to
an
Ascent
;
from
going
Outward
to
the
Circle
,
to
go
Inward
towards
the
Center
of
things
,
which
comprehends
and
casts
forth
all
the
Circles
.
The
Explication
of
the
Point
will
be
its
fullest
Confirmation
.
I
will
open
it
in
three
Parts
.
-
1.
The
Change
.
-
2.
The
Circumstances
.
-
3.
The
Cause
of
this
Change
.
Part
1.
The
Change
.
There
are
two
States
to
be
considered
in
this
Part.
-
1.
The
State
of
Man
before
this
Change
.
-
2.
The
State
,
to
which
this
Change
is
made
.
1.
State
.
That
of
Man
before
this
Change
.
Man
before
his
Conversion
walks
in
a
threefold
Image
.
1.
The
Image
of
Nature
.
2.
The
Image
of
the
Devil
.
3.
The
Image
of
Divine
Wrath.
1.
Image
of
Nature
.
St.
Paul
tell
us
,
1
Cor.
15.
49.
As
we
have
born
the
Image
of
the
Earthy
,
we
shall
also
bear
the
Image
of
the
Heavenly
Man
.
Earth
and
Heaven
are
here
opposed
,
not
as
Men
and
Angels
,
Visible
and
Invisible
things
;
but
as
the
State
of
things
in
the
Creature
,
and
in
Christ
.
So
it
appears
manifestly
by
the
Context
of
that
place
,
that
the
first
Adam
,
the
Earthly
Man
,
the
first
Creation
,
Nature
in
the
Visible
and
Invisible
things
of
it
,
are
all
the
same
thing
,
and
One
Image
.
Into
this
Image
Man
is
born
of
his
Natural
Parents
.
In
this
he
lives
Naturally
.
This
Image
hath
three
things
in
it
.
-
1.
'T
is
a
Representation
.
-
2.
'T
is
a
Meer
Representation
.
-
3.
'T
is
a
Mixt
One
1.
The
Image
of
Nature
is
a
Representation
.
The
Earthly
Man
is
an
Image
of
God
,
as
well
as
the
Heavenly
.
St.
Paul
teacheth
us
,
Rom.
5.
14.
in
the
latter
part
of
it
,
that
the
first
Adam
is
a
figure
of
him
,
who
is
to
come
;
that
is
,
Jesus
Christ
.
Whatever
Rich
workings
,
and
various
forms
are
in
him
,
who
is
the
Wisdom
of
God
.
Whatever
Depth
of
Life
.
Heighth
of
Activity
,
Store
of
Virtues
are
in
him
,
who
is
the
Power
of
God
:
Whatever
ravishing
Beauties
are
in
him
,
who
is
the
Brightness
of
the
Father's
Glory
:
Whatever
endless
Sweetnesses
of
Love
,
Loveliness
,
mutual
Relations
are
in
him
,
who
is
the
first
,
the
Only
begotten
of
the
Father
;
All
these
are
figured
out
,
and
represented
to
us
in
the
Earthly
Image
.
This
is
the
first
thing
.
2.
The
Image
of
Nature
is
a
Meer
Representation
:
It
hath
a
show
of
things
,
but
not
the
very
things
themselves
.
We
read
Psal.
39.
5.
Man
at
his
best
Estate
is
altogether
vanity
.
Take
the
first
Man
at
his
Best
;
as
he
was
crown'd
with
the
whole
Quire
of
Angels
when
they
were
the
first
and
freshest
Rayes
of
Divinity
among
the
Creatures
;
as
he
was
cloath'd
with
the
heavenly
Bodies
,
Sun
,
Moon
and
Stars
,
while
yet
they
were
the
near
and
transparent
Images
of
Angels
living
in
them
;
as
he
hath
spread
about
his
Feet
,
all
the
Delicacies
of
Air
,
Earth
and
Sea
,
when
they
were
Pure
and
Chrystalline
,
Reflections
of
the
heavenly
Bodies
:
The
first
Man
in
this
State
was
a
meer
Phantome
,
a
fleeting
Fancy
,
a
Bubble
,
Vanity
quite
thorow
,
and
so
he
vanisht
in
his
Fall
.
Gen.
1.
27.
God
made
Man
in
his
own
Image
,
Psal.
39.
6.
Surely
Man
walketh
in
a
vain
show
.
Those
two
expressions
;
Image
,
vain
Show
,
are
both
the
same
in
Hebrew
,
TSelem
.
If
you
translate
the
same
word
in
Genesis
,
as
it
is
translated
in
the
Psalm
,
you
will
then
read
thus
;
God
made
Man
in
a
vain
show
of
himself
.
Obj.
But
you
may
object
thus
against
this
;
If
God
be
Omnipresent
,
and
fill
All
,
how
can
any
thing
be
a
Representation
of
him
,
without
him
?
He
is
at
the
bottom
of
the
Sea
,
in
the
shades
of
Death
and
Hell
,
Psal.
139.
8
,
9
,
10.
Can
any
thing
be
a
meer
Show
,
when
he
who
is
All
,
is
every
where
,
and
fills
each
Show
of
things
.
Ans.
'T
is
true
,
as
Euthydemus
the
Heathen
taught
of
old
;
All
things
are
in
each
thing
:
Or
as
St.
Paul
since
him
hath
Preacht
upon
clearer
grounds
:
God
is
a
Fulness
filling
all
in
All
,
Eph.
1.
23.
But
this
also
is
true
,
that
All
things
are
in
each
thing
according
to
the
Manner
of
that
in
which
they
are
.
God
is
as
truly
in
the
Froward
,
as
in
the
Gentle
Spirit
.
But
we
learn
the
Differences
of
his
Presence
from
David
,
Psal.
18.
26.
With
the
Pure
thou
wilt
shew
thy self
Pure
;
with
the
Froward
thou
wilt
shew
thy self
Froward
.
God
is
not
only
on
Mount
Sion
,
but
on
Mount
Sinai
;
yet
so
,
that
on
Mount
Sinai
he
is
a
flame
of
fire
;
on
Mount
Sion
a
calm
and
clear
Light
.
So
God
is
in
Himself
,
and
in
the
Creature
:
In
Himself
he
is
Himself
;
the
Eternal
Rock
and
Substance
of
things
.
He
is
in
the
Creature
,
only
as
his
own
Shadow
.
This
is
the
Infiniteness
and
Unsearchableness
of
God
.
He
comprehends
the
thinnest
Shadows
in
Himself
,
and
makes
them
there
Substantial
.
Again
,
he
casts
Himself
into
every
Shadow
or
Show
,
and
Himself
there
becomes
but
shadowy
.
Thus
he
is
All
in
All.
Thus
much
for
the
second
thing
in
the
Natural
Image
.
3.
The
Image
of
Nature
is
a
Mixt
Representation
.
The
Making
of
the
World
was
divided
into
so
many
Parts
,
as
Days
;
each
Day
had
its
Night
;
a
Morning
and
an
Evening
made
the
Day
.
This
was
to
signifie
that
the
Fundamental
Constitution
of
this
frame
of
things
,
was
laid
in
a
commixture
of
Light
and
Darkness
.
These
two
mutually
catch
and
enfold
one
another
.
The
Light
discovers
God
:
The
Darkness
obscures
that
Discovery
;
so
that
seeing
,
we
do
not
see
.
The
Light
pleaseth
us
;
the
Darkness
perplexeth
those
pleasures
;
so
that
this
Life
is
as
a
Shady
Valley
,
as
a
Shadow
of
Life
and
Death
,
Heaven
and
Hell
both
in
one
.
The
Light
invites
and
allures
us
to
those
Immortal
Seats
above
,
pointing
out
a
shining
Path
to
them
.
The
Darkness
affrights
us
,
and
drives
us
back
,
casting
a
mist
of
Doubt
upon
those
beautiful
Beings
,
presenting
it self
between
them
and
us
,
as
a
Dreadful
Gulf
to
be
pass'd
,
Nature
is
by
this
means
an
Image
of
the
Perfections
,
which
are
beyond
Nature
;
but
an
Imperfect
one
.
God
speaks
it
,
Isa.
55.
9.
As
the
Heavens
are
higher
than
the
Earth
;
so
are
my
waies
higher
than
your
waies
,
and
my
thoughts
than
your
thoughts
.
The
waies
of
God
are
the
unchang'd
workings
of
Glory
,
perpetually
casting
it self
into
all
Changes
in
the
Divine
Nature
.
The
Thoughts
of
God
are
the
deepest
Roots
,
the
most
spatious
Expansion
and
Putting
forth
,
the
fixt
and
glorious
Platforms
or
Figures
of
things
,
in
the
Godhead
.
The
Waies
and
Thoughts
of
Man
,
are
the
figurings
of
things
in
Nature
,
or
according
to
the
Forms
of
Nature
.
This
is
a
certain
Rule
:
The
first
thing
in
every
kind
is
the
Original
and
Substance
;
all
second
things
are
Images
of
that
.
The
first
thoughts
and
waies
are
those
in
God
.
The
Waies
of
Nature
,
the
Thoughts
in
Man
,
are
second
to
those
,
and
so
Images
of
them
;
but
with
as
vast
a
Difference
,
as
the
Distance
is
between
Heaven
and
Earth
.
Thus
Imperfect
and
Mixt
is
Nature
,
yet
an
Image
of
Divine
Perfections
and
Purity
.
We
have
now
taken
a
view
of
the
first
Image
,
in
which
Man
walks
before
his
Change
.
Use
1.
Excitation
.
The
first
Use
is
to
awaken
in
us
a
Sense
of
our
State
,
as
we
are
Men.
This
would
very
advantagiously
direct
,
sweeten
,
assist
our
Conversion
.
Let
us
then
to
this
end
consider
these
four
Questions
.
-
1.
What
we
are
.
-
2.
Where
we
are
.
-
3.
Whence
we
come
.
-
4.
How
we
came
hither
.
Quest.
1.
What
are
we
?
David
answers
for
us
,
Psal.
39.
6.
Surely
Man
walketh
in
a
vain
show
,
and
disquieteth
himself
in
vain
.
Man
is
a
Shadowy
Show
.
Descend
O
Man
!
into
thine
own
Being
:
Enter
into
the
secretest
Retirement
of
thine
own
Spirit
;
there
sit
,
look
round
about
thee
and
say
,
Can
I
comprehend
my self
?
Can
I
tell
into
what
f●rm
my
will
would
grow
up
?
or
into
what
shapes
I
shall
pass
after
this
moment
,
while
I
live
,
or
when
I
am
dead
?
If
I
cannot
tell
this
,
th●●
sure
I
am
not
my
own
Origin●l
.
Vain
Main
!
why
dost
thou
exalt
thy self
by
Pride
,
as
if
thou
wert
something
,
seeing
thou
art
not
the
Beauty
,
but
the
Face
in
the
Glass
;
too
slight
a
thing
for
thy self
to
take
hold
of
;
too
weak
a
thing
to
reflect
upon
it self
?
Foolish
Man
!
What
dost
thou
,
feeding
upon
thy
Spirit
such
a
numerous
flock
of
Cares
,
Contrivances
,
Confidence
,
Plots
and
Passions
?
Hast
thou
no
sense
of
this
,
that
,
it
is
not
in
Man
,
that
walks
,
to
guide
his
own
steps
?
There
is
some
Eternal
thing
above
thy
reach
,
past
thy
understanding
,
which
fashions
thee
,
and
carries
thee
on
in
its
own
Image
.
Look
upward
then
,
and
say
,
O
thou
hidden
and
supreme
Substance
!
which
hast
cast
me
,
as
thy
Shadow
,
upon
this
Earth
;
comprehend
me
.
O
thou
supreme
Pattern
!
which
hast
sent
me
forth
to
pass
thorow
this
world
in
thy
Image
;
Guide
me
.
Q.
2.
Where
are
we
?
I
shall
give
a
twofold
Answer
to
this
Question
.
Ans.
1.
We
are
in
a
world
of
Images
.
This
world
is
a
Type
of
God
,
insomuch
that
some
Heathens
call'd
the
world
,
the
Great
God
.
Solomon
saith
,
Wisdom
lifts
up
her
voice
,
and
cryes
in
the
corner
of
every
street
.
Wisdom
is
the
Brightness
of
Eternal
Beauties
;
the
Streets
are
the
Outward
Forms
,
on
which
all
the
Creatures
walk
forth
;
the
Corner
or
Head
of
the
Street
is
the
Power
or
Principle
in
these
Forms
thorow
which
,
as
by
several
Tongues
of
Fire
,
the
Forms
above
sparkle
and
proclaim
themselves
.
Their
sound
,
saith
St.
Paul
,
is
gone
forth
into
the
whole
Earth
.
Canst
thou
sleep
,
be
slothful
or
sad
here
?
Hear
and
see
.
O
Man
!
thou
art
in
this
world
,
as
at
a
Show
.
A
Noise
of
Diving
Glories
descending
thorow
the
Clouds
:
Apparitions
of
heavenly
Essences
,
or
Excellencies
coming
forth
shadowed
;
these
fill
the
empty
space
.
A
Repetition
of
Blessed
Sounds
;
a
Restection
of
Holy
Images
falling
from
above
;
This
is
the
World
in
which
thou
livest
.
Dost
thou
not
feel
Desire
awakened
in
thee
?
Hast
thou
not
a
secret
sense
of
high
Joys
infus'd
into
thy
Soul
?
then
spread
thy
Spirit
thorow
this
world
;
take
it
into
thy
Spirit
,
as
the
Noise
of
a
Harmony
sounding
from
far
.
Take
in
thy self
,
as
a
Part
of
this
Noise
.
Pass
thorow
this
world
,
as
a
Throng
of
Apparitions
,
thy self
being
One
among
the
rest
.
Ascend
now
with
these
;
for
if
thou
slide
downward
,
thou
siakest
out
of
them
into
a
waste
Desert
:
But
if
thou
be
carried
upward
in
them
,
they
will
still
grow
sweeter
,
brighter
,
and
fuller
to
thee
,
till
they
bring
thee
to
their
first
Fountain
,
where
thou
and
they
together
shall
drink
▪
and
be
wrapt
up
into
an
Immortal
Fulness
.
Thus
this
Shallow
world
will
have
a
Depth
in
it
,
sfill
to
centent
thee
,
and
still
to
carry
thee
on
farther
;
while
it
shall
still
have
a
Relative
Delight
,
〈◊〉
Representative
Beauty
.
Jesus
Christ
is
brought
in
speaking
after
this
manner
,
〈◊〉
.
8.
18.
I
and
the
Children
which
thou
hast
given
me
,
are
for
signs
and
w●nders
.
So
let
my
Soul
say
to
my
God
.
Highest
Beauty
!
Greatest
Love
!
I
and
this
World
,
into
which
thou
hast
brought
me
,
are
for
signs
of
thee
,
so
to
move
wonder
and
delight
.
O!
that
I
might
be
in
the
midst
of
them
;
that
they
might
be
unto
me
,
as
figures
only
of
thee
,
subsisting
●nly
in
thee
.
So
these
slight
things
would
have
a
Divine
Fulness
;
for
even
they
would
be
thy
Pleasures
,
thy
Glories
,
O
God!
as
in
a
figure
.
Ans.
2.
We
are
in
a
World
of
Meer
Images
.
The
multitude
of
Creatures
is
often
in
Scripture
compar'd
to
Waters
;
for
as
Water
they
receive
the
Images
of
heavenly
things
without
the
Substance
into
their
thin
passing
streams
.
Look
then
on
These
,
and
immediately
cast
thy
Eye
upward
to
the
Substances
which
shine
fixt
above
,
and
shed
these
Glimpses
of
themselves
.
O
Men
!
why
do
you
cast
your selves
so
ardently
on
the
Faces
of
Beauty
in
these
unstable
Waters
?
You
can
embrace
Nothing
;
you
can
meet
Nothing
to
sustain
you
.
You
sink
and
perish
in
the
midst
of
these
wavy
Sun-shines
.
The
first
Creation
is
often
call'd
a
Sea
.
The
Sea
is
unfruitful
;
nothing
can
take
Root
in
the
floods
;
untam'd
,
devouring
all
things
.
We
are
launcht
forth
upon
this
Sea
of
Appearances
,
in
this
Vessel
,
the
Body
,
not
to
Dwell
or
Grow
upon
it
,
much
less
to
Throw
our selves
into
it
;
but
to
Glide
swiftly
over
the
Face
of
it
,
to
a
firm
Land
of
Bliss
.
But
,
alas
!
what
throngs
of
people
are
there
on
every
side
casting
themselves
with
a
furious
Delight
into
this
Gulf
,
where
every
Wave
is
a
Grave
,
when
it
once
receives
thee
?
Most
,
the
Wisest
,
linger
and
dally
on
this
rolling
,
roaring
Deep
,
till
their
Vessel
worn
out
,
or
split
upon
some
Rock
,
they
be
swallowed
up
in
the
midst
of
the
Floods
,
and
never
reach
the
wished
Shoar
of
Immortality
.
Angels
signifie
Messengers
.
The
Best
things
of
this
world
are
Invitations
only
,
Messengers
sent
forth
to
call
the
Guests
:
They
cannot
Feast
us
:
They
have
not
for
us
.
All
cry
Wisdom
;
That
which
we
show
,
and
you
seek
,
is
not
in
us
.
I
am
not
He.
We
are
not
The
Life
,
Beauty
,
Ioy
,
but
a
Voice
crying
in
the
Wilderness
,
in
a
vast
Emptiness
.
Come
,
taste
and
see
how
good
the
Lord
is
;
what
satisfactory
sweetnesses
are
in
the
Godhead
.
Joseph
sent
Asses
laden
with
provisions
,
and
Waggons
,
to
bring
his
Father
Jacob
with
his
Family
into
egypt
.
Our
Younger
Brother
,
the
New
Man
,
the
Lord
Jesus
,
hath
sent
forth
the
Contents
of
this
Life
,
as
Waggons
and
Asses
,
to
bring
the
Old
Man
out
of
the
Flesh
,
into
the
Bosom
of
the
Father
,
the
Pallace
of
Eternity
,
there
to
rejoyce
for
ever
with
our
Brethren
,
all
the
Children
of
the
Great
King
.
How
foolish
a
thing
is
it
for
us
to
mistake
the
Waggon
for
the
Court
,
which
is
only
the
Convoy
?
How
brutish
a
thing
is
it
to
forget
the
Glories
of
our
Father's
House
,
that
we
may
run
,
feed
,
lie
down
with
the
Asses
?
Q.
3.
Whence
come
we
?
Whence
are
Shadows
cast
?
from
their
Substances
.
Whence
do
Images
flow
?
from
their
Original
.
From
an
Immutable
Substance
,
from
an
Eternal
Original
are
we
then
come
forth
into
this
world
.
Then
shall
we
never
have
Rest
,
till
we
Return
thither
again
.
Our
first
Seed
will
be
most
Inward
with
us
,
and
Inseparable
from
us
;
it
will
travel
with
us
thorow
all
Forms
still
working
in
us
,
still
wearing
out
,
and
casting
off
all
Forms
,
in
which
it
sojourns
with
us
,
until
it
bring
us
back
into
it self
,
and
become
our
only
Clothing
,
our
only
Content
.
Hagar
was
flying
from
the
face
of
her
Mistress
Sarah
;
but
she
meets
an
Angel
that
sweetly
sends
her
back
thither
,
where
God
would
provide
for
her
Sarah
is
the
Divine
Form
in
the
Spirit
;
Hagar
,
this
Fleshly
Being
,
the
Bond-woman
.
This
Earthly
Nature
is
unable
to
bear
the
frowns
and
severity
of
her
Heavenly
Mistress
;
she
flies
from
her
Face
,
her
Appearances
,
which
oppress
the
Flesh
with
their
Glory
.
But
the
bright
Images
of
this
Beauty
,
as
Angels
,
meet
the
Natural
Man
in
the
way
of
his
flight
,
in
the
Principles
of
Nature
.
By
the
flashes
and
breakings
forth
of
these
,
Man
is
persuaded
to
return
,
and
submit
himself
to
the
supreme
Beauty
,
his
Mistress
and
Parent
;
so
only
shall
he
have
provisions
of
Joy
and
Rest
from
his
wandrings
.
Our
Saviour
takes
a
sweet
farewel
of
the
Earth
in
this
language
,
Iob.
16.
v.
28.
I
came
forth
from
the
Father
into
the
world
;
again
I
leave
the
world
,
and
go
to
the
Father
.
Happy
is
that
Soul
,
that
after
all
her
weary
steps
thorow
the
world
,
to
seek
Content
,
now
tyred
,
thinks
of
Returning
to
her
Father
,
her
first
Husband
;
and
breaths
forth
such
sighs
as
these
towards
him
:
O
my
God!
Thy
Fulness
is
the
womb
,
out
of
which
I
was
brought
forth
into
this
world
:
Thy
Sweetness
is
the
Bosom
,
in
which
I
must
eternally
rest
.
How
long
shall
I
linger
here
?
O
when
shall
I
once
leave
this
world
,
and
come
again
to
thee
?
Q.
4.
How
come
we
hither
?
Thorow
a
Darkness
.
You
shall
in
the
first
of
Genesis
see
,
that
Darkness
is
the
Ground
of
this
Creation
,
and
all
Light-Colours
are
laid
upon
that
Ground
.
Darkness
is
the
Bound
between
God
and
the
Creature
,
thorow
which
all
things
pass
out
of
one
into
the
other
.
This
Darkness
holds
forth
to
us
the
Light
of
a
Twofold
Rule
.
Rule
1.
Let
us
not
think
to
know
eternal
things
by
the
Light
of
this
World
,
or
any
Creature
.
When
we
come
into
this
life
,
we
come
well
drencht
,
drawn
thorow
a
Sea
of
Darkness
.
There
is
no
more
any
Remembrance
of
former
things
.
We
know
not
where
we
were
,
when
God
laid
the
Foundations
of
the
Earth
;
or
,
what
we
were
before
that
,
when
all
our
Bones
were
first
written
by
God
,
in
his
Book
;
when
first
those
Eternal
Forms
,
which
were
to
frame
and
sustain
every
shape
or
state
,
into
which
we
should
pass
,
were
brought
forth
in
the
Divine
Wisdom
.
We
are
of
Yesterday
,
and
know
nothing
.
We
are
started
up
into
this
Life
thorow
a
Darkness
behind
us
,
which
lies
upon
all
things
which
are
beyond
this
Image
before
us
,
and
swallows
up
this
into
it self
,
as
it
passeth
along
.
Vain
Man
would
be
wise
,
though
he
be
born
,
as
the
wild
Asses
Co●t
.
Why
should
Man
undertake
to
bring
forth
from
himself
the
Beauties
of
Wisdom
,
when
he
comes
upon
the
face
of
the
Earth
out
of
the
same
Darkness
with
the
Asses
Colt
,
as
void
,
as
that
,
of
all
Eternal
Images
?
Rule
2.
Care
not
to
cloath
your selves
with
the
Contents
of
this
World
,
all
which
you
must
put
off
,
so
soon
as
you
touch
the
Brim
of
this
Darkness
,
into
which
you
must
return
.
Care
not
for
the
Cares
or
Sorrows
of
this
Life
.
Those
waters
of
Forgetfulness
,
into
which
we
must
all
descend
,
will
wash
them
all
away
.
Imagine
this
Life
,
as
an
Island
,
surrounded
with
a
Sea
of
Darkness
;
beyond
which
lies
the
main
Land
of
Eternity
.
Blessed
is
he
,
that
can
raise
himself
to
such
a
Pitch
,
as
to
look
off
this
Island
,
beyond
that
Darkness
,
to
the
utmost
bound
of
things
.
He
sees
his
way
before
,
and
behind
him
.
What
shall
trouble
him
,
on
this
Twig
of
Life
,
on
which
he
is
like
a
Bird
but
now
alighted
from
a
far
Region
,
from
whence
again
he
shall
immediately
take
his
Flight
?
Thou
cam'st
through
a
darkness
hither
,
but
Yesterday
when
thou
wer
't
born
.
Why
then
shouldst
thou
not
more
readily
,
and
cheerfully
return
thorough
the
same
darkness
back
again
to
those
everlasting
Hills
?
Let
us
then
ever
be
in
Tune
to
sing
,
that
sadly
sweet
Song
of
Far-seeing
,
and
so
much-suffering
,
Job
,
Job
.
1.
21.
Naked
came
I
out
of
my
Mother's
womb
;
Naked
shall
I
return
thither
again
.
The
Lord
giveth
,
and
the
Lord
taketh
.
Blessed
be
the
name
of
the
Lo●d
.
Naked
camest
thou
,
my
Soul
,
thorough
a
Darkness
into
this
World
,
strip't
of
all
the
Glories
above
.
Naked
must
thou
return
again
out
of
this
World
,
quite
strip't
of
all
the
Glories
;
and
Griefs
here
:
The
Lord
gives
thee
forth
thorough
this
Darkness
into
this
Life
:
the
Lord
takes
thee
in
thorough
the
Darkness
out
of
this
Life
to
Himself
.
Blessed
is
the
Name
of
the
Lord
.
Rest
thou
in
the
Blessed
and
Glorious
Workings
of
the
High
God
,
while
thou
art
in
that
Darkness
.
Thou
shalt
suddenly
be
pass'd
beyond
it
;
where
thou
shalt
in
an
open
Light
enjoy
the
Hidden
workings
there
;
where
thou
shall
see
the
Highest
Beatitudes
and
Glories
,
Eye
to
Eye
,
Heart
in
Heart
;
They
and
Thou
,
being
made
One
Life
,
One
Spirit
,
and
without
Partition
or
Vail
.
Use
2.
The
endearment
of
the
Lord
Jesus
to
us
.
If
this
Face
of
Nature
,
which
now
presents
it self
to
us
,
have
such
Beauties
,
Greatnesses
,
Varieties
;
as
ravish
us
from
all
sense
of
our selves
,
our
present
safety
,
our
souls
,
our
God
;
from
the
Love
and
Delight
,
which
from
them
flow
into
our
Spirits
:
what
Sights
,
what
Things
above
Words
are
there
then
in
Jesus
Christ
?
what
Ravishments
would
surprize
us
,
and
snatch
us
out
of
Fl●sh
,
if
we
saw
Him
?
For
Nature
and
this
World
is
but
the
Earthly
,
Inferiour
,
Imperfect
Image
of
God
,
and
of
the
Person
of
Christ
,
which
is
the
Heavenly
,
and
Supream
Image
.
Now
we
under-value
and
neglect
the
sweetnesses
of
our
Saviour
for
this
World's
joyes
.
But
if
we
saw
Him
,
we
should
much
more
despise
,
Ten
thousand
Worlds
,
ten
thousand
times
heightned
in
Glory
;
as
a
heap
of
Dunghills
,
in
Comparison
of
Him
.
Our
Blindness
,
our
Blindness
clips
the
wings
of
Desire
,
clogs
the
Spirit
of
Delight
in
us
.
O
Jesus
!
cast
thou
but
one
Glimpse
of
thy self
into
our
souls
,
and
we
shall
run
from
all
things
after
thee
,
fly
beyond
all
things
towards
Thee
.
How
Dark
and
cold
things
are
these
Shadows
to
him
,
that
hath
seen
the
Light
of
Beauty
in
thy
Person
,
and
felt
the
warm
Life
of
Love
in
Thine
Embraces
?
Shew
thy self
to
me
,
and
set
many
Worlds
,
many
Deaths
more
between
me
and
thy self
;
my
Spirit
shall
shoot
it self
,
like
an
Arrow
,
thorow
them
all
into
thine
Arms.
A
Look
of
thine
,
can
Translate
me
;
as
Enoch
,
or
Eliah
,
of
old
.
I
have
thus
Finish'd
the
First
Image
,
in
which
man
lives
before
his
Conversion
;
The
Image
of
Nature
.
2.
Image
of
the
Devil
.
The
State
of
man
before
his
Change
is
in
a
Threefold
Image
.
The
First
was
that
of
Nature
;
the
Second
,
this
of
the
Devil
,
which
we
now
are
to
take
a
view
of
.
But
what
can
we
see
or
say
of
this
;
Who
can
draw
a
Picture
of
,
or
describe
Darkness
,
and
Confusion
?
The
Power
of
Darkness
,
and
Division
,
prevailing
over
the
Powers
of
Light
,
and
Love
,
in
the
Creature
;
This
is
the
Devil
.
If
you
will
pourtray
a
Devil
;
Darkness
must
be
the
Ground
,
Division
,
the
Work
upon
it
.
There
are
then
two
Powers
,
as
two
Parts
in
this
Image
.
-
1.
Power
,
of
Darkness
.
-
2.
Power
,
of
Division
.
1.
Power
of
Darkness
.
This
is
the
Form
,
and
Division
the
Figure
of
this
Black
Spirit
.
Darkness
is
made
his
Character
;
The
Power
of
Darkness
his
Princely
Title
:
Colos.
1.
13.
Who
hath
delivered
us
out
of
the
Power
of
Darkness
into
the
Kingdom
of
his
Dear
Son
.
It
is
read
thus
in
Greek
:
out
of
the
Principality
of
Darkness
,
into
the
Kingdom
of
the
Son
of
his
Love
,
The
Devil
,
as
the
Prince
of
Darkness
,
which
implies
Division
,
is
opposed
to
Iesus
Christ
,
the
King
of
Love
,
which
is
unity
,
and
lives
only
in
Light
.
Again
:
Ephes.
6.
12.
We
fight
against
the
Rulers
of
the
Darkness
of
this
World
.
You
may
thus
translate
it
more
to
the
words
:
against
the
World-comprehending
Powers
of
the
Darkness
of
this
State
.
As
God
is
One
and
Many
,
by
a
grateful
Distinction
in
the
Unity
,
so
is
the
Devil
,
One
and
Many
by
a
grating
Division
without
Unity
:
many
Powers
of
Darkness
in
one
Power
.
The
Devil
in
this
Darkness
lies
,
as
a
Stain
upon
the
Beauties
of
the
whole
Creation
;
defacing
the
Image
,
dimming
the
Glory
of
God
in
them
.
He
lies
,
as
a
Cloud
upon
all
the
Contents
of
the
Creature
;
spreading
a
melancholy
Shade
over
them
,
infusing
a
Poyson
of
Fears
,
Falshoods
,
Deceits
,
Mistakes
,
Dangers
,
Death
into
them
.
He
is
a
Prison
,
and
a
Chain
Shutting
up
,
holding
down
the
Spirits
of
men
,
when
they
would
break
forth
,
and
raise
themselves
into
that
Light
of
Divinity
,
which
faintly
glimmers
in
this
Darkness
.
Such
is
the
First
Part
of
the
Image
,
the
Power
of
Darkness
.
2.
Power
of
Division
.
The
Name
,
Devil
,
comes
from
the
Greek
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
signifies
most
properly
one
,
that
casts
in
Principles
,
or
Seeds
of
Division
.
So
he
is
described
by
our
Saviour
,
in
the
Parable
:
The
Envicus
man
,
the
Enemy
hath
sown
Tares
.
Our
Lord
with
a
Divine
depth
defines
this
Spirit
in
those
words
:
A
Kingdom
divided
against
it self
cannot
stand
.
Whatever
stands
,
must
be
founded
upon
a
Unity
.
The
Devil
is
a
divided
Kingdom
,
a
Duality
,
a
Ruinous
Thing
.
This
Power
of
Division
divides
itself
into
a
Seven-fold
Power
,
which
is
known
by
these
Names
.
-
1.
Self-love
.
-
2.
Lust.
-
3.
Covetousness
.
-
4.
Pride
.
-
5.
Envy
.
-
6.
Passion
.
-
7.
Enmity
,
or
Despair
.
1.
Power
,
Self-love
.
1
John
4.
8.
God
is
Love
:
Love
in
the
Abstract
;
Love
Absolute
,
Unlimited
,
Infinite
,
a
Universal
Sweetness
.
The
Devil
is
Self-love
;
a
particular
Being
cutting
off
itself
from
the
rest
of
things
;
from
Him
,
who
is
the
Great
,
I
am
;
in
whom
all
things
have
their
Being
.
These
are
the
Circlings
of
the
Serpent
,
by
which
he
folds
,
and
wraps
up
himself
in
himself
.
This
Serpent
,
before
he
spake
to
the
Woman
,
tempted
himself
with
this
glittering
language
.
Es.
14.
14.
I
will
be
like
the
most
High
.
The
first
word
in
this
aspiring
speech
is
that
,
which
first
made
him
a
Devil
of
an
Angel
:
I
:
The
establishing
of
a
Proper
Interest
divided
from
the
general
Interest
of
things
in
the
God-head
.
This
Self-love
is
the
Horned
head
;
into
which
he
then
sprouted
forth
;
the
Cloven
Foot
,
in
which
he
ended
;
when
he
first
with-drew
himself
from
the
all-comprehending
Unity
,
into
a
Circle
,
and
Center
of
his
own
.
2.
Power
,
Lust.
This
is
a
praegnancy
to
multiply
himself
;
to
bring
forth
himself
in
strange
,
and
diverse
forms
;
upon
strange
and
diverse
Images
.
God
is
One
,
Gal.
3.
20.
God
brings
forth
himself
in
One
Image
,
Jesus
Christ
is
his
Only-begotten
Son
:
Joh.
1.
14.
God
brings
forth
all
things
by
this
One
Image
,
and
in
it
:
Coloss.
1.
16.
In
him
were
all
things
Created
.
The
Devil
is
contrary
to
God
in
all
this
.
He
is
that
Son
of
God
,
which
broken
,
and
deform'd
by
his
Fall
from
the
First
Unity
;
goes
full
of
monstrous
Lust
after
the
Daughters
of
Men
,
dark
,
divided
,
fleshly
Images
of
the
Creature
.
With
these
he
mingles
himself
;
so
he
brings
forth
himself
and
them
into
Gyantly
shapes
,
and
in
a
Brood
of
Gyants
.
Gyants
,
in
Hebrew
,
signifie
,
Dead
,
Distracted
;
Prodigious
Forms
,
as
appearing
from
the
shades
below
;
or
faln
,
and
sunk
thither
.
Our
Saviour
calls
this
Spirit
of
Lust
:
Joh.
8.
45.
The
Father
of
Lyes
:
because
he
begets
himself
upon
all
things
in
base
,
spurious
,
and
various
Shapes
.
Solomon
represents
the
Image
of
the
Devil
in
Flesh
,
and
this
World
,
by
a
Whorish
Woman
;
because
she
lusts
after
,
and
wanders
thorow
all
the
diversity
of
divided
Forms
in
the
Devil
.
3.
Power
,
Covetousness
.
Pro.
30.
16.
There
are
two
things
,
that
never
say
,
enough
:
the
Grave
,
and
the
Barren
Womb.
This
Invisible
Power
is
a
Womb
of
Darkness
,
which
takes
in
all
things
;
but
brings
forth
nothing
.
So
the
Darkness
is
never
enlightned
,
but
ever
increas'd
,
made
deeper
and
more
devouring
.
This
Spirit
is
the
Invisible
Grave
,
which
draws
all
things
into
it
.
But
then
it
crumbles
them
into
Dust
;
it
divides
them
from
themselves
.
So
the
Principle
of
Division
is
sharpned
,
not
satisfied
:
fretted
to
a
greater
wideness
,
not
fill'd
.
This
is
the
Serpent
feeding
upon
Dust
;
ever
encompassing
the
Earth
.
This
is
the
Bottomless
Pit
.
4.
Power
,
Pride
.
The
Devil
under
this
property
is
call'd
Is.
14.
12.
Lucifer
,
the
Son
of
the
Morning
.
He
saith
,
v.
13.
I
will
exalt
my
Throne
above
the
Stars
of
God
.
His
ambition
is
to
shine
alone
;
and
as
he
riseth
to
put
out
all
other
Lights
by
the
Malignity
of
his
appearance
.
He
goes
on
:
v.
13.
I
will
sit
upon
the
Mount
of
the
Congregation
,
in
the
sides
of
the
North.
The
appearance
of
our
Lord
Jesus
in
the
double
flame
of
Terror
and
Triumph
:
Consuming
,
and
Crowning
;
is
from
the
North
:
Ezek
,
1.
4.
The
Mount
of
the
Congregation
is
Mount
Sion
,
where
the
General
Assembly
,
and
Church
or
Congregagation
of
the
First-born
are
,
Hebr
,
12.
22
,
23.
This
is
the
Mount
lifted
up
above
every
Mountain
:
The
Spirit
exalted
above
every
Spirit
.
The
Devil
would
seat
himself
upon
this
Mount
in
the
place
of
Jesus
Christ
;
to
be
,
as
he
is
,
the
Onely
One.
Yet
he
would
have
it
with
this
difference
;
to
be
the
top
of
the
Mount
,
while
the
great
Congregation
sit
,
as
the
Clouds
,
under
his
Feet
:
to
be
a
consuming
Fire
to
all
others
;
a
Crowning
Glory
,
only
to
himself
.
God
is
the
Heavenly
Hierusalem
,
where
all
things
are
Fellow-citizens
.
The
Devil
is
that
Babel
,
which
saith
;
I
sit
alone
as
a
Queen
,
Revel.
18.
She
thinks
her self
never
Great
,
till
she
have
swallowed
up
all
her
Companions
;
never
Great
enough
,
till
she
be
Great
alone
.
This
is
the
difference
between
Pride
,
and
Plenty
.
5.
Power
,
Envy
.
This
Power
is
a
Reflection
of
Darkness
and
Division
upon
it self
,
from
the
Sense
of
Beauty
and
Unity
else-where
.
It
is
Mystically
describ'd
,
Revel.
20.
1.
An
Angel
came
down
from
Heaven
with
a
Chain
in
one
hand
,
a
Key
in
the
other
,
v.
2.
He
took
hold
of
the
Dragon
,
the
old
Serpent
,
and
bound
him
up
in
the
Bottomless
Pit
.
Divine
Wisdom
is
that
Chain
which
reacheth
from
the
Top
of
Heaven
to
the
Center
of
the
Earth
;
where
at
both
ends
,
it
meets
,
and
is
fastned
in
God
.
The
several
Ranks
of
things
,
the
distinct
Orders
of
Causes
and
effects
are
the
Links
of
this
Chain
mutually
enwrapping
each
other
.
The
Key
is
a
Divine
Light
,
and
Spiritual
Power
,
which
fastneth
,
or
looseth
,
draws
up
,
or
le
ts
down
;
waves
this
Chain
,
and
every
Link
of
it
,
at
pleasure
.
The
Angel
represents
our
Lord
Jesus
.
When
he
brings
forth
this
Glory
from
God
to
men
;
He
by
it
takes
such
hold
of
that
Power
of
envy
in
the
Devil
;
that
he
makes
him
to
sink
himself
deeper
,
lock
himself
up
fast
,
into
the
Bottomless
Pit
,
into
his
own
dark
and
dividing
Principle
.
6.
Power
,
Passion
▪
Passion
is
a
Rage
kindled
,
and
heightned
by
Resistance
.
It
is
said
of
the
Devil
,
He
hath
great
wrath
,
because
he
hath
a
short
time
,
Revel.
12.
12.
He
is
in
that
Chapter
set
before
us
,
as
a
Dragon
.
A
Dragon
hath
his
upper
part
winged
,
,
like
a
Bird
,
that
flies
in
the
air
:
his
lower
parts
Snaky
,
like
a
Serpent
crawling
on
the
Earth
.
So
is
Passion
,
partly
rais'd
to
its
own
pitch
,
and
height
,
there
breathing
flames
,
and
sparkling
fury
:
partly
kept
down
,
laid
low
in
the
Dust
by
opposition
.
The
Devil
in
this
Power
is
,
as
Fire
shut
up
in
close
matter
,
Earth
,
or
Iron
;
where
it
burns
with
a
Fierce
and
dismal
Rednes
.
7.
Power
,
Enmity
,
or
Despair
.
God
is
Eternal
Life
:
The
Devil
is
Eternal
Death
and
Ruine
:
Apollyon
,
Abaddon
:
Revel.
9.
11.
The
Mystery
of
God
is
a
Fellowship
,
Ephes.
3.
9.
The
Mystery
of
the
Devil
is
a
Desolution
:
Es.
66.
24.
Jesus
Christ
is
a
Brasen
Serpent
,
lifted
up
;
a
Glorious
,
Eternal
Principle
of
Distinction
,
dividing
between
the
nearest
Forms
,
bringing
each
one
forth
to
a
naked
Discovery
in
its
own
Property
;
and
all
in
his
own
Divine
Light
.
The
Devil
is
a
Fiery
Serpent
below
on
the
Earth
;
a
Dark
,
Furious
Principle
of
Division
,
separating
all
Forms
of
things
,
setting
each
apart
in
its
full
Power
,
in
the
midst
of
his
Hellish
Flames
.
These
are
the
Seven
Heads
of
that
monstrous
Half
of
the
Devil's
Image
,
the
Power
of
Division
.
The
Man
in
the
Gospel
possess'd
by
the
Devil
was
a
shadow
of
the
Devil
in
this
Twofold
Shape
of
Darkness
and
Division
.
He
was
ever
among
the
Tombs
,
tearing
and
rending
his
own
flesh
.
So
this
Distracted
Spirit
dwels
in
himself
,
as
in
a
Living
Tomb
,
into
which
he
labours
to
draw
all
other
things
.
He
is
perpetually
dividing
,
and
Tearing
all
things
,
but
most
of
all
himself
.
Qu.
I
cannot
pass
from
this
Image
,
till
I
enquire
how
Man
was
brought
forth
in
it
.
Our
Saviour
fully
sets
forth
the
Truth
,
and
manner
of
this
in
one
word
:
Ye
are
of
your
Father
the
Devil
,
Joh.
8.
44.
We
read
in
the
Third
of
Genesis
,
of
Two
Seeds
:
The
Seed
of
the
Woman
,
who
was
the
Image
given
by
God
to
Man
,
out
of
himself
,
through
Man
;
in
which
Image
Man
was
to
enjoy
,
and
bring
forth
himself
:
The
Seed
of
the
Serpent
.
When
God
had
brought
forth
Man
from
a
Divine
Seed
into
a
beautiful
,
and
blessed
Image
:
the
Serpent
sows
his
dark
,
and
dividing
seed
in
this
Fair
Field
.
He
brings
forth
man
the
second
time
from
this
poysonous
Seed
into
his
own
Image
,
in
which
he
captivates
the
Image
of
God
.
Thus
the
Son
of
God
is
become
the
Son
of
the
Devil
.
The
Spirit
of
lies
and
murthers
by
the
Forbidden
Tree
,
as
by
his
own
Image
,
begets
the
Woman
into
the
Form
of
sin
,
and
death
:
through
the
Woman
he
begets
Man
in
the
same
Principle
and
State
.
Thus
we
see
Man
before
his
Conversion
in
the
Image
of
the
Devil
.
3.
Image
of
Divine
Wrath.
This
is
God
in
a
Twofold
appearance
:
-
1.
Fire
.
-
2.
Smoak
.
1.
Appearance
,
Fire
.
Who
shall
dwell
with
Everlasting
Burnings
:
Es.
33.
14.
The
Nature
of
Fire
is
to
work
upon
Confused
things
,
to
Separate
them
in
their
Distinctions
;
to
gather
them
together
in
their
Affinities
.
So
the
Fire
in
a
Stick
,
makes
the
Fiery
part
to
take
its
way
by
it self
;
while
the
Airy
part
vapours
into
Smoke
;
the
Earthy
falls
down-ward
into
Dust
;
the
Water
weeps
out
at
the
ends
of
the
Stick
.
The
Forms
of
things
in
Flesh
lie
hudled
,
and
imprison'd
one
in
another
.
God
comes
down
upon
the
Creature
in
his
Wrath
,
as
in
a
Fire
;
to
Consume
that
dark
Band
of
Confusion
,
that
Bar
of
division
,
the
Flesh
;
to
Dispose
all
things
into
their
several
Varieties
;
to
Collect
all
things
into
their
proper
Unities
,
both
the
Vailing
,
and
the
Vailed
Forms
.
2.
Appearance
,
Smoak
.
So
the
Wrath
of
God
is
describ'd
:
Psal.
18.
8.
A
Smoak
went
up
out
of
his
Nostrils
.
Fuel
by
Smoak
passeth
into
a
Flame
:
the
Flame
again
works
itself
into
a
Smoak
,
and
so
vanisheth
.
God
,
as
a
Smoak
darkens
the
Glory
of
the
Creature
,
and
so
draws
it
into
the
Fire
.
Again
he
carries
it
out
of
the
Fire
into
a
fine
cloud
of
white
Smoak
,
which
disappears
to
appear
again
in
the
God-head
.
Thus
the
Smoak
is
God's
clothing
,
as
he
goes
into
the
Fire
,
as
he
comes
out
of
it
;
both
Ascending
,
and
Descending
.
Yet
withal
the
Smoak
,
and
the
Fire
are
mingled
too
.
Man
stands
Naturally
in
this
Image
of
Wrath
,
as
in
his
deepest
Root
,
next
the
God-head
in
its
naked
being
.
Out
of
this
he
Springs
,
into
this
he
Sinks
.
So
St.
Paul
signifies
,
Ephes.
2.
3.
And
were
by
Nature
the
Children
of
Wrath
,
as
well
as
others
.
We
are
the
Children
of
this
Three-fold
Image
;
Nature
;
Devil
;
Wrath
;
Subordinately
.
God
comes
forth
in
an
Image
of
Wrath.
This
brings
forth
Devils
.
These
wrap
themselves
up
in
the
Natural
Seed
,
which
first
brings
forth
the
Natural
Image
,
then
thorow
that
breaks
forth
into
a
Devil
,
out
of
which
it
grows
up
into
a
Form
of
Divine
Anger
.
So
the
most
Radical
Principle
puts
forth
itself
last
into
appearance
;
as
the
Rational
life
in
Man
.
Thus
much
of
the
Three
Images
.
Application
.
Use.
Admonition
.
Let
us
take
heed
of
Sin
,
for
its
Father's
sake
the
Devil
;
and
for
its
own
.
This
Admonition
will
make
its
way
into
your
Spirits
;
if
from
that
,
which
hath
been
said
,
you
seriously
consider
Two
Things
.
-
1.
The
Nature
of
the
Devil
.
-
2.
The
Nature
of
Sin
.
1.
The
Nature
of
the
Devil
.
Behold
in
this
,
as
in
a
Glass
,
Four
unlovely
Spectacles
:
-
1.
Solitude
.
-
2.
Horrour
.
-
3.
Torture
.
-
4.
Ugliness
.
1.
Spectacle
,
Solitude
.
As
a
high
and
dreadful
Cliff
upon
some
dangerous
Shoar
:
such
a
Solitude
is
the
Devil
.
I
,
saith
he
will
be
like
the
most
High
:
as
high
as
he
;
but
with
this
difference
:
God
is
above
all
,
and
in
all
:
The
Devil
would
be
above
all
,
and
without
all
:
God
is
such
a
Height
,
as
is
all
in
all
:
The
Devil
would
be
all
alone
:
God
is
alone
,
but
so
,
as
that
he
is
One
with
all
Things
:
The
Devil
would
be
alone
,
but
as
a
Precipice
broken
off
from
all
things
.
As
the
Mouth
of
a
Burning
Mountain
,
which
wasts
all
things
round
about
it
,
and
makes
the
neighbouring
Circuit
a
wide
Desolation
:
such
▪
a
Solitude
is
the
Devil
,
Revel.
12.
He
is
represented
,
as
a
Dragon
ready
to
devour
the
Man-child
,
so
soon
,
as
he
is
born
.
As
a
Dragon
in
his
lonely
Den
,
the
Country
a
Wilderness
all
about
:
So
is
this
Fiery
Spirit
eager
to
consume
all
appearances
of
Life
,
and
God
upon
their
first
discovery
.
As
the
Night
,
which
entombs
all
things
in
it self
,
and
makes
the
richest
variety
of
Shapes
,
but
one
Lonely
shade
:
such
a
Solitude
is
the
Devil
.
Consider
this
,
all
ye
who
cleave
to
the
Noise
,
Glories
,
Pleasures
of
this
world
,
and
leave
your
God
,
least
you
should
be
Melancholy
.
See
,
and
tremble
to
see
into
what
a
Melancholy
Shade
,
what
a
solitude
your
souls
pass
,
when
you
die
.
2.
Spectacle
,
Horrour
.
Imagine
a
world
,
where
over
your
head
instead
of
a
Sky
,
black
,
pitchy
Clouds
perpetually
roul
,
not
suffering
any
Glimpse
of
Light
,
or
Day
ever
to
appear
:
under
your
feet
,
instead
of
Land
,
or
Sea
,
a
vast
,
amazing
depth
,
which
no
where
by
nothing
bounds
your
sight
,
or
thought
:
round
about
you
,
a
Desolate
Darkness
,
presenting
near
,
and
at
furthest
distance
,
all
those
Forms
,
which
are
bred
in
the
womb
of
darkness
,
and
carry
an
astonishing
darkness
with
them
to
the
Senses
,
and
Spirits
of
Men
;
like
apparitions
,
Lightnings
,
Shrieks
,
dying
Groans
,
roaring
Tempests
,
Howling
of
wild
Beasts
;
to
a
man
alone
in
a
Forrest
at
Midnight
.
Such
a
world
of
Horrours
is
this
Evil
Spirit
.
Therefore
he
is
set
forth
by
the
Outward
Darkness
,
where
the
Worm
dies
not
:
a
Darkness
without
Light
or
Limit
,
in
which
all
gnawing
Forms
of
Horrour
live
.
Let
him
,
that
hates
not
that
world
of
Curses
,
love
this
world
of
Varities
,
For
the
Vanities
of
one
are
the
Porch
to
the
Vexations
of
the
other
.
3.
Spectacle
,
Torture
.
Every
Wound
is
a
Division
.
What
are
Fears
,
Pains
,
Griefs
,
Death
?
Separations
of
Desires
from
their
Delights
,
Faculties
from
their
Objects
,
Principles
from
their
Act
,
End
,
Perfection
;
in
a
word
,
Things
from
Themselves
.
All
Deaths
and
Tortures
then
are
in
the
Devil
,
at
their
heighth
,
in
their
fullest
Power
.
For
he
is
the
Principle
,
and
Power
of
Division
.
The
Life
of
this
Mighty
Creature
is
a
Two-edged
,
Flaming
Sword
in
the
midst
of
itself
.
Each
Act
,
and
Motion
of
life
is
the
Brandishing
of
this
Sword
,
Cutting
and
Burning
in
every
Part
,
and
point
of
life
with
ten
thousand
Anguishes
.
4.
Spectacle
,
Ugliness
,
Deformity
is
Darkness
with
a
Disproportion
.
Darkness
in
harmony
with
Light
makes
a
Beauty
.
So
the
Evening
and
the
Morning
make
a
Day
.
So
the
Night
,
and
sleep
are
the
shade
of
an
Angel's
wing
,
dropping
sweet
sleep
,
and
rest
on
Men.
Proportion
is
a
Kind
,
and
Image
of
Unity
.
Disproportion
is
a
Division
without
any
form
of
Unity
.
Where
this
Division
,
and
Darkness
first
meet
,
there
is
the
Center
of
Ugliness
,
the
Fountain
of
ugly
things
.
This
is
the
Babel
,
where
Ziim
and
Ijim
dwell
,
Unclean
Birds
;
Forms
dry
without
any
beautiful
Water
;
desolate
,
no
pleasant
plant
of
Life
,
putting
forth
it self
there
;
irksome
,
and
hateful
,
being
surrounded
with
a
rude
Darkness
,
like
rocky
,
uncouth
Islands
in
a
Tempestuous
Sea
;
or
Screech-Owles
in
a
Melancholy
Night
.
These
are
the
Four
Spectacles
of
dread
,
&
death
,
in
the
Nature
of
the
Devil
:
Solitude
,
Horrour
:
Torture
,
and
Ugliness
.
Now
make
up
these
Four
into
One
,
let
that
One
be
a
Living
Spirit
of
greatest
Activity
,
and
Capacity
:
This
is
the
Devil
,
the
Bottomless
Pit
of
Things
;
the
Unpassable
Gulf
,
which
divides
Heaven
from
Hell
.
This
is
the
Father
of
Sin
,
and
Sinners
.
Now
before
you
commit
a
Sin
,
propound
this
Question
to
your selves
:
Can
I
eternally
wander
in
a
Darkness
,
where
I
shall
never
meet
Companion
or
Comfort
?
Can
I
make
everlasting
Clouds
my
Canopy
?
Can
I
lie
under
these
at
Rest
?
Can
I
sleep
sweetly
over
an
unknown
,
roaring
Deep
?
Can
I
imbrace
Fire
,
feed
on
Poysons
,
drink
down
Tortures
,
like
Water
?
Can
I
make
those
hateful
Shapes
,
at
which
,
when
they
appear
,
the
stoutest
men
grow
stiff
with
horrour
,
and
feel
their
hair
to
stand
on
end
upon
their
heads
?
Can
I
make
these
ghastly
,
dismal
things
my
Play-fellows
?
If
you
can
do
all
this
,
then
go
,
sin
freely
.
But
if
these
be
Terrours
above
Man
,
to
bear
:
take
heed
,
and
start
at
a
Lust
,
more
than
you
would
at
a
Ghost
,
for
these
are
but
weak
Types
of
those
Tormenting
Truths
,
which
Sinners
must
try
below
.
For
,
as
God
makes
Heaven
;
so
the
Devil
is
the
Hell
,
into
him
do
all
polluted
Souls
descend
;
they
dwell
,
not
only
with
,
but
in
Him
.
Obj.
Why
should
any
doubt
,
whether
there
be
a
Devil
.
But
alass
!
who
believes
him
to
be
any
thing
besides
a
Scar-crow
;
except
Children
,
or
weak
and
superstitious
Spirits
?
Answ.
Yet
,
you
that
thus
reason
,
ask
those
Principles
,
that
govern
you
:
Do
not
Sense
and
Reason
shew
,
that
all
things
have
their
Roots
,
out
of
which
they
rise
?
Are
there
not
such
things
,
as
Follies
,
Filths
,
and
Furies
spread
through
the
World
?
Are
they
not
,
if
not
the
All
,
yet
the
Greatest
part
of
the
word
?
Can
these
be
,
and
no
Spring
be
,
in
which
they
are
United
,
and
at
their
Height
?
This
Spring
is
this
Spirit
,
which
we
call
the
Devil
.
This
is
that
untam'd
Sea
,
of
which
Job
speaks
.
Job
.
7.
12.
Am
I
a
Sea
,
or
Whale
,
that
thou
thus
breakest
me
?
What
pity
then
is
it
to
see
Millions
of
men
go
with
merry
dalliance
down
the
streams
of
fleshly
delights
;
and
at
the
same
time
to
see
that
Cloudy
Sea
of
Horrours
,
into
which
they
are
within
a
few
moments
delivered
by
these
streams
?
If
every
thing
make
hast
to
its
own
Principle
,
and
Element
;
Fire
to
the
upper
Circle
;
Earth
to
its
Center
below
:
If
it
be
Natural
for
every
Plant
to
bring
forth
its
own
Seed
:
then
sure
,
it
cannot
be
,
but
that
each
guilty
Soul
should
sink
downward
to
the
Element
of
Woe
,
and
Horrours
,
the
Center
of
Darkness
:
then
sure
,
every
Sin
must
at
last
bring
forth
a
Devil
.
You
that
love
your
lusts
,
more
than
your
God
,
learn
from
your
Bodies
,
the
state
determin'd
upon
your
Souls
.
Your
Bodies
are
Dust
,
and
to
Dust
they
must
return
.
Your
defiled
Spirits
are
of
their
Father
the
Devil
,
and
to
him
they
must
again
go
,
when
they
leave
this
World
.
This
is
the
first
consideration
to
preserve
us
from
Sin
:
The
Nature
of
the
Devil
.
2.
The
Nature
of
Sin
.
We
read
no
where
of
Mary
Magdalen
,
that
she
was
Possess'd
according
to
the
common
acceptation
of
that
word
.
We
read
,
that
she
was
a
Sinner
,
eminently
,
absolutely
,
without
restraint
,
as
if
she
,
who
is
:
said
to
have
been
an
Hostess
,
had
been
an
Inne
to
all
Sins
.
Yet
she
is
thus
describ'd
:
Mark
.
16.
9.
Mary
Magdalen
,
out
of
whom
he
had
cast
Seven
Devils
.
All
Sins
are
rankt
under
Seven
Heads
.
These
are
the
Seven
Powers
of
Evil
,
in
the
Devil
;
which
are
,
as
so
many
Devils
there
.
These
are
the
Unclean
Spirits
,
which
go
forth
from
the
Mouth
of
the
Dragon
into
the
breasts
of
all
the
Sons
and
Daughters
of
Adam
.
Fly
then
from
a
Sin
;
for
't
is
a
Devil
.
Fly
from
the
sweetest
Temptations
.
They
may
look
like
Angels
:
but
they
are
the
Devil's
Angels
,
the
most
immediate
Emanations
or
Images
from
that
foul
Principle
.
Qu.
But
you
will
say
;
What
is
Sin
?
How
shall
I
know
it
?
That
I
may
fly
from
it
.
Ans.
You
may
know
it
by
the
Image
,
it
bears
.
Whatever
you
meet
with
like
a
Devil
any
where
,
that
's
a
Sin
.
Wherever
you
see
the
Cloven
Foot
of
Division
,
or
the
Horned
head
of
Darkness
;
fly
,
and
cry
:
an
Apparition
from
Hell
.
Take
then
Two
Rules
,
which
measure
out
every
Sin
.
Rule
1.
Every
choice
of
an
Act
or
Object
,
that
draws
you
down
,
out
of
the
Light
of
God
;
is
Sin
.
In
the
Light
of
God
,
we
worship
and
love
the
Supream
Beauty
;
we
possess
the
most
perfect
,
and
purest
Pleasures
;
we
grow
up
into
the
Divine
Image
,
which
continually
appears
to
us
;
we
have
all
our
Faculties
fill'd
,
enlarg'd
to
a
Freedom
,
an
Infiniteness
.
When
we
leave
this
Light
,
we
fall
down
before
Idols
,
empty
Shows
of
Beauty
;
so
we
become
Idolaters
,
and
Adulterers
;
we
mingle
our selves
with
mixt
Pleasures
,
Dark
Delights
;
so
we
pollute
our selves
:
we
are
transform'd
into
every
base
,
inferiour
Image
,
with
which
we
converse
:
Our
Souls
are
imprison'd
in
low
,
and
narrow
Objects
,
where
they
beat
themselves
against
the
walls
of
their
Prison
into
perpetual
vexations
.
Such
are
the
Loves
,
Lusts
,
Ambitions
,
Entertainments
of
this
World
.
The
Love
of
the
World
is
Enmity
with
the
Father
:
Ja.
4.
4.
He
that
casts
his
eye
down
upon
the
Earth
,
must
necessarily
take
it
off
from
Heaven
.
He
that
sets
his
Face
,
as
if
he
would
go
into
the
Embraces
of
Vanity
;
must
have
his
back
upon
the
Eternal
Glory
.
Rule
2.
The
Divided
enjoyment
of
any
particular
Image
apart
from
the
Image
of
God
;
is
Sin
.
God
is
one
.
The
Image
of
God
is
that
,
in
which
all
things
are
United
.
He
that
takes
any
Piece
out
of
this
Image
,
he
breaks
the
Unity
,
he
makes
a
Wound
,
to
let
in
Death
,
and
Ruine
.
This
makes
Fleshly
Lusts
,
Sins
.
Man
and
woman
are
each
to
other
,
the
Image
of
God
,
which
is
One.
When
therefore
they
rest
not
in
the
bosom
of
One
Another
,
they
commit
the
Sin
of
the
Devil
,
in
a
Type
.
St.
Jude
makes
the
Lustful
Sin
of
Sodom
an
exemplar
Copy
of
the
Sin
of
Angels
:
Jude
6.
7.
The
Angels
kept
not
their
first
state
,
but
left
their
own
habitation
,
&c.
Even
as
Sodom
and
Gomorrah
,
in
like
manner
,
giving
themselves
over
to
Fornication
,
and
going
after
strange
(
divers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Flesh
,
&c.
The
Sin
of
Devils
was
a
Spiritual
Whoredom
,
in
which
they
dissolv'd
the
Unity
of
the
Divine
Image
,
and
fell
into
a
Diversity
of
divided
Images
,
as
into
a
deep
Pit
.
Both
are
join'd
together
in
Solomon
.
At
once
he
multiplyed
Wives
,
and
Idols
.
A
Converse
with
the
Creatures
in
Diverse
Principles
and
Images
is
,
as
the
Familiarity
of
a
Man
with
many
Women
.
Fleshly
Lust
is
the
proper
Image
,
and
Fruitfulness
of
the
Devil
,
by
which
he
brings
forth
himself
into
this
Visible
World
most
Naturally
,
and
therefore
most
Potently
,
most
Plentifully
.
Obj.
But
you
will
say
;
may
we
not
enjoy
the
delights
of
the
Creature
,
which
is
an
Inferiour
Image
?
Ans.
Yes
,
as
a
Man
may
have
a
Conversation
with
many
Women
,
so
that
he
break
not
the
Marriage-Union
.
Thy
F●untain
must
be
thine
own
.
All
delights
abroad
must
be
,
as
Streams
of
this
Fountain
,
not
divided
Springs
.
All
other
Images
must
be
onely
Reflections
of
this
One
,
&
concentred
in
it
.
Please
thy self
to
the
full
with
every
Content
.
Only
let
it
be
no
Cloud
to
cut
off
:
but
a
Christal
to
take
in
the
Divine
Glory
,
that
this
may
shine
,
and
flame
in
them
.
Use
2.
Consolation
.
Wretched
Man
:
What
wilt
thou
do
?
Hell
is
sown
in
thy
Nature
.
This
is
the
Paradise
,
which
is
planted
in
thee
;
all
manner
of
loathsom
,
bitter
,
venemous
deadly
Plants
.
The
Sap
of
these
is
the
Life
of
thy
Spirit
:
the
Fruit
of
these
the
Food
of
thy
Life
.
What
shall
deliver
thee
?
Shall
Time
?
No
:
As
Nature
puts
forth
itself
in
thee
,
so
these
Trees
of
baleful
Woe
grow
up
.
What
shall
reskue
thee
from
them
?
Shall
Death
?
No
;
When
thou
puttest
off
this
Natural
Image
,
thou
must
then
be
transform'd
into
these
Invisible
Plants
,
to
be
everlastingly
inclos'd
in
them
,
to
have
one
Root
,
one
Stock
,
one
Sap
,
one
Fruit
for
ever
with
them
,
that
is
,
with
Devils
.
Is
there
then
no
Help
?
There
is
.
behold
,
God
descends
to
be
thy
Saviour
.
He
comes
by
a
Two-fold
Step
,
and
brings
Salvation
into
thy
Bosom
.
1.
Step.
God
comes
into
our
Nature
,
as
the
Root
of
each
single
Person
.
Here
he
becomes
our
Jesus
,
making
himself
a
New
Seed
Out
of
this
Seed
he
brings
forth
a
New
Image
of
Divinity
,
by
which
he
breaks
thorow
the
Image
of
the
Devil
,
and
Nature
,
brings
forth
Man
out
of
them
,
brings
them
into
subjection
to
this
growing
Beauty
.
As
the
Fuel
is
dissolv'd
into
Smoak
,
and
the
Smoak
again
breaks
up
into
Flame
:
So
the
Image
of
the
Devil
riseth
up
out
of
the
Image
of
Nature
,
shaking
that
to
Dust
,
as
it
riseth
:
The
Image
of
God
again
,
sprouts
forth
in
the
midst
of
the
Devils
Image
,
First
spoiling
,
then
Triumphing
over
,
and
in
both
.
2.
Step.
God
thorow
Nature
,
as
the
Root
,
grows
up
into
single
Persons
,
as
the
Branches
.
Then
,
as
the
shades
of
Night
flie
away
before
the
Ascending
Day
;
so
,
as
this
Divine
Seed
our
Jesus
sends
forth
itself
in
an
Image
of
Beauty
thorow
our
Souls
;
the
Image
of
Darkness
and
Death
sinks
down
into
its
own
Place
,
and
Principle
.
Love
this
Jesus
then
.
You
will
love
Him
,
when
He
shall
do
this
.
And
He
that
shall
do
it
,
will
do
it
.
He
is
the
Root
and
Branch
.
He
is
a
Root
,
which
holds
every
other
Root
of
Pollution
and
Perplexity
,
&c.
He
will
grow
up
thorow
them
the
Last
of
All.
He
is
the
Branch
,
that
is
imprison'd
in
every
other
Branch
of
Death
,
and
Hell
,
which
will
at
last
spread
forth
itself
over
All
;
if
thou
wait
for
it
.
As
the
Head
of
the
Devil
is
Enmity
and
Despair
:
so
the
Lord
Jesus
is
an
Eternal
Root
of
Hope
,
and
Love
.
2.
State
,
That
to
which
the
Change
is
made
in
our
Conversion
.
This
is
Three-fold
.
-
1.
The
Inward
State
in
Nature
.
-
2.
The
Spiritual
State
,
in
Christ
-
3.
The
Divine
State
,
in
God
.
1.
The
Inward
State
,
in
Nature
.
The
Change
is
for
the
most
part
,
at
first
,
a
Conversion
,
or
Introversion
into
this
State
.
This
needs
a
Three-fold
Explication
.
1.
Explication
.
The
Inward
State
,
in
Nature
as
it
is
in
itself
.
Man
is
naturally
the
Off-spring
of
God
,
Act.
17.
28.
We
are
all
his
Off-spring
.
God
hath
an
Inward
Glory
,
and
Outward
Cloathing
.
The
Scripture
speaks
of
both
these
,
Hebr.
1.
It
saith
of
One
,
v.
8.
Thy
Throne
,
O
God
,
is
for
ever
,
and
ever
.
It
saith
of
the
Other
,
v.
10.
Thou
hast
laid
the
Foundations
of
the
Earth
:
the
Heavens
are
the
Work
of
thine
hands
,
v.
12.
Thou
foldest
them
up
,
as
a
Garment
,
and
they
are
changed
.
God
over-spread
his
Outward
Cloathing
with
his
Inward
Glory
.
he
possesseth
both
his
Person
,
and
his
Vesture
in
One
Fountain
of
Life
.
So
both
become
to
him
One
Life
and
Beauty
.
Man
is
in
Nature
the
Off-Spring
,
and
Resemblance
of
God
.
So
Man
also
in
his
Natural
State
is
composed
of
a
Twofold
Image
,
the
one
Inward
,
the
other
Outward
;
the
one
the
Image
of
God
in
Man
,
the
other
of
the
Creature
.
While
man
stood
in
Innocency
,
he
abode
in
the
Inward
Image
,
as
his
Center
:
in
that
he
Comprehended
,
and
Commanded
the
Image
of
the
Creature
.
The
Image
of
God
was
Eden
,
the
Fountain
of
pleasures
within
,
from
thence
a
River
went
forth
watering
the
Image
of
the
Creature
,
and
making
that
a
Paradise
.
All
things
were
Trees
in
this
Paradise
,
good
for
food
,
and
pleasant
to
the
Eye
:
Trees
of
perpetual
Youth
,
Beauty
,
Pleasure
to
Man
,
Man
was
seated
in
this
Inward
Image
,
as
on
his
Throne
,
from
which
he
commanded
,
and
changed
all
the
Creatures
into
divers
Shapes
of
Delight
,
at
pleasure
.
This
is
the
First
Explication
.
2.
Explication
:
The
Departure
of
Man
out
of
this
Inward
State
.
When
Man
fell
,
he
went
forth
from
his
Inward
Glory
,
into
the
Outward
Image
,
this
is
signified
,
Gen.
3.
by
the
Woman
yielding
her self
over
to
the
Will
of
the
Serpent
:
and
the
Man
giving
himself
up
to
the
Will
of
the
Woman
.
So
it
was
true
of
Man
,
what
is
said
of
the
Devils
,
Jude
6.
He
left
his
First
Estate
,
and
his
Proper
Habitation
.
Now
he
lived
wholly
in
the
Out-forms
of
things
which
he
broke
off
from
the
Inward
Image
,
and
so
made
them
all
an
Image
of
Vanity
,
Darkness
,
and
Death
;
keeping
the
Image
of
God
imprisoned
in
this
Outward
Image
,
which
suffered
it
not
to
put
forth
itself
,
or
appear
.
St.
Paul
expresseth
this
Departure
,
as
the
Root
of
all
Sin
,
Rom.
1.
18.
All
wickedness
is
there
sum'd
up
in
this
:
Detaining
the
Truth
of
God
in
Unrighteousness
.
That
is
,
keeping
down
the
Image
of
God
,
and
True
Glory
,
in
a
corrupt
,
and
false
Image
.
3.
Explication
.
The
return
of
Man
into
this
Image
,
Man
hunting
,
and
hunted
thorow
the
exteriour
face
of
things
,
finds
neither
his
desired
Prey
,
nor
Rest
▪
Poor
Man
!
oppressed
with
cares
and
sorrows
,
he
sinks
down
by
a
sad
Retirement
to
the
bottom
of
his
own
Spirit
.
There
he
happily
falls
into
the
bosom
of
the
Divine
Image
,
which
lay
buried
under
the
Ruines
of
his
Soul
.
Here
he
catcheth
some
Glimpses
of
Immortal
beauty
,
some
Tasts
of
a
high
delight
,
some
sense
of
a
true
Rest.
Now
he
loaths
the
Empty
,
Tedious
,
Tormenting
Follies
of
this
Outer
World
.
David
experimented
this
in
himself
,
Psal.
16.
7.
My
Reins
instruct
me
in
the
Night-season
.
When
a
Night
of
nature
,
or
melancholy
takes
away
these
sensual
forms
of
things
from
us
,
or
makes
them
a
Torture
to
us
:
then
this
Hidden
Image
from
the
retired
Principles
of
Nature
,
from
the
secret
of
our
souls
,
puts
up
itself
before
us
,
draws
us
down
into
itself
,
makes
its
own
Impressions
upon
us
;
Impressions
which
have
another
manner
of
Light
,
Strength
,
Sweetness
in
them
.
Now
the
Soul
cries
out
in
the
language
of
Cain
,
to
a
sweeter
purpose
:
How
have
I
been
a
Fugitive
,
and
a
Vagabond
upon
the
Earth
,
while
I
have
been
driven
out
from
thy
Face
,
and
Presence
,
and
thou
beautiful
Image
of
things
!
Come
,
lock
me
up
in
thine
Embraces
,
that
I
may
never
go
forth
more
into
that
Outward
Court
of
things
,
which
is
troden
down
by
the
Feet
of
Lusts
,
and
Confusions
.
Or
if
▪
I
must
go
forth
again
;
O
that
I
might
carry
thee
forth
with
me
,
as
my
Brother
,
that
suckt
the
breasts
of
my
Mother-Nature
.
I
would
kiss
thee
,
and
I
should
not
be
despised
.
I
would
enjoy
perpetual
pleasures
in
thee
;
and
no
shame
,
but
strength
,
and
glory
should
rest
upon
me
.
This
is
the
First
Change
into
the
Inward
State
,
in
Nature
.
2.
The
Spiritual
State
,
in
Christ
.
The
Change
to
this
State
we
are
to
consider
in
Three
Parts
.
-
1.
The
Preparation
in
Man
.
-
2.
The
Spiritual
State
.
-
3.
The
Passage
of
Man
into
it
.
1.
Part.
The
Preparation
in
Man
to
this
Spiritual
State
.
Man
pursued
by
Griefs
from
without
,
retired
into
the
Inward
Image
,
the
Recess
of
Nature
,
as
David
into
his
Cave
,
meeteth
with
a
fresh
,
unexpected
view
of
Beauties
here
.
Now
he
is
refresh't
,
now
he
comes
to
himself
.
Now
he
begins
to
raise
himself
,
and
say
,
as
Samuel
did
,
when
the
eldest
Son
of
Jesse
was
presented
to
him
:
Behold
the
Annointed
of
God
is
before
me
.
Surely
this
is
no
other
,
than
the
Gate
of
Heaven
.
But
after
a
little
Tryal
,
Man
finds
this
to
be
,
but
a
Natural
Image
of
God
,
an
Earthly
Paradise
only
,
which
so
soon
as
it
puts
forth
is
ready
so
soon
to
dis-appear
again
.
He
finds
it
too
weak
to
raise
itself
clearly
from
the
bottom
of
those
Waters
of
Vanity
,
Sin
and
Trouble
,
which
have
over-flown
,
and
over-whelm'd
it
.
He
perceives
it
too
slight
to
satisfie
him
.
'T
is
an
Intimation
of
true
joys
,
rather
than
the
Joys
themselves
.
'T
is
a
fair
Invitation
,
no
full
Entertainment
.
Mans
joys
and
hopes
here
prove
to
him
like
the
Seed
sown
in
Rocky
Ground
;
which
springs
up
suddenly
,
but
suddenly
withers
,
when
once
the
Sun
,
the
Tempting
Glories
,
or
Scorching
Furies
of
this
World
beat
upon
it
.
Now
the
Soul
is
,
as
Mary
Magdalen
at
the
Grave
of
her
Saviour
;
She
looks
into
her
Heart
for
this
Image
but
finds
that
gone
,
and
her
heart
,
as
an
empty
Grave
.
Then
she
cries
;
O
my
God
;
who
hath
taken
these
Comforts
away
?
I
thought
,
that
these
should
have
delivered
me
,
and
dwelt
for
ever
with
me
.
But
wipe
away
thy
Tears
,
distressed
Soul
.
As
Jesus
carryed
away
his
Natural
body
from
Mary
,
to
bring
it
again
a
Spiritual
body
:
So
thy
God
hath
withdrawn
this
Natural
Image
of
divine
joyes
in
thy
Spirit
;
but
he
will
restore
,
and
bring
it
into
thy
soul
again
a
Spiritual
Image
.
St.
Paul
gives
thee
this
Consolation
,
Rom.
8.
3
,
4.
What
the
Law
could
not
do
,
being
weak
thorow
the
flesh
.
&c.
That
the
Righteousness
of
the
Law
might
be
fulfill'd
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
The
weakness
of
Natures
Inward
Image
prepares
the
Spirit
of
Man
for
the
Spiritual
State
of
things
.
2.
Part
:
The
Spiritual
State
itself
.
The
Prophet
represents
this
in
a
Promise
.
Joel
2.
28.
I
will
pour
forth
my
Spirit
upon
all
Flesh.
Three
things
are
here
to
be
explained
.
1.
The
Spirit
.
2.
Flesh.
3.
Effusion
,
or
Pouring
forth
of
Spirit
upon
Flesh.
1.
The
Spirit
is
the
Unity
of
things
:
Ephes.
4.
3.
The
Unity
of
the
Spirit
.
Unity
is
appropriated
to
the
Spirit
.
This
Spirit
is
the
most
High
God
.
For
he
is
the
First
,
Supream
,
only
Unity
:
Gal.
3.
20.
God
is
One.
God
,
eminently
,
and
exclusively
,
is
One.
This
Spirit
,
the
Unity
is
the
Fountain
,
and
Life
of
Things
.
All
sorts
of
Life
,
all
Beauty
every
where
are
Images
of
this
Self-comprehending
,
A●-comprehending
Unity
.
This
is
the
Spirit
.
2.
Flesh
,
Flesh
,
and
Spirit
differ
,
as
Unity
,
and
Division
;
or
which
is
the
same
,
as
Life
,
and
Death
:
Rom.
8.
6.
To
be
Carnally-minded
is
Death
:
to
be
Spiritually-minded
is
Life
,
and
Peace
.
Life
is
the
Unity
of
Things
,
in
which
they
Contain
themselves
.
Death
is
the
Division
of
Things
from
themselves
.
Flesh
is
all
Divided
Forms
of
things
in
the
Creature
according
to
the
language
of
the
Scripture
.
The
Scripture
in
this
sense
reckons
Angels
,
and
Souls
of
Men
,
as
Fleshly
things
.
Though
Angels
are
the
most
United
Things
,
the
First
Unities
,
or
Springs
in
the
Creature
;
and
so
Spirits
.
Yet
they
compared
with
God
are
Compounded
,
and
Divided
Things
,
and
so
fleshly
.
St.
Peter
thus
sums
up
under
the
name
of
Flesh
,
all
things
,
that
have
a
Principle
of
Division
in
them
,
by
which
they
are
cut
off
from
their
own
Beauty
or
Being
;
by
which
they
fade
,
and
fall
away
.
This
is
Flesh.
3.
The
Effusion
,
or
Pouring
forth
of
the
Spirit
upon
Flesh.
This
signifies
Three
things
.
1.
The
Spirit
nakedly
sustaining
the
Creature
,
as
its
Immediate
Root
,
and
Principle
.
So
the
Spirit
is
a
Spring
pouring
itself
forth
into
Flesh
,
as
it
's
Channel
.
2.
The
Spirit
filling
the
Fleshly
form
with
its
Waters
,
with
its
clear
and
fresh
Streams
,
the
workings
of
its
own
Life
.
3.
The
Spirit
planting
its
own
Image
upon
each
Created
Image
;
clothing
and
overflowing
it
with
its
own
Appearances
.
Thus
St.
Paul
expresseth
the
Effusions
,
the
Overflowings
of
the
Spirit
,
Rom.
8.
6.
To
be
Spiritually-minded
is
Life
,
and
Peace
.
To
be
Spiritually-minded
is
to
see
Things
,
as
they
are
in
their
Spiritual
State
.
In
this
State
all
things
have
a
Twofold
Representation
.
1.
Represen
.
Life
,
true
Life
,
without
any
mixture
of
Death
.
Every
Sight
here
is
Life
.
For
all
things
are
seen
;
as
growing
up
out
of
this
Life-Principle
,
the
Spirit
;
and
Themselves
,
as
Powers
of
this
Life
displaying
themselves
,
and
working
in
themselves
.
2.
Represen
▪
Peace
.
This
is
the
Efficacy
of
that
Life
,
in
the
Harmony
of
an
Inward
Sweetness
,
an
Outward
Beauty
.
Thus
this
Spiritual
State
brings
forth
to
Light
again
in
itself
,
the
Inward
Image
of
God
,
in
Nature
,
For
it
shews
all
Fleshly
Forms
,
being
yet
Fleshly
,
and
yet
Harmonious
Images
of
the
Supream
Unity
,
or
Beauty
.
But
it
brings
forth
this
Natural
Image
with
this
Twofold
Advantage
.
1.
It
formerly
grew
upon
a
Natural
Principle
,
and
so
was
subject
to
Decay
.
Now
it
is
rooted
in
this
Immortal
Spirit
,
and
so
becomes
Immortal
.
2.
It
was
in
Nature
an
Image
only
Now
it
is
an
Image
,
and
a
Glass
.
It
doth
not
only
Represent
the
Glories
of
the
Spirit
by
an
empty
Show
:
but
it
sets
them
before
you
as
Present
in
their
proper
substances
,
and
so
shining
thorow
it
.
Thus
we
have
gone
thorow
the
Second
Part
in
this
Head
,
and
seen
the
Spiritual
State
in
itself
.
3.
Part
:
The
Passage
of
Man
into
this
Spiritual
State
.
When
the
Soul
is
taught
by
her
Experience
,
and
her
God
;
that
the
Secret
Delights
of
the
Natural
Image
are
for
a
Repast
only
,
not
a
Repose
;
that
in
the
strength
of
these
;
as
Eliah's
food
,
brought
by
Angels
,
she
is
to
travel
thorow
a
Wilderness
,
the
Ruines
of
Nature
,
with
all
its
Principles
,
and
Images
;
till
she
comes
to
the
Mount
of
God
:
Then
she
takes
up
a
resolution
;
to
stay
no
longer
in
this
Field
of
Swine
with
the
Swine
;
but
to
make
hast
to
her
Fathers
House
,
where
every
Servant
hath
Bread
enough
;
each
Fleshly
Form
is
fill'd
with
a
Substantial
Glory
.
When
God
hath
secretly
instructed
the
Soul
thus
to
resolve
,
he
as
a
tender-hearted
Father
meets
her
in
the
beginning
of
these
resolutions
,
falls
upon
her
neck
,
and
kisseth
her
.
God
shews
himself
in
the
Soul
,
gives
her
sweet
Testimonies
of
his
Love
,
carries
her
further
off
from
the
Outward
Image
,
carries
her
thorow
the
most
retired
Principles
of
Nature
beyond
,
and
above
them
,
into
this
Spiritual
Principle
,
and
State
,
which
is
the
Spirit
of
Christ
;
where
God
and
the
Creature
are
United
;
where
the
Spirit
is
,
as
Water
;
the
Flesh
as
a
flourishing
Earth
standing
in
that
Water
,
and
out
of
it
;
being
continually
fed
,
continually
made
Fruitful
,
and
Beautiful
by
it
.
As
Jacob
at
the
sight
of
the
Waggons
,
which
came
from
Joseph
;
so
this
Soul
now
revives
,
she
begins
to
be
her self
,
and
to
live
again
,
as
after
a
long
Trance
,
or
Death
.
She
looks
about
,
and
sees
her self
at
home
,
she
perceives
her self
in
that
Spirit
;
in
which
she
came
forth
from
God
;
in
which
she
sees
the
Face
of
God
again
;
by
which
she
is
assured
to
be
carryed
on
to
the
full
and
eternal
enjoyment
of
her
God
,
and
Father
.
Now
,
saith
the
Soul
;
I
have
enough
;
I
have
not
only
seen
the
Face
of
my
God
;
but
He
hath
made
me
to
see
His
Seeds
also
;
the
Face
of
each
Object
,
as
the
Face
of
an
Angel
of
God
.
Now
let
me
die
;
that
I
entirely
in
my
Body
,
and
whole
Soul
may
be
call'd
home
from
my
Banishment
into
this
remote
part
of
Things
,
the
Out-side
of
Nature
.
Now
let
me
die
in
Peace
,
with
this
Spiritual
Image
in
my
Embraces
,
this
Sense
of
Ioys
,
and
Glories
in
my
Heart
.
Let
me
ever
abide
here
,
O
my
God!
never
to
go
forth
more
from
this
Inner
Chamber
of
the
Great
King
into
the
Tumultuous
street
of
my
senses
,
or
sensual
Reason
.
O
that
this
Spiritual
State
so
full
of
ravishing
Sights
,
which
like
the
Sheet
full
of
all
living
Creatures
before
Peter
,
is
now
let
down
out
of
Heaven
into
my
Soul
;
O!
that
it
might
never
be
drawn
up
again
;
until
it
take
me
also
up
with
it
into
Heaven
.
I
have
finisht
the
Second
State
of
our
Change
at
our
Conversion
:
The
Spiritual
State
,
in
Christ
,
I
pass
to
the
Third
,
3.
The
Divine
State
of
things
,
in
God
.
As
Christ
is
the
way
to
God
.
So
the
Divine
State
is
the
Spiritual
State
made
Perfect
.
The
Soul
having
been
a
while
taught
in
the
Bosom
of
Christ
,
begins
to
grow
up
to
a
fuller
sense
of
God
,
in
a
more
naked
,
abstracted
,
absolute
,
and
comprehensive
manner
.
Now
she
begins
to
put
off
all
,
that
ever
she
put
on
,
that
God
may
be
her
only
Clothing
.
She
begins
to
think
it
not
enough
to
live
and
walk
in
the
Spirit
of
God
;
except
she
be
One
Spirit
with
Christ
,
and
God
.
She
perceives
some
dark
glimpse
of
that
,
which
is
meant
,
1
Cor.
13.
12.
To
Know
,
as
we
are
Known
;
that
is
,
in
patrid
,
at
home
in
God
,
Comprehensively
,
by
being
Comprehended
in
God
,
and
so
Comprehending
him
again
.
The
Soul
in
the
glimmering
Light
of
this
State
brought
forth
in
her
Flesh
,
as
a
small
Candle
in
a
dark
Lanthorn
,
or
faint
twinklings
of
a
Star
in
a
Cloud
;
the
Soul
rudely
descries
a
difference
between
making
the
Creature
the
Glass
,
thorow
which
we
see
God
,
and
having
the
Godhead
for
the
Glass
,
placing
itself
next
our
Eye
,
and
discovering
all
the
Creatures
in
itself
,
this
the
Soul
climbs
up
towards
,
this
makes
her
long
for
Heaven
,
that
she
may
enjoy
this
Beatifical
Vision
clearly
,
un●as'd
of
Flesh.
The
imperfectest
Beginnings
,
and
rudest
Hints
of
this
State
in
the
Soul
are
to
the
other
State
;
as
Honey
,
and
Wine
,
to
Milk
.
They
melt
the
Spirit
of
Man
to
a
Transcendent
Sweetness
,
and
heighten
it
to
a
Triumphant
Strength
.
As
Jesus
Christ
saith
of
God
out
of
the
Psalmist
,
Psal.
82.
16.
He
saith
of
those
to
whom
the
word
of
God
came
:
I
have
said
:
Ye
are
Gods
.
Joh.
10.
35.
So
saith
the
Soul
to
all
things
,
as
she
looks
upon
them
in
this
Divine
State
.
Ye
are
God-like
Appearances
,
rising
up
out
of
God
,
and
abiding
in
him
.
Saul
cries
,
1
Sam.
28.
13.
I
see
Gods
ascending
up
out
of
the
Earth
.
But
this
Soul
in
this
Divine
Principle
sees
God
Himself
with
the
whole
Troop
of
the
Sons
of
God
,
God-like
Forms
ascending
out
of
every
Point
of
the
Earth
,
and
the
lowest
parts
of
things
.
Use.
Conviction
.
Consider
with
thy self
after
this
manner
,
Am
I
Chang'd
?
If
I
be
not
,
I
stand
in
the
Circle
of
Vanity
,
Darkness
,
and
Woe
.
I
am
gone
forth
from
my
Center
,
outward
,
into
a
Waste
Wilderness
,
whither
no
clear
Line
of
Light
,
or
Life
stretcheth
itself
;
where
are
no
Sparks
of
peace
,
or
joy
,
which
are
not
scattered
into
wild
Distractions
,
torn
in
pieces
and
devoured
by
Confusion
.
Am
I
still
wandering
in
this
World
?
I
am
already
upon
the
very
Brink
,
and
Precipice
of
Things
.
Whither
do
I
wander
?
Whither
shall
I
fall
,
when
I
die
?
Is
there
yet
any
thing
beyond
this
World
,
further
from
God
,
and
Goodness
,
besides
the
Place
of
Devils
.
There
are
Four
Discoveries
of
a
Chang'd
,
or
Unchang'd
State
.
1.
Discovery
.
Have
I
seen
a
Resurrection
in
myself
.
Our
Conversion
is
made
the
same
thing
with
the
Resurrection
of
our
Saviour
,
Coloss.
3.
1.
If
ye
be
risen
with
Christ
.
When
Jesus
rose
again
,
He
returned
to
that
Glory
,
which
He
had
with
God
,
before
he
was
in
Flesh.
His
Resurrection
was
a
Return
not
to
that
Life
,
which
he
had
in
the
World
;
this
was
part
of
his
Death
:
but
to
that
Life
,
which
he
had
before
This
among
Earthly
Men.
So
when
we
Turn
to
God
,
we
Return
truly
to
our selves
.
We
perceive
our Selves
now
to
be
our Selves
,
and
all
below
this
,
to
have
been
a
Shadow
of
us
,
or
a
Disguise
upon
us
.
The
Conversion
of
Man
is
call'd
an
Awakening
,
Ephes.
5.
14.
Awake
thou
,
that
sleepest
:
stand
up
from
the
Dead
.
My
God
is
a
Light
,
in
which
all
Things
are
seen
ever
,
as
they
were
from
the
Beginning
.
My
Jesus
is
a
Life
,
in
which
all
things
are
the
same
Yesterday
,
before
the
World
,
as
they
shall
be
to
Morrow
,
and
for
ever
.
My
Soul
!
Art
thou
awakened
into
the
Light
,
the
Life
of
thy
God
,
thy
Jesus
?
If
thou
art
,
what
seest
thou
?
Thou
seest
thy
true
,
and
substantial
Being
,
thy
proper
Person
appearing
;
thou
seest
all
things
in
their
first
Principle
,
in
their
right
state
;
thou
seest
every
Inferiour
Person
,
which
thou
hast
been
cloth'd
with
,
and
each
Lower
State
of
Things
,
in
which
thou
hast
acted
any
Part
,
as
Dreams
of
a
sleeping
Man
in
the
Night
,
out
of
which
he
awakens
the
same
,
that
he
was
,
when
first
he
lay
down
,
and
they
vanish
,
as
Airy
Images
.
The
Gospel
declares
the
Mystery
,
that
was
hid
in
God
from
the
beginning
of
the
World
,
Ephes.
3.
9.
If
you
have
not
beheld
present
things
,
things
to
come
,
Heaven
,
Glory
,
your
future
State
;
as
it
was
in
the
Mystery
of
God
from
Eternity
:
you
are
still
buried
under
the
Ruines
of
this
Confused
World
,
beneath
which
that
Mystery
lies
hid
.
2.
Discovery
.
Can
I
tell
the
Difference
between
Flesh
,
and
Spirit
?
A
Converted
,
and
a
Regenerate
Condition
are
thus
distinguisht
by
Walking
in
Flesh
,
or
Spirit
,
Rom.
8.
4.
The
Eye
guides
the
Feet
.
How
can
I
walk
after
One
,
and
not
the
Other
,
if
I
know
not
,
how
One
differs
from
the
Other
.
The
Light
shined
in
Darkness
,
but
the
Darkness
comprehended
it
not
.
The
Flesh
is
the
Darkness
,
which
understands
neither
the
Spirit
,
nor
itself
,
The
Spirit
is
the
Light
,
in
which
both
are
understood
,
and
discern'd
.
Say
thus
to
thy
Heart
:
My
Heart
!
Canst
thou
tell
a
way
to
possess
all
Things
in
one
point
,
in
a
Unity
of
Life
?
Hast
thou
lookt
on
all
Things
at
once
,
and
seen
them
in
a
Harmony
of
Beauty
?
Hast
thou
taken
in
the
Tunes
and
Motions
of
all
Things
Created
and
Uncreated
in
a
Concent
of
Pleasures
?
Didst
thou
ever
yet
descry
a
glorious
Eternity
in
each
winged
Moment
of
Time
;
a
Bright
Infiniteness
in
the
narrow
points
of
every
dark
Object
?
Then
thou
knowest
what
the
Spirit
means
,
that
Spire-top
of
Things
,
whither
all
ascend
harmoniously
,
where
they
meet
,
and
sit
together
recollected
,
and
concentred
in
an
Unfathom'd
Depth
of
Glorious
Life
.
From
hence
thou
lookest
down
,
and
seest
all
Flesh
,
as
a
heap
of
Single
Dusts
;
Dark
,
though
falling
from
the
midst
of
a
bright
Flame
;
Divided
,
though
laid
together
.
He
that
knows
no
Spirit
,
but
that
which
breaths
thorow
Flesh
,
and
feeds
on
the
Air.
He
that
understands
the
highest
Spirit
,
but
as
a
Fleshly
Fancy
exalted
;
is
yet
Flesh
,
condemn'd
like
Nebucchadnezzar
to
graze
on
the
fading
Field
of
Flesh
,
till
he
know
,
this
Flesh
to
be
that
Darkness
,
which
covers
all
Truth
;
and
the
most
high
Spirit
,
to
be
the
only
Light
,
which
discovers
all
things
,
and
itself
.
3.
Discovery
,
Have
I
seen
a
Night
upon
this
World
?
One
Day
passeth
not
away
for
another
to
succeed
,
except
a
Night
come
between
.
My
soul
is
not
yet
born
again
out
of
the
Light
of
this
World
into
the
Day
of
Christ
,
if
she
hath
not
gone
thorow
a
Night
,
a
Night
of
Eternal
Darkness
upon
all
Earthly
Contents
.
Thou
canst
not
look
down
upon
Fleshly
Things
with
a
Delight
,
from
the
Throne
of
Christ
;
except
thou
hast
lookt
upon
them
,
as
a
Prospect
of
Horrour
;
from
the
Cross
of
Christ
.
Jesus
Christ
threatens
Jezabel
,
and
her
Companions
,
to
throw
her
into
a
Bed
,
and
great
Tribulation
:
Revel.
2.
22.
He
never
comes
into
the
Bed
of
Eternal
Repose
with
Jesus
Christ
,
as
his
Spouse
;
that
hath
not
been
in
a
Bed
of
afflictions
,
and
Flames
,
with
his
Jezabel
the
Flesh.
4.
Discovery
.
Have
I
tasted
the
Sweetness
of
a
Life
within
,
in
my
own
Spirit
?
Hast
thou
not
made
a
Retreat
into
thine
own
Depths
?
Hast
thou
not
seen
the
Beauties
,
that
shine
in
this
Glass
?
Then
art
thou
far
from
the
Depths
of
the
Divine
Spirit
,
and
the
Glories
that
disclose
themselves
in
that
Glass
.
Solomon
tells
us
,
Prov.
20.
27.
That
the
Spirit
of
Man
is
the
Candle
of
the
Lord
in
his
Bowels
:
if
the
Spirit
of
Man
within
be
but
a
Candle
;
what
then
is
this
Sensual
State
without
?
Neither
Life
,
nor
Death
;
nor
Light
,
nor
Darkness
:
but
Shadows
of
Life
,
and
Death
between
both
.
But
who
can
think
he
hath
receiv'd
the
Beams
of
the
Sun
,
when
yet
he
hath
not
seen
a
Candles
Light
?
We
read
of
a
Strumpet
,
Prov.
7.
11
,
12.
That
her
Feet
abide
not
in
the
house
;
but
she
loves
to
be
abroad
.
While
the
Feet
,
the
Affections
of
our
Souls
are
ever
gadding
and
our
eyes
gazing
in
the
broad
ways
of
Sense
;
while
they
love
not
to
dwell
in
the
Habitation
of
their
own
Spirits
;
they
make
themselves
Strumpets
to
every
unclean
Spirit
.
I
have
ended
the
First
Head
of
this
Doctrine
,
the
Conversion
,
or
Change
it self
.
I
am
now
to
pass
to
the
Second
,
the
Circumstances
of
this
Change
.
2.
Part
:
The
Circumstances
of
the
Change
.
These
are
Two
.
-
1.
Circumstance
:
A
Universal
Motion
in
all
the
Passions
.
-
2.
Circumstance
:
A
General
Alteration
in
Practice
.
1.
Circumstance
:
A
Universal
Motion
in
all
the
Passions
.
These
are
moved
at
the
time
of
our
Conversion
,
for
the
most
part
,
in
this
Threefold
Order
.
1.
Order
.
-
1.
Gri●f
.
-
2.
Shame
.
-
3.
Fear
.
|
2.
Order
.
-
1.
Hope
.
-
2.
Desire
.
-
3.
Rage
.
|
3.
Order
.
-
1.
Love
.
-
2.
Hatred
.
|
1.
Order
of
Passions
in
our
Change
.
1.
Passion
:
Grief
.
John
12.
32
,
33.
And
I
,
if
I
be
lifted
up
,
will
draw
up
all
men
after
me
.
This
he
spake
,
signifying
,
by
what
Death
he
should
die
.
The
Explication
of
the
Exaltation
,
the
lifting
up
,
the
drawing
up
,
is
Death
.
The
Lord
I●sus
was
lifted
up
to
Glory
by
Death
.
He
draws
up
all
men
to
himself
,
and
Immortality
,
by
Death
,
Grief
is
the
Souls
Death
.
God
by
this
for
the
most
part
begins
to
draw
us
up
,
out
of
Sin
,
and
Flesh
to
himself
,
and
eternal
joys
.
Grief
naturally
is
the
Sense
of
some
Great
,
and
Present
Evil
oppressing
the
Soul
.
Grief
Spiritually
is
the
Sense
of
some
Great
,
and
Present
Evil
oppressing
the
Soul
,
and
pressing
it
thorow
itself
into
the
lap
of
the
Godhead
.
Psal.
119.
67.
David
communicates
his
Experience
:
Before
I
was
afflicted
,
I
went
astray
:
but
now
I
keep
thy
Commandments
.
The
word
afflicted
signifies
to
be
brought
low
,
or
down
.
When
the
Soul
gone
forth
into
the
midst
of
the
Creatures
is
arrived
at
the
utmost
point
of
one
Contrary
,
then
it
begins
to
return
towards
the
other
:
as
the
Sun
first
turns
itself
towards
us
again
at
Midnight
.
The
utmost
Point
of
a
worldly
life
in
Sin
,
and
Vanity
,
is
Grief
,
or
Torment
taking
away
all
our
Rest.
The
Soul
hurried
hither
by
the
Torrent
of
her
lusts
,
here
begins
to
look
,
and
move
towards
God
.
So
the
Grave
of
our
joys
,
our
Grief
becomes
a
Womb
bringing
us
forth
to
a
Spiritual
life
.
Psal.
40.
2.
David
speaks
of
God
,
and
himself
:
He
hath
drawn
me
up
out
of
the
Horrible
Pit
,
and
Dirty
Clay
.
This
world
hath
a
Root
of
Darkness
,
which
bears
for
a
Flower
the
Images
of
Light
.
When
the
Spirit
of
Man
lives
upon
,
and
makes
itself
One
with
these
Imaginary
Pleasures
;
they
quickly
fade
:
So
both
together
sink
down
into
their
Root
,
where
they
are
swallowed
up
in
a
melancholy
darkness
.
Here
the
Vanities
,
which
before
were
Light
,
now
grow
heavy
,
weighing
down
the
Soul
.
Here
all
her
former
Contents
meet
her
again
,
as
Parts
,
and
Powers
of
this
Darkness
.
That
,
which
was
before
beautiful
Clay
,
soft
Clay
,
easie
to
any
Impression
of
Desire
,
is
now
stiff
,
and
dirty
Clay
,
holding
the
feet
of
the
Soul
fast
in
the
bottom
of
this
Horrible
Pit
.
Now
God
takes
hold
of
us
thus
low
,
thus
lost
,
and
draws
us
upward
.
So
our
Change
begins
in
Grief
.
2.
Passion
:
Shame
.
Es.
6.
11
,
12
,
13.
Shame
ariseth
from
a
Mixt
sense
of
Light
,
and
Darkness
;
Good
,
and
Evil
;
Beauty
,
and
Deformity
.
It
is
a
mixt
Passion
of
Grief
,
Anger
,
Fear
.
As
when
the
Light
,
and
Day
first
sink
into
Night
,
and
Darkness
in
the
Evening
;
or
first
ascend
out
of
these
in
the
Morning
,
the
Sky
looks
red
:
So
the
Soul
blusheth
in
the
midst
of
her
Sins
,
and
is
ashamed
,
when
God
first
dawnes
upon
her
,
and
begins
to
draw
near
to
her
.
Ezek.
43.
10.
Son
of
man
,
shew
them
the
House
that
they
may
be
ashamed
of
all
their
Iniquities
,
and
let
them
measure
the
Pattern
.
Shame
is
a
Reflection
of
foul
,
and
hateful
Deformities
,
made
upon
our
Spirits
by
the
Light
of
Beauty
,
Goodness
,
God
shining
forth
upon
them
.
Shame
is
the
Divine
Glory
glowing
thorow
our
Darkness
,
and
Filth
;
before
yet
it
is
broken
forth
into
a
clear
Flame
to
scatter
,
and
consume
them
.
God
saith
to
Iesus
Christ
,
of
man
:
Son
,
go
and
shew
thy self
to
him
,
as
the
Image
,
in
which
he
was
made
,
in
which
he
should
have
lived
.
So
let
him
be
ashamed
of
that
dark
,
narrow
,
vile
,
brutish
Image
,
in
which
he
walks
.
Let
him
take
measure
by
Thee
,
as
his
Original
and
Pattern
.
3.
Passion
:
Fear
.
As
Grief
awakens
Shame
,
so
Shame
rowseth
Fear
out
of
its
Den.
Psal.
119.
120.
David
cries
out
:
My
Flesh
trembleth
because
of
Thee
:
I
am
afraid
of
thy
Iudgments
.
Fear
is
the
Commotion
of
the
Soul
,
upon
the
sense
of
some
approaching
Evil.
As
the
Sea
trembles
before
a
Storm
:
So
at
the
sign
of
God's
breaking
forth
upon
the
Soul
,
the
fleshly
part
trembles
,
and
shakes
before
its
fall
.
The
Man
himself
is
afraid
of
the
Judgments
of
God
;
the
ways
of
God
with
the
Creature
.
The
Devils
at
the
Presence
of
Christ
feared
two
Things
:
1.
A
Banishment
from
off
the
Face
of
the
Earth
.
2.
A
Confinement
to
the
Lower-most
parts
of
the
Earth
.
Such
now
is
the
Fear
of
a
Man
,
lest
he
should
be
call'd
off
from
his
Carnal
Contents
,
and
cast
down
into
the
Straitness
,
and
Horrour
of
his
Carnal
Principles
.
He
discourseth
with
himself
thus
:
Must
not
I
,
who
have
lived
in
Flesh
,
now
be
separated
from
all
the
delights
of
Flesh
,
and
be
shut
up
in
the
Darkness
of
it
?
Must
I
not
abide
there
,
till
I
have
pass'd
thorow
the
Fire
,
and
endur'd
the
Consumption
of
all
that
which
is
Corruptible
in
me
?
The
longer
I
live
in
the
Flesh
,
will
not
the
Fire
be
the
stronger
?
Thus
Fear
becomes
a
Spur
in
the
side
of
the
Spirit
to
increase
her
speed
out
of
the
World
,
to
God
.
This
is
the
First
Order
of
Passions
:
Grief
,
Shame
,
Fear
.
2.
Order
of
Passions
.
1.
Passion
:
Hope
.
Lament.
3.
21
,
22.
This
I
call
to
mind
,
therefore
have
I
hope
:
It
is
the
mercies
of
the
Lord
,
that
we
are
not
consumed
.
Hope
is
the
Springing
of
the
Soul
towards
good
,
or
God
,
first
dawning
upon
it
,
and
dispensing
Himself
to
it
.
Jeremy
,
was
all
before
wrapt
up
in
Sorrows
,
Despairs
,
Death
:
Now
one
single
Beam
of
Hope
,
and
that
a
small
one
,
glimmers
in
his
Soul
:
It
is
the
mercies
of
the
Lord
,
that
we
are
not
consumed
.
Yet
this
lights
him
into
fresh
Fields
of
Contemplations
,
and
Consolations
in
God
.
There
is
Mercy
with
thee
,
that
thou
mayst
be
feared
:
saith
the
Scripture
to
God
.
When
Fear
affrights
the
fainting
Soul
from
God
:
Hope
invites
it
to
entertain
that
Fear
.
Fear
saith
:
The
Presence
of
God
will
take
away
thy
Natural
Strength
,
and
Ioy
.
Hope
answers
:
I
shall
find
a
better
Strength
,
and
Ioy
in
God
.
Fear
goes
on
:
The
Glory
of
God
will
be
,
as
a
Fire
in
thee
.
Hope
replies
:
This
Fire
will
be
a
Glory
to
me
.
Fear
still
urgeth
:
Canst
thou
ly
down
with
Everlasting
Burnings
?
Hope
concludes
:
I
shall
have
everlasting
Arms
beneath
me
.
So
the
Soul
casts
her self
into
these
Arms
to
be
carried
,
whithersoever
they
will
bear
her
.
2.
Passion
:
Desire
.
2.
Sam.
7.
27.
David
thus
conveys
his
Desires
to
God
:
Because
thou
O
lord
,
hast
revealed
it
to
thy
Servant
concerning
his
House
:
therefore
hath
he
found
in
his
heart
to
pray
this
prayer
.
Hope
is
the
Conception
of
Blessedness
.
Desire
is
the
Teeming
,
the
Breeding
,
Bearing
,
and
Growing
big
with
it
,
till
it
be
brought
forth
.
The
Vestal
Virgins
first
kindled
their
Spark
by
a
Beam
:
then
they
from
that
Spark
kept
a
continual
Flame
upon
their
Altar
.
So
the
Revelation
of
God
in
Man
is
the
Foundation
of
Hope
:
Hope
the
Fountain
of
Desires
,
which
grow
into
great
Streams
,
and
so
pour
forth
themselves
into
their
Sea
,
into
God
again
.
The
Desires
of
a
New
Convert
,
when
once
they
are
kindled
,
increase
suddenly
to
a
m●ghty
Flame
.
For
they
are
proportion'd
by
Two
things
:
The
Good
,
at
which
he
aims
:
The
Evil
,
from
which
he
flies
.
Desires
here
are
the
Attractions
of
the
highest
Good
,
the
most
high
God
:
backed
by
the
Impressions
of
the
greatest
Evils
,
Sin
,
Death
,
Devils
.
As
one
draws
;
the
Other
drive
.
The
Soul
sees
God
before
her
opening
a
World
of
new
Hopes
,
and
Delights
.
She
sees
Lusts
and
Furies
behind
her
,
labouring
to
overtake
her
,
and
hold
her
back
from
those
fresh
Glories
,
which
are
now
in
her
eye
.
This
makes
her
Desires
,
as
swift
feet
,
as
strong
Wings
to
her
.
Now
the
newly-converted
Spirit
begins
to
discover
her self
by
continual
,
violent
Breathings
,
and
cries
towards
Heaven
:
How
long
Lord
?
Now
she
speaks
in
Davids
tune
,
and
tone
Psal.
84.
2.
My
soul
longeth
,
yea
even
fainteth
for
the
Courts
of
the
Lord
:
my
Heart
,
and
my
Flesh
cry
out
for
the
Living
God
.
Grones
are
now
the
constant
beatings
of
the
Heart
;
Longings
and
Faintings
become
the
Language
of
all
parts
inward
,
and
outward
:
Longings
after
,
Faintings
for
,
the
Life
of
God
,
the
Living
God
.
3.
Passion
:
Rage
.
2.
Corin.
7.
11.
The
Corinthians
had
slept
secure
in
a
foul
Sin
.
They
now
awakened
by
St.
Paul
,
give
those
Testimonies
of
their
Change
,
which
he
reckons
up
in
this
place
:
What
vehement
Desire
:
yea
,
what
Zeal
?
yea
,
what
Revenge
?
As
a
Flood
fo●ming
,
and
roaring
,
when
it
is
streightned
:
or
swelling
,
and
over-bear●ng
all
,
when
it
is
stopt
in
its
Course
:
So
are
Anger
,
or
Rage
,
Desires
multiplied
,
and
growing
Mighty
by
Resistance
.
There
are
Thr●e
,
that
resist
the
Soul
in
her
Conversion
:
the
Flesh
,
the
World
,
the
Devil
.
The
Flesh
lusteth
against
the
Spirit
:
Gal.
5.
17.
The
In●linations
of
the
Flesh
cross
,
and
quench
the
Motions
of
the
Spirit
.
The
World
infuseth
a
poyson
of
Desires
and
Delights
into
the
Heart
,
which
kill
Heavenly
Loves
,
which
infect
the
Heart
with
hatred
,
and
enmity
against
God
and
his
Glory
,
James
4.
4.
The
Friendship
of
the
World
is
enmity
with
God
.
The
Devil
is
like
a
Lyon
,
seeking
whom
he
may
d●vour
.
1
Pet.
5.
8.
He
would
draw
down
our
Souls
into
himself
out
of
the
Arms
of
our
Saviour
.
The
World
works
upon
us
thorow
the
Flesh
in
our selves
.
For
this
is
the
Property
,
and
the
Birth
of
the
World
in
us
,
John
8.
23.
Ye
are
of
the
World
:
Ye
,
that
is
they
that
are
Fleshly
.
The
Devil
prevaileth
upon
us
by
the
World
.
This
is
the
Body
with
which
he
cloaths
himself
,
when
he
comes
,
he
is
Prince
of
this
World
.
This
world
is
his
Power
.
As
God
,
Christ
,
and
a
Saint
are
all
united
in
the
Spiritual
part
of
a
Christian
:
So
the
Devil
,
the
World
,
the
Flesh
are
all
in
one
,
in
the
Natural
part
.
These
the
Soul
at
her
Conversion
now
understands
to
be
,
the
Enemies
of
her
Hope
,
the
Tyrants
over
●●●joy
,
the
Rubs
in
the
way
of
her
Desires
.
She
riseth
to
a
brave
heat
of
Rage
,
and
height
of
Revenge
against
these
.
Thus
she
vents
her
Rage
,
thus
she
takes
Revenge
.
By
fastning
her
own
Flesh
to
the
Cross
〈◊〉
her
Lord
,
She
Crucifies
Spoils
,
Triumphs
over
,
them
all
.
Gal.
6.
14.
I
Glory
saith
Paul
,
in
the
Cross
of
Christ
,
by
which
the
World
is
crucified
to
me
,
and
I
to
the
World
.
Nothing
now
is
so
sweet
,
nothing
so
Glorious
to
this
Soul
,
as
the
Cr●ss
of
her
Jesus
.
By
this
she
revengeth
her self
upon
her
Spiritual
Enemy
,
as
they
treated
her
Lord
,
her
Life
;
that
is
with
Scorn
,
and
Despight
.
First
she
puts
them
to
open
Shame
.
She
uncloaths
them
of
all
their
fair
Appearances
.
In
the
face
of
Heaven
,
in
the
eye
of
her
Sun
,
her
God
,
〈◊〉
displays
them
naked
in
their
ugly
monstrous
Shapes
;
in
their
loathsom
,
and
hateful
Uncleannesses
.
Then
she
nails
them
by
a
constant
force
to
the●r
Pa●ns
,
and
Sufferance
;
till
they
languish
to
Death
.
I
have
gone
thorow
the
Second
Order
of
Passions
:
Hope
,
Desire
,
Rage
.
3.
Order
of
Passions
.
1.
Passion
:
Lov●
.
Love
is
a
C●njunction
with
,
a
Complacency
in
Goodness
,
God
.
Gal.
2.
20.
I
am
,
saith
St.
Paul
,
Crucified
with
Christ
,
and
now
I
live
,
yet
not
I
,
but
Christ
liv●th
in
me
,
&c.
The
Holy
Soul
having
st●ugled
thorow
the
Streights
of
Grief
,
and
Shame
;
tho●ow
the
Cro●stides
of
Hope
,
and
Fear
;
having
wrestled
with
the
Principles
of
Nature
,
the
Principalities
,
and
Powers
of
this
world
;
Fleshly
Honours
,
and
heights
:
now
comes
to
tast
the
Freedom
,
and
Sweetness
of
life
;
which
is
Lov●
;
now
she
knows
what
't
is
to
Live
indeed
,
to
live
in
the
Embraces
,
and
mutu●l
Twini●gs
of
the
Lord
Jesus
.
Now
she
hath
no
Life
,
but
his
L●ve
:
now
her
L●v●
hath
no
Object
,
but
●is
Li●e
.
By
this
time
our
Convert
is
grown
up
out
of
a
〈◊〉
▪
to
a
Spouse-like
temp●r
:
like
her
in
the
Canticles
:
She
grows
Sick
of
Love
.
Her
Love
to
God
consumes
her
strength
,
wasts
her
Life
,
dispossesseth
her
of
●er
s●lf
.
Nothing
can
be
Strength
,
Life
,
Self
to
her
,
save
her
Saviour
only
She
is
●●●ong
,
only
when
he
is
present
.
She
is
happy
when
he
is
pleased
.
A
man
in
this
State
breaths
nothing
,
but
Affection
to
God
.
He
cries
continually
,
as
David
doth
:
Psal.
18.
1.
I
l●ve
Thee
.
The
word
signifies
:
I
love
thee
dearly
,
tenderly
,
inwardly
:
I
twist
thy
love
upon
my
inwardest
,
and
tenderest
bowels
,
O
my
I●sus
.
2.
Passion
:
Hatred
.
Psal.
139.
22.
I
hate
them
,
that
hate
thee
with
a
perfect
Hatred
.
Hatred
is
the
Life
of
Contrariety
,
Casting
out
from
itself
,
yet
Comprehending
in
it self
,
as
in
a
Chain
,
Conquering
to
it self
,
its
Contrary
.
God
promiseth
Christ
thus
much
:
Psal.
110.
1
,
Sit
thou
at
my
right
hand
,
till
I
make
thine
enemies
thy
Foot-stool
.
We
hold
our
Foot-stool
near
us
,
but
under
us
.
We
hold
it
down
,
yet
we
hold
up
,
and
raise
our selves
by
it
.
There
is
a
Twofold
Hatred
.
-
1.
Hatred
before
Love
.
-
2.
Hatred
from
Love
.
Hatred
before
Love
is
weak
,
and
imperfect
,
rellishing
much
,
of
self-love
,
Darkness
,
and
Hell
.
Hatred
from
Love
is
Perfect
,
it
springs
from
the
Heart
of
sweetness
,
it
subordinates
itself
to
it
,
it
ends
in
it
.
The
Life
of
this
Hatred
is
Love
.
As
the
soul
at
her
first
Conversion
is
strong
in
Love
,
so
is
she
sweet
in
her
Hatred
.
She
hates
perfectly
like
a
God
,
not
a
Devil
,
every
thing
,
which
brings
not
the
Loveliness
of
her
Saviour
along
with
it
,
as
a
Pass-port
:
She
turns
away
her
face
from
it
,
she
sets
her
feet
upon
it
:
not
suffering
it
to
rise
up
against
the
Life
of
the
Lord
Jesus
within
her
:
forcing
it
to
serve
his
Glory
.
So
much
for
the
Third
Order
of
Passions
,
Love
,
Hatred
.
So
much
for
the
First
Circumstance
in
our
Conversion
:
The
Universal
Motion
in
our
Passions
.
2.
Circumstance
:
A
General
Alteration
in
Practice
.
This
Alteration
is
Twofold
:
1.
A
Manifest
withdrawing
from
all
Companies
,
and
Contents
,
that
draw
the
Soul
outward
,
or
downward
.
2.
An
eminent
Delight
in
all
Persons
,
and
Pa●hs
,
that
draw
the
Spirit
inward
,
or
upward
.
David
expresseth
both
these
in
himself
:
Psal.
16.
My
delight
is
in
the
Excellent
of
the
Earth
.
As
for
them
,
that
go
after
other
Gods
,
I
will
not
make
mention
of
their
Name
.
1.
Use
:
For
Discovery
.
Religion
is
no
empty
Name
,
but
a
Real
Thing
▪
Two
Things
make
a
Reality
in
the
Soul
.
-
1.
The
Object
.
-
2.
The
Inward
Affections
.
1.
The
Object
.
As
the
Woman
is
to
the
Man
his
Image
,
his
Glory
in
the
Image
:
So
is
the
Soul
to
her
Object
.
If
she
espouse
her self
to
the
Lying
Vanities
of
this
World
,
she
makes
her self
one
with
them
,
both
Vanity
,
and
a
Lye
.
If
she
cleave
to
the
Rock
of
Ages
,
the
Rock
of
the
Godhead
,
growing
to
that
,
growing
up
out
of
that
,
she
becomes
a
Living
Stone
,
a
Rock
of
Eternity
in
her self
.
This
is
the
First
Motion
in
Religion
,
the
winding
of
the
Soul
about
the
utmost
point
of
the
Creature
,
and
turning
in
towards
God
again
.
This
is
the
Discriminating
,
Dividing
Temper
;
between
Religious
and
unregenerate
Persons
;
the
Touching
of
the
Soul
with
God
,
as
the
Needle
is
touch't
with
the
Load-stone
;
when
it
may
have
various
agitations
,
yet
it
feels
the
Impressions
of
God
in
the
midst
of
all
:
when
it
can
never
establish
,
or
quiet
itself
in
any
posture
,
save
then
only
,
when
it
is
pointed
on
God
.
My
Soul
hath
said
to
the
Lord
,
thou
art
my
Portion
:
Lamen.
3.
Psal.
16.
8.
I
have
set
the
Lord
always
before
me
:
He
is
at
my
Right
hand
:
I
shall
not
be
moved
.
God
is
our
Assistant
there
,
where
he
is
our
Object
:
at
our
Hand
,
if
he
be
in
our
Eye
.
This
is
the
Life
and
Essence
of
Religion
;
the
exaltation
of
God
in
our
Spirits
,
as
our
Chief
Object
,
to
which
,
and
by
which
we
are
directed
.
Examine
thy self
,
by
this
.
If
the
world
be
all
to
thee
,
and
God
a
Fancy
:
then
art
thou
like
that
world
,
a
Fancy
,
and
a
Bubble
.
If
God
be
all
to
thee
,
and
the
world
a
Dream
:
then
thou
hast
Strength
,
Life
,
and
Substance
.
For
thou
art
one
with
him
,
who
is
the
Life
,
Strength
,
Substance
,
Being
of
all
things
.
Is
thy
Heart
,
as
a
Hearth
,
on
which
Thorns
only
blaze
?
Are
the
workings
of
thy
Spirit
like
thin
,
and
fine
Smoak
,
slight
and
vanishing
?
Can
then
there
be
any
Religion
,
where
there
is
no
Reality
?
He
is
the
Religious
man
who
graspes
Substance
;
who
digs
thorow
all
things
,
till
he
meets
with
a
sure
Foundation
;
who
hath
taken
hold
of
something
Solid
,
Satisfactory
,
Everlasting
at
which
his
Soul
stops
,
on
which
she
stays
her self
.
I
hate
them
,
saith
David
,
that
look
to
lying
Vanities
:
but
my
trust
is
in
the
Lord
.
There
is
a
Three-fold
Sense
of
things
,
which
makes
a
Religious
man
Real
:
-
1.
Sense
,
of
this
World's
sorrows
.
-
2.
Sense
,
of
Divine
Wrath.
-
3.
Sense
,
of
Divine
Love
.
1.
Sense
,
of
this
World's
sorrows
.
No
man
is
in
the
Spirit
of
Christ
,
who
hath
not
been
at
the
Cross
,
in
the
Grave
of
Christ
,
and
there
seen
the
end
of
all
this
world's
Glories
.
Who
beholds
things
in
the
Eternal
Light
?
He
,
that
hath
first
seen
this
world
in
a
Fire
,
out
of
which
it
falls
into
blackness
of
Darkness
?
By
the
Cross
of
Christ
,
the
World
is
crucified
to
me
;
saith
St.
Paul
.
I
come
to
kindle
a
Fire
in
the
World
,
saith
our
Saviour
,
and
what
will
I
,
if
it
be
already
Kindled
.
They
that
go
down
into
the
Deep
,
see
the
Wonders
of
the
Lord
:
saith
the
Psalmist
.
Whoever
is
gone
up
to
Heights
of
Grace
,
hath
gone
down
into
the
Deep
of
the
First
Creation
,
and
seen
Wonders
of
Darkness
there
.
Jonah
tells
us
of
himself
:
Jon.
2
,
6.
I
went
down
to
the
bottom
of
the
Muntains
,
the
bars
of
the
Earth
were
about
me
for
ever
.
Hast
thou
descended
with
thy
Saviour
to
the
Bottom
of
this
Creation
,
hast
thou
seen
about
thee
those
everlasting
Bars
of
Darkness
,
which
bear
up
,
and
bound
this
Creation
?
Then
shew
us
the
effect
,
which
Solomon
mentions
in
Ecclesiastes
:
A
sad
Countenance
makes
a
good
Heart
.
As
Darkness
contracts
the
Eye
,
unites
the
Fancy
,
and
makes
it
strong
:
So
a
sad
Face
of
things
makes
the
Spirit
gather
up
itself
into
itself
,
live
serious
,
and
Recollected
.
2.
Sense
,
of
Divine
Wrath.
We
,
saith
St.
Paul
,
knowing
the
Terrours
of
the
Lord
,
persuade
men
:
2.
Cor.
5.
11
,
If
we
know
God
,
we
know
his
Terrours
,
and
what
the
Power
of
his
Wrath
is
;
can
we
not
then
persuade
our selves
to
be
serious
?
Have
you
seen
the
Treasures
of
wrath
laid
up
with
God
for
those
that
harden
their
Hearts
in
Sloth
,
and
Sense
,
to
an
insensibleness
of
Spiritual
,
and
Eternal
things
?
Have
you
heard
those
seven-times-seven
fold
increases
of
Fury
upon
those
,
who
go
on
in
Vanity
;
and
yet
say
,
it
shall
not
be
so
,
it
shall
be
well
with
them
?
Cannot
these
things
make
you
Real
,
and
Sober
?
If
still
vanity
be
your
Life
,
your
Food
,
your
Joy
;
if
still
Lightness
be
your
Air
,
and
Shadows
the
Game
,
which
you
hunt
with
your
Reason
,
and
Senses
;
then
fear
,
lest
you
have
seen
Shadows
only
of
these
Objects
,
lest
your
Religion
too
be
vain
.
3.
Sense
of
Divine
Love
.
The
Scripture
saith
in
one
place
to
good
men
▪
The
Joy
of
the
Lord
shall
be
your
Strength
.
Such
as
the
Nourishment
of
our
Spirit
is
,
such
will
its
Constitution
,
and
our
Conversation
be
.
If
our
Food
,
our
Joy
be
Divine
,
and
we
eat
the
Bread
of
Angels
,
our
Lives
will
be
Divine
,
and
our
Faces
shine
with
Angelical
Beams
.
If
our
Delights
be
Vanity
,
and
we
feed
on
wind
;
our
Spirits
,
and
Conversation
will
be
windy
.
The
same
Solomon
,
that
said
of
Mirth
,
what
dost
thou
?
And
of
Laughter
,
it
is
Madness
:
Eccles.
2.
2.
He
saith
Prov.
3.
The
ways
of
Wisdom
are
ways
of
Peace
,
and
all
her
Paths
are
pleasantness
.
Spiritual
Pleasures
are
Serious
ones
,
as
Grave
,
as
Wisdom
itself
:
for
they
are
her
Walks
.
The
Love
of
Christ
constrains
us
:
saith
St.
Paul
,
2
Cor.
5.
The
Love
of
Christ
holds
in
,
binds
up
,
and
unites
the
Spirit
,
not
suffering
it
to
pour
forth
itself
loosely
.
That
Liberty
,
which
is
Daughter
to
Divine
Love
,
what
a
Stranger
is
it
to
Licentiousness
?
Those
Sweetnesses
,
which
flow
from
God
and
his
Glories
how
do
they
look
down
upon
,
and
despise
Empty
Mirths
,
and
mad
Laughters
?
A
Bride
,
made
a
Woman
of
a
Cat
,
and
set
among
the
Guests
in
the
bridal
Chambear
,
on
a
sudden
runs
after
a
Mouse
which
stir'd
in
a
Corner
of
the
Room
.
If
thy
Soul
be
still
ready
to
fly
at
every
vanity
,
which
is
at
any
time
started
in
the
eye
of
it
:
thou
maist
be
cloth'd
with
the
Form
of
a
Heavenly
Bride
;
but
sure
thou
hast
still
a
Brutish
Spirit
.
Thus
you
see
,
how
the
Object
of
a
Religious
man
makes
him
Real
.
The
Second
Reality
in
Religion
is
that
of
Inward
Affections
.
2.
The
Inward
Affections
.
My
Son
,
saith
Wisdom
in
the
Proverbs
,
give
me
thy
Heart
.
Perhaps
you
give
to
God
your
Feet
to
carry
you
to
Sermons
;
you
give
him
your
Hands
to
work
,
or
fight
for
him
;
you
give
him
your
Tongue
to
discourse
of
Him
:
but
have
you
given
him
your
Heart
?
Doth
that
cleave
to
him
,
long
and
pant
after
him
,
sigh
for
him
,
live
only
in
Him
?
David
saith
to
God
:
Ps●l
51.
Thou
lovest
Uprightness
in
the
Inward
parts
.
The
more
Inward
any
thing
is
,
the
more
Upright
it
is
.
Are
thy
frequentest
Groans
such
,
as
thou
dost
not
express
,
thou
canst
not
express
;
such
,
as
thy
Spirit
only
feels
,
God's
Spirit
only
hears
?
It
is
the
Counsel
of
our
Lord
Jesus
:
Pray
to
thy
Father
in
Secret
,
and
He
shall
reward
thee
openly
.
The
most
Secret
things
are
the
most
Serious
.
Dost
thou
commune
with
thine
own
Heart
upon
thy
Bed
about
the
things
of
God
,
and
Eternity
?
Do
the
workings
and
Labourings
of
thy
Soul
after
thy
Saviour
hold
thine
eyes
waking
,
while
others
are
sleeping
?
Solomon
tells
us
:
The
Heart
knoweth
its
own
Sorrow
,
and
a
stranger
intermeddles
not
with
its
Joys
.
Blessed
is
he
who
hath
a
sense
of
a
Sorrow
for
Sin
,
and
the
absence
of
God
,
which
his
own
Heart
only
is
conscious
to
.
Blessed
is
he
,
who
lives
on
hidden
Manna
,
who
hath
his
Bosom
still
warmed
with
a
secret
Flame
of
Divine
Love
,
and
Joy
,
to
which
all
others
are
Strangers
.
Man
hath
,
as
St.
Paul
teacheth
,
a
Spirit
,
a
Soul
,
a
Body
.
So
hath
Religion
.
God
the
Eternal
Object
and
Spring
of
our
Religion
is
the
Spirit
:
our
Inward
Affections
are
the
Soul
;
our
outward
Actions
,
the
Body
.
Outward
Actions
most
glorious
,
if
they
go
alone
,
make
but
a
Dead
Religion
,
are
a
Body
without
a
Soul
.
Inward
Affections
without
God
make
but
a
Brutish
Religion
,
a
Soul
in
a
Body
without
the
Immortal
Spirit
.
I
now
conclude
this
Application
.
2.
Use
:
For
Direction
,
I
will
divide
this
into
a
Threefold
Direction
.
1.
Direction
.
Entertain
mournful
Tempers
as
Angels
;
Improve
them
as
Treasures
.
When
Jonah
was
in
the
bottom
of
the
Sea
,
and
belly
of
the
Fish
,
his
Soul
fainting
within
him
;
then
he
remembred
the
Lord
;
Jonah
2.
7.
As
Pearls
are
found
at
the
bottom
of
the
Sea
:
so
,
frequently
do
the
Beauties
of
the
Lord
Jesus
disclose
themselves
to
us
in
the
depths
of
Grief
,
when
we
are
sunk
below
the
waters
of
this
world
,
and
are
swallowed
up
into
a
Spirit
of
Darkness
.
It
is
St.
James's
advice
,
Jam.
1
4.
Let
Patience
have
its
perfect
work
,
and
it
shall
make
you
perfect
.
As
one
Element
stretcht
to
the
utmost
passeth
into
another
,
Water
into
Air
,
Air
into
Fire
:
as
a
Cloud
big
,
and
swelling
dissolves
it self
upon
the
Earth
:
so
thy
Griefs
,
if
thou
wait
calmly
upon
them
,
as
they
swell
,
and
grow
,
will
at
length
dissolve
themselves
into
God
.
As
Snow
and
Frost
cherish
the
Seed
in
the
ground
:
so
do
biting
and
binding
Sorrows
both
kill
the
weeds
of
Vanity
,
and
ripen
the
Seed
of
Divinity
in
Man
.
I
can
no
more
want
Sorrows
for
my
Soul
,
than
the
Husband-man
can
want
Winter
seasons
for
his
Corn
fields
.
As
natural
Melancholy
draws
the
Soul
deeply
into
her self
,
and
her
Divinest
Principles
;
whence
she
issues
forth
again
,
with
the
most
great
and
glorious
Lights
:
so
do
sad
things
work
upon
a
holy
Spirit
sinking
her
thorow
her self
into
the
Depths
of
the
Godhead
,
out
of
which
she
riseth
renewed
to
a
fresh
Spring
of
Life
and
Joy
.
2.
Direction
.
Look
stedfastly
to
the
end
of
all
Flesh.
In
every
Pleasure
,
Strength
,
Glory
,
see
the
Worm
,
and
the
Fire
which
is
bred
in
all
fleshly
things
,
the
one
never
to
go
out
,
the
other
never
to
die
till
Flesh
be
no
more
.
The
belly
for
meats
,
and
meat
for
the
belly
;
but
God
shall
destroy
them
both
;
and
I
will
be
in
bondage
to
neither
,
saith
St.
Paul
.
If
thou
engage
thy
Soul
in
any
earthly
Content
,
thou
puttest
thy self
into
a
Prison
,
whence
you
must
come
by
Death
,
or
where
Death
will
find
you
.
Why
should
I
put
on
that
,
which
I
must
keep
on
with
lasting
vexations
,
or
put
off
with
present
Pains
?
The
world
and
my
senses
were
made
one
for
another
.
The
Devil
hath
defiled
,
and
disordered
both
:
God
distract●
and
will
destroy
both
:
The
Joy
of
my
Life
,
and
my
Life
shall
depend
o●
neither
.
3.
Direction
.
Preserve
Hope
towards
God
ever
alive
in
thy self
,
Hos.
2.
15.
We
read
of
the
Door
of
Hope
.
Hope
is
the
Door
of
Happiness
.
This
admits
us
into
the
Godhead
.
He
that
suffers
Hope
to
sink
under
Despair
in
his
Spirit
,
locks
and
bars
up
the
Door
of
Heaven
against
himself
.
Prov.
13.
12.
Hope
deferr'd
makes
the
heart
sick
.
But
Hope
cut
off
kills
the
Heart
,
and
makes
it
lie
dead
in
Sin
,
and
Flesh.
He
will
lay
his
mouth
in
the
Dust
,
if
there
may
be
Hope
,
Give
a
man
Hope
,
and
you
cast
the
Seed
of
a
New
Soul
,
of
God
into
him
.
What
?
saith
one
,
May
I
,
the
vilest
of
men
,
the
lowest
of
creatures
,
hope
to
be
pardoned
?
Nay
more
,
to
be
loved
?
to
be
made
partaker
of
a
Divine
Spirit
,
and
Glory
?
May
I
thus
l●st
,
hope
this
?
Then
will
I
fear
,
worship
,
serve
God
,
do
,
suffer
any
thing
for
him
,
or
from
him
;
I
will
lay
my
mouth
in
the
Dust
at
his
feet
,
if
I
may
have
Hope
.
Hope
declares
the
most
right
,
and
most
sweet
thoughts
of
God
.
It
sets
the
Soul
in
the
rightest
and
sweetest
frame
towards
God
.
He
exalts
God
,
and
gives
him
the
highest
Glory
,
that
dares
at
worst
,
to
hope
for
the
best
things
from
him
.
He
that
praiseth
me
,
he
honoureth
me
,
saith
God
,
Psal.
50.
There
are
Two
Grounds
for
Hope
,
which
never
fail
.
1.
God
is
nigh
thee
,
Acts
15.
Thou
hast
thy
Being
in
him
.
Thou
wer
't
made
by
Jesus
Christ
,
thou
subsistest
in
him
,
as
in
thy
Root
.
Thou
art
the
work
of
his
hand
;
the
Son
of
his
Handmaid
,
Nature
.
Thy
Natural
Being
is
a
putting
forth
,
a
manifestation
of
Christ
.
Wait
alwaies
in
Hope
,
for
his
highest
,
and
divinest
manifestations
,
which
come
after
this
.
Thine
eyes
shall
see
them
,
if
thou
let
not
go
thy
Hope
,
but
wait
con●idently
to
the
end
.
2.
God
is
Infinite
.
He
is
All
:
All
that
thou
canst
think
or
wish
.
For
thou
couldst
not
think
,
or
wish
any
thing
▪
if
it
were
not
first
in
him
.
He
is
beyond
thy
Distresses
or
Desires
.
Hope
then
ever
in
this
God
,
who
is
already
in
thee
,
who
is
Infinite
,
whose
Power
is
above
all
thy
Pressures
,
whose
Love
is
above
his
own
Wrath.
Christ
is
called
our
Hope
:
Christ
in
you
the
Hope
of
Glory
:
to
signifie
,
that
Hope
is
the
Son
of
God
,
and
his
Image
growing
in
us
;
that
Hope
should
have
no
Ground
,
but
Christ
;
and
then
be
as
its
Ground
;
Immortal
,
In●inite
.
Thus
much
for
the
Second
Part
in
this
Point
of
Conversion
;
The
Circumstances
.
There
is
yet
remaining
the
Third
Part
;
the
Causes
of
this
Change
.
3.
Part.
The
Cause
of
our
Change
or
Conversion
.
This
is
manifold
.
Some
Causes
are
essential
,
some
only
Occasional
.
Some
remote
,
some
near
.
Yet
all
are
as
Links
in
a
Chain
,
one
depending
on
another
.
St.
Paul
scatters
all
these
Causes
within
the
compass
of
a
few
verses
;
1
Tim.
2.
1.
I
will
therefore
that
prayers
be
made
for
all
men
.
3.
For
God
will
have
all
to
be
saved
,
and
come
to
the
knowledge
of
the
Truth
.
4.
For
there
is
one
God
,
and
one
Mediator
,
the
man
Christ
Iesus
.
5.
Who
hath
given
himself
a
ransom
for
all
to
be
revealed
in
due
time
,
All
the
Causes
of
our
Conversion
are
in
these
words
comprehended
under
Five
Heads
.
-
1.
Cause
:
The
Relation
of
God
to
Man
.
-
2.
Cause
:
The
Mediation
of
Iesus
Christ
.
-
3.
Cause
:
The
Manifestation
of
the
Truth
.
-
4.
Cause
:
The
Ministry
of
Man
to
Man
.
-
5.
Cause
:
The
Manages
of
Providence
.
1.
Cause
:
The
Relation
of
God
to
Man
.
1
Tim.
2.
5.
There
is
one
God
.
All
Mankind
,
all
creatures
are
gathered
up
into
one
point
of
Life
,
which
is
Love
,
the
Unity
of
Life
,
in
God
.
There
is
one
God
,
the
Father
of
all
,
Ephes.
4.
6.
God
is
a
Father
in
Fulness
,
in
Sweetness
.
1.
God
is
a
Father
in
Fulness
,
Luk.
20.
38.
Our
Saviour
speaks
thus
of
God
:
He
is
not
the
God
of
the
Dead
,
but
of
the
Living
.
For
all
live
to
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
things
live
to
God
.
After
the
same
manner
,
with
the
same
force
you
may
reason
thus
:
God
is
not
the
God
of
the
Dead
,
but
the
living
;
of
the
unclean
,
but
the
pure
;
of
the
imp●rfect
,
but
the
perfect
;
of
the
miserable
,
but
the
happy
;
of
the
fading
,
but
the
eternal
.
For
all
things
are
living
,
pure
,
perfect
,
happy
,
eternal
,
to
God
.
So
all
things
have
pure
,
happy
,
eternal
lives
in
God
.
These
are
the
Original
and
Radical
Lives
;
the
First
,
the
Fairest
Seeds
of
all
things
in
the
Divine
Nature
.
Thus
God
is
All.
This
is
the
Fulness
of
God
.
2.
God
is
a
Father
in
Sweetness
.
God
is
Love
,
1
Joh.
4.
16.
God
is
Love
in
the
Fountain
.
As
waters
in
their
Spring
,
so
is
Love
in
God
.
It
makes
him
flow
into
creatures
,
it
makes
him
flow
forth
in
Love
upon
the
creatures
;
and
still
he
pursues
,
he
chaseth
one
Love
with
another
in
a
Stream
,
till
all
return
to
their
Original
.
Thus
,
as
St.
Paul
Speaketh
,
Rom.
11.
36.
All
things
are
from
him
,
thorow
him
,
and
to
him
,
From
him
.
as
the
Fountain
of
Love
;
thorow
him
,
as
the
Stream
of
Love
;
to
him
,
as
the
Sea
of
Love
.
All
Cattel
are
mine
upon
a
thousand
bills
,
saith
God
,
Psal.
50.
10.
As
a
Father
looks
upon
his
Children
,
as
his
own
,
as
Images
,
parts
of
himself
,
himself
multiplied
:
So
is
God
a
Father
in
Sweetness
.
These
two
,
the
Fulness
,
the
Sweetness
of
God
,
as
a
Father
,
are
the
First
Ground
of
Hope
,
and
Root
of
Happiness
to
the
creature
.
The
Fulness
is
that
which
we
call
the
All-sufficiency
of
God
;
the
Sweetness
is
that
which
we
call
Free
Grace
.
These
are
the
Two
Pillars
in
the
Temple
of
Glory
:
Booz
(
strength
)
Jakin
,
(
He
will
prepare
.
)
The
Fulness
of
God
is
one
,
Sweetness
the
other
.
2.
Cause
:
The
Mediation
of
Iesus
Christ
:
There
is
one
Mediator
,
the
Man
Iesus
Christ
,
1
Tim.
2.
5.
Our
Lord
Jesus
is
Mediator
two
waies
:
He
is
-
1.
A
Divine
Head
to
the
Soul
.
-
2.
A
Divine
Seed
in
the
Soul
.
1.
Our
Lord
Jesus
is
a
Divine
Head
to
the
Soul
,
1
Cor.
11.
3.
The
Head
of
every
man
is
Christ
.
This
is
the
difference
between
God
,
and
Christ
;
God
contains
eternally
all
the
creatures
in
one
Nature
and
Person
in
himself
.
God
is
One.
Jesus
Christ
comprehends
the
creature
in
one
Person
,
not
Nature
,
together
with
himself
.
Therefore
as
in
one
place
he
is
said
to
be
the
Head
of
Man
,
1
Cor.
11.
3.
So
in
another
place
he
is
called
the
Man
,
1
Tim.
2.
5.
Our
Blessed
Saviour
is
God
uniting
the
different
Natures
of
God
,
and
the
Creature
in
One
Person
,
and
that
his
Own
Person
.
From
this
Person
he
communicates
the
Being
of
the
creature
,
and
streams
forth
immediately
into
it
,
in
a
different
Nature
and
Person
.
In
this
Person
.
he
holds
the
creature
in
its
proper
and
distinct
Being
,
by
being
annext
and
united
to
himself
.
Thus
the
Lord
is
a
Head
to
Man
.
And
as
the
Head
puts
a
beauty
upon
the
Whole
Body
,
so
doth
Jesus
Christ
upon
the
whole
Creation
,
by
making
himself
a
Head
to
it
.
2.
Our
Lord
Iesus
is
a
Divine
Seed
in
the
S●ul
.
He
is
called
the
Seed
:
Gen.
3.
16.
19.
till
the
Seed
came
:
He
is
the
Seed
of
the
Woman
,
Gen.
3.
15.
But
what
Woman
is
this
?
He
is
the
Seed
of
the
Earthly
Woman
,
Eve
.
For
he
lies
hid
in
her
,
as
in
a
Womb.
He
groweth
up
out
of
her
in
the
Virgin
Mary
,
clothing
himself
with
her
Flesh.
But
there
is
another
Woman
besides
this
,
which
is
a
Mother
,
and
hath
her
Seed
;
a
heavenly
Mother
of
a
heavenly
Seed
.
St.
Paul
makes
mention
of
her
,
Gal.
4.
26.
The
Hierusalem
above
is
free
,
which
is
the
Mother
of
us
all
.
Jesus
Christ
is
a
Seed
.
God
is
the
Father
,
this
heavenly
Woman
is
the
Mother
,
the
Spiritual
State
of
the
creature
.
He
derives
himself
from
both
these
.
He
unites
both
these
in
himself
.
So
he
lies
in
the
earthly
Woman
,
the
fleshly
Image
,
and
becomes
her
Seed
in
the
second
place
;
a
Seed
thrice
over
,
bearing
h●r
,
abiding
in
her
,
bringing
her
forth
the
second
time
.
As
every
creature
hath
this
Seed
in
it
,
so
it
hath
lying
hid
in
it
the
Eternal
Beauty
of
the
Divine
Nature
,
the
Immortal
Beauty
of
the
Spiritual
Creature
,
which
both
are
wrapt
up
together
,
in
this
Seed
,
to
grow
up
together
out
of
it
in
their
Season
.
Thus
our
Saviour
is
a
Divine
Seed
in
the
Soul
.
These
two
,
Christ
the
Head
of
Man
,
the
Seed
in
Man
expound
that
of
St.
Paul
,
Ephes.
1.
4.
He
hath
elected
us
in
him
.
We
are
elected
in
Christ
by
a
double
meaning
:
1.
We
are
made
the
Desire
,
and
Delight
of
God
,
in
Christ
,
as
in
our
Head
.
2.
We
are
design'd
to
be
saved
by
Christ
,
as
the
Seed
of
Grace
and
Glory
.
3.
Cause
:
The
manifestation
of
the
Truth
,
1
Tim.
2.
3.
God
will
have
all
to
be
saved
,
and
come
to
the
knowledge
of
the
Truth
.
As
in
Hebrew
,
so
in
the
Greek
of
the
New
Testament
,
and
hath
various
significations
.
S●metimes
i●
shews
a
Cause
,
sometimes
an
Instrument
,
sometimes
a
Means
,
or
Way
;
so
Iob.
17.
3.
This
is
eternal
Life
,
to
know
thee
the
only
true
God
,
and
(
that
is
,
in
,
or
by
)
him
,
whom
thou
hast
sent
Iesus
Christ
.
So
't
is
here
:
God
will
have
all
men
to
be
saved
,
and
come
(
that
is
,
by
coming
)
to
the
knowledge
of
the
Truth
.
The
manifestation
of
the
Truth
is
One
Cause
of
our
Conversion
to
Holines●
and
Happiness
.
But
what
is
Truth
?
said
Pilate
to
Christ
.
Christ
had
often
said
of
himself
;
I
am
the
Truth
.
We
read
of
him
,
Rev.
1.
5.
that
he
is
the
Faithful
Witness
,
And
he
is
said
to
reveal
the
Father
:
No
man
knows
who
the
Son
is
,
but
the
Father
.
No
man
knows
who
the
Father
is
,
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
.
The
First
Truth
in
General
and
particular
,
is
the
Life
of
God
,
and
the
Life
of
the
Creature
in
God
.
Jesus
Christ
is
Truth
,
as
he
is
a
True
Discovery
of
this
Truth
.
He
reveals
the
Father
,
that
is
,
he
opens
the
bosom
of
God
;
he
manifests
the
Life
of
God
,
as
it
enfolds
the
Life
of
the
Creature
in
it self
;
he
manifests
the
Life
of
the
Creature
,
as
it
abides
in
the
Life
of
God
,
and
grows
upon
the
same
Root
with
it
.
This
is
Truth
,
But
what
is
the
Manifestation
of
this
Truth
in
Man
?
No
man
can
come
unto
me
,
except
the
Father
draw
him
,
saith
Jesus
Christ
,
Ioh.
6.
44.
To
come
to
the
Truth
;
to
have
the
Truth
manifested
in
us
are
both
the
same
thing
.
The
Coming
is
not
Natural
,
nor
the
Manifestation
Moral
;
both
are
Supernatural
and
Spiritual
;
t●e
Drawing
of
the
Father
.
A
Seed
hath
a
Power
or
Principle
,
which
sent
it
forth
,
abides
in
it
,
and
works
thorow
it
,
It
hath
also
an
Image
,
which
grows
up
out
of
it
.
Jesus
Christ
is
the
Seed
in
the
Soul
of
Man
;
the
Father
is
the
Power
;
the
Son
is
the
Image
in
this
Seed
.
When
a
Corn
is
cast
into
the
ground
,
a
Power
goes
forth
from
it
into
the
Earth
round
about
,
which
attracts
,
and
draws
it
;
which
unites
,
and
incorporates
it
with
the
Seed
,
which
sends
it
forth
again
in
the
Form
of
that
Plant
,
first
in
the
Herb
,
then
in
the
Blade
,
last
in
the
Ear.
So
the
Father
thorow
Jesus
Christ
diffuseth
himself
into
the
whole
Soul
,
draws
it
into
Christ
,
who
lies
there
as
a
Seed
,
makes
it
One
with
him
,
who
brings
it
forth
again
into
his
own
Form
and
Fruit.
St.
James
saith
,
Jam.
1.
18.
Of
his
own
Will
beg
at
be
us
by
the
Word
of
Truth
.
The
Word
is
the
Seed
of
Truth
,
Christ
,
Jesus
in
us
.
The
Will
of
God
is
composed
of
those
two
forementioned
;
A
Supream
Fulness
,
a
Soveraign
Sweetness
:
These
powerfully
and
pleasantly
stir
up
the
Godhead
to
bring
forth
the
creatures
,
and
to
bring
forth
it self
in
the
creatures
:
These
delightfully
and
effectually
move
God
to
propagate
himself
endlesly
and
infinitely
.
These
heats
of
love
,
the
delights
of
fruitfulness
are
the
inward
and
only
Motives
which
put
on
our
heavenly
Father
to
quicken
his
Seed
in
us
,
to
make
it
grow
up
by
degree
,
till
it
hath
perfectly
brought
forth
it self
into
its
own
form
and
fulness
.
Thus
St.
Paul
tells
us
,
Gal.
1.
16.
It
pleased
the
Father
to
reveal
his
Son
in
him
.
As
the
Sun
draws
up
the
Plants
out
of
their
Roots
,
and
discovers
them
to
the
open
Air
;
so
the
Father
reveals
and
discloseth
Jesus
Christ
in
the
Soul
.
4.
Cause
:
The
Ministry
of
Man
to
Man
;
Heb.
1.
14.
We
read
that
Angels
are
made
Ministring
Spirits
for
the
good
of
those
that
are
to
inherit
Salvation
.
So
it
pleaseth
God
often
to
make
men
as
Angels
,
to
minister
Spiritual
things
to
their
Brethren
.
It
is
one
of
the
Mysteries
of
Godliness
,
1
Tim.
3.
16.
God
manifested
in
the
Flesh
,
justified
in
the
Spirit
.
The
great
God
is
pleased
by
the
Fleshly
waies
of
man's
doing
,
speaking
,
writing
,
reading
,
living
,
to
express
and
convey
himself
.
A
Learned
man
admires
it
,
as
having
a
Height
of
Wonder
in
it
,
that
so
low
,
so
narrow
;
so
dark
,
dead
,
divided
things
,
as
words
,
and
letters
should
carry
into
our
Souls
the
highest
Images
of
the
divinest
Life
,
Truth
,
and
Glory
.
This
is
the
Infiniteness
of
the
Godhead
,
which
brings
forth
itself
in
the
greatest
Vari●ty
of
Shapes
,
yet
still
keeps
the
Unity
,
preserves
it self
entire
,
and
full
in
every
one
.
Thus
the
Divine
Nature
imprints
it self
upon
the
thoughts
of
Earthly
man
,
as
scattered
Dust
,
and
by
the
Motions
of
this
Dust
in
words
implants
it self
by
one
Man
upon
the
Soul
of
another
.
There
is
a
Three-fold
Ministry
of
Man
by
which
God
works
in
the
Conversion
of
men
:
-
1.
Elevation
of
the
heart
in
Prayer
to
God
.
-
2.
Exhortation
by
words
to
men
.
-
3.
Example
of
life
before
men
.
1.
Elevation
of
the
heart
in
Prayer
to
God
for
men
.
St.
Paul
describes
Prayer
,
Rom.
8.
27.
God
heareth
His
Spirit
,
for
it
makes
intercessions
in
us
,
according
to
his
will
.
Prayer
is
the
Conception
of
the
Soul
,
when
it
hath
taken
in
from
Heaven
the
Spirit
in
the
Form
of
some
Divine
Blessing
:
Then
it
grows
big
with
this
Blessing
;
it
travels
with
it
;
it
labours
to
raise
it self
into
God
,
that
by
the
clearness
of
his
Light
,
by
the
fulness
of
his
Life
,
it
may
bring
it
forth
to
perfection
.
A
Spiritual
man
is
like
Abraham
,
who
had
in
himself
that
Seed
,
in
which
all
the
Nations
of
the
Earth
were
to
be
blessed
.
He
hath
conceived
with
a
Seed
of
Blessedness
to
all
Creatures
.
Therefore
as
Paul
travelled
in
birth
with
the
Galatians
,
till
Christ
was
formed
in
them
:
so
doth
a
good
man
travel
in
birth
by
Prayer
,
having
many
Pangs
,
and
Throws
in
the
Spirit
,
till
this
Blessedness
be
formed
in
each
Soul
.
St.
Paul
tells
the
Corinthians
,
1
Cor.
3.
22.
All
things
are
yours
,
&c.
A
Heavenly
Spirit
is
an
Universal
Father
;
it
look●
upon
all
Creatures
,
as
its
own
Off-spring
,
or
Bowels
.
As
Job
sacrificed
constantly
for
his
Children
,
while
they
were
feasting
in
their
course
:
So
is
this
Spirit
praying
for
the
Souls
of
men
,
while
they
are
playing
away
themselves
in
Vanity
.
This
is
the
First
Ministry
.
2.
Exhortation
by
words
to
men
.
David
promiseth
,
and
prophesieth
,
Psal.
51.
13.
I
will
teach
transgress●urs
thy
ways
,
and
Sinners
shall
be
converted
unto
thee
.
Before
in
the
former
verse
he
had
prayed
;
Restore
thy
Ioy
,
and
establish
thy
free
Spirit
in
me
.
Then
he
adds
;
I
will
teach
transgressours
thy
ways
,
(
the
ways
of
thy
Love
and
Wisdom
with
man
)
Sinners
shall
be
converted
unto
thee
,
that
is
,
by
the
report
of
thy
sweet
Contrivances
upon
me
,
and
Compassions
towards
me
.
When
the
Heart
feels
the
Waters
of
Divine
Life
and
Joy
bubling
up
warm
from
the
bosom
of
the
Godhead
,
then
the
Tongue
becomes
the
Pen
of
a
ready
Writer
,
labouring
to
imprint
the
Form
of
the
same
Life
and
Joys
upon
other
hearts
also
.
If
you
will
have
me
weep
when
you
speak
,
weep
your self
,
you
that
speak
,
said
a
Wise
man
.
When
a
man
utters
those
heavenly
Loves
,
Truths
,
Delights
of
Jesus
Christ
,
in
which
his
own
Soul
lies
melting
and
bathing
her self
,
while
he
reports
them
:
Then
he
often
hath
his
Tongue
made
the
Quill
of
the
Godhead
,
by
which
he
toucheth
other
Souls
,
and
makes
the
same
Musick
upon
them
.
David
call
his
Tongue
,
his
Glory
,
because
by
it
he
displayed
that
Glory
of
God
,
which
was
treasured
up
in
his
heart
,
to
the
view
of
many
Hearts
.
St.
Paul
tells
us
,
that
God
hath
chosen
the
Foolishness
of
Preaching
to
make
it
His
Power
unto
Salvation
God
sends
down
the
highest
Glory
into
inferiour
Forms
,
in
which
they
descend
by
degrees
;
then
in
the
lowest
they
become
a
Seed
,
out
of
which
they
grow
and
rise
again
by
degrees
to
their
first
Height
.
So
the
Divinity
puts
its
self
into
our
Saviour
,
then
into
our
Hearts
,
then
into
our
Tongues
,
so
into
Words
hovering
in
the
Air
,
thus
low
it
is
become
.
Now
by
Words
,
as
a
Seed
it
is
cast
into
the
Ear
of
another
,
so
it
passeth
into
the
Heart
,
where
it
springeth
up
into
the
Fairness
of
Christ
,
and
from
that
into
the
Fulness
of
God
.
3.
Example
of
Life
before
Men.
St.
Paul
tells
the
Saints
!
Philip.
2.
15.
They
should
be
blameless
,
and
harmless
,
in
the
midst
of
a
crooked
generation
,
in
which
they
shine
,
as
Light
.
When
one
Candle
is
lighted
,
we
light
many
by
that
.
When
God
hath
kindled
the
Life
of
his
Glory
in
one
man's
Heart
,
he
often
enlightens
many
by
the
Flame
of
that
spread
thorow
his
Conversation
.
Philosophers
tell
us
;
that
,
every
thing
hath
Beams
,
by
which
it
manifests
,
and
multiplies
itself
,
Sure
nothing
hath
so
piercing
,
so
plentiful
Beams
,
as
the
Divine
Nature
.
When
this
is
brought
forth
in
any
Spirit
,
it
cannot
but
manifest
itself
by
beautiful
Beams
of
Love
,
and
Holiness
;
as
it
manifests
,
so
it
often
multiplies
itself
upon
other
Spirits
.
When
thou
art
Converted
,
saith
Christ
to
Peter
strengthen
thy
Brethr●n
.
It
is
the
Perfection
of
Life
to
bring
forth
its
Like
.
When
a
man
is
himself
made
partaker
of
the
life
of
God
:
The
Perfection
of
this
life
displays
itself
with
such
power
,
and
luster
thorow
the
whole
man
;
that
it
many
times
draws
strangers
,
first
into
the
Love
,
then
into
the
Likeness
of
it
.
5.
Cause
:
Manages
of
Providence
,
These
are
often
Moral
Helps
to
Man
,
Outward
Hints
,
which
God
is
pleased
to
make
,
and
take
for
the
Inward
,
and
Spiritual
work
of
our
Conversion
.
But
as
they
say
of
Stars
:
they
do
not
operate
,
but
indicate
only
;
not
produce
,
but
point
out
effects
,
and
events
in
Earthly
things
:
So
outward
Providences
,
when
they
are
most
,
are
Concurrencies
only
,
not
Causes
in
a
proper
sense
:
not
Living
Hands
to
do
any
thing
in
the
Truth
of
this
Change
;
but
as
Hands
in
a
Margin
,
to
declare
sometimes
,
what
God
is
doing
.
These
Workings
of
Providence
,
by
Natural
effects
in
our
Bodies
;
civil
accidents
in
our
Life
;
Moral
Impressions
on
our
Hearts
are
as
the
motion
of
the
Waters
,
when
the
Angel
descended
into
the
Pool
,
which
motion
accompanied
,
but
contributed
nothing
to
the
Healing
Vertue
,
It
is
not
of
him
,
that
wills
,
nor
of
him
,
that
runs
;
but
of
God
,
that
hath
mercy
.
Sometimes
God
brings
forth
this
Change
;
when
the
Waters
of
outward
Providence
are
quite
calm
;
as
when
the
Apostles
were
called
from
their
Nets
;
Matthew
from
the
Custom
;
Gideon
from
the
Flail
;
Elisha
from
the
Plow
.
Sometimes
God
spreadeth
this
healing
,
and
enlivening
vertue
thorow
the
Soul
,
when
the
Waters
of
the
Natural
man
work
high
a
contrary
way
;
as
when
Saul
was
chang'd
into
Paul
,
he
was
then
surprized
with
the
Love
,
and
appearance
of
Jesus
Christ
,
when
he
was
persecuting
him
.
Yet
it
pleaseth
our
Father
very
often
to
manage
,
and
forelay
outward
things
so
;
that
he
takes
hold
of
them
,
as
occasions
,
or
opportunities
to
make
his
way
into
our
Souls
.
There
are
Two
things
in
outward
Providence
,
which
God
especially
makes
use
of
to
this
purpose
:
-
1.
Natural
Affections
.
-
2.
Temporal
Afflictions
.
1.
Natural
Affections
.
As
we
season
Vessels
for
the
Liquor
,
with
which
we
mean
to
fill
them
;
and
as
the
Threshers
of
old
had
the
Staff
for
the
more
tender
Corn
,
and
the
Wheel
for
the
Harder
:
So
God
made
John
the
Evangelist
of
a
gentle
Heart
,
seasoned
with
Still
,
but
Strong
affections
;
like
a
River
,
that
runs
quiet
,
but
swift
and
deep
.
This
John
Jesus
Christ
takes
into
his
bosom
,
makes
him
his
Lute
,
on
which
he
sounds
forth
his
softest
,
sweetest
Loves
,
Beauty
,
Delights
:
So
he
lives
,
so
he
dies
.
St.
Peter
was
naturally
more
of
the
Rock
,
and
Flint
;
sharp
,
hard
,
and
fiery
,
Jesus
Christ
brings
the
Wheel
over
him
,
and
breaks
him
forely
,
while
he
first
forswears
his
Saviour
near
his
Cross
;
then
afterwards
is
forc'd
to
follow
his
Saviour
to
the
Cross.
St.
Paul
had
a
vigorous
,
profound
Sp●rit
by
Nature
,
and
Education
;
Jesus
Christ
flashes
upon
him
a
with
Glory
from
Heaven
;
fills
him
with
the
deep
,
and
high
Discoveries
of
Divine
Glory
;
makes
him
to
fill
the
world
with
the
loud
reports
of
them
;
as
the
Trumpet
of
Christ
.
Our
Lord
found
some
of
his
Apost●es
Fishing
.
He
takes
hold
of
them
by
this
,
which
was
their
Employment
,
and
Enjoyment
;
their
Inclination
,
o●
Education
:
Come
,
saith
he
,
follow
me
,
and
I
will
make
you
Fishers
of
Men.
One
Man
is
caught
and
carried
by
sensual
Beauties
,
and
Pleasures
:
Jesus
Christ
covers
the
Golden
Hook
of
His
Love
,
and
Spirit
with
a
Bait
of
Beauty
,
and
Pleasure
to
take
this
Man
:
come
,
saith
Christ
,
and
follow
me
.
I
am
fairer
than
the
Sons
of
men
.
I
have
a
Beauty
beyond
that
of
any
Creature
.
I
am
the
Brightness
of
the
Eternal
Glory
;
the
Lively
Image
of
the
Invisible
God
.
I
am
the
Light
and
Life
of
all
Loveliness
in
all
the
Creatures
,
They
,
when
they
shine
sw●●test
,
are
but
shadows
to
me
,
shadows
of
me
.
I
am
all
Pleasant
altogether
;
all
Pleasantnesses
,
and
Delights
together
.
As
Jesus
Christ
whispers
this
to
the
So●l
,
he
lets
fall
upon
it
a
Glimpse
,
a
Touch
,
a
Tast
of
Himself
,
which
makes
all
this
Real
.
So
he
ravisheth
the
Soul
of
this
Man
from
the
midst
of
his
Vanities
,
Sensualities
,
Lusts
,
into
his
own
Embraces
,
by
the
strength
of
a
higher
,
though
purer
Delight
.
Another
man
is
Rational
,
and
Philosophical
,
led
,
by
inclination
,
and
study
to
trace
the
hidden
ways
of
Nature
,
to
search
the
first
Springs
,
and
continued
course
of
Things
.
The
Lord
Jesus
works
Himself
into
the
Reason
,
and
speculation
of
this
Man
:
Come
,
saith
our
Saviour
,
and
follow
me
.
I
am
the
Wisdom
of
God
,
by
which
the
whole
Creation
was
contrived
,
came
forth
,
and
is
carried
on
.
I
am
the
beginning
,
the
way
,
the
end
of
all
things
.
Time
draws
out
its
Line
,
and
runs
its
Race
,
in
me
,
Eternity
comprehends
itself
,
in
its
Center
,
and
Circle
,
in
me
.
All
the
Treasures
of
Knowledge
are
in
my
Love
.
You
shall
see
all
Mysteries
,
all
Forms
,
and
Motions
of
God
,
and
the
Creature
,
bare
and
naked
in
my
Light
.
As
He
speaks
this
,
He
opens
something
of
Himself
upon
the
Soul
,
which
gives
it
a
Glance
of
this
Light
,
and
Sight
.
Now
He
,
that
sat
before
at
Gamaliels
feet
,
like
Paul
,
sets
his
feet
upon
the
head
of
all
that
learning
,
and
sits
with
Mary
,
at
the
feet
of
Christ
.
Now
Jesus
Christ
is
the
Reason
of
his
Reason
,
and
the
only
Reason
to
it
.
Now
Jesus
Christ
is
all
his
Philosophy
,
and
Study
.
Thus
God
makes
use
of
Natural
Affections
.
2.
Temporal
Afflictions
.
You
have
a
Platform
of
Gods
working
by
these
,
from
the
mouth
of
Elihu
:
Job
.
33.
19.
He
is
chastned
with
pain
upon
his
bed
,
the
multitude
of
his
bones
with
strong
pain
.
The
place
of
a
mans
Rest
,
and
Pleasure
,
is
made
the
place
of
his
Torment
.
All
the
several
Principles
,
and
Strengths
of
Life
are
several
Springs
,
Seats
,
and
Strengths
of
Pain
,
and
Misery
,
20.
v.
His
Life
abhorreth
Bread
,
and
his
Soul
dainty
Meat
.
The
Nourishment
of
Life
is
tedious
,
and
becomes
a
Burthen
.
The
most
pleasant
Entertainments
,
the
sweetest
delicacies
of
Nature
,
and
the
Creature
are
now
loath'd
.
21.
v.
His
Flesh
is
consumed
away
,
that
it
cannot
be
seen
,
his
bones
that
were
not
seen
,
stick
out
.
All
the
cloathings
,
all
the
Beauties
of
his
Being
wither
,
and
wear
away
.
Those
Forms
in
which
he
walked
,
disappear
.
The
Foundations
,
the
lowest
Principles
of
being
in
him
,
are
discovered
,
and
left
naked
;
like
the
Sea
without
waters
,
a
Deep
having
no
Face
,
but
that
of
Darkness
;
an
Earth
,
void
,
and
without
Form
.
22.
v.
His
Soul
draweth
near
unto
the
Grave
;
and
his
Life
to
the
Destroyers
.
The
Life
of
the
Spirit
in
the
Body
is
now
sinking
into
a
Silent
Darkness
.
The
Life
of
the
Spirit
in
itself
is
almost
swallowed
up
into
those
Spirits
,
which
are
the
principles
of
a
dark
,
a
dying
Life
;
or
a
living
Darkness
,
and
Death
.
23.
v.
If
there
be
a
Messenger
with
him
,
an
Interpreter
,
one
among
a
Thousand
,
to
shew
to
man
his
Uprightness
.
Now
in
this
Evening-close
of
life
,
and
joy
;
in
this
rushing
approach
of
a
dreadful
,
eternal
Night
;
Jesus
Christ
steps
forth
,
as
a
Messenger
,
an
Interpreter
between
God
,
and
Man
.
He
opens
upon
him
his
own
Beauty
,
the
mans
own
,
proper
,
and
true
Beauty
;
which
was
his
own
,
in
Eternity
.
24.
v.
Then
he
is
gracious
to
him
,
and
saith
:
Deliver
him
from
going
into
the
Pit
.
I
have
found
a
Ransom
.
Then
the
Father
smiles
upon
the
Soul
.
Then
He
gives
a
command
in
the
Ears
of
the
Soul
to
all
the
Invisible
Ministers
of
Darkness
,
and
Death
;
to
let
him
go
:
To
all
the
Spirits
of
Life
,
and
Light
;
to
take
charge
of
him
,
to
hold
him
in
their
Arms
,
that
his
Life
come
not
into
the
Prison
of
Spirits
.
25.
v.
His
Flesh
shall
be
fresher
than
a
Childs
;
he
shall
return
to
the
days
of
his
Youth
.
He
shall
be
translated
into
the
Kingdom
of
Christ
,
into
that
Paradise
of
God
,
out
of
which
he
came
.
There
he
shall
flourish
with
a
Flesh
more
beautiful
,
more
heavenly
,
than
that
of
Adam
in
Innocency
.
There
he
shall
see
those
Youthful
Days
,
which
were
before
this
World
.
Thus
God
takes
hold
of
Temporal
Afflictions
,
in
them
to
convert
us
to
Eternal
Affecti●ns
,
and
Objects
.
1.
Use.
Instruction
.
See
how
absolute
,
and
universal
thy
dependence
is
on
thy
God
for
Happiness
.
His
Fulness
is
the
only
Treasury
,
in
which
every
minute
of
thy
Life
,
every
moment
of
thy
Grief
,
or
Joy
is
●aid
up
,
My
times
saith
David
,
are
at
the
Right
hand
of
the
most
High
Psal.
31.
15.
His
Sweetness
is
the
only
Port
,
or
Gate
,
by
which
this
Fulness
issues
forth
on
thee
,
and
brings
thee
home
to
its
own
Place
.
These
Two
are
the
Mine
,
and
Mint
of
thy
Natural
,
and
Spiritual
Life
.
Jesus
Christ
is
the
Way
of
both
these
.
A
man
can
receive
nothing
from
God
,
can
never
come
to
God
;
but
thorow
Jesus
Christ
.
Thus
nothing
comes
to
us
,
or
from
us
;
nothing
comes
to
pass
round
about
us
;
which
is
not
first
pass'd
through
a
Double
Strainer
,
the
Heart
of
the
Father
,
and
of
Christ
.
Not
a
Sparrow
falls
to
the
Ground
;
much
less
a
Soul
,
without
both
these
our
Heavenly
Father
,
and
Saviour
.
Not
a
Hair
falls
from
our
Heads
;
much
less
a
Thought
from
our
Hearts
without
this
Divine
Pair
.
The
Father
works
,
and
I
work
:
Saith
Christ
.
Every
thing
of
Man
,
and
the
Creature
is
distill'd
,
or
dropt
thorow
this
Double
Heaven
of
the
Father
,
and
Christ
.
We
have
our
Being
in
these
Two
.
Nothing
then
can
be
without
them
.
We
live
in
these
Two
.
Our
Life
then
,
and
each
article
of
it
,
is
Their
Life
in
us
.
We
move
in
Them
.
Each
Motion
then
would
be
none
,
if
it
did
not
run
upon
this
greater
,
and
less
Wheel
.
We
lie
still
,
when
they
move
not
.
Thus
,
thou
knowest
,
O
God
,
that
it
is
not
in
him
,
that
walks
,
to
order
his
own
steps
,
Jere.
10.
23.
What
then
shall
we
cast
our selves
into
a
Gulf
of
Ryot
▪
or
sensual
Pleasures
;
because
we
cannot
resist
His
Will
,
nor
rule
our
own
?
Unhappy
he
,
on
whose
mind
the
Almighty
God
stamps
this
Image
of
His
Will
in
the
Wrathful
,
and
Dark
Part
of
it
?
Yet
he
also
shall
go
,
as
it
is
written
of
him
,
upon
the
Heart
of
God
,
but
in
Fiery
Letters
.
God
hath
made
all
things
for
Himself
,
even
the
wicked
for
the
Day
of
Wrath
:
Prov.
16.
4
But
how
can
we
abide
in
the
Dark
,
or
bitter
Part
of
things
;
in
Flesh
,
and
Sin
:
If
we
know
,
that
the
Will
of
God
is
the
Rule
of
all
things
,
and
an
Infinite
Light
,
Love
,
Goodness
,
the
Rule
of
this
Will
?
He
,
that
saith
,
he
hath
seen
God
,
and
walks
in
Darkness
,
lies
,
and
the
Truth
is
not
in
him
:
1
John
1.
6.
He
that
saith
,
he
sees
the
Will
of
God
to
act
all
things
,
and
yet
is
himself
acted
by
a
Contrary
Will
,
checks
and
contradicts
himself
,
while
he
speaks
,
and
acts
.
How
can
we
,
that
are
dead
to
sin
,
live
any
longer
in
it
?
Rom.
6.
2.
If
the
Divine
Fulness
and
Sweetness
have
discovered
themselves
to
us
;
they
have
overshadowed
us
;
darkning
by
an
Eternal
Death
the
Light
of
our
own
Life
in
Vanity
,
and
Flesh.
They
have
drunk
up
our
Spirits
into
themselves
,
and
infused
their
Spirit
into
us
.
Thus
they
themselves
are
become
the
Death
and
Resurrection
of
Christ
in
us
;
that
we
live
no
longer
,
but
Christ
liveth
in
us
,
and
the
Father
in
Christ
.
Obj.
But
you
will
say
,
If
I
be
wicked
,
what
can
I
do
?
I
have
no
power
upon
my
own
Spirit
,
but
am
over
ruled
by
a
Power
above
me
,
which
commands
All.
Must
I
then
still
sin
,
still
be
forlorn
without
any
hope
,
or
help
in
my self
?
Must
I
sit
down
with
Despair
,
and
make
that
my
only
comfort
to
hope
for
no
comfort
?
Ans.
No
,
No!
Let
this
be
not
my
Despair
,
but
my
surest
Hope
,
and
sweetest
;
that
I
am
no
more
in
my
own
power
,
who
am
a
foolish
,
weak
,
inconstant
Creature
;
but
form'd
fashion'd
,
commanded
,
managed
entirely
by
Him
,
who
is
the
Greatest
and
Best
of
all
things
.
Let
me
draw
from
this
Consideration
,
these
holy
,
and
happy
Resolutions
.
1.
I
will
resign
my self
to
my
God
.
I
will
give
up
the
rudder
of
my
Spirit
to
him
,
who
alone
guides
it
,
and
guides
it
by
a
Sweetness
unclouded
,
a
Wisdom
unquestioned
,
a
Power
uncheck't
.
2.
I
will
repose
my self
in
my
God
.
What
the
bad
King
said
foolishly
,
I
desire
ever
to
say
upon
a
holy
and
divine
Principle
:
This
also
is
of
the
Lord
:
Therefore
will
I
wait
upon
him
.
2
Kings
ch.
6.
v.
last
.
He
hath
a
Glory
in
this
;
He
will
make
this
a
Glory
to
me
,
if
I
wait
stedfastly
to
the
end
.
For
he
doth
this
,
who
doth
all
,
and
doth
all
well
;
who
hath
no
Principle
,
but
Love
;
no
act
,
but
Power
;
no
end
,
but
Glory
.
I
have
finish'd
the
First
Part
of
my
Text
,
which
was
,
The
Rise
to
the
Kingdom
.
I
have
concluded
the
Doctrine
,
which
was
propounded
from
that
Part
:
The
first
Rise
to
Religion
,
is
a
Change
,
or
Conversion
.
Part
2.
The
Race
to
the
Kingdom
:
and
become
as
little
Children
.
These
Words
afford
this
Second
Doctrine
.
Doctr.
2.
The
second
Step
in
Religion
is
to
a
state
of
Childhood
.
Read
Gal.
4.
1.
The
Heir
,
while
he
is
a
child
,
differ●th
not
from
a
Servant
,
though
he
be
Lord
of
all
.
We
have
here
a
Child
,
a
Regenerate
person
,
one
born
a
Son
of
God
,
made
a
Saint
;
yet
at
first
,
nothing
differing
from
a
Servant
,
coming
afterwards
in
the
second
place
,
to
the
quality
of
a
Son
and
Heir
.
The
Person
of
a
man
,
in
the
Non-age
,
till
Reason
,
which
is
the
Principle
of
a
man
,
puts
forth
itself
in
him
,
is
but
as
a
Plant
,
or
at
best
a
Brute
,
a
sensitive
Creature
.
So
that
Soul
which
hath
the
Seed
of
the
Divine
Nature
sown
●in
it
,
until
that
Seed
be
grown
up
,
is
as
a
Servant
,
not
as
a
Son
.
These
are
the
Two
states
in
Religion
:
-
1.
A
Servile
State
.
-
2.
A
Son-like
State
.
As
St.
Paul
saith
in
another
case
:
First
is
that
which
is
Natural
,
then
that
which
is
Spiritual
:
so
it
is
true
in
this
:
First
is
the
Servile
State
in
Religion
,
then
the
Son-like
.
So
we
read
,
Gal.
4.
7.
Now
are
ye
no
more
Servants
,
but
Sons
.
Thus
the
Son-like
State
is
the
second
step
,
or
Remove
in
Religion
.
But
it
will
be
necessary
for
me
to
open
the
Servile
State
first
,
that
the
Son-like
may
be
the
better
understood
.
1.
State
,
Servile
.
This
State
hath
Four
Signs
.
-
1.
Sign
:
Fear
.
-
2.
Sign
:
Dependencies
.
-
3.
Sign
:
Forms
.
-
4.
Sign
:
Solicitude
.
1.
Sign
:
Fear
.
A
Saint
in
a
Servile
State
serves
God
chiefly
from
a
Principle
of
Fear
.
Rom.
8.
15.
Ye
have
not
received
the
Spirit
of
Bondage
again
to
fear
.
St.
Paul
doth
not
speak
here
of
a
Sinful
State
in
Nature
,
but
of
a
Servile
State
in
Grace
.
This
will
appear
clearly
,
if
you
compare
this
place
with
the
fourth
Chapter
of
the
Epistle
to
the
Galatians
.
You
shall
see
in
both
Places
,
the
Twofold
State
of
a
Servant
,
and
a
Son
in
Religion
described
alike
,
almost
in
the
same
terms
.
Rom.
8.
15.
Ye
have
not
received
the
Spirit
of
Bondage
again
.
Galat.
4.
1.
The
Heir
,
while
a
Child
,
differeth
nothing
from
a
Servant
.
v.
3.
Ye
were
in
bondage
to
worldly
Elements
.
V.
7.
Now
are
ye
no
longer
Servants
.
Rom.
8.
15
,
17.
But
the
Spirit
of
Adoption
,
whereby
ye
cry
Abba
Father
.
Now
are
ye
Sons
,
if
Sons
,
then
Heirs
.
Galat.
4.
6.
He
hath
sent
forth
the
Spirit
of
his
Son
into
our
Hearts
,
whereby
we
cry
,
Abba
Father
.
7.
Sons
and
Heirs
&c.
Thus
the
Spirit
of
Bondage
is
a
Spirit
sent
forth
from
God
in
the
ministry
of
the
Law
.
Therefore
the
Apostle
saith
,
Ye
have
not
received
the
Spirit
of
Bondage
.
This
Spirit
begets
men
to
God
,
but
it
is
in
a
Servile-State
,
by
,
and
to
Fear
.
Fear
is
the
Seed
and
Fruit
of
this
Spirit
;
So
a
man
by
it
becomes
a
Son
to
God
,
but
by
the
Bond-woman
.
So
he
is
partly
a
Son
,
partly
a
Servant
;
or
rather
a
Son
in
the
State
of
a
Servant
.
But
I
must
further
explain
this
Fear
by
,
-
1.
The
Distinction
of
Fear
.
-
2.
The
Object
.
1.
The
Distinction
of
Fear
.
There
is
a
Twofold
Fear
.
-
1.
Fear
,
Slavish
.
-
2.
Fear
,
Filial
.
1.
Fear
,
Slavish
.
This
Fear
comes
before
Love
,
and
is
cast
out
,
when
Love
comes
:
1
John
.
4.
18.
Perfect
Love
casteth
out
Fear
.
But
what
Fear
is
this
?
That
,
which
is
Slavish
.
So
it
is
added
:
Fear
hath
Torment
.
A
Slavish
Fear
is
to
the
Heart
,
as
Fire
is
to
Gold
,
Gold
is
wrought
by
the
Fire
to
a
softness
,
and
fitness
,
to
receive
the
King's
Image
:
then
it
is
taken
out
of
the
Fire
.
So
this
Fear
subdues
the
Heart
to
a
yielding
temper
,
to
receive
the
Impressions
,
and
Image
of
God
in
Love
.
Then
it
is
cast
ou●
.
2.
Fear
,
Filial
.
This
follows
after
Love
,
flows
from
it
,
is
as
sweet
,
and
desirable
,
as
Love
itself
.
The
Scripture
saith
in
one
Place
:
Who
would
not
fear
thee
?
This
Fear
is
a
Plyantness
of
the
Soul
to
God
,
yielding
to
him
,
form
a
near
sense
of
his
Greatness
,
and
Goodness
,
both
in
one
.
It
is
like
the
Bowing
of
some
Flowers
towards
the
Sun
,
being
toucht
with
his
Influences
,
and
Beams
.
Revel.
14.
6.
An
Angel
in
the
midst
of
Heaven
preacheth
the
Everlasting
Gospel
.
What
is
the
Everlasting
Gospel
?
The
glad
Tidings
of
Eternal
Love
in
God
to
the
Creature
.
This
Angel
at
the
seventh
v.
cries
aloud
:
Fear
God
.
This
Fear
answers
Love
,
and
Ecchos
to
it
in
the
Heart
:
Love
saith
:
God
is
thine
.
Fear
saith
:
I
will
no
more
be
mine
own
.
Love
saith
:
God
will
come
down
into
thee
,
and
fill
thee
,
Fear
saith
:
I
will
sink
down
out
of
my self
,
and
give
way
to
God
.
The
Filial
Fear
is
proper
to
the
Son-like
State
.
It
is
the
Slavish
▪
Fear
,
which
is
the
Sign
of
that
Servile
State
of
which
we
now
speak
.
A
Son-like
State
hath
Love
for
its
Eldest
Child
;
Fear
for
its
Youngest
.
A
Servile
State
hath
Fear
for
its
First-born
:
Love
here
is
a
Younger
Brother
.
In
the
Son
Fear
is
the
Motion
of
Love
.
In
the
Servant
it
is
the
Motive
to
Love
.
The
Servant
is
the
Son
of
the
Bond-woman
.
The
Son
is
born
of
the
Free-woman
.
The
Soul
in
a
Servile
State
of
Religion
ascends
out
of
Flesh
towards
God
.
So
Fear
is
First
,
and
Love
riseth
out
of
Fear
,
as
Fire
out
of
Smoak
.
The
Soul
in
a
Son-like
state
descends
,
comes
down
from
God
,
as
a
Bride
ready
trim'd
.
So
L●ve
is
First
,
and
brings
forth
Fear
,
as
a
pure
Flame
breaths
from
it
a
fine
Air.
This
is
the
Distinction
of
Fear
.
This
the
Sign
of
a
Servile
State
,
a
Slavish
Fear
.
2.
The
Object
of
Fear
.
This
is
exprest
by
the
Holy
Ghost
:
Heb.
2.
15
▪
Those
,
that
were
held
in
bondage
,
by
the
Fear
of
Death
.
The
Jews
were
under
the
Law
,
in
a
Servile
State
,
under
a
Slavish
Fear
.
This
Fear
had
Death
in
its
Eye
,
for
its
Object
.
Death
hath
two
things
in
it
,
Loss
,
and
Pain
;
Loss
of
Life
,
with
all
the
Sweets
,
and
Comforts
of
Life
:
Pain
in
the
Labours
,
and
Pangs
at
the
parting
of
Soul
,
and
Body
,
Thus
a
Slavish
Fear
hath
a
Twofold
Object
:
-
1
:
Object
,
Loss
.
-
2.
Object
,
Pain
.
1.
Object
,
Loss
.
A
Christian
in
a
Servile
State
fears
the
Loss
of
God
,
more
than
God
.
The
Fear
of
God
makes
a
man
sink
out
of
himself
into
God
.
Fear
of
Loss
of
him
makes
a
man
apt
to
sink
into
himself
in
Despair
.
A
Servile
Christian
fears
the
loss
of
Gods
Favour
,
more
than
the
loss
of
God
:
the
loss
of
the
Fruits
of
his
Favour
,
which
are
Peace
within
,
Prosperity
without
;
more
than
the
loss
of
his
Favour
.
2.
Object
:
Pain
.
A
Spiritual
,
Son-like
Saint
fears
the
Departures
of
God
,
the
loss
of
Divine
Enjoyments
,
more
then
all
Pains
or
Tortures
.
But
the
Servant
in
Religion
is
not
any
thing
so
much
sensible
of
the
loss
of
all
the
joys
in
Heaven
;
as
he
is
struck
with
,
trembles
at
the
pains
of
Hell
.
Iohn
the
Baptist
was
a
Figure
of
the
Servile
State
.
He
presseth
his
Exhortation
with
such
Reasons
,
as
these
:
The
Axe
is
laid
to
the
Root
of
the
Tree
.
Save
your selves
from
that
wrath
,
which
is
to
come
.
Iesus
Christ
was
the
Head
,
and
Figure
of
the
Son-like
State
.
He
moveth
by
other
Arguments
:
The
Kingdom
of
God
is
at
hand
.
Light
is
come
into
the
World
.
Come
to
me
,
and
have
life
in
abundance
.
I
have
done
with
the
First
,
and
most
apparent
Sign
of
a
Servile
State
:
Fear
.
2.
Sign
:
Dependencies
.
A
Servile
Christian
seeks
God
chiefly
by
outward
Assistances
.
Gal.
3.
24.
The
Law
was
a
School-master
to
bring
us
to
Christ
.
A
School-master
ties
Children
to
their
set
Times
,
Rules
,
Exercises
;
till
they
can
speak
a
Language
,
judge
of
Truth
,
converse
with
wisdom
naturally
,
from
inward
,
and
free
Principles
.
So
the
Law
,
which
is
the
Mistris
,
under
whom
we
are
in
bondage
,
teacheth
us
,
to
seek
Communion
with
God
at
peculiar
Times
:
The
Forming
of
our
Spirits
according
to
God
,
by
particular
Rules
:
The
Deriving
of
Truths
,
Strengths
Comforts
from
God
,
by
several
Performances
.
This
is
our
way
of
Life
,
till
the
Seed
of
Life
be
come
up
in
us
,
which
makes
Divine
Love
,
as
our
Pulse
:
Faith
,
our
Breath
:
Holiness
,
our
Constitution
.
Galat.
3.
23.
We
were
kept
under
the
Law
,
shut
up
unto
the
Faith
,
that
should
be
revealed
.
A
Legal
Christian
having
a
perpetual
Alarm
of
Fears
within
him
,
entrencheth
himself
strongly
in
Promises
and
Threatnings
,
Ordinances
and
Duties
in
the
outward
Letter
,
as
a
Wall
,
or
Mount
of
Earth
.
He
plants
a
Guard
about
his
Spirit
,
of
Resolutions
,
Vows
,
and
such
like
Fleshly
obligations
.
He
takes
care
for
a
constant
supply
of
Provision
from
without
,
from
the
Gifts
,
and
Parts
of
men
,
for
a
maintenance
of
these
Forces
.
Angels
,
saith
Christ
,
Marry
not
,
nor
are
given
in
Marriage
.
Angels
are
ever
strong
,
ever
feasted
,
yet
have
no
Meals
:
They
are
always
refresh't
,
and
at
rest
,
yet
have
no
season
for
Sleep
:
They
marry
not
to
any
thing
without
themselves
,
yet
they
multiply
themselves
,
their
Images
,
and
Fruits
to
Eternity
.
Earthly
man
must
have
his
Meal
;
and
Sleeps
in
their
appointed
time
,
or
else
he
dies
.
He
must
joyn
himself
in
marriage
to
another
without
himself
,
or
else
he
remains
barren
.
Such
is
a
Christian
under
the
Law
,
if
he
have
not
his
Duties
,
Ordinances
,
Rule●
,
and
Retirements
,
to
which
he
is
true
,
and
constant
;
he
falls
down
into
Dust
and
Deadness
;
or
runs
out
into
Lust
,
and
Profaness
.
Therefore
saith
St.
Paul
,
we
were
shut
up
.
A
Saint
is
now
like
an
Ivy
,
which
cannot
bear
itself
up
,
or
bring
forth
fruit
upon
its
own
Root
,
or
Stock
;
but
must
twine
about
some
outward
Prop
;
else
it
li●s
on
the
ground
,
and
withers
.
I
defer
the
other
Two
Signs
,
that
I
may
now
divert
my self
to
some
Application
of
these
.
1.
Use.
Exhortation
.
This
is
Double
:
1.
Exhorta
.
Serve
God
from
a
Principle
of
Fear
,
till
you
know
why
to
serve
him
,
from
the
Freedom
of
a
Natural
Life
▪
2.
Exhorta
.
Serve
God
by
outward
Rules
,
till
you
know
how
to
serve
Him
,
by
the
Regulation
of
an
Inward
Light
.
1.
Exhorta
.
Serve
God
from
a
Principle
of
Fear
,
till
you
know
why
to
serve
Him
from
the
Freedom
of
a
Natural
Life
.
We
read
,
2
Pet.
1.
4.
of
a
Divine
Nature
.
Nothing
is
so
skilful
,
sweet
,
strong
,
lasting
,
as
that
which
is
Natural
:
as
the
Sun
shines
,
God
is
kind
,
a
man
truly
Spiritual
is
holy
,
and
heavenly
.
But
where
is
that
man
among
the
whole
race
of
men
,
who
loves
God
,
lives
in
God
,
as
his
Element
,
lives
to
God
,
as
his
Joy
,
and
Glory
;
and
all
this
,
because
it
is
his
Nature
?
Are
●ot
these
the
times
of
which
our
Saviour
spake
,
when
he
said
:
Shall
the
Son
of
Man
find
Faith
upon
the
Earth
?
In
what
heart
can
we
find
such
a
Faith
,
such
a
Union
between
God
,
and
Man
,
as
that
these
Two
shall
have
but
one
Life
;
that
the
Man
may
say
,
as
Saint
Paul
did
:
Now
Christ
liveth
in
me
?
In
this
universal
Dis-appearance
of
the
Divine
Nature
,
it
were
happy
,
if
men
would
serve
God
from
the
Force
of
Fear
,
when
they
cannot
do
it
from
a
natural
Freedom
:
If
men
would
be
wrought
by
an
awe
to
a
Compliance
with
God
,
while
yet
they
have
no
Complacency
in
him
.
O
that
men
would
fear
,
if
they
cannot
love
that
Omni-present
,
Omni-potent
God
,
in
whom
we
all
live
,
by
whom
we
breath
!
I
shall
urge
this
Exhortation
by
Four
Persuasives
.
1
:
Persuasive
.
Fear
the
Loss
of
the
Divine
Presence
here
on
Earth
.
Job
expresseth
a
great
sense
of
this
,
Job
.
29
,
He
sighs
out
his
complaints
:
v.
2.
O
that
it
were
with
me
,
as
in
the
days
of
old
,
when
God
preserved
me
▪
v.
3.
When
his
Candle
shined
upon
my
Head
,
when
by
his
Light
I
walked
thorow
Darkness
.
The
Candle
is
the
Image
of
God
in
Nature
,
which
burns
in
the
Seven-fold
Candlestick
of
the
Angelical
Nature
.
This
Glory
rested
upon
the
Spirit
of
Job's
Natural
Man
,
as
a
Light
upon
his
Head
,
leading
him
thorow
the
Darkness
of
his
Fleshly
Being
.
v.
4.
As
I
was
in
the
days
of
my
Youth
,
when
the
Secret
of
God
was
upon
my
Tabernacle
.
The
Secret
of
God
is
the
Invisible
Glory
of
the
Divine
Image
among
the
Angels
,
which
before
he
express'd
by
the
Candle
.
The
Angels
seem
to
be
the
Secret
.
For
they
are
the
Chambers
,
the
Pavili●ns
of
God
.
God
was
in
the
midst
of
them
in
the
Dark
at
Mount
Sinai
.
The
Tabernacle
is
the
Body
,
or
outward
Man
.
To
this
place
agrees
that
in
the
Psalm
.
Psal.
34.
7.
The
Angel
of
the
Lord
pitcheth
his
Camp
round
about
them
,
that
fear
him
.
The
Angel
of
the
Lord
,
or
the
Angel
the
Lord
,
is
the
Divine
Image
in
Nature
,
and
the
Law
.
The
Camp
,
the
Host
,
or
Armies
of
Angels
.
In
the
Gospel
,
instead
of
this
Image
is
Jesus
Christ
;
instead
of
Angels
in
their
Natural
Glory
,
are
Angels
in
a
Spiritual
State
,
residing
upon
the
Head
,
the
Spirit
;
the
Tabernacle
,
the
visible
Frame
,
the
Bodily
Being
of
a
Saint
.
V.
5.
When
the
Almighty
was
yet
with
me
:
When
my
Children
were
yet
about
me
.
Job
in
his
first
days
was
a
Type
of
man
in
Innocency
.
The
Presence
of
the
Almighty
in
the
Angelical
Nature
on
the
top
of
his
Spirit
was
,
as
the
Head
of
his
Being
.
The
Angelical
Lives
putting
themselves
forth
in
the
rest
of
bodily
things
,
as
Souls
to
them
,
were
as
the
Children
,
Images
,
and
Dependencies
of
the
Soul
of
Man
.
But
at
the
Fall
,
the
Almighty
withdrew
from
man
:
These
Lives
were
drawn
in
from
the
rest
of
the
Creatures
.
V.
6.
When
I
washt
my
steps
in
Butter
;
When
the
Rock
poured
me
out
Rivers
of
Oil.
The
steps
of
Job
were
his
wayes
below
in
the
visible
part
of
things
;
which
were
wash'd
with
the
Peace
and
Plenty
of
Inferiour
Contents
,
raised
from
these
Inferiour
Creatures
,
as
Butter
,
Rivers
of
Oyl
.
The
Spirit
of
Angelical
,
Divine
Life
,
among
invisible
,
Superiour
Glories
did
flow
forth
abundantly
upon
him
,
from
that
Rock
,
which
was
the
Almighty
.
These
Words
of
Job
afford
us
a
Twofold
Principle
of
Policy
for
Natural
things
.
1.
Principle
.
The
Divine
Presence
is
the
spring
of
all
Earthly
Comforts
.
2.
Principle
.
The
Removal
of
this
Presence
is
the
Root
of
all
Bitterness
in
this
Life
.
1.
Principle
.
The
Divine
Presence
is
the
spring
of
all
earthly
Comforts
.
Tell
me
,
O
Man
!
what
hath
kept
thee
thy
Peace
,
and
Plenty
,
all
thy
Dayes
,
Months
,
and
Years
?
Thy
God
hath
preserved
thee
.
When
thou
hast
been
in
a
doubtful
,
difficult
,
dangerous
State
of
things
;
what
then
hath
pointed
out
a
clear
and
shining
path
to
thee
in
that
darkness
?
When
thou
hast
had
trouble
in
thine
Affairs
,
calamities
in
thy
Person
,
confusion
in
thy
Soul
;
what
then
hath
sent
forth
a
Beam
of
Comfort
,
and
Council
through
thy
Spirit
,
to
light
thee
out
of
all
these
;
The
Candle
of
God
hath
been
upon
thy
head
:
God
hath
look'd
sweetly
forth
from
the
top
of
thy
Spirit
,
through
the
Principles
of
Nature
,
and
this
hath
been
thy
Light
.
When
thou
hast
wash'd
thy
Feet
as
thou
hast
walk'd
,
in
smooth
,
soft
,
flowing
streams
of
Peace
,
and
Plenty
:
when
thou
hast
seen
thy
Children
playing
about
thee
,
like
lively
Lambs
in
pleasant
Pastures
;
while
thou
hast
been
as
their
Sheepherd
,
feeding
thy
Spirit
from
invisible
Spirits
,
and
then
feeding
their
Spirit
from
thine
;
who
gave
thee
all
these
?
The
secret
of
the
Almighty
was
with
thee
.
2.
Principle
.
The
Removal
of
the
Divine
Presence
is
the
Root
of
all
Bitterness
in
this
Life
.
When
God
withdraws
,
he
draws
in
all
his
Blessings
,
as
the
Sun
often
goes
in
,
and
gives
up
the
Sky
,
and
Day
to
dark
Clouds
.
What
wilt
thou
do
,
when
like
wretched
Saul
,
The
Philistines
are
upon
thee
,
and
God
hath
forsaken
thee
?
When
Perplexity
shall
take
hold
of
thy
Spirit
,
when
there
shall
be
no
Counsel
or
Comfort
left
,
because
God
hath
forsaken
thee
?
What
then
can
all
thy
Pleasures
or
Honours
do
?
Will
they
not
be
as
miserable
Comforters
,
as
the
Witch
of
Endor
to
Saul
;
presenting
thee
with
Devils
under
God-like
forms
;
ill-boding
,
foretelling
thy
death
and
Ruine
?
When
our
dear
Saviour
was
on
the
Cross
,
he
did
not
cry
out
,
O
my
Disciples
!
why
do
ye
fly
from
me
,
or
deny
me
?
O
ye
Iews
,
my
Brethren
!
why
do
ye
wound
so
bloodily
my
Feet
,
Hands
,
and
Head
?
No
,
but
he
cries
out
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
;
This
broke
his
heart
.
David
complains
in
Psal.
30.
7.
Thou
hast
made
my
Mountain
strong
;
but
thou
didst
turn
away
thy
face
,
and
I
was
troubled
.
Place
a
man
in
a
Wilderness
of
Horrours
,
in
a
Sea
of
Flames
,
let
the
Secret
of
God
be
with
him
,
and
he
will
fear
,
he
will
feel
no
Evil.
Plant
a
man
on
a
Mountain
,
where
he
may
not
only
with
Christ
see
,
but
possess
all
the
Delights
and
Glories
of
this
World
;
let
God
be
gone
,
and
you
may
call
them
all
Ichabod
;
where
's
the
Glory
?
Where
's
the
Delight
?
The
whole
Mountain
will
moulder
into
Melancholy
,
and
crumble
away
into
Griefs
.
O!
Fear
to
estrange
this
God
from
you
by
a
neglect
of
him
,
on
whose
Presence
all
your
present
Joyes
depend
.
Fear
to
put
out
his
Light
in
your
Souls
,
by
your
Lusts
:
fear
to
chase
away
by
your
hardnesses
and
Rebellions
,
that
God
;
who
,
when
he
removes
his
Glory
from
off
any
Person
,
or
Place
;
gives
up
all
to
ruine
,
and
leaves
a
Hell
behind
him
.
This
is
the
first
Persuasive
.
2.
Persuasive
.
Fear
the
l●ss
of
Divine
Enjoyments
after
Death
.
Is
there
any
thing
,
any
where
,
more
moving
,
more
full
of
sweetness
,
than
the
language
of
the
Apostle
:
1
Thes.
4.
18.
Then
we
shall
be
for
ever
with
the
Lord
.
Comfort
ye
one
another
with
these
words
.
I
will
present
your
Spirits
with
the
force
of
this
place
,
in
three
short
Propositions
.
1.
Proposition
.
Th●re
is
a
Lord
over
all
;
a
supream
Principle
,
or
Power
,
which
makes
,
maintains
,
manages
all
the
Creatures
;
a
Spirit
of
Strength
and
Wisdom
,
which
governs
the
affairs
of
the
whole
World
.
Thus
St.
Paul
speaks
,
1.
Cor.
8.
6.
To
us
there
is
one
God
,
the
Father
,
of
whom
are
All
;
one
Lord
Jesus
,
by
whom
are
All.
2.
Proposition
.
This
Lord
is
the
best
of
all
things
.
As
he
is
over
,
so
he
is
above
all
.
1
Cor.
2.
8.
St.
Paul
calls
him
,
the
Lord
of
Glory
.
The
Heathens
teach
us
,
that
the
God
of
the
Sun
,
is
the
God
of
Musick
;
because
he
tempers
with
his
Beams
,
and
tunes
all
the
visible
world
.
This
Lord
,
our
Lord
is
the
God
of
Light
,
Beauty
,
Musick
,
the
God
of
all
Sweetnesses
,
Glories
,
Blessednesses
.
For
he
tunes
both
the
visible
,
and
invisible
World
,
to
a
happy
Harmouy
.
3.
Proposition
.
All
good
Spirits
are
the
Friends
;
all
evil
Spirits
the
Enemies
of
this
Lord
.
Each
pure
,
lightsome
,
peaceful
Spirit
comes
from
this
Jesus
,
and
goes
to
him
again
,
when
it
goes
off
the
Stage
of
this
Earth
;
as
a
Beam
darted
from
his
Glory
,
and
drawn
up
to
him
again
.
Each
dark
,
unclean
,
disorderly
Spirit
is
cut
off
,
and
cast
out
from
him
.
One
is
every
where
in
Scripture
stiled
,
His
Child
,
His
Brother
.
The
other
is
thus
spoken
to
by
him
;
Depart
from
me
,
ye
cursed
.
Now
what
joy
is
it
,
when
a
man
in
all
the
troubles
of
Life
,
can
comfort
himself
with
these
words
,
and
say
:
This
Life
will
quickly
end
;
then
shall
I
be
ever
with
the
Lord
,
my
Lord
,
the
Lord
of
Bl●ssedness
?
Who
can
express
the
Peace
and
Pleasure
of
that
Soul
within
,
which
lies
upon
its
Death-bed
,
and
in
the
last
moment
of
its
abode
in
the
World
,
comforts
itself
with
these
words
,
Now
I
must
be
uncloath'd
of
all
Being
,
or
Appearance
among
men
on
Earth
for
ever
:
But
it
is
,
that
I
may
be
for
ever
in
the
naked
Embraces
of
the
Eternal
Spirit
of
Life
,
and
Beauty
.
I
go
from
hence
for
ever
,
but
I
go
to
be
for
ever
with
the
Lord
.
I
had
faint●d
saith
David
,
if
I
had
not
hoped
to
see
the
Goodness
of
the
Lord
in
the
land
of
the
Living
.
Who
can
tell
those
fainting
fits
in
the
midst
of
highest
Pleasures
,
those
bitter
,
Soul-turning
Q●aulmes
in
fullest
Glories
;
which
those
men
have
,
that
have
no
hope
to
see
the
Goodness
of
the
Lord
after
this
Life
?
Many
pangs
,
many
pangs
of
remorse
,
and
anguish
,
pangs
far
beyond
the
pangs
of
a
natural
Death
,
hath
that
dying
Soul
,
which
hath
no
hope
to
live
with
God
after
Death
.
Fear
then
this
Loss
so
great
,
so
irreparable
.
Fear
to
be
prophane
,
like
Esau
;
to
sell
your
Birth-right
for
a
Mess
of
Pottage
,
to
fell
your
hopes
of
Heaven
for
a
short
Satisfaction
to
your
sensual
Appetite
.
3.
Persuasive
.
Fear
,
what
God
can
do
.
What
cannot
he
do
to
make
you
miserable
,
who
is
the
God
of
the
Spirits
of
all
Flesh
?
He
can
let
forth
Five
Spirits
upon
you
:
-
1.
Spirit
of
Diseases
.
-
2.
Spirit
of
Folly
,
and
Falshood
.
-
3.
Spirit
of
Melancholy
.
-
4.
Spirit
of
Ruine
.
-
5.
His
own
Spirit
.
1.
Spirit
of
Diseases
.
God
can
send
a
Spirit
of
Diseases
into
thy
Body
,
to
strike
thee
with
Worms
,
with
some
foul
and
sharp
sickness
,
till
thou
dye
a
loath'd
,
and
horrid
Death
.
Thus
he
did
to
King
Herod
in
the
Acts.
Can
all
thy
Physicians
then
cure
thee
?
2.
Spirit
of
Folly
and
Falshood
.
God
can
send
into
thy
Breast
a
Lying
Spirit
,
that
shall
carry
the
on
to
foolish
Counsels
,
that
thou
mayst
perish
.
Thus
he
did
with
King
Ahab
.
Can
thy
Wisdom
foresee
,
or
prevent
this
?
3.
Spirit
of
Melancholy
.
God
can
let
forth
upon
thee
a
Spirit
,
that
shall
sit
upon
thy
Brain
and
Heart
like
a
black
Cloud
,
distilling
poyson
upon
both
.
This
shall
be
thy
inseparable
Companion
at
Table
,
and
Bed
;
in
society
,
in
solitude
;
to
vex
thee
perpetually
.
This
shall
make
thy
sweetest
Delights
,
thy
dearest
Relations
a
Burthen
and
a
disease
to
thee
.
This
shall
make
thy
surest
Strengths
,
and
firmest
aids
a
matter
of
continual
Suspicion
,
and
mortal
Jealousy
to
thee
,
Thus
he
did
with
King
Saul
.
What
delights
or
businesses
can
now
divert
thee
?
4.
Spirit
,
of
Ruine
.
God
can
let
upon
thee
,
as
upon
Job
,
a
Spirit
,
like
a
devouring
Sea
,
or
Storm
.
This
shall
take
away
from
thee
,
thy
whole
Estate
;
from
thy
Children
,
their
Life
;
from
thy
Wife
,
and
wisest
Friends
,
their
Affection
,
and
Tenderness
.
This
will
fill
thy
Skin
with
Noysomness
;
thy
veins
▪
with
Fire
;
thy
Bones
with
Pains
;
thy
Head
with
black
vapours
.
This
shall
take
away
all
rest
from
thy
Sleeps
,
filling
them
with
affrighting
Dreams
;
all
peace
from
thy
waking
hours
,
filling
them
w●th
Tumult
,
and
Sorrow
;
till
Life
become
more
hateful
to
thee
,
than
the
most
hateful
Death
I
chose
Strangling
,
rather
than
Life
;
saith
Job
,
Chap.
7.
15.
What
can
help
,
or
comfort
thee
,
at
such
a
time
as
this
?
When
an
evil
Spirit
over-whelms
all
the
Creatures
to
a
man
;
what
can
the
Creatures
do
?
5.
Spirit
of
God
.
I
cannot
express
,
I
tremble
to
think
this
;
God
can
make
his
own
Spirit
a
stream
of
Fire
and
Brimstone
in
thy
Spirit
,
If.
30.
33.
The
breath
(
the
Spirit
)
of
the
Lord
,
a
stream
of
Brimstone
.
God
can
himself
be
an
everlasting
Burning
upon
thy
Immortal
part
.
Who
can
lie
down
with
everlasting
Burnings
?
Can
all
thy
Tears
,
or
Pleasures
quench
these
Burnings
?
Well
might
Moses
cry
out
:
Psal.
90.
11.
Who
knows
the
Power
of
his
Wrath.
According
to
thy
Fear
,
so
is
thy
Wrath.
You
may
read
the
latter
Clause
thus
:
As
is
thy
Wrath
▪
so
should
the
Fear
of
thee
be
.
There
is
an
unsearchableness
,
an
Incomprehensibleness
in
the
Wrath
of
God
.
No
Creature
can
take
it
in
,
but
is
swallowed
up
by
it
.
Let
men
fear
God
,
according
to
his
Wrath.
Let
men
fear
to
make
him
their
Enemy
,
or
if
they
do
,
let
them
meet
so
potent
an
Enemy
betimes
,
while
he
is
yet
on
the
way
,
that
they
may
cast
themselves
at
his
Feet
,
with
Submission
,
Repentance
;
Fears
,
and
Tears
.
If
you
harden
your
Heart
by
Insensibleness
,
or
sensuality
,
he
can
multiply
the
Stroak
of
Sorrow
upon
thy
Heart
seven
times
,
seven
times
more
,
still
seven
times
,
nay
seventy
times
seven
,
endlesly
,
till
thy
Heart
be
ground
to
the
smallest
Dust
,
and
so
lie
under
his
Feet
.
If
thy
Soul
be
as
high
,
rough
,
untractable
,
as
a
Whale
,
or
Sea
;
He
can
tame
,
and
calm
thee
by
Griefs
.
If
thy
Soul
were
a
Leviathan
,
arm'd
with
impenetrable
Scales
over-looking
every
lofty
thing
:
God
can
make
his
Sword
,
which
is
his
Spirit
,
to
approach
thee
:
he
can
put
h●s
Hook
into
thy
Nostrils
,
draw
thee
forth
out
of
thy
swelling
Seas
of
Lust
,
and
Pride
,
lay
thee
Panting
,
and
Languishing
upon
the
dry
Shore
before
him
.
Thus
ends
the
Third
Persuasive
.
4.
Persuasive
.
Fear
what
God
will
certainly
do
,
to
punish
,
and
purge
Sinners
.
1
Cor.
3.
13.
The
Fire
shall
try
every
man's
work
,
Mark
▪
9.
49.
Every
one
shalt
be
salted
with
Fire
.
That
,
which
is
the
highest
Principle
,
the
Supreamest
Power
in
every
kind
,
will
subdue
all
other
Powers
,
and
Parts
of
things
to
itself
.
So
it
is
said
of
Christ
:
Philip.
3.
21.
According
to
tha●
working
,
whereby
he
is
able
even
to
subdue
all
things
to
himself
.
If
this
Principle
of
power
meet
w●th
any
thing
suitable
to
itself
,
it
cherisheth
,
and
h●ightens
that
till
it
be
perfectly
like
,
perfectly
one
with
itself
.
Thus
every
Sacrifice
is
seasoned
with
the
Salt
of
Divinity
.
But
where
it
meets
with
a
Contrariety
,
it
conflicts
,
and
contests
with
it
,
making
the
Conflict
as
fierce
,
and
lasting
;
as
the
Contrariety
;
till
●t
have
consumed
it
.
Thus
every
man
shall
be
Salted
with
Fire
.
Thus
is
Fire
among
the
Elements
.
Thus
is
God
among
the
Creatures
,
as
a
Fire
Salting
every
man's
Person
,
trying
every
man's
Work
.
If
he
meet
with
any
holy
work
,
he
rests
upon
it
in
the
Secret
of
his
Glory
,
as
a
Fountain
of
Beauty
,
and
Blessings
.
If
he
meet
with
any
pure
,
and
sweet
Spirit
,
like
h●mself
;
he
closeth
with
it
,
in
all
manner
of
gentleness
,
and
softn●s●
,
as
Two
Flames
embrace
one
another
.
But
where
he
meets
with
opposition
he
rageth
.
He
b●rns
upon
dark
,
unclean
,
untractable
Hearts
,
as
Fire
in
the
Iron-works
;
till
he
hath
poured
them
forth
into
the
Temper
,
and
Mold
of
his
Spirit
,
and
Image
.
Take
heed
then
of
feeding
upon
fleshly
Pleasures
with●ut
Fear
,
as
St.
Jude
speaks
.
O
men
,
and
women
,
what
do
you
,
while
you
live
upon
the
World
,
and
in
Sin
?
As
the
Woman
said
of
her self
in
the
story
of
the
Kings
,
1.
King
.
17.
12.
I
am
gathering
sticks
to
bake
a
Cake
for
me
and
my
Son
,
that
we
may
eat
it
,
and
die
.
This
is
your
posture
.
You
are
every
where
wandring
,
and
busied
to
gather
the
Greatnesses
and
Pleasures
of
this
world
,
that
you
may
feed
with
these
your
Fleshly
part
fat
,
and
strong
,
as
a
Sacrifice
,
that
the
Fire
of
Divine
wrath
,
may
come
down
upon
you
,
and
devour
you
.
I
shall
conclude
this
whole
use
thus
:
If
there
be
a
God
,
which
hath
brought
forth
all
the
Sweet
,
and
good
things
,
which
are
before
us
here
,
which
now
move
Desire
,
or
Delight
in
us
:
sure
this
God
is
Almighty
,
and
can
yet
heighten
this
Goodness
,
this
Sweetness
,
to
an
Infinit●ness
,
as
well
,
as
an
Endlesness
.
Fear
then
for
a
Drop
to
lose
the
Sea
for
a
Tast
,
the
Feast
;
thy
share
in
such
Delights
,
for
the
short
temptation
of
a
Darling-S●n
.
If
there
be
a
God
which
hath
contrived
,
and
sent
abroad
all
the
Evils
,
which
now
afflict
,
affright
,
amaze
mortal
men
:
sure
this
God
is
this
way
too
Almighty
,
and
can
extend
these
Sufferings
,
till
there
be
no
Bound
to
them
in
our
sense
,
no
end
of
them
in
our
Eye
.
Fear
then
to
dare
this
God
by
your
Dalliances
in
Fleshly
vanities
.
If
there
be
a
God
,
who
is
pure
,
just
,
true
,
sweet
,
meek
:
sure
he
loves
such
things
as
these
,
and
hates
the
contrary
:
sure
he
will
set
himself
●gainst
all
proud
,
impure
,
false
,
fiery
Ways
,
and
Spirits
;
till
he
have
con●●unded
them
,
or
consumed
these
things
in
them
.
Fear
then
to
be
sound
before
the
Eyes
of
this
God
without
the
Righteousness
,
and
Spirit
of
your
Saviour
as
a
Garment
fast
,
and
close
gi●t
to
you
.
Fear
to
be
seen
by
him
in
your
Nakedness
.
For
his
Eyes
are
a
bright
and
hot
Flame
,
which
will
d●scover
thy
Shame
,
and
burn
thy
Flesh
,
as
the
Whore's
in
the
Rev●lation
,
with
Fire
.
I
have
spoken
of
Two
Signs
of
a
Servile
State
in
Religion
:
Fear
;
and
Dependencies
.
There
Remain
Two
more
:
Forms
;
Solicitude
.
3.
Sign
:
Forms
.
There
are
Two
Sorts
of
Forms
,
which
the
Holy
Ghost
mentions
,
in
the
Scripture
:
-
1.
Eternal
Forms
.
-
2.
Temporary
Forms
.
1.
Eternal
Forms
.
Philip.
2.
6.
J●sus
Christ
is
said
to
be
In
the
Form
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
that
Form
He
thought
it
no
Robbery
to
be
equal
with
God
.
This
Form
is
the
Substance
itself
,
Spirit
,
and
Truth
This
is
the
Essential
Form
,
which
is
no
Shadow
,
but
One
with
the
Substance
;
no
Appearance
Separable
from
Truth
,
but
that
App●arance
,
which
is
Truth
;
no
Letter
or
Outside
,
but
One
Spirit
with
the
Spirit
,
having
Life
in
itself
.
St.
Paul
speaks
of
this
F●●m
:
Rom.
12.
2.
Re
ye
transformed
in
the
Ren●wing
of
your
Mind
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Again
:
Rom
▪
8.
29.
He
hath
predestinated
us
to
be
conformed
to
the
Image
of
his
Son
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
is
an
Inward
,
and
Spiritual
F●rm
.
It
is
the
Evangelical
Form
,
which
is
seen
by
Evangel'cal
Eyes
;
which
is
f●lt
,
as
well
as
seen
;
being
●ower
,
as
well
as
Form
:
1.
John
1.
2.
2.
Temporary
Forms
.
The
Apostle
speaks
of
these
F●rms
:
1
Cor.
7.
31.
The
Fashion
of
this
World
passeth
away
.
St.
Paul
useth
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
the
Outward
Figure
,
and
Shape
in
Bodily
Things
,
wh●ch
is
a
meer
Accident
,
vary●ng
often
,
while
the
Substance
remains
the
same
,
not
reaching
to
the
Spirit
,
but
Inhering
in
the
Outward
Body
,
and
Perishing
with
it
.
He
makes
use
of
the
same
word
:
Rom.
12.
2.
Be
not
ye
Conf●rmed
to
the
World
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
this
is
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
be
ye
Transformed
.
Temporary
Forms
are
Empty
Figures
;
Accidental
Out-side
Shapes
.
But
Divine
Forms
are
Substantial
,
Spiritual
,
Essential
.
We
speak
now
of
such
Forms
,
as
these
,
under
the
Law
;
which
are
not
the
Life
and
Power
of
God
;
but
may
be
without
these
,
and
yet
as
Fair
in
themselves
.
The
Scripture
makes
use
of
this
Word
,
Form
,
in
this
Sense
frequently
:
Rom.
2.
21.
St.
Paul
saith
of
the
Jew
,
who
is
One
Outwardly
,
not
Inwardly
,
as
he
concludes
in
the
last
Verse
of
that
Chapter
;
that
he
hath
a
Form
of
Knowledge
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Word
is
Elegant
,
and
seems
to
signify
a
Form
not
Natural
,
springing
forth
from
the
Life
,
or
Substance
;
but
a
Form
Affectate
,
Arti●icially
made
▪
2
Tim.
●
.
5.
St.
Paul
speaks
of
the
same
thing
,
and
useth
the
same
Word
:
Having
a
Form
of
Godliness
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
but
denying
the
Power
of
it
.
Thus
much
for
the
Explication
,
and
Justification
of
the
Word
:
Forms
;
as
they
are
a
Sign
of
Legality
.
The
Thing
,
which
I
understand
by
Forms
,
is
the
Image
of
God
,
and
Godliness
taken
in
,
or
held
forth
according
to
the
Principles
,
and
Appearances
of
This
Creation
.
St.
Paul
saith
:
Galat.
4.
v.
3.
When
we
were
Children
,
we
were
in
Bendage
under
the
Elements
of
the
World
.
v.
4.
But
when
the
Fulness
of
Time
came
,
God
sent
forth
His
Son
.
v.
9.
After
that
ye
have
known
God
,
or
rather
are
known
of
God
,
(
or
,
are
made
to
know
by
God
)
how
turn
ye
again
to
weak
and
Beggerly
Elements
,
to
which
ye
desire
again
to
be
in
Bondage
.
Mark
,
what
Oppositions
the
Apostle
maketh
.
1.
Opposition
:
Between
the
Elements
of
the
World
:
and
the
Son
sent
forth
.
When
Jesus
Christ
the
Heavenly
Image
of
God
is
revealed
in
our
Spirits
,
then
we
are
free
from
that
Slavery
of
Spelling
the
Name
of
God
out
of
the
Elements
of
this
Creation
.
We
no
more
go
to
the
Aegyptians
for
their
Learning
;
that
is
,
to
the
Principles
of
Nature
for
the
knowledge
of
God
.
2.
Opposition
:
Between
the
Knowing
of
God
,
so
as
being
known
,
or
made
to
know
by
God
,
and
the
Elements
of
the
World
.
We
know
God
by
Divine
Principles
,
when
we
know
him
by
an
Immediate
Union
with
Him
,
which
gives
us
the
Naked
Appearance
of
God
in
our
Spirits
,
by
the
Mutual
Comprehension
of
our
Spirits
in
that
Appearance
,
and
Spirit
.
Till
we
thus
know
God
,
we
know
Him
not
.
We
have
no
Image
,
but
Shadows
only
of
Him
.
We
know
Him
by
Worldly
Principles
,
which
are
Dark
,
and
Beggerly
.
The
Scripture
often
links
together
these
,
as
in
a
Chain
:
The
Law
,
the
Letter
,
the
Flesh
,
Man
,
the
World
,
the
Outward
Man
,
the
I●w
,
Forms
.
Rom.
2.
28.
29.
You
have
a
Jew
,
Outwardly
,
in
the
Letter
,
Outward
in
the
Flesh
,
whose
Praise
is
of
Men.
Rom.
8.
3.
The
Law
is
weak
thorow
the
Flesh.
2
Cor.
3.
6.
7.
There
are
Coupled
;
The
Letter
,
which
kills
:
and
the
Ministration
of
Death
engraven
in
Stone
.
Gal.
4.
3.
5.
Those
that
are
under
the
Elements
of
the
World
,
are
the
same
with
those
,
that
are
under
the
Law
.
R●m.
2.
17.
There
is
a
Jew
resting
in
the
Law
:
v.
18.
He
is
instructed
out
of
the
Law
,
and
approves
the
things
,
that
are
Excellent
:
v.
20.
He
hath
a
Form
of
knowledge
,
and
of
Truth
in
the
Law
.
All
these
,
and
the
Particular
Sign
of
a
Servile
State
now
in
hand
,
which
is
Forms
,
will
be
clearly
understood
by
the
Opening
of
Three
of
the
Fore-mentioned
Terms
.
-
1.
The
Flesh.
-
2.
The
Spirit
.
-
3.
The
Law
.
1.
The
Flesh
,
Flesh
,
and
Spirit
;
Carnal
,
and
Spiritual
are
opposed
,
a●
Time
,
and
Eternity
;
the
First
,
and
the
Second
Creation
.
All
the
Empty
,
and
Temporary
Things
of
this
World
are
Flesh.
Ioh.
6.
63.
1
Pet.
1.
24.
Ioh.
17.
2.
Sometimes
Flesh
is
taken
for
the
Corrupt
State
of
Things
:
as
Iude
23.
The
Garment
spotted
with
the
Flesh.
Sometimes
it
is
taken
for
the
Visible
Part
of
Natural
Things
:
as
2
Cor.
7.
1.
All
Filthiness
of
Flesh
and
Spirit
.
In
the
Former
place
Flesh
was
the
Filth
,
that
defiled
the
Garment
of
Nature
.
Here
it
is
Natures
upper
,
and
Outward
Garment
,
which
is
in
danger
of
being
defiled
.
Thirdly
,
Flesh
is
taken
for
the
whole
Frame
of
Nature
in
the
Visible
,
and
Invisible
Part
of
it
.
So
Mat.
26.
41.
The
Spirit
is
willing
,
but
the
Flesh
is
weak
.
The
Spirit
there
is
the
Spiritual
;
the
Flesh
the
Natural
Man
.
So
Luke
3.
6.
All
Flesh
shall
see
the
Salvation
of
the
Lord.
This
place
is
cited
from
Es.
40.
5.
The
Glory
of
the
Lord
shall
be
revealed
,
and
all
Flesh
shall
see
it
together
.
Compare
this
with
1
Tim.
3.
16.
God
manifest
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
Angels
are
Part
of
that
Flesh
,
which
sees
the
Glory
of
God
,
and
hath
it
revealed
in
them
.
Lastly
,
Flesh
is
taken
for
Created
Nature
,
both
Body
,
and
Spirit
;
as
it
is
spiritualized
.
Jesus
Christ
spake
in
this
sense
:
Iohn
6.
55.
My
flesh
is
meat
indeed
.
He
expounds
himself
afterwards
:
v.
63.
It
is
the
Spirit
,
that
quickeneth
;
the
Flesh
profiteth
nothing
.
Our
Saviour
means
thus
much
:
The
Creature
in
me
,
as
it
is
a
meer
Creature
,
is
uncapable
of
so
near
an
Union
with
you
,
or
so
great
a
vertue
in
itself
,
as
to
be
the
food
,
or
Conveyance
of
Eternal
Life
to
you
.
But
as
it
is
become
a
New
Creature
,
and
is
made
One
in
Person
,
and
Spirit
with
the
Divine
Nature
:
So
you
may
feed
upon
it
after
a
Spiritual
manner
,
and
be
nourished
up
by
it
to
Eternal
Life
.
For
so
the
Lord
adds
;
The
Words
that
I
speak
,
are
Spirit
and
Life
.
So
we
read
of
the
Fleshly
Tables
of
the
Heart
.
But
the
Common
Acceptation
of
Flesh
,
when
it
is
opposed
to
Spiritual
Things
,
and
joyned
with
the
Law
,
is
the
Third
:
that
is
,
the
first
Creation
,
or
this
World
.
This
is
manifest
from
the
seventh
of
the
Epistle
to
the
Romans
.
v.
2.
The
Woman
is
bound
by
the
Law
to
her
Husband
,
while
he
liveth
;
saith
St.
Paul
v.
4.
Ye
are
dead
to
the
Law
by
the
Body
of
Christ
,
that
ye
may
be
married
to
another
,
even
to
him
who
is
raised
from
the
Dead
.
He
goes
on
,
v.
5.
When
we
were
in
the
Flesh
,
the
Motions
of
Sin
,
which
were
by
the
Law
.
Then
,
v.
6.
But
now
we
are
delivered
from
the
Law
,
that
being
dead
,
wherein
we
were
held
.
The
Principles
and
Frame
of
Nature
in
the
Invisible
Powers
,
and
visible
Parts
of
it
are
our
Husband
by
the
first
Creation
.
For
we
were
made
subject
to
Angels
in
that
State
,
as
in
the
New
Creation
we
are
to
Jesus
Christ
.
And
we
were
made
by
Nature
a
little
Lower
than
Angels
,
in
the
next
degree
of
Inferiority
to
them
:
as
the
Woman
to
the
Man
.
This
is
plain
by
comparing
those
Two
Places
:
Psal.
8.
5.
Thou
hast
made
him
(
that
is
,
man
)
a
little
lower
than
the
Angels
:
Heb.
2.
5.
Unto
Angels
he
hath
not
put
in
subjection
the
World
,
which
is
to
come
:
But
unto
Jesus
Christ
,
That
is
implyed
in
the
Place
.
The
Law
is
the
Law
of
the
Husband
.
Now
the
Law
was
administred
by
Angels
,
the
Ministring
Spirits
,
which
are
Principalities
,
and
Powers
of
this
Creation
,
as
the
Vice-Gerents
of
God
.
Now
St.
Paul
saith
;
that
by
the
Body
of
Christ
that
Husband
died
,
which
held
us
in
Subjection
to
the
Law
.
The
whole
Frame
of
Nature
was
shaken
by
the
Death
of
Christ
,
and
must
fall
by
the
Power
of
it
.
Then
St.
Paul
adds
,
that
we
were
subject
to
the
Law
while
we
were
in
the
Flesh.
All
these
things
make
it
plain
,
that
by
the
Flesh
he
understands
the
State
of
Nature
in
its
highest
Principles
,
and
utmost
Extent
.
Thus
much
for
the
First
Term
,
Flesh.
2.
Letter
.
This
is
the
Image
of
God
in
Flesh.
Letter
and
Spirit
are
opposed
by
St.
Paul
,
as
Old
,
and
New
:
Rom.
7.
4.
And
he
teacheth
us
,
that
by
the
Death
of
the
Flesh
in
the
Body
of
Christ
,
we
are
freed
from
our
Service
to
God
in
the
Oldness
of
the
Letter
.
St.
Paul
opposeth
Spirit
,
and
Letter
,
as
Inward
and
Outward
.
He
calleth
that
the
Letter
,
which
is
Outward
in
the
Flesh
:
Rom.
2.
28
,
29.
The
Spirit
is
Jesus
Christ
,
as
He
is
the
Heavenly
Image
of
God
within
in
the
Heart
of
God
;
2.
Cor.
3.
15.
This
is
that
which
is
Inward
,
under
the
Vail
of
Flesh.
The
Letter
is
the
Image
of
God
in
the
outward
Man
,
as
it
is
drawn
forth
from
,
and
discovered
in
the
Principles
of
the
first
Creation
,
which
is
the
Vail
.
3.
The
Law
.
This
is
the
State
of
the
Soul
,
while
she
lives
in
the
Letter
,
and
hath
Communion
with
God
only
by
the
Letter
.
St.
Paul
thus
describes
a
Legal
State
:
Gal.
4.
3.
When
we
were
Children
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Infants
)
we
were
in
Bondage
under
the
Elements
of
the
World
.
While
we
are
under
the
Law
,
we
are
Infants
,
we
have
neither
the
Ear
,
nor
the
Heart
,
nor
the
Mouth
of
the
Spirit
,
and
the
Spiritual
man
,
in
our
Souls
.
We
are
Uncapable
of
Taking
in
,
or
making
out
God
in
his
own
Divine
Image
,
according
to
Spiritual
Principles
,
or
the
Elements
of
the
New
Creation
.
Therefore
we
are
in
Bondage
to
Natural
Principles
,
and
Reasonings
.
We
are
bound
up
within
the
Compass
of
this
Creation
,
as
in
a
Prison
.
We
are
unskill'd
in
,
unacquainted
with
any
Principles
,
or
Appearances
of
things
;
besides
those
of
this
Creation
.
We
compare
Spiritual
Things
by
these
Things
of
Nature
.
We
hear
God
with
the
Ear
,
we
speak
of
him
with
the
Tongue
,
of
this
Creation
,
We
receive
,
and
cherish
such
Notions
of
God
,
as
are
agreeable
with
this
Frame
.
The
Manifestations
of
God
,
which
spring
from
Spiritual
Principles
,
from
the
Face
of
God
himself
,
are
Barbarians
to
us
,
while
we
are
under
the
Law
.
To
the
Law
of
Nature
,
to
the
Testimony
of
Reason
,
to
the
Elements
of
this
World
;
whatsoever
speaketh
not
according
to
these
,
whatsoever
casteth
off
,
or
doth
not
cloth
its
Speakings
with
these
Forms
,
though
it
be
the
Spirit
Himself
;
hath
no
Light
in
it
to
our
Understandings
,
while
we
are
under
the
Law
.
These
Elements
,
or
Forms
in
which
we
are
tied
up
,
while
we
are
under
the
Law
,
are
,
-
1.
Weak
.
-
2.
Dark
.
-
3.
Beggarly
.
-
4.
Old
.
1.
Forms
are
weak
Things
.
They
have
only
the
Shadows
of
Good
Things
to
come
.
They
have
not
the
Substance
.
They
cannot
give
us
the
Good
Things
Themselves
.
Forms
set
the
Picture
of
our
Beloved
before
our
Eyes
;
but
they
cannot
lay
the
Person
Himself
in
our
Arms.
They
are
but
a
Letter
from
our
Husband
.
They
have
not
the
Spirit
of
our
Husband
in
them
.
2.
Forms
in
the
knowledge
of
God
are
Dark
Things
.
They
can
give
us
no
clear
,
or
certain
Discoveries
.
The
greatest
Light
of
Communion
or
Comfort
,
that
can
come
,
while
we
are
shut
up
in
Forms
,
is
but
like
a
Spark
from
a
Flint
at
Midnight
.
It
hath
much
Doubt
,
Diffidence
,
and
Fear
mingled
with
it
.
3.
Forms
are
Beggerly
Things
.
They
cannot
lay
open
before
us
the
Unsearchable
Riches
of
Christ
.
Jesus
Christ
is
Rich
in
Glory
.
He
can
fill
all
Appearances
.
He
can
bring
forth
Innumerable
Appearances
.
He
hath
Glory
above
all
appearances
,
which
the
Creature
is
capable
of
.
He
can
bring
forth
more
Glory
into
thy
Heart
,
than
can
be
made
out
in
thy
Heart
itself
by
any
Appearance
,
The
Power
of
Glory
which
thy
Spirit
feels
,
shall
be
above
the
Appearance
,
which
it
sees
,
1
Corin.
14.
14.
Ephes.
3.
19.
How
poor
then
,
and
Beggarly
must
that
Spirit
be
in
the
knowledge
of
the
Glory
of
God
,
which
is
shut
up
in
any
one
Form
,
in
any
one
Sort
,
or
Degree
of
Manifestations
?
While
thou
canst
not
part
with
any
Particular
Form
of
Appearance
while
thy
Spirit
is
not
indifferent
,
and
universal
,
extending
itself
to
all
Forms
in
the
Manifestation
of
God
:
while
thou
art
not
above
the
Forms
of
this
World
:
Thou
wilt
be
but
a
Beggar
in
thy
Divine
Discoveries
or
Enjoyments
.
He
must
be
above
,
the
Letter
,
in
the
Spirit
;
above
and
out
of
all
Created
Images
in
the
Light
of
Life
itself
,
that
will
attain
to
those
Riches
of
assurance
of
a
full
understanding
in
the
Mystery
of
God
,
and
Christ
,
which
St.
Paul
speaks
of
:
Coloss.
2.
2.
4.
Forms
are
Old
.
God
hath
blasted
all
Forms
and
Ways
of
his
Appearing
by
the
Principles
,
and
Elements
of
the
Creature
.
If
they
have
had
any
Beauty
,
yet
now
they
are
Blear-eyed
.
If
they
have
been
Fruitful
,
yet
now
they
are
become
a
Barren
Womb
,
which
is
as
the
Grave
.
The
Cross
of
Christ
,
and
the
Glory
of
his
Appearance
in
the
Spirit
have
taken
away
the
Life
,
and
Glory
of
all
Manifestations
,
or
Administrations
in
the
Flesh.
They
are
Old
,
Withered
,
Decayed
,
and
Dying
.
The
more
our
Saviour
shines
out
in
the
Glory
of
his
Father
,
the
more
will
they
Droop
till
they
drop
quite
into
the
Dust
,
4.
Sign
:
Solicitude
.
Rest
,
and
want
of
Rest
are
the
distinguishing
Notes
of
a
Legal
,
or
Evangelical
State
.
His
Rest
shall
be
Glorious
;
saith
the
Prophet
of
the
Lord
Jesus
in
the
Times
of
the
Gospel
,
Esa.
11.
10.
Come
to
me
,
saith
our
Saviour
to
those
under
the
Law
,
You
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
Rest
,
Mat.
11.
28.
A
Legal
Spirit
hath
a
Four-fold
Solicitude
.
-
1.
Solicitude
,
for
Acceptance
of
the
Person
.
-
2.
Solicitude
,
for
Assiance
in
Perplexities
.
-
3.
Solicitude
,
for
Light
in
the
way
.
-
4.
Solicitude
,
for
Life
in
the
work
of
Grace
.
1.
Solicitude
,
for
Acceptance
of
the
Person
.
While
the
Soul
is
under
the
Law
,
the
Seed
of
God
,
Jesus
Christ
is
not
yet
come
up
,
nor
revealed
within
her
.
She
sits
therefore
trembling
in
the
Dark
,
sometimes
Confident
,
that
it
is
a
Seed
of
Love
;
sometimes
as
Peremptory
,
that
it
is
a
Seed
of
Wrath
,
which
lies
hid
in
her
.
So
she
is
perplexed
,
and
anxious
in
herself
.
St.
Paul
teacheth
us
,
Coloss.
2.
2.
that
Assurance
ariseth
from
the
Acknowledgment
of
God
in
the
Mystery
even
of
the
Father
,
and
of
Christ
.
The
Mystery
of
the
Gospel
lies
hid
under
the
Law
,
the
Heavenly
Image
is
covered
,
and
kept
out
of
Sight
by
the
Earthly
.
All
this
while
a
Saint
is
apt
to
be
looking
down
into
himself
,
and
to
judge
of
Love
,
or
Hatred
,
by
those
Appearances
,
which
he
finds
of
either
in
himself
.
But
still
he
finds
those
Appearances
Mixt
,
Unconstant
,
Doubtful
.
So
he
is
ever
tost
from
one
thing
to
another
with
much
Unstableness
,
and
Unquietness
.
If
he
look
up
to
God
,
he
sees
Him
in
a
Cloud
,
thorow
the
Principles
of
the
Creature
,
in
which
he
judgeth
of
God
after
the
manner
of
Man
;
and
so
one
while
he
believes
him
to
be
a
Sweet
Friend
;
another
while
,
an
Irreconcileable
Enemy
.
But
he
that
is
truly
Evangelical
,
looks
upward
still
,
like
Stephen
.
He
sees
with
the
Eye
of
his
Spirit
Heaven
,
that
Divine
Image
,
and
State
of
things
,
opened
to
him
.
He
seeth
the
Father
,
and
Jesus
Christ
standing
at
the
Right
Hand
of
the
Father
,
and
himself
in
the
Arms
of
Jesus
Christ
,
as
Lazarus
was
seen
lying
in
Abraham's
Bosom
.
This
Discovery
of
the
Mystery
of
God
above
,
gives
him
a
full
Assurance
concerning
the
Acceptance
of
his
Person
in
the
Beloved
One.
2.
Solicitude
,
for
Affiance
in
Perplexities
.
The
Temper
of
a
Legal
Spirit
in
this
Point
is
fitly
express'd
,
Psal.
116.
10.
11.
I
was
greatly
afflicted
,
I
said
in
my
hast
:
All
men
are
Lyars
.
While
our
Comforts
depend
upon
the
Forms
of
our
Saviour's
Appearing
to
us
,
either
Inwardly
,
or
Outwardly
:
we
are
,
as
cast
off
,
and
at
a
Loss
upon
every
Change
.
When
a
Temptation
,
or
unexpected
Trouble
ariseth
,
we
are
like
a
Ship
in
a
Storm
,
that
hath
lost
its
Anchor
.
We
are
carried
away
with
the
violence
of
the
Tempest
.
Then
w●
cry
:
All
our
Signs
for
Good
have
deceived
us
.
All
the
Marks
of
Divine
Love
,
which
men
have
given
us
,
all
the
Encouragements
,
and
Comforts
,
with
which
they
have
carried
us
on
:
All
the
Manifestations
,
and
Workings
,
which
we
discovered
,
as
Grounds
of
Assurance
,
in
our
own
Hearts
;
All
these
have
deceived
us
.
Good
God
whom
,
or
what
shall
we
trust
?
What
shall
we
do
,
that
we
may
have
rest
in
the
Time
of
Trouble
?
This
is
the
uncertainty
of
his
Comforts
,
who
is
under
the
Law
,
who
hath
not
all
his
Comforts
,
and
Confidence
wrapt
up
in
One
Spirit
with
Jesus
Christ
,
who
is
the
Same
,
without
Change
,
in
the
midst
of
all
Changes
;
Yesterday
,
and
to
Day
.
It
is
this
alone
,
which
can
make
us
sweetly
to
Rejoyce
in
our
Infirmities
,
and
Tribulations
.
3.
Solicitude
:
for
Light
in
the
way
.
While
the
Law
is
our
School-master
,
the
Letter
is
our
Way
,
and
Guide
.
The
Letter
hath
a
Twofold
Inconvenience
in
it
.
First
,
the
Way
of
the
Letter
is
cut
out
into
great
Diversity
of
Paths
.
It
is
full
of
Windings
,
and
Turnings
.
It
hath
manifold
Rites
,
and
Observations
in
it
.
Secondly
,
the
Letter
itself
is
Old
,
and
Dim
.
So
the
Directions
,
which
it
gives
us
are
very
Dark
,
and
uncertain
to
us
.
These
Two
Inconveniences
make
us
perpetually
full
of
Disputes
,
and
Doubts
in
our selves
,
every
step
,
that
we
take
,
whether
we
be
in
a
right
way
,
or
no.
We
never
can
be
delivered
from
this
Solicitude
,
till
we
be
brought
into
the
High
,
and
Plain
way
of
the
Spirit
,
in
which
the
wayfaring
Man
,
though
a
Fool
,
cannot
erre
.
4.
Solicitude
:
For
Life
in
the
Work
of
Grace
,
Rom.
8.
3.
The
Law
being
weak
thorow
the
Flesh
,
Heb.
7.
16.
Iesus
Christ
is
made
a
Priest
,
not
after
the
Law
of
a
Carnal
Command
;
but
after
the
Power
of
an
Endless
Life
.
The
Life
of
Grace
under
the
Law
is
very
Weak
.
For
the
way
of
its
Working
is
by
Fleshly
Principles
.
It
is
so
conveyed
thorow
them
,
as
if
it
were
wrought
out
of
them
altogether
.
In
this
State
the
Soul
eats
the
Bread
of
Life
,
with
the
Sweat
of
her
Brows
.
She
is
fain
to
till
an
Earth
full
of
Bryars
,
and
Thorns
.
She
carries
on
the
Working
of
Grace
with
much
Difficulty
for
the
present
,
and
Anxiety
for
the
Future
.
For
the
Life
of
Grace
is
weak
,
and
it
puts
forth
itself
after
the
Way
of
the
Life
of
Reason
,
by
Parts
,
Affections
,
Passions
,
Resolution
,
Industry
.
This
way
of
Working
by
these
Powers
naturally
carrieth
along
with
it
much
Care
,
and
Vexation
.
Whereas
under
the
Gospel
the
New
Earth
bringeth
forth
the
Fruit
of
the
Spirit
of
its
own
accord
,
according
to
the
several
Seasons
,
and
Growths
of
it
.
And
this
is
done
,
while
the
Husbandman
sleepeth
,
while
the
Spirit
lies
sweetly
at
Rest
in
the
Bosom
of
her
Saviour
without
any
Care
,
or
Toil.
The
Life
of
Grace
in
the
Law
,
is
as
Water
drawn
up
out
of
a
Deep
Well
by
Buckets-full
at
a
time
.
But
in
the
Gospel
it
is
a
Living
Fountain
springing
up
Freely
,
Plentifully
,
Uncessantly
.
So
much
for
the
Signs
of
a
Servile
,
or
Legal
State
in
Religion
.
I
will
conclude
this
Head
with
one
Use
of
Consolation
.
Application
.
Use.
Consolation
.
You
,
who
feel
not
your selves
carried
up
into
the
Glory
of
God
by
the
Spirit
,
as
upon
the
Wing
of
an
Eagle
;
but
are
creeping
towards
Heaven
,
like
Worms
upon
the
Ground
:
you
have
great
Priviledges
belonging
to
you
,
and
a
great
Portion
of
Comfort
.
Your
Priviledges
,
in
which
you
that
are
under
the
Law
,
may
Glory
,
and
take
Comfort
,
are
these
:
You
have
an
Adoption
,
or
Son-ship
;
a
Protection
;
a
Presence
of
Glory
;
a
Peculiar
Worship
;
a
Pledge
,
and
Type
,
you
may
have
a
Precious
Seed
in
you
.
1.
Priviledge
:
Adoption
,
or
Son-ship
.
Rom.
9.
4.
You
are
the
Israelites
in
the
Letter
,
or
Flesh
,
to
whom
pertaineth
the
Adoption
.
God
is
your
Father
in
a
more
especial
way
,
than
to
the
Rest
of
Men
,
in
a
nearer
Relation
,
than
that
of
Creation
.
You
are
Sons
,
though
by
the
Bond-woman
.
You
are
begotten
again
of
God
into
a
New
Image
of
Himself
:
though
this
Image
be
in
the
Flesh
,
and
of
the
Flesh
,
as
the
Mother
.
2.
Priviledge
:
Protection
.
God
was
with
all
his
Thousands
of
Angels
on
Mount
Sinai
in
the
midst
of
the
Fire
,
and
Thick
Darkness
.
This
was
an
Allegory
,
and
signified
thy
Heart
with
its
Fears
and
Agonies
under
the
Law
;
in
the
midst
of
which
God
,
and
His
Angels
dwell
,
as
a
Defence
over
thee
.
The
Law
was
added
because
of
Transgressions
:
to
Protect
thee
from
the
Power
of
the
Devil
in
thy
Lusts
,
and
Corruptions
.
3.
Priviledge
:
the
Presence
of
Glory
.
This
is
reckoned
up
,
Rom.
9.
4.
The
Glory
.
The
Glory
is
some
Manifestation
above
the
Work
of
Nature
,
sent
forth
from
God
,
and
having
God
present
in
it
,
conversing
with
us
by
it
.
Such
was
the
Pillar
in
the
Wilderness
;
such
the
Smoak
in
the
Temple
;
the
Appeapearance
at
the
Oracle
.
Thou
also
who
fearest
God
,
and
workest
Righteousness
,
though
under
the
Law
;
yet
hast
a
Glorious
Work
of
God
upon
thy
Heart
,
a
Divine
Appearance
of
God
in
thy
Spirit
,
a
near
Presence
of
God
with
it
;
by
which
thou
hast
Access
to
Him
,
and
Communion
with
him
.
We
read
of
those
that
are
near
,
and
those
,
that
are
far
off
.
Thou
in
the
State
of
Nature
wast
far
o●f
from
God
.
Now
being
brought
under
the
Law
,
thou
art
near
to
Him
.
When
thou
shalt
be
brought
up
into
the
Light
of
the
Gospel
,
thou
wilt
see
thy self
in
Him
.
4.
Priviledge
:
Peculiar
Worship
.
The
Covenants
;
the
giving
of
the
Law
;
The
Service
of
God
pertained
to
the
Israelites
:
Rom.
9.
3.
Thou
art
an
Israelite
,
a
Kinsman
of
Christ
,
and
all
the
Saints
,
nay
a
Brother
according
to
the
Flesh
:
if
thou
hast
the
Work
of
the
Law
upon
thy
Heart
.
The
Covenant
,
nay
both
Covenants
,
in
the
Letter
,
in
the
Outward
Dispensation
,
and
Administration
belong
to
thee
.
Thou
hast
a
Right
to
all
the
Ordinances
,
and
to
every
Instituted
Service
of
God
.
The
Promises
in
the
Proposal
of
them
concern
thee
in
the
First
Place
.
Go
then
to
the
Sacraments
;
Pray
;
Read
the
Word
;
Hearken
to
the
Promises
;
whatever
thy
Troubles
,
or
Terrours
be
.
These
are
appointed
for
thee
to
keep
,
to
Comfort
,
to
carry
thee
on
,
till
Christ
be
revealed
in
thee
.
5.
Priviledge
:
The
Pledge
,
and
Type
of
Spiritual
and
Eternal
things
,
Rom.
9.
4.
The
Promises
;
The
Fathers
;
Christ
according
to
the
Flesh.
When
thou
feelest
the
Bondage
of
the
Law
to
lie
heaviest
upon
thee
,
thou
hast
this
to
comfort
thy self
with
:
All
the
Saints
of
old
,
in
whose
Loyns
,
the
Life
,
and
Heirs
of
all
Grace
,
and
Glory
lay
;
lived
in
this
State
,
and
were
subject
to
the
Law
,
even
until
death
:
Jesus
Christ
Himself
was
born
of
Legal
Parents
,
and
made
under
the
Law
.
Besides
;
The
Law
is
a
Fleshly
Image
of
all
the
Joys
of
the
Gospel
,
and
the
Spirit
,
and
Heaven
.
The
Law
holds
them
forth
all
,
not
in
the
Type
,
or
Image
only
;
but
in
the
Prophecy
of
them
,
as
being
certainly
to
come
.
Moses
,
and
the
Prophets
go
together
,
and
Moses
himself
is
One
of
the
Chief
of
the
Prophets
.
As
Christ
according
to
the
Flesh
was
an
Israelite
,
so
the
Law
is
the
Beauty
,
and
Glory
of
Christ
in
the
Flesh
,
testifying
of
itself
,
and
its
own
coming
in
the
Spirit
.
Sit
down
then
under
thy
Fig-tree
,
under
the
Shadow
of
the
Law
,
with
good
Nathaniel
,
till
thy
Vine
be
grown
up
.
There
look
on
Him
,
who
seeth
thee
.
Behold
that
Glory
,
which
looks
forth
in
the
Law
,
as
in
a
Fleshly
Image
of
itself
.
Feed
thy self
with
the
Expectations
of
his
Shining
out
,
whom
this
Image
prophesies
of
to
thee
.
When
he
discovers
himself
,
thou
shalt
know
,
that
He
was
in
Covenant
,
and
Communion
with
thee
,
even
when
thou
wert
under
the
Fig-tree
.
6.
Priviledge
:
You
may
have
a
Precious
Seed
in
you
.
While
you
are
Legal
you
are
in
Bondage
to
many
Fears
,
and
Terrours
:
You
weep
,
for
you
say
;
you
can
discover
nothing
of
Christ
in
you
.
It
is
true
the
Seed
is
not
come
up
yet
;
but
it
may
be
Sown
.
You
come
not
Rejoycing
,
and
bearing
your
Sheafs
with
you
:
yet
you
may
be
those
,
who
go
forth
weeping
,
and
carrying
your
Precious
Seed
with
you
.
When
Darkness
would
drive
you
to
Despair
,
then
take
to
your selves
the
words
of
St.
Paul
,
Gal.
3.
23.
Before
Faith
(
that
is
,
the
Revelation
of
Christ
in
my
Flesh
)
I
am
kept
under
the
Law
,
under
Terrours
,
and
Rigours
;
Shut
up
in
Darkness
and
Fear
,
from
all
Comforts
,
or
Confidence
unto
the
Faith
,
(
that
Appearance
of
Christ
)
which
shall
be
revealed
;
but
now
is
hid
,
as
a
Seed
only
in
me
.
Though
thou
canst
not
yet
with
good
old
Simeon
,
sing
over
Jesus
Christ
in
thine
Arms
,
a
Song
of
Peace
,
and
Rest
to
thy
Soul
:
yet
thou
mayst
with
Mary
have
him
in
thy
Womb.
This
Burthen
,
which
thou
bearest
,
and
goest
with
so
heavily
,
may
be
the
Burthen
of
the
Lord
,
the
Immortal
Word
in
thee
.
These
Pangs
,
which
thou
feelest
may
be
,
not
to
the
Death
of
thy
Soul
,
but
the
Birth
of
a
Son
,
a
Saviour
,
whose
coming
forth
shall
make
thee
to
forget
all
thy
Sorrows
,
and
Rejoyce
;
because
a
Son
is
born
unto
thee
,
by
which
Birth
thou
art
no
more
a
Servant
,
but
a
Son
.
I
have
now
done
speaking
of
the
Servile
,
and
come
to
the
Son-like
State
in
Religion
.
2.
The
Son-like
State
.
This
is
known
by
a
Four-fold
Property
.
-
1.
Love
.
-
2.
Life
.
-
3.
Spirituality
.
-
4.
Resignation
.
1.
Property
:
Love
.
I
shall
shew
this
in
two
places
of
Scripture
.
1.
Scripture
:
Galat.
4.
6.
Because
ye
are
Sons
,
he
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Abba
,
Father
.
St.
Paul
in
these
words
toucheth
four
Things
,
which
will
much
open
this
Point
,
and
this
Particular
.
-
1.
The
Sonship
of
a
Saint
.
-
2.
The
Concealment
of
this
Sonship
-
3.
The
Discovery
of
it
.
-
4.
The
Effect
of
this
Discovery
.
1.
The
Sonship
of
a
Saint
.
This
is
the
Union
of
a
Saint
in
one
Spirit
with
him
,
who
is
the
only
begotten
Son
of
the
Father
,
Jesus
Christ
.
It
is
the
Fellowship
of
the
Person
of
a
Saint
in
one
Life
,
one
Image
with
the
Person
of
his
blessed
Saviour
.
The
Apostle
unites
these
two
:
our
being
Sons
;
and
our
having
the
Spirit
of
his
Son
.
And
that
which
St.
Paul
in
this
place
calls
The
Spirit
of
His
Son
:
he
calls
the
Spirit
of
Adoption
,
Rom.
8.
15.
That
Spirit
,
which
is
the
Spirit
of
all
the
Sons
of
God
.
2.
The
Concealment
of
this
Sonship
.
The
coming
of
the
Spirit
into
our
Souls
doth
not
make
us
Sons
,
but
manifests
us
to
be
such
.
We
are
First
Sons
,
and
then
the
Spirit
of
his
Son
is
sent
forth
into
our
Spirits
.
So
we
read
plainly
:
Because
ye
are
Sons
,
he
hath
sent
forth
the
Spirit
of
his
Son
into
your
Hearts
.
While
we
live
in
sin
and
slavery
,
we
are
in
truth
Sons
,
though
we
be
,
as
Princes
in
disguise
.
Yet
ever
God
retains
in
himself
,
the
Root
,
and
Image
of
our
Persons
,
as
of
Sons
.
So
our
State
of
Sonship
is
twice
hid
:
once
in
the
Secret
of
divine
Glory
:
again
under
the
Shadow
of
our
Flesh.
3.
The
Discovery
of
this
Sonship
.
This
is
by
the
sending
of
the
Spirit
into
our
Hearts
.
This
Spirit
is
manifold
.
Ephes.
4.
3.
Keeping
the
unity
of
the
Spirit
in
the
bond
of
peace
.
Where
the
Unity
is
kept
by
a
Bond
,
there
a
Multiplicity
is
clearly
signified
.
1
Cor.
12.
13.
We
are
all
baptized
by
one
Spirit
into
one
Body
.
Christ
and
his
Saints
are
there
spoken
of
.
All
these
together
are
one
Body
of
Divinity
,
and
Glory
.
Each
particular
Saint
is
a
Member
of
this
Glory
,
a
Son
,
or
Child
of
this
Divinity
.
Each
one
hath
the
same
Spirit
,
which
comprehends
all
the
Persons
of
our
Saviour
,
and
his
Brethren
.
God
in
his
own
time
sends
down
this
Spirit
upon
every
one
of
his
Sons
.
When
it
comes
,
it
discovereth
in
itself
,
thy
Saviours
Person
,
and
thine
,
in
one
Light
,
Life
,
and
Form
;
in
one
Relation
to
God
,
as
being
both
Sons
.
The
Spirit
shining
forth
in
thy
Spirit
,
shews
itself
at
once
,
One
with
God
,
and
One
with
Thee
.
So
it
becomes
both
the
Witness
,
and
the
Evidence
of
thy
Relation
to
God
,
as
of
a
Son
to
a
Father
.
Therefore
St.
Paul
teacheth
us
:
Rom.
8.
16.
The
Spirit
beareth
witness
with
our
Spirits
,
that
we
are
the
Sons
of
God
.
The
Spirit
is
the
Brightness
of
the
Godhead
;
which
,
as
it
descends
into
our
bosoms
,
opens
the
Godhead
to
us
,
there
discovers
us
to
our selves
,
as
we
were
Eternally
comprehended
in
that
Root
,
as
we
grow
up
out
of
it
,
as
we
abide
,
and
flourish
in
it
.
This
Spirit
being
immediately
united
to
God
,
immediately
united
to
our
Spirits
,
is
an
immediate
Testimony
of
our
Sonship
.
4
,
The
Effect
of
this
Discovery
.
He
hath
sent
forth
the
Spirit
of
his
Son
into
our
Hearts
,
crying
;
Abba
,
Father
.
The
natural
Effect
of
our
Sonship
made
manifest
in
us
is
a
natural
Affection
to
our
Father
.
While
we
are
in
the
State
of
Nature
we
know
not
whence
we
come
,
nor
whither
we
go
,
when
once
we
have
received
the
Spirit
of
Sons
,
we
then
see
God
to
be
the
Father
,
who
did
bear
us
in
his
Loyns
from
Eternity
,
who
brought
us
forth
into
this
World
;
who
can
never
forget
us
,
though
a
Woman
should
forget
her
only
Child
;
who
hath
ever
Bowels
of
a
Father
,
care
,
tenderness
,
sweetness
towards
us
;
who
cannot
always
hold
,
but
He
must
discover
himself
to
us
.
When
a
Saint
feels
these
Workings
of
the
Spirit
of
God
in
his
own
Spirit
,
then
his
Bowels
turn
within
him
,
then
he
melts
,
then
he
casts
himself
into
the
Embraces
of
his
God
,
and
cries
;
My
Father
:
Abba
,
Father
.
Thus
God
gives
a
Check
to
our
Lusts
,
changing
them
into
a
divine
Love
,
by
Discovery
.
This
is
the
First
place
of
Scripture
.
2.
Scripture
.
1
Joh.
4.
16.
17.
He
that
dwells
in
Love
,
dwells
in
God
,
and
God
dwells
in
him
.
For
God
is
Love
.
In
this
is
Love
made
perfect
,
that
we
may
have
Boldness
before
him
in
the
day
of
Iudgment
.
Because
,
as
He
is
,
so
are
we
in
this
World
.
Two
things
are
taught
us
in
these
words
:
-
1.
The
Relation
between
God
,
and
a
Saint
in
an
Evangelical
State
.
-
2.
The
Affection
of
such
a
Saint
towards
God
.
1.
The
Relation
between
God
,
and
a
Saint
in
an
Evangelical
State
.
The
Relation
between
a
Father
,
and
a
Son
in
Nature
hath
three
Parts
.
-
1.
Part.
The
Nature
of
the
Father
is
in
the
Person
of
the
Son
.
It
is
one
in
both
,
as
the
Sap
,
and
Seminal
Power
is
the
same
thorow
the
whole
Tree
.
-
2.
Part.
The
Person
of
the
Son
subsists
in
the
Nature
of
the
Father
;
as
the
Body
of
the
Tree
in
the
Root
.
-
3.
Part.
The
Person
of
the
Father
propagates
and
multiplies
itself
in
the
Person
of
the
Son
;
as
the
Body
of
a
Tree
runs
out
into
Branches
.
Such
a
Relation
with
so
many
Parts
is
there
between
God
,
and
a
Saint
,
as
between
Father
and
Son
.
-
1.
Part.
The
Divine
nature
is
in
the
Person
of
a
Saint
,
as
the
Fountain
of
his
Being
,
the
Fulness
of
his
Person
.
Thus
St.
John
saith
:
We
dwell
in
God
;
not
in
the
Fleshly
Image
of
God
,
as
a
Servile
Christian
;
but
in
the
Spiritual
Image
,
the
naked
Bosom
of
the
Godhead
.
-
2.
Part.
The
Person
of
a
Saint
is
in
the
Divine
Nature
,
as
in
his
Root
,
in
his
Element
,
in
his
proper
Principle
;
as
that
,
which
comprehends
him
,
communicates
itself
to
him
,
sustains
him
,
flows
in
upon
him
,
shows
itself
in
all
things
,
possesseth
,
acts
him
entirely
.
Thus
saith
St.
John
:
We
dwell
in
God
:
that
is
,
as
a
Worldly
Spirit
dwells
in
the
Spirit
of
this
World
.
-
3.
Part.
God
propagates
himself
in
a
Saint
.
Both
are
one
Life
,
one
Spirit
multiplying
itself
into
various
Forms
:
Both
unitedly
,
and
in
One
,
pass
thorow
all
Forms
.
So
St.
John
again
teacheth
:
As
He
is
,
so
are
we
in
this
World
.
This
is
the
Relation
between
God
,
and
a
Saint
in
an
Evangelical
State
,
as
that
between
a
Father
and
a
Son
.
2.
The
Affection
of
a
Son-like
Saint
towards
God
.
To
dwell
in
God
,
and
dwell
in
Love
:
to
have
God
,
and
to
have
Love
dwelling
in
us
,
are
both
One
thing
.
For
God
is
Love
.
God
is
an
Infinite
Sweetness
,
which
is
both
Fountain
,
and
Sea
in
one
:
a
Fountain
sending
forth
many
Streams
,
many
Sons
:
a
Sea
drawing
all
into
its
own
Bosom
again
by
a
Natural
course
.
He
then
that
is
a
Son
of
God
is
a
Son
of
Love
:
Love
of
that
first
Love
,
coming
forth
from
it
,
and
returning
thither
,
whence
it
first
came
.
This
Son-like
or
Filial
Love
hath
Two
Characters
.
-
1.
Character
:
The
Degree
.
-
2.
Character
:
The
Extent
.
1.
Character
:
The
Degree
of
Love
,
Love
in
a
Son-like
Saint
riseth
to
a
Confidence
,
a
Boldness
in
the
presence
of
God
,
even
then
,
when
he
puts
on
the
most
terrible
Appearance
in
the
day
of
Judgment
.
The
Ground
of
this
Boldness
in
a
Filial
love
is
Three-fold
.
-
1.
Reason
.
A
Saint
,
that
is
,
a
Son
,
knows
,
and
feels
God
to
be
Love
.
-
2.
Reason
.
He
knows
himself
to
be
in
this
Love
,
to
be
One
with
God
in
his
Heavenly
Glory
.
-
3.
Reason
.
He
knows
this
Love
to
be
in
him
,
God
to
be
one
with
him
in
his
worldly
Disguise
:
We
have
boldness
;
because
as
he
is
,
so
are
we
in
this
World
.
All
these
Three
Reasons
are
wrapt
up
in
this
One
Clause
.
As
he
is
in
the
World
;
Love
itself
:
so
are
we
with
Him
,
sensible
of
Him
.
As
He
is
in
the
World
,
and
at
once
above
the
World
,
in
Glory
:
so
are
we
in
Him
.
As
he
is
in
the
World
,
clothing
his
Divine
Substance
with
Fleshly
Appearances
:
so
are
we
,
because
he
is
in
us
.
This
is
the
first
Character
of
a
Filial
Love
.
2.
Character
:
Extent
of
Love
.
A
Saint
,
that
is
a
Son
,
hath
not
a
particular
Love
to
God
,
or
any
Object
.
He
is
,
as
his
Father
is
,
Love
in
its
full
Latitude
.
He
dwells
in
Love
.
Love
is
the
Air
,
in
which
he
breaths
,
in
which
he
receives
all
Shapes
of
things
,
in
which
he
communicates
himself
to
them
.
A
Son
of
God
is
like
his
Father
in
Two
Things
:
-
1.
He
is
a
beautiful
Light
shining
upon
all
things
equally
,
stamping
its
own
bright
Form
upon
them
,
so
beholding
them
.
-
2.
He
is
a
Cloud
of
Sweetness
,
like
gentle
and
soft
Rain
falling
upon
every
thing
,
till
it
have
sweetned
it
by
degrees
to
the
same
height
;
and
enjoying
it
in
that
Sweetness
:
Exhortation
.
Make
God
your
only
Mark
,
and
Aim
.
What
is
it
,
which
you
seek
for
?
Love
?
God
is
Love
.
What
is
it
,
which
makes
every
Action
,
or
suffering
sweet
?
This
,
if
Love
be
the
beginning
.
What
gives
you
Rest
in
every
End
of
things
?
Love
.
Then
seek
God
above
all
things
.
Make
him
the
Beginning
,
and
the
End
of
your
way
.
So
you
shall
have
a
sweet
Rest
in
all
.
For
He
is
Love
.
How
strange
is
that
perverseness
,
which
is
in
the
Nature
of
man
!
When
man
was
first
made
,
he
was
placed
in
a
Garden
,
where
he
had
liberty
to
eat
of
all
the
Trees
,
excepting
one
Tree
only
,
which
bare
all
manner
of
Curses
for
Fruit
,
the
Forbidden
Tree
.
Yet
then
man
eats
of
this
one
Tree
,
and
lets
the
rest
alone
.
Now
all
the
Trees
in
the
same
Garden
,
which
are
all
Creatures
in
the
World
,
have
wo
,
and
death
growing
upon
them
.
There
is
one
Tree
only
in
the
m'dst
of
the
Garden
bringing
forth
Glory
,
and
Immortality
.
This
Tree
is
God
.
Now
man
will
feed
plentifully
on
all
the
other
Trees
;
but
will
not
touch
this
Tree
of
Life
.
We
all
have
Notions
in
our
heads
,
and
Expressions
upon
our
Tongues
concerning
God
;
that
,
if
we
speak
of
Wisdom
,
He
is
Wise
;
if
we
speak
of
Strength
,
He
hath
power
;
if
we
speak
of
Glory
,
He
is
beautiful
;
if
we
speak
of
Joy
,
and
Delights
,
He
is
sweet
.
But
oh
that
there
were
such
Hearts
in
us
to
set
up
this
God
in
our
Spirits
for
the
supream
Wisdom
,
Power
,
Beauty
,
Sweetness
!
I
will
divide
this
Exhortation
into
Three
.
1.
Exhortation
.
Seek
the
Knowledge
of
God
.
As
our
Saviour
once
spake
passionately
over
the
Jews
:
O
Hierusalem
,
Hierusalem
,
if
thou
hadst
known
the
things
of
thy
peace
!
In
like
passion
doth
my
Spirit
breath
forth
this
over
you
,
that
now
read
it
:
O
Man
!
O
Woman
!
If
thou
knewest
the
One
thing
of
thy
Peace
,
the
Knowledge
of
thy
God
.
This
is
the
Chief
,
the
only
thing
,
the
Allthings
of
thy
Peace
.
For
when
thou
knowest
him
,
thou
knowest
Love
in
truth
,
the
Life
of
Love
;
and
this
is
Eternal
Life
.
John
17.
4.
This
is
Eternal
Life
to
know
thee
.
Press
the
knowledge
of
God
upon
thy
Spirit
by
these
Three
Motives
.
1.
Motive
:
The
Knowledge
of
God
is
the
Inlet
of
all
Grace
,
and
Comfort
,
Rom.
10.
14.
How
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
If
Faith
be
the
mother
,
and
nurse
of
a
Spiritual
Life
;
the
knowledge
of
God
is
the
Father
,
and
the
Food
of
Faith
,
and
of
that
.
If
Faith
be
the
Fountain
,
that
sends
forth
the
Streams
of
Divine
Strengths
,
and
Consolations
;
the
Knowledge
of
God
is
the
Sea
that
supplies
this
Spring
.
Rom.
10.
17.
Faith
cometh
by
Hearing
,
and
Hearing
by
the
Word
of
God
.
The
Word
of
God
is
the
Image
of
God
,
which
is
Jesus
Christ
.
This
Word
represents
itself
Three
ways
:
Eternally
:
Internally
:
Externally
.
1.
Eternally
the
Word
of
God
represents
itself
to
Glorified
Spirits
.
That
Knowledge
of
God
,
which
is
begotten
upon
the
Spirit
by
this
Representation
is
call'd
Seeing
.
For
it
is
a
Representation
in
a
clear
Light
,
as
before
a
man
,
as
face
to
face
.
1
Tim.
3.
last
,
Seen
of
Angels
.
2.
Internally
to
men
on
Earth
by
the
Principles
of
Natural
Reason
,
or
by
Supernatural
Principles
from
the
Spirit
,
or
from
the
Written
Word
.
3.
Externally
by
the
outward
Creatures
,
by
the
Senses
,
and
Objects
of
Sense
.
These
two
last
ways
of
Representation
are
call'd
;
Hearing
or
Report
.
For
they
are
Representations
of
God
conveyed
thorow
the
darkness
of
our
Natures
,
as
a
Voice
speaking
from
behind
us
,
from
behind
the
wall
of
our
Flesh.
When
God
is
pleased
thus
to
give
his
Word
,
to
put
forth
a
Discovery
of
himself
thorow
our
dark
Principles
,
as
by
the
Hearing
of
the
Ear
,
in
our
Souls
;
then
God
,
in
all
that
he
appears
to
be
,
appears
to
be
Love
.
This
Sense
of
God
thus
imprest
upon
the
Heart
,
unites
it
to
God
,
makes
it
to
believe
him
,
trust
itself
to
him
,
repose
itself
on
him
,
rest
in
him
,
leave
its
desires
,
and
hopes
with
him
;
that
as
He
lives
,
so
this
Heart
may
live
;
as
he
works
,
and
carries
on
his
own
Desire
,
so
he
may
work
on
this
Heart
,
and
advance
the
Happiness
of
it
.
Th●s
Faith
cometh
by
Hearing
.
Hear
then
what
Nature
without
you
,
speaks
aloud
of
God
:
that
He
is
good
,
true
,
just
,
full
and
free
.
Listen
to
that
report
,
which
is
made
of
God
by
all
your
Senses
,
by
all
the
things
of
Sense
,
in
the
several
Languages
of
their
Beauty
,
Power
,
Plenty
,
Pleasure
,
Variety
.
Listen
to
the
inbred
voice
of
your
own
Reason
.
Hear
the
clear
report
,
which
that
makes
of
God
;
that
there
must
be
One
,
the
First
,
and
so
the
Best
of
all
;
above
All
,
in
All
,
gathering
up
all
into
himself
;
the
Beginning
,
and
the
End
of
All.
Listen
to
Supernatural
Principles
.
If
you
cannot
hear
,
or
understand
the
language
of
the
Spirit
;
yet
hearken
to
the
sound
of
the
Written
Word
,
which
cries
in
your
Ears
:
God
gave
his
Love
,
and
Glory
to
man
,
before
he
gave
a
Being
to
the
World
.
When
man
had
made
himself
Miserable
,
God
gave
Himself
to
misery
,
and
death
for
man
:
God
all
along
quite
thorow
Time
to
Eternity
carries
on
this
work
of
making
himself
wonderful
in
man
,
and
Man
a
wonder
of
Blessedness
in
Him
.
He
that
stops
not
his
Ears
against
these
sweet
Reports
of
such
a
God
,
a
God
of
Love
,
cannot
but
be
charmed
by
them
.
A
man
that
hears
this
,
will
beleive
,
he
will
at
least
cast
himself
on
God
,
and
say
:
Whither-ever
thou
goest
,
carry
me
with
thee
:
Where
ever
thou
stayest
,
be
thou
my
Rest.
To
thee
only
,
O
my
God
;
to
thee
entirely
,
O
my
Love
,
do
I
trust
my self
.
This
is
the
first
Motive
to
the
knowledge
of
God
.
2.
Motive
:
The
Knowledge
of
God
emproves
,
and
exalts
the
Soul
.
Psal.
90.
14.
I
,
saith
God
,
will
set
him
up
on
high
,
because
he
hath
known
my
name
.
None
can
tell
,
but
they
,
who
have
tasted
,
what
a
Divine
Height
,
what
a
Height
of
Divine
Strength
,
and
sweetness
there
is
in
the
Knowledge
of
God
.
I
will
set
him
on
high
:
the
word
in
Hebrew
signifies
:
I
will
seat
him
in
a
strong
Castle
situate
on
a
high
Rock
.
Such
a
Castle
is
the
Knowledge
of
God
for
Air
,
Prospect
,
and
Strength
.
As
a
man
grows
in
the
Knowledge
of
God
;
he
feels
himself
lifted
up
into
a
Divine
air
,
in
which
purity
,
peace
,
pleasure
,
Angels
breath
;
he
perceives
himself
walled
in
with
an
assured
safety
,
and
rest
,
which
nothing
can
reach
,
nothing
can
shake
.
The
Knowledge
of
God
opens
a
man's
Eyes
,
to
see
Fields
of
Glory
,
and
Rivers
of
pleasure
,
in
the
midst
of
which
he
is
every
where
;
together
with
Horses
of
Fire
,
and
Chariots
of
Fire
,
which
continually
plant
themselves
between
him
,
and
every
Enemy
.
3.
Motive
:
The
Knowledge
of
God
preserves
a
man
from
Evil.
Gal.
4.
9.
After
that
ye
have
Known
God
,
or
rather
are
known
of
him
,
how
come
ye
to
turn
back
to
those
weak
,
and
beggarly
Principles
,
to
which
ye
desire
to
be
in
bondage
.
These
Beggarly
Principles
are
the
Principles
of
this
world
,
in
which
we
lye
by
nature
,
as
in
a
Prison
,
●n
a
House
of
Bondage
,
where
Sin
binds
us
,
Shame
covers
us
,
Death
feeds
upon
us
.
What
shall
deliver
us
from
this
Prison
,
this
Slavery
?
The
Knowledge
of
God
will
do
it
,
and
that
alone
can
do
it
.
When
God
puts
forth
his
own
Image
in
us
,
he
then
owns
us
,
and
makes
us
to
know
,
and
own
him
.
Thus
we
know
,
and
are
known
by
this
Image
of
God
living
in
our
Spirits
.
As
the
Serpent
of
Moses
devoured
the
Serpents
of
the
Magicians
:
So
this
Image
of
God
in
our
Spirits
swallows
up
all
the
Images
and
Shapes
of
this
inchanting
World
,
which
are
as
Serpents
tempting
,
and
stinging
us
,
casting
forth
the
Poyson
of
Sin
,
and
death
upon
us
.
This
Image
presents
us
with
Heavenly
Forms
;
plants
us
in
itself
;
cloths
us
with
itself
;
so
furnisheth
us
with
Treasure
,
and
Armour
.
Now
having
thus
known
God
,
and
the
sweet
Freedom
of
his
Love
;
how
can
we
desire
,
or
bear
to
be
again
in
bondage
to
our
former
Vanities
.
4.
Motive
:
the
Discovery
of
God
shews
us
,
all
,
that
our
hearts
cau
wish
to
see
.
Psal.
37.
4.
You
have
this
Counsel
given
you
:
Delight
thy self
in
the
Lord
,
and
he
shall
give
thee
thy
hearts
desire
.
Acquaint
thy self
with
the
Lord
,
and
he
shall
shew
thee
thy
hearts
desire
,
in
shewing
thee
himself
.
What
is
God
?
Esa.
57.
15.
He
is
the
High
and
Holy
One
,
that
inhabits
Eternity
.
What
then
shalt
thou
see
in
the
Discovery
of
God
?
Thou
shalt
see
Excellency
,
and
Joy
at
their
Height
,
and
fixt
there
,
unchangeable
,
Eternal
,
as
Eternity
itself
;
without
any
Change
,
which
is
the
cause
of
all
Loss
,
and
Death
;
without
any
Shadow
of
Change
,
which
makes
all
Fear
and
Melancholy
.
What
is
God
?
See
by
Jesus
Christ
,
who
is
the
Image
of
God
.
You
read
of
him
:
Ephes.
1.
10.
God
hath
gathered
up
all
things
into
One
,
in
Him
.
What
then
shalt
thou
see
in
the
Appearance
of
God
?
Thou
shalt
see
all
those
Forms
of
things
,
which
affrighted
,
and
opprest
thee
in
Shapes
as
Delightful
,
as
Delight
itself
.
For
thou
shalt
see
all
things
in
One
,
in
Christ
.
Thou
shalt
see
all
Varieties
of
things
in
One
Beauty
,
as
the
various
Mixtures
of
that
with
itself
,
or
Multiplications
in
itself
.
Thou
shalt
see
thy self
immortal
in
a
State
of
full
Glory
:
according
to
that
,
which
St.
Paul
speaks
:
2
Tim.
1.
9.
The
Grace
,
which
was
given
us
in
Christ
,
before
the
World
was
.
Thou
shalt
see
those
dear
Relations
,
those
sweet
Contents
,
which
thou
hast
lost
,
and
over
which
thou
bitterly
mournest
,
breaking
thine
Heart
;
or
which
thou
fearest
to
lose
,
and
so
livest
ever
trembling
in
this
Fear
:
Thou
shalt
see
all
these
living
together
in
one
Blessedness
;
present
before
thee
in
one
view
,
never
to
die
,
never
to
be
lost
,
when
once
thou
seest
God
in
thy
Soul
.
For
all
things
live
to
God
.
Thy
dead
Joys
are
still
living
in
him
;
Death
itself
,
which
kill'd
them
,
and
threatens
thee
,
lives
a
lovely
life
there
.
What
is
God
?
God
is
Love
.
What
then
shalt
thou
see
,
when
thou
seest
God
?
Thou
shalt
see
a
pure
,
unmixt
,
absolute
,
unconfin'd
Love
.
Thou
shalt
see
all
things
having
their
Being
in
Love
▪
because
they
have
their
Being
in
God
.
Thou
shalt
see
all
things
animated
by
a
Life
of
Love
,
inspired
by
a
Spirit
of
Love
:
because
God
is
the
Quickning
Spirit
of
all
.
O
Sweet
Sight
!
To
see
every
thing
quickned
by
Love
,
and
so
made
perfectly
Loving
;
every
thing
clothed
with
Love
,
and
so
made
perfectly
Lovely
.
This
he
sees
,
that
sees
God
made
manifest
to
him
.
Now
,
as
the
Woman
said
of
our
Saviour
:
Behold
a
man
,
that
hath
told
me
all
,
that
ever
was
in
my
heart
:
may
not
we
say
this
of
the
Knowledge
of
God
:
Behold
a
Light
,
in
which
you
shall
see
all
,
that
ever
was
in
your
heart
to
hope
,
wish
,
or
imagine
?
Is
not
this
the
Wisdom
,
which
is
sweeter
than
Honey
?
Richer
than
Pearl
?
Better
for
traffick
than
fine
Gold
?
Even
the
Knowledge
of
God
,
in
the
opening
of
which
,
all
delights
flow
forth
,
all
Beauties
sparkle
,
all
wares
of
Blessedness
offer
themselves
,
and
press
in
upon
your
Spirits
,
Seek
then
the
Knowledge
of
God
in
the
first
,
and
last
place
,
in
all
places
,
for
it
is
in
the
place
of
all
things
.
This
is
the
first
Exhortation
.
2.
Exhortation
:
Let
nothing
keep
you
at
a
distance
from
God
?
Where
can
you
be
so
well
,
as
in
the
Bosom
of
Him
,
who
loves
you
?
Nay
,
who
is
Love
?
Nay
who
is
Love
to
you
if
you
will
receive
Him
?
For
he
is
all
Love
.
Whatever
departs
from
God
,
departs
from
Love
,
and
goes
towards
Wrath
,
Enmity
,
Hatred
,
take
heed
how
you
trust
your self
to
any
thing
,
that
tempts
you
from
God
,
whatever
it
pretends
:
It
cannot
come
from
Love
,
or
bring
Love
with
it
.
It
is
an
Enemy
,
and
seeks
to
betray
you
by
winning
you
from
your
sweetest
Strength
.
The
Blossom
of
a
Vanity
,
or
Sin
may
be
fair
to
the
Eye
.
But
Hatred
is
the
Root
,
and
will
be
the
Fruit.
Every
thing
of
Love
is
of
God
,
and
carries
the
heart
to
God
.
Hatred
,
faith
Solomon
breeds
strife
.
Canst
thou
look
for
Peace
,
I
say
not
,
Pleasure
,
in
that
Temptation
,
which
draws
thee
down
from
Love
into
Hatred
.
3.
Exhortation
:
Walk
worthy
of
God
;
If
you
be
His
Sons
,
you
are
Sons
of
Love
;
a
Love
which
is
untainted
with
Particular
respects
;
a
Love
,
which
is
Invincible
by
any
unsuitableness
,
or
opposition
,
a
Divine
Love
.
Cherish
such
a
Love
in
your selves
,
shew
it
to
others
.
Let
your
Love
be
your
Selves
,
as
it
is
in
God
,
that
you
may
as
soon
cease
to
be
,
as
cease
to
Love
.
Let
Love
appear
,
wherever
you
appear
like
your Selves
.
Let
your
Love
be
as
Universal
,
as
your
Conversation
.
Let
it
be
your
Nature
.
Let
your
Love
be
like
Aarons
Ointment
poured
forth
upon
the
Head
of
things
,
the
Godhead
,
and
running
down
thorow
all
the
Creatures
,
to
the
very
lowest
Skirts
,
the
least
of
Things
.
Be
you
Love
,
as
God
is
.
Love
exalteth
not
itself
.
For
it
dwelleth
with
all
things
as
One
,
in
One.
Love
thinketh
no
Evil.
For
it
looketh
upon
all
things
thorow
One
,
and
judgeth
of
them
,
as
they
appear
in
that
One.
Love
is
not
angry
.
For
Union
is
its
Life
,
and
all
its
Streams
are
sent
forth
from
that
sweet
Spring
.
Love
is
not
suspicious
.
For
it
makes
itself
One
with
All
,
and
gathers
up
all
into
One
Principle
with
itself
.
Love
worketh
no
ill
.
For
it
possesseth
,
converseth
with
,
enjoys
each
several
thing
in
One.
So
every
thing
to
Love
is
Love's
Self
.
Thus
God
is
Love
.
Thus
be
you
,
if
you
be
Sons
of
God
.
This
is
to
be
Perfect
,
as
your
heavenly
Father
is
.
2.
Property
:
Life
,
Heb.
7.
16.
Who
,
(
that
is
,
Christ
)
was
not
made
according
to
the
Law
of
a
carnal
command
,
but
the
power
of
an
Endless
Life
.
A
Comparison
is
made
in
this
Scripture
between
the
Priesthood
of
Aaron
,
and
our
blessed
Saviour
.
Aaron
was
a
Priest
of
the
first
Covenant
,
the
Law
:
The
Lord
Jesus
was
the
Priest
of
the
New
Covenant
,
the
Gospel
.
He
that
lives
under
the
Priesthood
of
the
One
,
is
a
Servant
.
He
that
lives
under
the
Priesthood
of
the
Other
,
is
a
Son
.
We
have
a
Threefold
Opposition
between
these
Two
States
,
the
Servile
,
and
the
Son-like
.
The
First
Opposition
is
between
Law
and
Life
.
A
Law
is
something
imposed
,
a
Compact
,
a
Treaty
between
Two
▪
Life
is
something
Inbred
.
A
Principle
,
a
Spring
,
a
Unity
.
The
Second
Opposition
is
between
a
Law-command
,
and
a
Life-power
,
A
Command
works
by
violence
,
and
force
,
from
without
,
uncertainly
:
A
Power
of
Life
works
kindly
,
constantly
,
inwardly
,
and
sweetly
.
The
Third
Opposition
is
between
Time
,
and
Eternity
.
The
Law
of
a
Carnal
Command
,
a
carnal
,
or
Fleshly
Command
decays
,
and
dies
,
it
begins
,
and
ends
in
Time
,
as
every
thing
of
Flesh
doth
.
But
the
Gospel
is
the
Power
of
an
Endless
life
.
He
,
that
lives
,
as
a
Servant
under
the
Law
,
lives
in
Fleshly
Principles
,
which
are
frail
,
false
,
and
fading
.
The
impressions
,
which
he
hath
of
goodness
are
made
by
terrour
,
and
work
unkindly
.
They
are
like
Images
in
water
,
dark
;
ever
vanishing
,
if
they
be
not
maintained
by
outward
objects
,
Ordinances
,
Duties
,
Sermons
,
Books
,
Men.
He
,
that
lives
,
as
a
Son
,
under
the
Gospel
,
lives
in
a
Divine
Principle
,
is
naturally
good
.
If
you
ask
,
why
this
man
is
good
against
the
stream
of
all
earthly
things
,
which
are
evil
.
It
is
his
Nature
to
be
so
.
For
he
is
made
partaker
of
the
Divine
Nature
,
2
Pet.
1.
4.
If
you
ask
,
how
he
comes
to
love
,
imitate
,
grow
up
into
an
unseen
Glory
,
the
Eternal
Spirit
.
It
is
his
Life
to
do
so
.
As
every
Plant
hath
its
proper
Life
,
by
which
it
is
formed
,
and
grows
.
So
to
this
man
his
God
,
his
Jesus
is
his
Life
.
You
may
wonder
,
that
a
Son
of
God
should
continually
flow
forth
into
Spiritual
Discourses
;
continually
bath
himself
,
in
high
,
hidden
,
heavenly
Joys
;
continually
be
mastering
Lusts
,
and
Passions
,
in
despight
of
Temptations
without
,
and
within
him
;
continually
maintain
a
Lowly
,
and
Lovely
temper
in
this
froward
world
.
But
all
this
is
no
wonder
,
for
he
is
carried
on
by
the
Power
of
an
Endless
(
indissoluble
,
invincible
)
life
.
This
is
the
Second
Property
of
a
Son-like
State
.
3.
Property
:
Spirituality
,
1
Corin.
3.
1.
I
could
not
speak
to
you
,
as
unto
Spiritual
,
but
as
unto
Carnal
,
Babes
in
Christ
.
Galat.
4.
1.
The
Heir
,
while
he
is
a
Child
,
differs
nothing
at
all
from
a
Servant
,
though
he
be
Lord
of
all
.
These
two
places
laid
together
shew
,
that
a
Babe
in
Christ
,
and
Servant
in
religion
are
both
the
samething
;
as
also
,
that
a
Servant
and
a
Son
are
distinguished
by
their
Spirituality
,
and
Carnality
.
He
is
a
Son
,
that
is
Spiritual
.
St.
Paul
giveth
Two
Descriptions
of
Spirituality
in
this
Chapter
to
the
Corinthians
.
1.
Description
:
Spirituality
feeds
itself
on
Meat
,
not
on
Milk
.
v.
2.
I
could
not
feed
you
with
Meat
,
but
with
Milk
.
A
Spiritual
Person
feeds
,
and
lives
on
Divine
things
;
not
only
,
as
they
are
represented
in
Fleshly
Types
,
and
Images
;
but
as
they
are
presented
in
their
own
Shape
,
and
Figures
.
Our
Saviour
complains
of
Nicodemus
:
John
3.
12.
If
I
have
spoken
to
you
of
Earthly
things
,
and
you
receive
them
not
:
how
would
you
understand
them
,
if
I
should
speak
of
Heavenly
.
If
now
you
do
not
understand
me
,
when
I
speak
of
Heavenly
things
in
an
Earthly
manner
,
by
resemblances
taken
from
below
:
how
would
you
take
in
,
or
bear
Heavenly
things
express'd
in
their
own
language
,
set
before
you
in
their
own
form
,
and
Glories
.
The
Heathens
have
a
Fable
of
Semele
,
a
Lady
,
who
had
the
chief
God
for
her
Lover
.
She
desired
that
she
might
see
him
in
the
Form
,
and
Majesty
of
a
God
.
She
had
her
desire
,
and
dyed
,
opprest
by
the
weight
of
Glory
.
In
like
manner
,
if
you
should
shew
the
mysteries
of
God
,
and
the
Gospel
to
low
,
and
legal
Spirits
by
their
own
Light
,
without
the
Shadowings
of
Fleshly
Similitudes
,
and
Parables
;
you
would
undo
their
Religion
,
confound
their
understandings
,
drive
them
to
despair
,
deadness
,
or
profaneness
.
This
is
the
First
Description
of
Spirituality
.
2.
Description
:
Spirituality
keeps
the
Unity
of
things
,
1
Cor.
3.
7.
While
there
are
divisions
among
you
,
are
you
not
carnal
?
Every
thing
is
Carnal
,
which
makes
Division
;
that
alone
is
Spiritual
which
maintains
the
Unity
.
1
Gen.
28.
Man
was
made
in
the
Image
of
God
,
and
to
have
dominion
over
all
the
Fowl
,
Fish
,
and
Beasts
.
Man
was
the
Harmony
,
and
Unity
of
this
lower
World
.
He
knits
up
into
one
Frame
of
Life
,
and
Beauty
the
divers
Natures
of
all
the
several
Creatures
.
Thus
he
was
the
Image
of
God
.
This
First
,
Earthly
man
was
the
Type
only
of
the
Second
,
the
Spiritual
man
.
Coloss.
2.
18.
Many
are
blamed
,
not
so
much
for
looking
into
the
Nature
of
Angels
,
as
for
not
looking
upon
them
by
a
right
Light
,
in
a
right
Posture
:
Not
holding
the
Head
:
Not
beholding
the
various
glories
of
Angels
in
the
Divine
Unity
of
Christ's
Person
.
A
Spiritual
man
takes
not
away
the
Differences
of
things
,
he
allows
,
owns
them
in
their
utmost
variety
,
latitude
,
and
distance
.
But
he
tunes
them
,
and
attones
them
,
1
Cor.
12.
23
,
25.
St.
Paul
makes
the
Body
of
man
a
Figure
of
this
truth
.
There
are
many
Members
.
The
greater
Comeliness
is
put
upon
the
more
uncomely
parts
.
So
there
is
no
schism
in
the
Body
.
Thus
the
Son
of
God
knows
,
that
there
are
divers
Parts
of
things
:
the
pleasant
,
and
the
painful
Part
:
the
dark
,
and
the
light
Part
:
the
comely
,
and
the
uncomely
,
He
knows
also
,
that
the
highest
Pleasures
are
put
upon
the
most
painful
Part
:
that
the
eternal
ligh●
rests
upon
the
greatest
darkness
,
that
the
most
uncomely
Things
are
cloathed
with
a
divine
Comeliness
,
as
the
Death
of
Christ
.
So
there
is
no
Schism
in
the
Body
of
things
to
him
.
He
makes
,
or
finds
a
Unity
every
where
.
St.
Paul
sets
out
Spirituality
at
large
:
1.
Cor.
2.
10
,
11.
No
man
knows
the
things
of
a
man
,
save
the
Spirit
of
man
.
No
man
knows
the
things
of
God
,
but
the
Spirit
of
God
.
The
Spirit
searcheth
out
the
deep
things
of
God
.
A
Saint
,
while
he
is
Carnal
,
knows
those
things
only
,
which
lie
within
the
Compass
of
a
humane
Spirit
:
and
divine
things
only
so
far
as
they
are
shadowed
out
in
the
Spirit
of
man
.
But
he
that
is
Spiritual
,
knows
all
things
,
the
things
of
God
,
as
they
shine
out
in
the
Spirit
of
God
.
He
sees
the
great
Deep
of
the
Godhead
discovered
in
the
Spirit
;
and
all
things
,
as
forms
floating
upon
this
Deep
,
as
the
waters
of
this
Abyss
.
This
is
an
eminent
difference
between
a
Carnal
,
and
Spiritual
Christian.
A
Carnal
Christian
sees
Heavenly
things
only
,
as
Images
stamp'd
upon
an
earthly
Substance
,
represented
in
an
earthly
Principle
.
A
Spiritual
Christian
sees
earthly
things
,
as
Images
in
a
Heavenly
Substance
,
and
Principle
.
1.
Cor.
2.
13.
Spiritual
things
are
spiritually
discerned
:
Comparing
spiritual
things
with
spiritual
.
A
Servile
Saint
is
in
the
Fleshly
Principle
,
as
in
his
own
Place
.
He
therefore
measures
every
thing
by
Fleshly
Grounds
,
and
Objects
.
He
receives
each
thing
,
as
it
is
proportion'd
to
fleshly
Appearances
,
and
Notions
;
or
prompted
by
fleshly
Apprehensions
,
and
Impressions
.
A
Son-like
Saint
is
in
the
Spirit
,
as
in
his
Element
.
He
therefore
receives
things
according
to
the
Suggestions
and
Infusions
of
the
Spirit
:
he
compares
them
with
the
Appearances
,
and
Workings
of
the
Spirit
:
so
he
tryes
,
and
judges
them
.
This
is
the
Third
Property
of
a
Son-like
Saint
,
Spirituality
.
4.
Property
:
Resignation
.
The
Son
of
God
practiseth
this
Resignation
in
Three
Cases
:
in
-
1.
Wants
.
-
2.
Woes
.
-
3.
Works
.
1.
Resignation
in
Wants
.
Matth.
6.
31
,
32.
Our
Saviour
takes
off
his
Disciples
from
a
Solicitude
concerning
Worldly
Supplies
,
by
putting
them
in
mind
of
the
Relation
between
their
God
,
and
them
:
After
all
these
things
the
Heathen
take
care
:
Your
Heavenly
Father
knows
,
that
you
have
need
of
these
things
.
A
Son-like
Christian
,
thus
disputes
it
in
himself
:
The
little
Child
plays
freely
before
his
Father
.
He
takes
no
thought
,
what
he
shall
eat
at
Supper
,
what
he
shall
put
on
to
morrow
.
He
leaves
all
that
to
his
Father
to
provide
.
I
also
will
cast
off
all
care
from
me
upon
my
Father
.
He
knows
what
is
necessary
for
the
maintenance
.
of
my
Being
,
of
the
Beauty
,
Comfort
of
my
Being
,
every
moment
.
Let
those
be
troubled
with
these
anxieties
,
who
know
no
God
,
or
know
not
that
God
to
be
their
Father
.
It
is
my
Fathers
Pleasure
to
take
care
of
me
.
It
shall
be
my
only
care
to
please
him
.
If
I
be
careful
for
any
outward
thing
,
my
care
shall
be
not
a
Solicitude
for
my self
,
but
Obedience
to
Him
.
Yet
the
care
of
this
also
shall
be
upon
him
.
For
if
my
Father
cloath
the
Flowers
,
and
my
Flesh
,
will
he
not
much
more
cloath
my
Soul
:
if
He
feed
the
Birds
,
and
my
Body
,
will
He
not
much
more
feed
my
immortal
Part
with
food
convenient
for
it
.
2.
Resignation
:
in
Woes
.
When
our
dear
Lord
saw
a
black
Sea
of
Horrours
ready
to
break
upon
him
,
when
he
heard
the
Tempest
of
Divine
wrath
now
roar
about
him
:
in
the
midst
of
all
this
he
maintains
a
Calm
upon
his
Spirit
by
a
Resignation
of
himself
,
and
all
things
to
his
Father
:
Father
,
not
my
Will
,
but
Thine
be
done
.
There
is
nothing
so
natural
,
as
for
a
Child
to
run
to
the
lap
of
its
Parents
in
extremities
,
and
to
have
a
Confidence
in
them
.
It
is
as
natural
for
a
Child
of
God
in
pains
,
or
griefs
to
cast
itself
into
the
arms
of
God
,
and
there
to
breath
forth
its
sorrows
after
such
a
manner
as
this
:
My
God
,
thou
art
my
Father
;
thou
hast
a
greater
share
in
me
,
than
I
have
in
my self
.
I
was
thine
,
before
I
was
mine
own
.
Thou
gavest
my
Being
to
me
,
and
me
to
my self
.
O
how
great
is
thy
Dearness
towards
me
thine
own
!
How
great
is
thy
Delight
in
me
!
Thou
art
far
nearer
to
me
,
than
my Self
to
my Self
.
I
have
my
Being
not
in
my Self
,
but
in
Thee
.
I
am
the
Branch
,
thou
art
the
Sap
,
the
Spirit
that
runs
thorow
this
Branch
,
and
quickens
it
.
How
much
more
quick
,
more
deep
,
more
full
a
Sense
hast
thou
,
my
God
,
of
all
my
Sufferings
,
than
I
can
have
?
Thou
canst
do
all
things
.
Thou
hast
Strength
,
I
have
none
.
Thou
knowest
all
things
.
Thou
hast
Wisdom
,
I
have
none
.
I
then
give
over
my
whole
Being
unto
thee
.
Bear
me
,
as
thou
dost
always
,
in
thine
Arms
,
and
carry
me
,
whither
thou
wilt
.
Comprehend
me
,
as
One
with
Thee
.
Let
me
be
Thine
,
be
Thou
mine
;
and
do
,
what
thou
wilt
with
me
.
I
can
fall
no
lower
than
thou
fallest
with
me
.
When
I
am
at
lowest
,
I
shall
have
thy
Power
,
and
Wisdom
beneath
me
.
As
thou
risest
;
thou
shalt
raise
me
together
with
thy self
by
These
.
Application
.
Use.
1.
A
Conviction
of
the
Evil
in
Sin
.
Can
I
think
,
and
not
think
,
that
I
have
a
Being
?
Can
I
think
that
I
have
a
Being
,
and
not
think
,
that
I
have
it
from
God
,
the
Fountain
of
Being
?
Can
I
think
,
that
I
have
my
Being
from
Him
,
and
not
think
of
Him
,
as
my
Father
?
Can
I
think
of
Him
,
as
of
a
Father
,
and
oppose
my
Will
to
His
Will
,
and
cherish
in
my
Breast
an
Enmity
against
him
?
This
I
do
,
as
often
as
I
Sin
.
Is
there
any
thing
so
Unnatural
,
as
Sin
?
I
will
press
this
Dissuasion
from
Sin
by
a
Two-fold
Aggravation
of
the
Evil
in
it
.
1.
Aggravation
.
There
is
no
Obligati●n
like
to
that
of
a
Child
to
its
Father
.
A
Mans
Wife
is
his
Glory
,
1
Corin.
11.
8.
But
it
is
the
Glory
of
an
Image
.
For
the
Man
is
the
Head
of
the
Woman
,
who
is
of
the
Man
.
But
the
Father
is
the
First
,
the
Fountain
Glory
of
the
Child
,
its
Head
.
For
the
Child
is
of
the
Father
.
God
is
the
Father
of
us
all
,
our
Head
,
our
Glory
.
Do
we
then
refuse
to
be
guided
by
him
?
Do
we
chuse
our
Shame
instead
of
him
?
Can
we
cut
our selves
off
from
him
,
to
unite
our selves
to
vanity
,
and
make
our
Lusts
our
Head
?
A
Man
should
love
his
Wife
,
as
his
own
Body
;
saith
St.
Paul
:
Ephes.
5.
28.
A
Man's
Wife
,
is
as
Himself
.
But
a
Father
is
more
.
The
Lord
Jesus
said
:
It
is
more
Blessed
to
give
,
than
to
receive
.
The
Child
is
to
honour
,
to
love
its
Father
above
itself
as
a
greater
,
a
more
Blessed
Thing
;
as
that
which
gives
itself
to
itself
.
Our
God
is
our
Father
.
How
unnatural
then
,
is
it
to
prefer
our
Self
;
nay
the
Brutish
,
the
sensual
part
of
our selves
,
nay
the
Disorders
of
that
part
before
Him
?
The
Apostle
fitly
joyned
these
Two
:
Lovers
of
Pleasure
more
than
Lovers
of
God
:
without
natural
Affection
.
2.
Aggravation
:
There
is
no
such
Father
,
as
God
is
.
God
is
twice
our
Father
:
once
by
Nature
:
another
time
by
Grace
.
When
we
Sin
against
him
,
we
are
his
Enemies
four
times
over
.
1.
We
deface
his
Image
in
our
Natural
man
.
2.
We
obscure
,
and
oppose
his
Heavenly
Image
.
3.
We
grieve
the
Spirit
of
His
Grace
.
4.
We
crucifie
his
Son
.
Shall
we
be
less
than
Men
to
him
,
because
he
is
more
than
a
Friend
to
us
?
Shall
we
be
worse
than
Single
Enemies
to
him
,
because
he
is
better
than
a
Single
Father
to
us
?
O
Let
us
take
heed
,
how
we
refuse
the
Commands
of
our
God
,
as
a
Father
;
lest
we
receive
not
from
him
the
Comforts
of
a
Father
in
our
Confusions
,
and
Desolations
,
when
we
shall
most
need
them
;
lest
we
be
not
received
by
Him
into
the
Bosom
of
a
Father
,
when
Death
shall
take
away
all
other
Refuges
.
Use.
2.
Exhortation
,
Consolation
to
the
Children
of
God
.
Maintain
the
Affections
,
and
Obedience
of
Children
towards
God
.
Have
the
Confidence
,
and
Comfort
of
Children
in
God
.
Remember
this
always
,
that
God
is
your
Father
.
It
was
this
,
that
carryed
on
Jesus
Christ
with
so
much
Integrity
,
and
Industry
,
thorow
Life
,
thorow
Death
:
Jobn
17
4.
Father
,
I
have
finished
the
Work
,
which
thou
gavest
me
to
do
.
It
was
this
comforted
Jesus
Christ
in
the
Darkest
Night
of
Affliction
,
when
he
was
forsaken
by
all
his
followers
,
and
Friends
:
John
16.
24.
Yet
I
am
not
alone
,
for
my
Father
is
with
me
.
Would
you
have
Oyl
for
the
Wheels
of
your
Spirit
to
make
it
run
swiftly
,
smoothly
,
and
sweetly
thorow
the
hardest
,
and
roughest
Employments
?
Say
this
over
often
to
your
Spirits
:
This
is
the
Work
of
my
Father
.
Would
you
have
Oyl
for
the
Lamp
of
your
Hearts
,
to
make
it
burn
with
a
bright
,
and
chearful
F●ame
in
the
greatest
Trouble
:
Say
this
over
often
to
your
Hearts
:
This
is
the
Will
of
my
Father
.
Enforce
this
double
U●e
upon
thy self
by
Three
Considerations
.
1.
Consider
.
God
is
by
Nature
more
than
a
Natural
Father
to
thee
.
Thou
hast
thy
Being
not
only
of
,
but
in
Him
.
In
Him
we
live
,
and
move
,
and
have
our
Being
:
Acts
17.
28.
Can
then
thy
God
forget
thee
,
or
thou
neglect
Him
,
while
thou
art
in
his
Power
,
his
Presence
,
his
Arms
,
his
Bosom
?
There
thou
art
ever
.
Canst
thou
lie
in
his
Embraces
,
grow
up
out
of
his
Heart
,
and
see
him
frown
at
Sin
,
and
yet
Sin
,
and
yet
not
melt
under
his
Frown
?
Can
he
hold
thee
in
his
Spirit
,
as
one
Spirit
with
him
,
and
hear
thee
groan
,
and
feel
thy
heart
beat
,
and
yet
not
melt
over
thee
?
2.
Consider
.
God
is
by
nature
many
Fathers
to
thee
:
The
Continuation
of
thy
Being
is
a
continued
Creation
.
For
it
flows
forth
from
God
fresh
every
moment
.
So
many
moments
as
there
are
in
thy
life
;
so
many
times
over
is
thy
God
thy
Father
.
Gen.
2.
7.
God
breathed
into
Man
the
Breath
of
life
,
and
he
became
a
Living
Soul
.
The
issuing
forth
of
our
Life
,
and
Being
from
God
is
compared
to
Breathing
.
'T
is
as
perpetual
.
Can
God
cast
off
all
affection
,
and
care
for
me
,
in
the
same
moment
,
in
which
He
brings
me
forth
?
Or
can
I
in
that
very
moment
,
in
which
I
receive
my
Being
from
Him
,
rob
Him
of
it
,
pollute
it
,
turn
it
against
Him
.
This
I
do
every
moment
in
which
I
sin
.
For
but
now
came
I
forth
from
God
;
that
Appearance
,
which
fill'd
the
last
minute
,
being
vanisht
,
and
giving
way
to
this
.
A
Mother
forgets
her
Sorrows
so
soon
,
as
a
Man-child
is
born
into
the
World
.
Sure
then
God
cannot
forget
his
Delights
in
me
,
his
Loves
to
me
,
so
soon
as
He
hath
brought
me
out
from
Himself
into
this
world
:
and
this
he
doth
freshly
each
minute
of
Time
.
3.
Consider
.
God
is
my
Father
,
a
sweeter
,
and
nearer
way
,
than
by
Nature
;
by
Grace
too
.
The
relation
of
a
Father
is
the
Top
of
all
Sweetness
,
and
Nearness
in
Nature
.
But
as
much
as
Heaven
is
above
the
Earth
;
Time
above
Eternity
;
God
above
the
Creature
:
so
much
is
a
Father
by
Grace
sweeter
,
and
nearer
than
a
Father
by
Nature
.
If
a
Natural
Father
plant
his
Image
,
and
place
his
Affection
,
his
Care
upon
his
Son
:
shall
not
thy
Heavenly
Father
much
more
love
thee
,
make
thee
like
Himself
,
make
all
Provisions
of
life
,
and
joy
for
thee
?
It
is
the
rule
of
God
,
He
that
provides
not
for
his
Family
(
in
Nature
)
hath
denyed
the
Faith
,
and
is
worse
than
an
Infidel
.
Can
Himself
then
ever
deny
Himself
so
far
,
as
to
prove
unfaithful
,
or
unnatural
towards
h●s
Family
of
Grace
,
his
own
Children
that
way
?
He
will
certainly
take
all
care
of
them
with
all
tenderness
.
He
that
blasphemed
,
or
disobeyed
his
Parents
under
the
Law
,
was
to
die
.
What
deaths
then
is
he
worthy
of
,
who
doth
not
think
sweetly
,
speak
sweetly
of
,
obey
chearfully
this
Father
of
his
Spirit
?
Use.
3.
Direction
.
If
you
would
attain
to
the
State
of
Sons
,
and
know
God
,
as
your
Father
:
feed
well
upon
this
Four-fold
Meditation
.
1.
Medita
.
I
lay
Eternally
in
the
Fulness
of
the
God-Head
,
as
in
the
Loyns
of
my
Father
.
Ephes.
1.
5.
Having
predestinated
us
to
the
Adoption
of
Children
by
Iesus
Christ
to
Himself
,
according
to
the
Pleasure
of
His
Will.
When
God
had
his
First
and
most
retired
thoughts
before
the
World
;
then
was
I
in
his
thoughts
,
as
a
Son
of
Delights
,
all
lovely
,
without
a
spot
.
When
no
other
thing
yet
was
,
when
no
Creature
was
yet
made
,
when
God
lived
alone
in
the
highest
,
and
purest
Joys
of
his
own
Nature
;
then
in
the
midst
of
all
those
Joys
was
I
in
the
Fulness
of
the
Divine
Nature
presented
to
him
,
as
an
Image
of
Himself
springing
up
in
him
,
to
be
sent
forth
into
this
world
,
again
to
grow
up
out
of
this
world
into
that
Eternal
Image
of
His
Pleasure
,
and
Will.
Thus
was
I
Predestinated
a
Son
.
2.
Medita
.
God
hath
made
me
his
Son
a
second
time
by
Purehase
.
He
hath
given
his
Son
,
his
Beloved
,
his
Only
Son
for
me
,
that
I
might
be
his
Son
,
2
Cor.
5.
21.
He
was
made
Sin
for
us
;
that
we
might
be
made
the
Righteousness
of
God
in
Him
.
God
hath
given
the
Body
of
his
Son
to
reproaches
,
and
pains
;
his
Soul
to
Guilt
,
and
Horrours
;
His
Person
in
both
parts
to
Death
;
his
Name
to
Infamy
.
Thus
he
wa●
made
Sin
for
us
.
And
all
this
that
we
might
be
made
the
Righteousness
of
God
,
Images
of
his
●ull
Beauty
,
Sons
of
his
highest
Glory
,
in
Him
,
as
He
is
,
who
is
the
Substantial
Image
,
the
Essential
Son
.
As
the
Seed
is
by
Nature
placed
lowest
in
the
Earth
,
at
the
bottom
of
the
Plant
,
that
by
the
Dissolution
of
itself
,
it
may
bring
forth
its
kind
:
So
was
the
Son
of
God
laid
below
,
at
the
bottom
of
the
Creature
,
in
the
depth
of
Darkness
;
that
by
his
Dissolution
he
might
resolve
himself
into
us
,
and
as
by
an
Exchange
bring
forth
his
Son-ship
in
our
Persons
.
3.
Medita
.
God
hath
made
me
his
Son
yet
once
more
by
Design
.
He
hath
joyned
me
in
Affinity
with
his
only-begotten
Son
.
Marriage
on
Earth
is
a
Type
of
that
True
Marriage
between
my
Saviour
,
and
my
Spirit
,
Ephes.
5.
30.
He
hath
joyned
me
with
Him
in
Consanguinity
,
Heb.
2.
12.
He
that
Sanctifies
,
(
which
is
Jesus
)
and
they
that
are
Sanctified
are
both
of
One.
He
hath
made
me
One
w●th
his
Eternal
Son
Mystically
.
The
Mystical
Union
is
a
Mysterious
one
,
hidden
,
Divine
,
the
highest
Union
,
such
as
is
among
Divine
things
;
not
to
be
resembled
by
any
thing
among
the
Creatures
,
not
to
be
comprehended
by
any
mere
Creature
.
I
in
them
,
and
they
in
me
;
that
all
may
be
made
perfect
in
One
,
John
17.
21.
23.
4.
Medita
.
God
hath
made
me
his
Son
finally
by
Generation
,
1
Pet.
1.
3.
He
hath
begotten
us
again
to
a
lively
hope
by
the
Resurrection
from
the
dead
.
As
the
Eternal
Spirit
lay
like
a
Seed
in
the
dead
body
of
our
Lord
Jesus
,
which
putting
forth
itself
,
brought
forth
Eternal
Life
,
and
Glory
in
it
:
So
God
the
Father
sends
forth
the
same
Spirit
into
our
Spirits
by
which
the
Divine
Life
,
and
Image
of
His
Glorified
Son
spring
up
in
us
,
making
us
also
Sons
to
Him
in
the
same
manner
.
Thus
if
you
would
lead
Son-like
lives
with
God
,
consider
him
as
your
Father
.
There
is
no
Earthly
Relation
,
or
Form
,
which
more
sets
out
the
Spiritual
,
Evangelical
,
Eternal
Union
between
God
,
and
Man
,
than
this
of
a
Father
.
Trace
it
,
apply
it
from
the
beginning
to
the
end
,
and
it
will
lead
you
into
all
the
Mysteries
of
Eternity
.
Only
remember
these
two
Cautions
.
1.
Take
away
all
the
Imperfection
,
which
this
Relation
hath
in
the
Creature
.
2.
Add
to
it
all
Perfection
,
that
it
is
capable
of
,
or
can
be
imagined
.
So
apply
it
to
God
,
and
a
Saint
.
For
the
Brightest
Beauty
in
Nature
,
is
but
a
Shadow
of
Spiritual
Glories
.
I
have
finish't
the
Second
Part
of
my
Text
,
which
is
the
Race
to
the
Kingdom
.
3.
Part.
The
Royalty
,
or
Kingly
State
itself
:
Enter
into
the
Kingdom
of
God
.
Doct.
3.
The
Third
Doctrine
from
this
Third
Part
is
this
:
The
Third
,
and
last
State
in
Christianity
is
a
State
of
Royalty
,
or
a
Kingly
State
.
This
Kingly
State
is
described
by
St.
Paul
,
Rom.
14.
17.
The
Kingdom
of
God
is
Righteousness
,
Peace
,
and
Ioy
in
the
Holy
Ghost
.
The
Kingly
State
or
Royalty
of
a
Saint
hath
Four
Properties
.
-
1.
Righteousness
.
-
2.
Peace
.
-
3.
Ioy
.
-
4.
The
Holy
Ghost
.
1.
Property
.
Righteousness
.
This
is
the
Conformity
of
a
Saint
to
God
,
as
to
his
Rule
,
Genes.
17.
1.
Walk
thou
before
me
,
and
be
perfect
:
Saith
God
to
Abraham
.
To
be
Perfect
,
and
to
be
Righteous
are
the
same
thing
.
Set
thy
God
,
the
Supream
Glory
,
continually
in
thine
Eye
,
as
thy
Pattern
,
and
thine
Aim
:
So
shalt
thou
be
perfectly
Righteous
.
I
will
endeavour
further
to
unfold
the
Nature
of
this
Righteousness
by
two
Illustrations
,
and
one
Distinction
.
1.
Illustr.
Then
a
thing
is
truly
Right
,
when
it
answereth
to
its
Idea
,
that
is
,
to
its
First
Principle
,
and
Pattern
in
God
.
God
himself
in
the
Fulness
of
his
Person
is
the
Principle
,
and
Pattern
of
Man
.
Righteousness
is
the
Image
of
God
in
Man
.
Coloss.
3.
10.
The
New
man
,
which
is
the
Righteous
man
,
and
the
Righteousness
of
man
is
said
to
be
Created
in
Knowledge
,
after
the
Image
of
Him
,
who
hath
created
Him
.
There
is
a
Twofold
Image
of
God
,
one
Earthly
:
the
other
Heavenly
:
The
Earthly
Image
of
God
in
Man
,
is
the
Righteousness
of
Nature
:
The
Heavenly
Image
is
the
Righteousness
of
the
Spirit
,
or
in
the
Spirit
.
2.
Illustr.
Then
a
thing
is
truly
Right
,
when
it
answereth
its
End
in
God
.
God
is
the
End
of
all
things
:
Prov.
16.
4.
God
made
all
things
for
Himself
.
The
End
of
Man
is
the
Possession
,
and
Fruition
of
God
as
his
only
Portion
of
Being
,
Beauty
,
Blessedness
,
Psal.
16.
5.
The
Lord
is
my
Portion
,
saith
my
Soul
.
This
then
is
the
Righteousness
of
man
,
his
Union
,
and
Communion
with
God
,
to
live
in
Him
,
by
Him
,
with
Him
,
to
Him
.
For
this
reason
is
Christ
said
to
be
made
of
God
Righteousness
,
and
Sanctification
to
us
,
1
Cor.
1.
30.
Because
in
the
Person
of
Christ
it
is
,
that
God
and
Man
are
made
One
,
one
Love
,
one
Life
,
one
Likeness
.
Distinct.
There
are
two
sorts
of
Righteousness
.
-
1.
Imputed
.
-
2.
Inherent
.
1.
Righteousness
imputed
.
You
may
read
of
this
:
Philip.
3.
9.
That
I
may
be
found
in
Him
,
not
having
mine
own
righteousness
,
which
is
of
the
Law
,
but
that
which
is
of
God
,
by
Jesus
Christ
.
There
is
a
Righteousness
of
the
First
,
and
of
the
Second
Adam
.
That
of
the
First
Adam
,
is
our
own
,
the
Righteousness
of
the
Law
.
It
riseth
out
of
the
Earth
,
it
is
but
a
Shadow
,
at
best
,
the
Gilding
of
an
Earthen
Ves●el
,
a
Reflection
upon
a
Brick
Wall
.
That
of
the
Second
Adam
comes
down
from
Heaven
,
is
of
God
,
is
the
true
Gold
,
the
sure
,
substantial
,
everlasting
Righteousness
.
As
when
a
Cloud
is
placed
in
that
part
of
the
Sky
,
on
which
the
Sun
shoots
forth
his
Beams
,
the
Cloud
is
over-spread
by
those
Beams
,
and
made
Glorious
in
their
Glories
:
So
are
there
four
Things
in
this
Imputed
Righteousness
.
1.
The
Person
of
Christ
,
as
the
Sky
,
or
Heaven
.
2.
The
God-head
,
as
the
Sun
shining
in
this
Sky
.
3.
The
Cloud
,
poor
man
drawn
up
from
the
Earth
into
the
bosom
of
his
Saviour
,
by
his
Union
with
Him
.
4.
The
Glory
of
the
God-Head
falling
upon
him
,
encompassing
,
and
clothing
his
whole
Person
in
Jesus
Christ
.
This
is
that
Righteousness
,
which
is
of
God
by
Jesus
Christ
.
1
Cor.
12.
26.
St.
Paul
teacheth
us
,
that
if
one
member
be
honoured
,
all
the
members
rejoyce
together
with
it
.
When
a
Crown
is
set
upon
the
Head
of
a
King
,
it
puts
a
Royalty
,
and
Majesty
upon
his
whole
Person
.
The
Head
of
Man
is
Christ
,
the
Head
of
Christ
is
God
.
The
Glory
of
the
God-Head
in
Christ
is
the
Crown
upon
the
Head
of
the
Heavenly
man
;
this
puts
a
Royal
Beauty
of
Holiness
,
the
Majesty
of
that
Divine
Righteousness
upon
every
mystical
member
upon
each
Soul
,
how
mean
soever
,
that
is
united
to
Jesus
Christ
in
one
Spirit
thorow
believing
.
The
Beauty
of
the
God-head
shining
thorow
the
Humane
Nature
of
Christ
,
thorow
his
active
and
passive
Obedience
,
thorow
his
Wounds
,
and
so
falling
upon
that
Soul
,
which
hath
cast
herself
into
the
Arms
of
her
Saviour
:
this
is
the
Imputed
Righteousness
of
man
.
Take
this
Caution
concerning
this
Righteousness
.
It
is
said
to
be
imputed
,
not
because
it
is
not
truly
Ours
,
and
in
us
:
but
because
it
is
not
Primarily
Ours
,
but
by
our
Union
with
another
Person
.
The
Colours
in
the
Rain-bow
are
said
to
be
Apparent
,
not
Real
;
because
the
Rain-bow
is
not
their
Spring
,
though
it
be
their
Seat
;
but
they
are
reflected
from
the
Sun
shining
on
the
watry
Cloud
.
So
this
Righteousness
is
said
to
be
imputed
to
us
,
because
it
is
First
seated
in
Jesus
Christ
,
and
then
reflected
from
Him
on
us
.
Yet
it
is
a
true
Righteousness
,
it
is
truly
,
immediately
on
our
Persons
,
in
our
Persons
,
as
Jesus
Christ
is
.
It
is
therefore
said
to
be
imputed
,
because
it
is
not
ours
Primitively
,
but
Consequently
;
because
Christ
is
ours
;
yet
not
as
Absent
from
us
,
but
Present
in
us
,
possess'd
by
us
.
2.
Righteousness
Inherent
,
2
Cor.
3.
last
.
We
all
as
in
a
Glass
beholding
the
Glory
of
the
Lord
,
are
Translated
into
the
likeness
of
the
same
Image
from
glory
to
glory
,
as
by
the
Lord
the
Spirit
.
The
Lord
Jesus
at
once
enters
into
a
Two-fold
Relation
to
man
:
one
of
a
Sun
shining
all
over
him
:
the
other
of
a
Root
growing
up
in
him
.
We
see
his
Glory
in
our
selves
,
as
in
a
Glass
,
we
bring
the
face
of
Glory
with
us
.
We
have
the
Glory
in
our selves
,
and
are
our selves
the
Glass
.
There
is
the
Sun
shining
,
which
beautifies
,
and
justifies
a
St.
We
grow
up
into
that
Image
,
by
the
Lord
,
the
Spirit
of
that
Glory
,
planting
itself
in
us
.
There
is
the
Root
growing
,
which
purifies
,
and
sanctifies
us
.
Our
Saviour
,
when
he
discovers
Himself
,
appears
at
once
,
without
us
,
and
within
us
.
Without
us
he
riseth
upon
us
,
as
a
Light
of
Loveliness
.
Es.
60.
1.
Rise
out
of
the
Dust
,
and
shine
,
for
thy
Light
is
come
,
the
glory
of
the
Lord
is
risen
upon
thee
.
Within
us
He
riseth
,
as
a
Light
of
Life
,
Galat.
1.
16.
When
it
pleased
the
Father
to
reveal
his
Son
within
me
.
This
is
our
Righteousness
,
Imputed
,
and
Inherent
.
This
Righteousness
is
the
Crown
,
Robe
,
Scepter
of
Royalty
in
the
Kingdom
of
God
.
1.
The
Crown
.
So
St.
Paul
stiles
it
,
2
Tim.
4.
8.
Henceforth
is
laid
up
for
me
a
Crown
of
Righteousness
,
which
God
,
the
righteous
Judge
shall
give
me
in
that
day
.
The
Righteousness
,
the
Glory
of
God
resting
on
Man
,
is
that
Crown
,
which
both
entitles
him
to
,
and
enstates
him
in
the
Kingdom
of
God
.
As
a
King
ever
possesseth
his
Crown
,
though
he
wear
it
only
on
high
days
,
at
solemn
meetings
of
the
people
:
so
a
Christian
may
have
this
Crown
,
though
laid
up
,
while
he
is
on
Earth
.
But
he
doth
not
appear
with
it
openly
,
till
that
great
day
,
the
Resurrection
,
when
the
whole
world
shall
meet
.
2.
The
Robe
.
The
Righteousness
of
God
,
and
Man
is
the
Imperial
Robe
,
which
both
,
as
Kings
,
are
cloth'd
with
,
Es.
61.
10
He
hath
covered
me
with
a
Robe
of
Righteousness
,
as
a
Bridegroom
d●cketh
himself
with
Ornaments
.
Behold
,
a
Royal
,
and
a
Bridal
Robe
!
It
is
Righteousness
which
puts
upon
the
Spirit
the
beauty
of
a
Bridegroom
;
the
Majesty
of
a
King
.
That
Soul
,
which
shines
forth
in
Righteousness
makes
itself
a
King
not
by
Right
only
,
but
Choice
too
;
by
Love
,
as
well
as
Law
.
Psal.
45.
4.
5.
In
thy
Majesty
ride
prosperously
,
because
of
Truth
,
Meekness
,
and
Righteousness
,
&c.
Thine
Arrows
stick
in
the
hearts
of
thine
Enemies
,
the
people
fall
under
thee
.
This
was
sung
of
the
Lord
Jesus
;
Righteousness
cloth'd
him
with
so
sweet
a
Majesty
,
that
he
pierc'd
the
Hearts
of
His
Enemies
with
Arrows
of
Love
.
Such
a
King
is
every
Spirit
,
which
is
Brother
to
this
Jesus
.
Righteousness
sits
upon
him
,
and
shines
from
him
,
as
a
Garment
of
Light
,
Truth
,
and
Wisdom
;
it
shews
,
as
wrought
into
a
Harmony
of
Courage
,
Justice
,
Temperance
;
it
sparkles
with
Tempers
of
Goodness
,
Gentleness
,
Meekness
,
Humility
.
These
things
,
like
Arrows
,
wound
the
stubbornest
Hearts
with
a
Liking
,
and
a
Love
;
that
a
man's
bitterest
Enemies
bow
to
him
.
3.
The
Scepter
.
Psal.
45.
6.
It
is
said
to
our
Saviour
:
The
Scepter
of
thy
Kingdom
is
a
Righteous
Scepter
.
Righteousness
is
the
Scepter
of
Strength
in
the
Kingdom
of
Christ
,
by
which
all
things
are
swayed
,
and
governed
,
Psal.
16.
7.
If
a
mans
ways
please
the
Lord
,
his
Enemies
shall
be
at
peace
with
him
.
Holiness
,
or
Righteousness
is
such
a
Harmony
,
such
a
Musick
between
God
and
Man
,
as
all
things
hear
,
and
obey
.
They
that
make
use
of
hellish
Charms
,
make
the
Picture
of
a
Person
in
Wax
,
and
as
they
work
the
Wax
by
the
Fire
,
so
they
work
upon
the
Person
.
Goodness
hath
a
Heavenly
Charm
in
it
.
For
a
Righteous
man
hath
in
himself
the
Heavenly
Image
of
God
,
which
is
the
First
,
and
radical
Image
of
all
things
.
By
this
Image
,
he
hath
a
power
upon
all
things
.
Thus
Righteousness
is
the
Crown
,
Robe
,
Scepter
in
the
Kingdom
of
God
.
1.
Use.
Learn
to
hate
Sin
by
the
Rule
of
Contraries
.
For
,
if
Righteousness
cloath
you
with
the
highest
Honour
,
Worth
,
Strength
of
Kings
;
if
it
crown
you
with
the
Glory
of
God
,
if
it
carry
you
up
to
the
Life
of
God
:
then
what
doth
Sin
?
Sin
by
the
Rule
of
Contraries
puts
upon
you
the
Baseness
,
Badness
,
Weakness
of
Slaves
;
Sin
wraps
you
up
in
the
Shape
,
sows
in
you
the
Seeds
of
Devils
.
Let
us
then
look
on
Sin
in
this
Five-fold
View
:
As
it
puts
on
us
.
1.
Weakness
.
2.
Badness
.
3.
Baseness
of
Slaves
.
4.
Shapes
of
Devils
.
5.
As
it
plants
in
us
Seeds
of
Devils
.
1.
Sin
puts
upon
us
the
Weakness
of
Slaves
.
Gen.
49.
3.
4.
Reuben
,
thou
art
my
First
born
,
the
Beginning
of
my
Strength
,
Excellency
of
power
.
O
Man
!
O
my
Soul
!
consider
what
thou
wert
in
thy
Beginning
.
A
Divine
Flame
shot
forth
from
an
Angels
Bosom
into
this
lump
of
Clay
,
not
to
abide
imprisoned
in
it
,
but
to
feed
upon
it
,
as
fuel
,
so
to
return
,
and
make
its
way
upward
,
making
all
things
that
resist
,
its
prey
,
and
nourishment
,
What
is
it
,
that
hath
thus
enfeebled
,
and
cool'd
thee
,
and
chang'd
thee
from
Fire
into
Water
?
Sin
hath
done
this
.
Now
thou
lyest
spread
upon
the
Earth
,
swayed
by
every
weak
Breath
,
or
Spirit
,
that
blows
upon
thee
;
unable
to
contain
thy self
;
casting
thy self
into
the
Figure
,
and
Shape
of
every
Object
,
on
which
thou
touchest
.
Thy
Sword●
hath
thus
weakned
thee
.
Man
was
the
Reuben
of
God
,
the
First-born
in
the
first
Creation
,
the
Excellency
of
Dignity
,
and
Power
;
the
Head
of
Strength
.
He
was
the
Chie●
Image
of
the
Divine
Nature
,
made
to
be
the
Spouse
,
and
Queen
of
the
God-Head
the
Onely
One
of
her
Mother
.
The
Rest
of
the
Creatures
were
to
be
,
as
Concubines
only
,
particular
,
inferiour
Images
of
God
,
The
Soul
foolishly
forsakes
the
Bosom
of
her
God
,
to
throw
herself
into
the
Embraces
of
these
Concubines
;
so
she
defileth
herself
,
and
them
;
so
she
dishonoureth
her
King
,
and
Husband
in
both
;
so
pours
forth
her self
loosely
upon
the
Ground
as
spilt
Water
.
2.
Sin
puts
a
Badness
into
men
.
It
puts
into
us
a
Three-fold
Badness
;
of
Folly
,
Filth
,
Fury
.
1.
Sin
fills
us
with
folly
.
Sin
so
far
befools
thee
,
O
vain
Man
,
as
to
despise
,
deny
Blessedness
,
Beauty
,
Eternity
there
,
where
they
are
,
in
God
,
the
First
,
the
Fountain
,
the
Substance
of
all
Beings
:
and
to
seek
them
there
,
where
they
are
not
,
in
Fleshly
,
shadowy
,
fleeting
Trifles
.
This
is
that
Folly
,
the
Head-Spring
of
all
Sin
,
which
St.
Paul
complains
of
,
Rom.
1.
21.
They
became
vain
in
their
Imaginations
,
their
foolish
Heart
being
darkned
.
This
was
the
Folly
,
The
Eternal
Substance
,
and
Fulness
was
darkned
and
disappeared
in
their
Spirits
,
which
brought
forth
instead
thereof
empty
Images
.
So
St.
Paul
explains
it
at
the
23.
v.
Changing
the
glory
of
the
Incorruptible
God
into
an
Image
made
like
to
Corruptible
Man
,
and
Birds
&c.
What
degree
of
Folly
is
this
,
to
refuse
to
acknowledge
,
or
own
the
true
God
,
who
is
Eternal
Life
:
and
to
make
each
painted
,
perishing
Vanity
a
God
to
us
,
while
we
make
it
the
Object
,
and
Spring
of
our
Hopes
,
and
Happiness
?
But
thus
it
is
most
just
,
that
they
to
whom
the
true
God
,
is
but
as
an
Idol
,
an
empty
name
;
to
them
each
Idol
,
each
empty
Appearance
should
be
their
God
.
This
is
the
First
Badness
in
Sin
,
Folly
.
2.
Sin
fills
a
Man
with
Filth
.
Carnality
,
and
Corruption
signify
both
the
same
thing
in
Scripture
.
To
be
Spiritual
is
to
be
Holy
;
to
be
Fleshly
,
Sinful
,
To
be
Carnally
minded
,
(
that
is
,
to
be
Fleshly-minded
)
is
Death
:
but
to
be
Spiritually
minded
is
Life
,
and
Peace
:
Rom.
8.
6.
Is
there
any
thing
more
foul
than
this
;
for
a
Soul
,
which
was
made
,
as
a
Spirit
,
for
Spiritual
Joys
,
and
Glories
;
so
to
mingle
itself
with
Flesh
,
as
to
see
,
receive
,
rellish
nothing
but
by
Senses
of
Flesh
;
so
to
drown
itself
in
Flesh
,
as
to
be
uncapable
of
conversing
with
,
taking
conte●t
in
any
,
but
Fleshly
objects
?
This
is
the
State
of
a
Sinful
Soul
:
Thus
is
she
over-spread
with
Flesh
,
as
one
great
Spot
.
The
Interpreters
of
the
Proverbs
teach
us
,
that
the
Young
Man
there
,
is
the
Soul
,
which
is
naturally
Immortal
,
ever
young
,
ever
flourishing
:
the
Matron
,
the
chast
Spouse
,
that
woes
this
Young
Man
,
Divine
Wisdom
,
the
Heavenly
Image
of
the
Divine
Nature
:
The
Strumpet
this
Worldly
Image
of
things
.
O
say
now
,
when
thou
Sinnest
;
Alass
!
How
do
I
dishonour
,
and
defile
my self
?
I
,
who
should
,
who
might
live
chastly
,
constantly
,
sweetly
with
the
Eternal
Image
of
Glory
,
my
God
,
my
Spouse
,
mine
own
:
I
pour
forth
my self
into
the
lap
of
Strangers
,
of
Unconstant
,
Whorish
,
Flattering
,
Fading
Beauties
in
Flesh.
O
Filth
!
O
Shame
!
That
Spirit
,
that
should
tread
upon
the
Stars
,
ride
upon
the
Angels
,
rejoyce
with
God
everlastingly
;
that
Soul
labours
and
sweats
in
Dust
,
and
Death
,
as
a
Slave
;
rowls
in
the
Mire
of
Flesh
,
like
a
Beast
;
rakes
in
the
unsavory
sinks
of
all
various
Lusts
,
as
an
unclean
Spirit
.
3.
Sin
fills
a
man
with
Fury
.
Solomon
in
his
Proverbs
tells
us
of
One
,
that
throws
about
Fire-brands
and
Swords
,
and
saith
,
Am
I
not
in
jest
?
Prov.
26.
18.
19.
This
is
Solomon's
Fo●l
,
which
is
a
Sinner
.
Can
it
be
,
that
any
should
make
Ruines
,
and
Reproaches
their
Delight
,
nay
their
Devotion
too
?
Jonah
said
once
.
He
did
well
to
be
angry
even
unto
Death
.
Can
it
be
,
that
any
should
cherish
a
Rage
to
the
Death
,
Destruction
of
Men
,
Kingdoms
,
and
Souls
;
and
then
think
such
a
Rage
,
Religion
;
such
a
Fury
,
Zeal
;
and
that
these
things
they
ought
to
do
?
Can
it
be
that
any
should
draw
Tears
,
and
blood
from
others
,
from
Millions
,
from
such
as
do
them
no
harm
;
and
then
say
,
With
such
Sacrifices
God
is
well
pleased
;
that
God
,
who
is
Love
?
O
take
heed
of
Sin
,
it
blows
up
in
a
mans
Breast
,
the
Fire
of
Hell
;
it
strangely
corrupts
Nature
itself
consumes
all
good
Nature
in
Man
.
There
is
no
Notion
so
common
,
no
Principle
so
plain
in
the
minds
of
men
,
which
it
will
not
darken
,
and
deprave
.
It
will
make
you
believe
that
Hellish
Passions
,
are
Heavenly
Motions
;
and
that
there
is
Fury
,
and
Fire
in
the
Bosom
of
Sweetness
itself
,
of
God
.
This
is
the
Second
Evil
in
Sin
,
Filth
.
3.
Sin
puts
upon
a
man
the
Baseness
of
a
Slave
.
Prov.
28.
1.
The
wicked
fleeth
,
when
none
pursues
.
Sin
makes
a
man
the
veriest
Coward
in
the
World
,
the
object
of
the
greatest
Pity
and
Scorn
.
When
thou
hast
committed
a
sin
,
how
art
thou
asham'd
to
see
the
light
,
to
look
up
in
the
Eyes
of
God
or
any
man
,
to
behold
thine
own
Face
in
a
Glass
?
How
dost
thou
start
at
every
Motion
,
tremble
at
thine
own
Shadow
,
fly
from
the
Reflection
of
thy self
in
the
thoughts
of
another
?
How
dost
thou
wish
to
be
transported
into
some
Wilderness
,
where
thou
might'st
be
a
Stranger
to
all
things
,
and
especially
to
thy self
?
Gen.
4.
14.
Cain
complains
:
I
am
driven
from
thy
Face
,
and
from
the
Face
of
the
Earth
;
a
Fugitive
and
a
vagabond
shall
I
be
in
the
Earth
.
Behold
the
weight
of
Shame
,
with
which
Sin
oppresseth
a
Guilty
Soul
.
Who
would
buy
all
the
pleasures
,
and
profits
of
Sin
at
such
a
rate
,
as
this
?
To
be
driven
by
Shame
from
the
Face
of
God
,
and
every
Creature
?
To
be
hunted
by
the
wretched
Sense
of
Guilt
,
as
a
Deer
with
the
Arrow
sticking
in
his
side
?
To
run
restless
thorow
all
Companies
,
and
Conditions
,
as
a
Fugitive
,
and
Vagabond
in
them
all
?
Gen.
3.
7.
It
is
said
of
our
first
Parents
,
when
they
had
eaten
the
forbidden
Fruit
,
their
,
eyes
were
opened
,
and
they
saw
,
that
they
were
naked
,
and
now
they
were
ashamed
.
Do
you
ask
,
what
is
Sin
?
There
is
an
inseparable
Peace
,
and
Pleasure
goes
along
with
every
good
deed
;
There
is
an
unavoidable
sting
of
Shame
,
and
Horrour
in
the
tail
of
every
evil
Act.
He
that
doth
evil
,
hath
his
Eyes
immediately
opened
by
that
,
which
he
feels
in
himself
;
and
now
he
knows
what
he
hath
done
.
What
is
that
,
which
when
you
have
done
it
,
takes
away
your
sweet
Peace
,
and
Rest
from
you
?
which
makes
you
wish
for
a
thick
Darkness
to
fall
upon
you
,
that
may
hide
you
from
every
eye
?
This
is
Sin
,
hate
it
,
and
fly
from
it
.
This
is
the
Third
Evil
in
Sin
.
4.
Sin
wraps
up
a
man
in
the
Shape
of
a
Devil
.
Man
being
in
Honour
continues
not
,
but
becomes
like
the
Beast
,
that
perisheth
.
What
doth
the
Body
of
a
Man
now
differ
from
that
of
a
Beast
more
than
the
Body
of
one
Beast
differs
from
that
of
another
?
Nay
the
Bodies
of
many
Brute
Creatures
excel
it
in
Beauty
,
Strength
,
Vertue
,
Sense
.
What
hath
thus
chang'd
Man
,
and
put
upon
his
Body
the
form
of
a
Beast
?
Sin
hath
done
it
.
But
if
we
could
see
the
Soul
of
man
,
as
plainly
,
as
we
see
his
Body
;
we
should
see
that
far
more
like
to
Devils
,
than
this
is
to
Beasts
.
The
Evil
Powers
,
and
Spirits
might
well
say
of
Man
,
when
he
had
sinn'd
;
He
is
become
as
one
of
us
.
What
reason
hath
man
to
abhor
this
Poysonous
,
this
Potent
Evil
,
which
transforms
him
into
this
monstrous
Shape
,
that
he
appears
,
as
a
Beast
among
the
Beasts
,
in
his
Body
;
as
a
Devil
among
the
Devils
,
in
his
Soul
?
5.
Sin
plants
the
Seeds
of
Devils
in
Man
.
Daniel
teacheth
us
in
his
Prophesy
,
that
the
Messiah
should
come
to
take
away
Sin
,
and
Iniquity
.
Dan.
9.
24.
We
read
in
the
Promise
,
Gen.
3.
That
there
should
be
Enmity
between
the
Seed
of
the
Woman
,
and
the
Seed
of
the
Serpent
.
The
Seed
of
the
Woman
is
the
Messias
:
Then
the
Seed
of
the
Serpent
must
be
Sin
.
Each
Sin
is
the
Seed
of
a
Devil
in
us
,
which
as
it
grows
up
,
becomes
a
perfect
Devil
.
A
Lying
Spirit
entred
into
Ahab's
Prophets
,
and
possest
them
when
they
became
Lyars
.
Happy
were
we
,
if
as
often
,
as
we
feel
motions
to
Lust
,
Covetousness
,
Falshood
,
Ambition
in
us
;
we
would
then
say
:
Now
a
Lustful
,
Covetous
,
False
Ambitious
Devil
enters
into
me
;
if
I
yield
to
him
,
he
will
carry
me
away
into
the
Waters
,
and
Fires
,
of
Confusion
,
and
Torment
,
he
will
be
still
growing
into
me
,
till
I
become
one
Devil
with
him
.
2.
Property
:
Peace
.
This
is
the
Second
Property
in
the
Kingdom
of
God
,
that
is
,
in
the
Royal
State
of
a
Saint
on
Earth
.
The
name
of
Peace
in
the
three
Learned
Languages
signifieth
Three
things
:
a
C●ssation
:
a
Combination
:
a
Perfection
;
a
Cessation
from
trouble
:
a
Combination
,
or
league
with
all
things
:
Perfection
of
excellency
,
and
joy
to
give
Rest.
There
is
a
Three-fold
Peace
.
1.
Natural
:
the
Peace
of
the
Elements
in
the
great
World
,
and
the
little
World
of
Man's
Body
.
2.
Civil
:
the
Peace
of
men
among
themselves
in
their
outward
Conversation
.
3.
Religious
:
this
is
the
Peace
of
the
Soul
in
relation
to
God
.
This
Religious
Peace
is
Two-fold
.
-
1.
Rational
:
that
which
is
built
upon
the
Principle
of
Reason
.
-
2.
Spiritual
:
that
which
is
sprung
from
a
Divine
Light
.
This
is
the
union
of
mans
Spirit
with
the
Spirit
of
God
,
which
is
the
Band
of
peace
.
It
is
a
Spiritual
Peace
,
which
I
now
speak
of
:
This
hath
Two
Parts
.
-
1.
Part
:
Silence
.
-
2.
Part
:
Satisfaction
.
He
,
(
that
is
,
God
)
makes
me
to
lye
down
in
green
pastures
,
and
leads
me
by
still
waters
.
1.
Part
:
Silence
.
Psal.
23.
2.
In
this
Psalm
God
is
brought
in
,
as
a
Shepherd
;
the
Soul
as
a
Sheep
.
In
this
verse
Three
Things
are
put
together
.
-
1.
The
Prosperity
of
the
Soul
.
-
2.
The
Repose
of
the
Soul
.
-
3.
The
Stilness
of
all
things
about
the
Soul
.
1.
The
Prosperity
of
the
Soul
is
express'd
by
green
pastures
.
The
Lord
Jesus
makes
the
Soul
to
feed
on
the
green
Pastures
of
the
Fresh
,
and
Flourishing
discoveries
of
his
Person
,
and
Excellencies
.
That
this
is
the
Souls
Pasture
appears
by
that
place
of
Scripture
,
John
6.
57.
As
the
living
Father
hath
sent
me
;
and
I
live
by
the
Father
:
So
he
that
eateth
me
,
shall
live
by
me
.
As
the
Father
is
the
Pasture-ground
of
the
Son
,
on
which
he
feeds
,
and
out
of
which
he
is
taken
into
this
World
,
to
be
made
a
Sacrifice
:
So
the
Pasture-ground
of
the
Soul
is
Jesus
Christ
.
2.
The
Repose
of
the
Soul
is
signified
:
He
makes
me
to
lye
down
in
green
pastures
.
Jesus
Christ
,
as
a
Shepherd
makes
the
Soul
to
lay
herself
down
to
rest
with
security
in
the
midst
of
his
appearances
springing
up
round
about
her
.
3.
The
Stilness
and
Silence
of
all
things
about
the
Soul
is
set
down
:
He
leads
me
by
still
Waters
.
Waters
are
often
used
by
the
Scriptures
to
represent
the
nature
of
Spirits
,
John
7.
38.
39.
He
that
believeth
on
me
,
as
the
Scripture
saith
,
out
of
his
belly
shall
flow
Rivers
of
living
waters
.
This
he
spake
of
the
Holy
Ghost
,
which
they
,
that
beleive
in
him
,
should
receive
.
The
Scripture
maketh
two
resemblances
between
Waters
,
and
Spirits
.
1.
As
the
Springs
of
water
nourish
the
Earth
,
and
make
it
fruitful
:
So
every
fleshly
thing
hath
a
Spirit
,
which
sends
forth
its
streams
upon
it
,
to
refresh
it
.
Psal.
46.
4.
There
is
a
River
,
that
makes
glad
the
City
of
our
God
.
The
Holy
Spirit
is
the
River
,
that
maintains
,
and
renews
the
life
,
and
appearances
of
God
in
the
Flesh
,
which
make
the
City
of
God
on
Earth
.
2.
The
Second
Resemblance
is
this
,
2.
Pet.
3.
5.
We
read
of
the
Earth
standing
in
the
Water
,
and
out
of
the
Water
.
In
like
manner
we
learn
,
Heb.
11.
3.
that
the
things
which
are
seen
,
were
not
made
of
things
,
that
do
appear
.
Some
read
it
thus
:
the
things
which
are
seen
,
were
made
of
things
that
do
not
appear
As
the
Earth
stands
in
the
Water
,
and
out
of
the
Water
:
So
every
Visible
Thing
stands
in
a
Spirit
,
and
stands
up
out
of
a
Spirit
.
The
Tumultuous
workings
,
and
agitations
of
these
Spirits
in
us
are
the
cause
of
all
unquietness
in
our
Spirits
.
But
when
Jesus
Christ
leads
forth
our
Souls
into
the
Fields
of
his
Excellencies
,
and
gives
us
of
his
Love
:
He
calms
all
;
so
that
every
Spirit
by
which
we
pass
along
,
as
by
a
River
side
,
is
still
,
and
silent
.
The
Peace
of
the
Soul
dependeth
upon
the
Silencing
of
a
Three-fold
Spirit
in
her
.
-
1.
The
Spirit
of
Wrath
from
God
.
-
2.
The
Spirit
of
the
Devil
.
-
3.
Her
own
Spirit
.
1.
The
Spirit
of
Wrath
from
God
must
be
silenc'd
in
us
that
we
may
have
peace
,
Iere.
25.
30.
You
may
read
of
this
Spirit
of
Wrath.
The
Lord
shall
roar
from
above
,
and
send
forth
his
voice
from
his
holy
habitation
:
He
shall
roar
upon
his
habitation
,
and
cry
aloud
,
as
they
that
press
the
Grapes
,
against
all
the
Inhabitants
of
the
Earth
.
The
terrours
,
and
troubles
of
the
Soul
do
not
always
come
from
,
or
by
some
Secundary
cause
;
but
sometimes
they
come
immediately
from
God
Himself
.
God
comes
forth
into
the
Soul
,
like
a
Lyon
:
He
sends
forth
his
voice
quite
thorow
the
Soul
,
as
the
roaring
of
an
enraged
Lyon
:
He
presseth
,
and
squeezeth
the
Souls
with
his
own
weight
,
with
a
cry
of
Wrath
;
as
Grapes
are
troden
.
This
may
be
the
case
of
any
Soul
,
even
the
most
Holy
Habitation
of
the
Lord
,
while
she
is
the
Inhabitant
of
an
Earthly
body
.
What
shall
the
Soul
now
do
,
that
is
in
this
case
?
To
what
Creature
shall
she
call
to
help
her
against
the
mighty
God
?
What
course
will
you
take
to
find
rest
to
this
Soul
?
No
creature
,
no
course
can
give
any
rest
,
till
it
please
God
to
change
Himself
from
a
roaring
Lyon
,
to
a
still
,
and
quiet
Lamb
in
the
Soul
.
He
can
make
this
change
in
a
moment
,
and
by
this
change
make
the
Soul
,
though
she
were
but
just
before
,
as
a
dreadful
Forest
to
herself
,
now
to
become
a
safe
,
and
silent
Fold
,
that
she
may
lye
down
quietly
,
and
take
her
rest
.
See
,
what
Iob
complains
of
,
and
what
he
prays
for
,
Iob
10.
16.
Thou
huntest
me
,
as
a
fierce
Lyon
:
Thou
shewest
thy self
marvellous
upon
me
:
v.
17.
Thou
renewest
thy
witnesses
against
me
:
Changes
,
and
War
are
upon
me
.
v.
20.
Cease
,
and
let
me
alone
,
that
I
may
take
a
little
comfort
.
Oft-times
God
pursues
a
Soul
fiercely
,
and
swiftly
,
as
if
she
were
some
great
,
and
mighty
creature
.
He
hunts
her
from
thought
to
thought
,
from
place
to
place
,
from
creature
to
creature
;
not
suffering
her
to
take
her
breath
.
He
reneweth
his
Witnesses
against
her
;
He
maketh
her
guilt
,
her
miseries
,
her
fears
,
his
wrath
,
eternal
horrours
to
appear
continually
before
her
in
fresh
,
and
new
Shapes
,
as
witnesses
against
her
.
So
he
makes
himself
marvellous
upon
her
in
those
various
,
and
heart-shaking
Forms
of
darkness
,
with
which
he
clothes
himself
in
the
midst
of
her
.
He
brings
Changes
:
He
suffers
her
not
to
abide
in
any
temper
or
state
,
but
tos●eth
and
changeth
the
whole
appearance
of
things
to
her
;
till
she
be
quite
lost
in
confusion
,
and
amazement
.
And
poor
Soul
,
whither
shall
she
go
?
What
shall
she
do
,
that
she
may
have
ease
,
that
she
may
have
some
comfort
,
though
never
so
little
?
She
can
have
no
ease
,
no
comfort
at
all
,
till
Gods
time
be
come
,
till
his
will
be
,
to
cease
,
and
take
his
plague
away
from
her
,
and
silence
the
Spirit
of
his
wrath
within
her
.
All
that
the
Soul
can
do
in
the
mean
time
is
;
and
that
by
his
Strength
alone
,
to
wait
,
and
cry
:
Cease
thou
from
me
,
O
God
.
There
is
a
Time
to
break
in
pieces
:
and
a
Time
to
bind
up
,
that
which
is
broken
.
Obj.
But
some
one
may
say
:
How
can
God
trouble
or
disquiet
a
Soul
,
immediately
,
and
by
Himself
,
Fury
is
not
in
Him
,
Es.
24.
4.
There
is
no
Principle
of
Evil
or
Torment
in
the
Person
of
God
.
There
is
no
Spirit
of
anguish
,
or
vexation
in
the
Divine
nature
.
We
read
of
him
,
Psal.
16.
11.
In
thy
presence
is
fulness
of
joy
.
When
God
brings
forth
his
own
presence
into
the
Soul
;
he
brings
along
with
it
all
peace
,
and
pleasantness
,
a
Fulness
of
Joy
.
Ans.
You
must
distinguish
upon
the
Appearances
,
and
the
Person
of
God
.
Distinct.
You
must
distinguish
upon
the
Appearances
of
God
.
God
puts
forth
Himself
immediately
two
ways
,
either
in
his
own
Appearance
,
or
in
a
strange
Appearance
.
1.
First
,
God
puts
forth
Himself
immediately
,
sometimes
in
his
own
Appearance
:
and
then
he
ever
makes
peace
.
This
Apppearance
of
God
calms
,
qu●ets
,
and
sweetens
all
in
the
Soul
,
Es.
4.
5.
Upon
all
the
Glory
shall
be
a
Defence
.
The
Presence
of
God
in
his
proper
Glory
,
the
naked
Face
of
God
looking
froth
in
the
Soul
is
a
Defence
from
trouble
,
and
terrour
.
This
is
the
Holy
Moun●
on
which
nothing
can
hurt
,
or
spoil
.
This
Discovery
of
God
is
a
Light
,
which
hath
no
darkness
in
it
,
no
trembling
,
or
fear
,
Therefore
,
when
the
Holy
Ghost
had
said
,
Psal.
16.
11.
In
thy
presence
is
the
fulness
of
Joy
:
He
adds
for
explication
:
At
thy
right
hand
are
pleasures
for
evermore
.
The
presence
of
God
at
the
right
hand
of
his
own
proper
Sweetness
,
and
Glory
;
which
is
his
Strength
:
this
is
ever
accompanied
in
the
Soul
,
with
a
Fu●ness
of
Joy
,
and
everlasting
pleasures
.
2.
Secondly
,
God
can
put
forth
Himself
immediately
in
a
strange
Appearance
,
without
the
interposal
of
any
Created
Substance
between
God
,
and
that
Appearance
;
between
that
appearance
,
and
the
Soul
,
Joh.
20.
15.
Jesus
Christ
appeared
to
Mary
,
and
conversed
immediately
with
her
in
the
likeness
of
a
Gard●ner
,
which
made
her
weep
for
fear
,
that
she
had
lost
her
Saviour
,
who
was
〈◊〉
under
this
strange
Shape
;
which
drew
forth
her
tears
.
So
God
can
set
his
own
Person
,
and
presence
in
our
Souls
in
the
Shape
of
a
Stranger
,
of
an
Enemy
,
of
a
devouring
Tempest
,
of
a
burning
Fire
,
Psal.
18.
11.
It
is
written
of
God
:
He
maketh
Darkness
his
Secret
place
:
and
thick
Cl●uds
of
the
Sky
his
pavilion
.
God
can
make
Darkness
in
thy
Soul
His
Secret
place
,
out
of
which
he
shoots
his
invenomed
arrows
into
thy
heart
.
He
can
make
thick
Clouds
upon
thy
Soul
,
his
Pavilion
,
from
whence
he
will
make
war
upon
thee
.
Thus
we
must
distinguish
upon
the
Appearances
of
God
.
2.
Distinct.
Secondly
,
we
must
distinguish
upon
the
Person
of
God
,
as
He
is
in
Himself
;
and
as
He
is
in
Jesus
Christ
.
1.
First
,
God
as
He
is
in
Himself
is
One
,
One
rest
,
and
blessedness
in
every
State
?
Thus
God
is
All
in
All
,
all
that
sweetness
,
peace
,
joy
in
every
Appearance
,
which
he
is
in
any
Appearance
.
It
is
said
in
Job
of
the
Earth
,
as
it
was
in
its
first
State
:
No
stranger
passed
thorow
it
.
So
it
is
true
of
the
God-Head
in
its
first
State
,
in
its
simplicity
;
that
there
is
no
Strange
Appearance
there
.
This
Throne
of
God
wherever
it
is
set
up
,
is
a
Circle
;
and
every
hand
is
the
Right
Hand
there
,
every
Shape
,
in
which
God
puts
forth
Himself
is
Love
.
2.
Secondly
,
God
,
as
He
is
in
Iesus
Christ
,
hath
his
Right
,
and
his
Left
Hand
;
his
Sweet
,
and
Strange
Appearances
;
Light
,
and
Darkness
;
Love
,
and
Wrath
:
Revel.
6.
16.
They
cry
to
the
Rocks
,
and
the
Mountains
to
fall
upon
them
,
to
hide
them
from
the
wrath
of
the
Lamb.
Jesus
Christ
witnesseth
:
John
.
5.
22.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
.
This
distinguishing
,
and
dividing
Judgment
,
by
which
God
puts
forth
Himself
in
Love
upon
some
,
in
Wrath
upon
others
,
is
not
exercised
by
the
Father
,
that
is
,
by
God
,
as
He
is
in
Himself
;
but
by
the
Son
,
that
is
,
by
God
,
as
He
is
in
Jesus
Christ
.
This
is
the
Kingdom
of
God
,
the
shining
forth
of
the
God-Head
from
the
right
hand
of
the
Lord
Jesus
,
in
its
own
proper
Glory
,
calming
,
and
clearing
up
all
in
the
Soul
;
scattering
,
like
Clouds
,
those
strange
Appearances
of
Darkness
,
and
Terrour
,
into
which
God
had
before
put
himself
.
This
is
Christ
shewing
us
the
Father
,
discovering
God
in
his
First
Light
,
as
He
is
the
Fountain
of
Love
,
where
there
is
neither
Fear
,
nor
Torment
.
Use.
1.
For
Tryal
.
By
this
we
may
try
our selves
,
whether
we
be
in
the
Kingdom
of
God
,
or
no.
The
Kingdom
of
God
is
Peace
.
If
you
be
truly
in
Peace
,
you
are
of
a
truth
in
the
Kingdom
of
God
.
I
will
enlarge
this
Tryal
by
Three
Instances
,
which
are
the
Glory
,
the
Grace
,
the
Blessing
of
God
.
1.
Glory
:
First
the
Glory
of
God
,
and
the
Peace
of
God
ever
go
together
,
Luk.
2.
14.
In
the
Angels
Song
these
two
are
united
:
Glory
to
God
on
high
,
Peace
on
Earth
.
Jesus
Christ
,
when
he
came
down
from
Heaven
,
and
was
incarnate
:
Angels
in
their
Praises
,
and
Prayers
at
the
Incarnation
,
joyn
these
two
,
Spiritual
Glory
,
and
Spiritual
Peace
,
as
undivided
in
their
Life
,
and
Death
,
in
their
absence
,
and
presence
.
The
Soul
,
that
is
without
Peace
,
is
indeed
without
in
that
Darkness
,
which
is
without
;
whither
nothing
of
the
Glory
of
God
comes
,
whence
no
Glory
is
given
to
God
.
If
thou
canst
live
without
Peace
;
thou
livest
in
a
true
Hell
,
where
there
is
nothing
of
the
Light
of
the
Glory
of
God
;
nor
any
desire
of
it
.
If
thou
hadst
any
taste
or
glympse
of
the
Glory
of
God
in
thy
Soul
;
thou
wouldst
feel
a
sweet
peace
within
thee
,
with
thy
God
,
with
thy self
,
and
with
all
things
.
The
Glory
of
God
is
a
Healing
,
a
Uniting
,
a
Perfecting
thing
:
it
makes
all
perfect
in
One
,
Mal.
4.
2.
A
Sun
of
Righteousness
shall
arise
with
healing
in
his
Wings
.
The
Sun-shine
of
Glory
falling
from
the
Face
of
God
upon
the
Soul
in
any
degree
,
sweetly
and
soundly
closeth
up
wounds
,
maketh
up
breaches
,
and
divisions
in
the
Spirit
.
The
Wings
of
the
Sun
are
his
Beams
.
Each
touch
of
any
one
Beam
of
the
Glory
of
God
upon
the
Soul
,
carries
a
healing
,
lenifying
,
appeasing
vertue
.
2.
Grace
.
Secondly
the
Grace
,
and
the
Peace
of
God
ever
go
together
.
St.
Paul
,
when
he
prays
for
the
Saints
at
the
beginning
of
all
his
Epistles
,
joyns
these
Two
:
Grace
,
and
peace
from
God
our
Father
,
and
from
our
Lord
Jesus
Christ
.
So
much
of
the
Grace
of
God
,
as
goes
forth
into
the
Soul
;
so
much
of
Peace
goes
along
with
it
.
Where
there
is
no
Peace
,
there
is
no
Grace
.
There
is
a
Two-fold
Grace
of
God
,
the
Love
of
God
towards
the
Soul
;
the
Loveliness
,
or
Image
of
God
in
the
Soul
.
1.
Where
there
is
nothing
of
Peace
,
there
is
nothing
of
the
Grace
of
God
,
that
is
,
of
the
Love
of
God
,
yet
appearing
to
that
Soul
.
Where
the
Love
of
God
is
poured
forth
,
it
is
an
overflowing
Sweetness
,
1
Corin.
13.
5.
Charity
thinketh
no
ill
.
This
Charity
,
which
is
said
in
the
same
Chapter
to
be
perfect
,
to
remain
for
ever
,
can
be
no
other
,
than
the
Love
of
God
let
down
from
Heaven
into
the
Soul
,
and
revealed
there
,
gathering
the
Soul
up
into
itself
,
to
dwell
in
this
Love
.
The
Soul
,
that
dwells
in
this
Love
,
thinks
no
evil
of
God
,
of
itself
,
of
any
thing
:
but
is
at
peace
with
all
,
hath
sweet
thoughts
of
all
.
For
the
Love
of
God
is
its
Eye
,
by
which
it
sees
,
and
its
Heart
by
which
it
thinks
.
It
sees
God
,
itself
,
and
all
things
by
the
Light
of
this
Love
:
it
thinks
of
all
things
by
the
Strength
of
this
Love
.
2.
Where
there
is
nothing
of
Peace
,
there
is
nothing
of
the
Grace
of
God
,
that
is
of
the
loveliness
of
God
,
of
the
Beauty
of
Holiness
in
that
Soul
.
So
much
of
Peace
,
so
much
of
Holiness
,
and
Spirituality
:
So
much
of
Distraction
,
and
Disquiet
,
so
much
of
Corruption
,
and
Carnality
.
Where
things
begin
to
descend
,
there
begins
Flesh
,
and
Division
.
As
things
descend
,
and
go
lower
,
so
these
things
increase
.
Where
things
begin
to
ascend
,
there
begins
Spirit
,
Spirituality
,
Unity
,
and
Peace
.
The
more
we
ascend
,
and
go
upward
,
the
more
we
increase
in
these
.
3.
Blessing
.
Thirdly
,
the
Blessing
,
and
the
Peace
of
God
ever
go
together
,
Prov.
15.
17.
Better
is
a
Dinner
of
Herbs
with
Love
,
than
a
stalled
Ox
with
hatred
.
Love
is
the
Womb
of
Peace
,
and
Hatred
is
the
Mother
of
Unquietness
;
as
appears
by
that
place
,
Prov.
10.
12.
Hatred
stirreth
up
strife
:
but
Love
covereth
a
multitude
of
Sins
.
Didst
thou
live
at
the
highest
rate
of
all
content
in
thine
outward
man
,
and
hadst
no
peace
in
thy
Soul
;
thou
couldst
have
nothing
blest
to
thee
.
All
thy
delicacies
would
have
a
bitterness
on
thy
palate
,
and
a
venom
in
thy
bowels
,
that
will
never
suffer
thee
to
have
a
true
joy
in
any
thing
,
which
thou
enjoyest
.
Hadst
thou
but
a
Dinner
of
Herbs
the
lowest
fare
,
such
as
the
Cattel
may
have
together
with
thee
;
and
hadst
Spiritual
peace
with
it
:
these
Herbs
would
have
such
a
blessing
in
them
,
that
they
would
be
,
as
the
food
of
Paradise
was
to
man
,
when
he
had
Herbs
,
and
all
Green
things
given
him
for
meat
.
If
thine
inward
man
had
a
stalled
Ox
,
those
Oxen
,
which
Wisdom
slays
,
Prov.
9.
2.
prepared
for
it
;
the
strongest
notions
,
the
highest
Mysteries
set
before
thine
understanding
:
if
thou
hadst
not
the
peace
of
God
in
these
,
these
could
be
no
Blessing
;
thy
Soul
with
them
would
not
thrive
,
it
would
be
but
as
Pharoah's
lean
Kine
,
that
devoured
the
fat
ones
,
and
were
still
,
as
lean
:
All
thy
notions
,
and
Mysteries
would
be
but
a
tinkling
noise
,
an
empty
sound
vanishing
without
any
profit
,
or
lasting
pleasure
.
But
Herbs
,
the
lowest
administrations
,
the
darkest
discoveries
of
Christ
together
with
peace
,
is
a
Feast
of
fat
things
,
and
Wine
upon
the
Lees
,
which
though
it
have
not
so
clear
manifestations
,
yet
may
have
,
as
sweet
,
and
strong
consolations
.
Obj.
But
now
some
good
Soul
may
cry
out
:
Alass
!
this
shuts
me
quite
out
of
the
Kingdom
of
God
:
by
this
I
have
nothing
of
the
Glory
of
God
,
or
of
His
Grace
in
me
,
or
of
his
Blessing
going
along
with
me
,
for
I
have
no
peace
.
My
Tears
are
my
Drink
,
Day
,
and
Night
.
Ans.
Thou
art
no
good
Judge
in
this
cause
.
For
thou
mayst
be
deceived
two
ways
,
and
this
is
the
Two-fold
Answer
,
which
thou
art
to
make
to
thine
own
Soul
.
1.
The
Kingdom
,
and
the
Peace
of
God
may
both
be
grown
up
to
a
good
degree
in
thee
,
though
thou
discern
them
not
.
2.
The
Kingdom
,
and
the
Peace
of
God
may
be
sown
,
though
they
be
not
grown
up
in
thy
Soul
.
Ans.
1.
First
,
the
Kingdom
,
and
the
Peace
of
God
may
be
grown
up
to
a
good
degree
in
thy
Soul
,
though
thou
discern
them
not
.
Mar.
4.
27.
The
Kingdom
of
God
is
compared
to
Corn
,
which
while
a
man
Sleeps
and
Rises
,
Night
and
Day
,
Spring
and
Grows
up
,
he
knows
not
how
.
The
Image
and
Peace
of
the
Lord
Jesus
may
be
springing
,
and
well
sprung
up
in
thy
Spirit
,
while
thou
sleepest
in
the
Darkness
of
some
Temptation
,
and
hast
no
sense
at
all
of
this
Spring
,
and
Growth
,
though
it
be
continual
,
and
flourishing
within
thee
.
This
is
hard
to
believe
,
or
understand
,
how
it
should
be
.
Yet
thus
the
Lord
tells
thee
,
that
his
Kingdom
,
which
is
Peace
puts
forth
itself
in
the
Ground
of
thine
Heart
,
and
prospers
,
and
grows
a
tall
plant
there
,
while
thou
hast
no
sense
of
it
,
but
sleepest
;
though
thou
knowest
not
how
.
Our
Saviour
distinguisheth
this
growth
of
the
Kingdom
of
God
in
the
Soul
into
a
Three-f●ld
State
:
v.
28.
The
Earth
bringeth
forth
fruit
of
herself
;
First
the
blade
;
then
the
Ear
;
after
that
the
full
Corn
in
the
Ear.
The
Earth
is
the
Lord
Jesus
in
his
Earthly
,
or
Fleshly
Image
;
as
he
is
the
Ground
out
of
which
we
all
Spring
forth
in
our
First
State
,
or
Image
.
He
in
us
of
Himself
sends
forth
and
shoots
up
his
Kingdom
naturally
in
our
Souls
,
as
Trees
set
or
planted
in
Him
.
The
full
Corn
in
the
Ear
;
the
Ear
;
the
Blade
signify
a
Three-fold
Evangelical
State
of
a
Saint
on
Earth
,
in
the
Body
.
The
First
is
the
Royal
,
or
Kingly
State
,
of
which
I
am
now
speaking
.
The
other
Two
are
distinct
degrees
of
the
State
of
Sonship
,
or
Child
hood
,
as
it
is
different
from
the
State
of
a
Servant
,
which
hath
the
Kingdom
of
God
only
Sown
,
not
yet
grown
up
in
him
.
1.
First
is
the
full
Corn
in
the
Ear.
This
is
the
Royal
State
,
in
which
the
Mysteries
of
the
Gospel
are
displaid
,
the
Spiritual
Person
of
the
Lord
Jesus
in
all
his
Proportions
is
form'd
,
and
puts
forth
himself
in
the
Soul
with
a
fulness
,
a
fulness
of
Spiritual
Light
,
Peace
,
Strength
,
and
joy
.
Yet
all
this
clearness
,
and
fulness
is
under
a
vail
,
in
the
Husk
still
of
Flesh.
It
is
the
full
Corn
in
the
Ear
,
not
thresh't
out
by
Death
,
and
winnow'd
by
a
Resurrection
;
but
still
standing
in
this
World
.
Thou
mayst
have
this
State
in
thee
,
and
yet
not
see
the
Corn
for
the
Husk
:
but
mistake
,
and
mis-interpret
Christ
in
thee
;
because
thou
seest
the
Flesh
still
;
and
feelest
thy self
shaken
with
Winds
,
and
beaten
with
Storms
,
as
being
still
in
the
open
Field
of
this
world
.
2.
The
Second
State
is
the
Ear.
Thou
mayst
have
the
Blessing
,
Grace
,
and
Glory
of
the
Lord
Jesus
running
up
in
thy
Spirit
to
a
good
height
,
with
great
store
of
Sap:
thou
mayst
be
now
near
to
a
kind
of
perfection
in
Spirituality
.
Yet
all
this
may
be
in
a
form
of
Darkness
,
Emptiness
,
and
Confusion
.
Take
heed
of
judging
the
State
,
in
which
thou
art
;
the
power
,
and
vertue
in
thee
,
by
the
appearance
.
For
so
doing
thou
mayst
call
Light
,
Darkness
;
because
it
shines
in
the
Dark
.
Be
not
like
a
foolish
Husbandman
,
that
should
look
upon
his
Corn
in
the
Field
,
when
it
were
new
Eared
,
and
should
complain
,
that
all
his
hopes
were
cast
away
;
that
he
had
Straw
or
Grass
,
instead
of
Wheat
;
because
he
yet
sees
not
the
Corn
formed
in
the
Ear.
3.
The
Third
State
is
the
Blade
.
Do
not
deny
the
Kingdom
of
God
with
the
Peace
thereof
to
be
come
up
in
thee
;
because
thou
canst
not
discern
it
.
It
may
be
truly
come
up
in
thee
;
but
perhaps
't
is
yet
in
the
Blade
,
in
tender
,
weak
,
low
appearances
;
hardly
shewing
itself
above
the
Cl●ds
of
the
plowed
Earth
,
the
trouble
of
thy
broken
heart
;
hardly
distinguish't
from
weeds
,
the
workings
of
the
Flesh
in
thee
.
Now
take
this
Three-fold
Caution
.
1.
Caut.
First
,
take
heed
of
over-seeing
or
undervaluing
the
full
Corn
,
because
it
still
in
the
Ear
or
Husk
.
Do
not
cast
away
from
your self
the
Praise
of
Christ
,
and
Joy
of
Spirit
,
which
belong
to
a
strong
,
and
reigning
Christian
because
you
have
Strong
,
and
raging
Temptations
,
as
being
still
in
the
Flesh.
2.
Caut.
Secondly
:
Refuse
not
to
acknowledge
Jesus
Christ
in
the
Ear
;
because
you
have
not
yet
the
full
Corn.
3.
Caut.
Thirdly
:
Deny
not
Jesus
Christ
to
have
appeared
in
you
;
because
he
is
as
yet
only
in
the
Blade
or
tender
Herb.
Thus
I
have
discours'd
upon
the
First
Answer
to
a
Doubting
Soul
.
Ans.
2.
The
Second
Answer
is
this
:
The
Kingdom
,
and
Peace
of
God
may
be
sown
,
though
they
be
not
grown
up
in
thy
Soul
.
You
must
distinguish
between
the
Devil's
Madmen
,
and
God's
Mourners
.
1.
The
Devil's
Madmen
are
such
,
as
throw
abroad
Swords
,
and
Fire-brands
in
the
midst
of
their
own
Spirits
,
and
say
;
Are
we
not
in
Jest
?
They
toss
Vanity
up
and
down
in
their
Souls
,
and
Lives
;
they
brandish
,
and
blaze
their
Pride
,
Passion
,
and
Lusts.
These
are
their
Peace
,
and
Kingdom
;
their
Pleasures
,
and
Glories
.
But
they
have
no
sense
of
the
Peace
of
God
,
and
his
Kingdom
.
They
understand
not
how
they
drive
these
far
from
their
Souls
,
and
kindle
the
Fire
of
Hell-torments
in
their
Hearts
,
while
they
roul
themselves
in
carnal
security
,
and
Fleshly
Pleasures
.
Against
these
this
use
is
directed
,
and
the
Terrours
of
God
are
discovered
.
2.
But
Secondly
,
there
are
God's
Mourners
,
holy
Souls
,
which
can
take
no
Joy
in
any
Worldly
thing
,
because
they
have
no
sense
of
the
Peace
of
God
in
their
Spirits
.
These
good
Hearts
are
cloth'd
with
a
Garment
of
Heaviness
;
but
that
Garment
is
as
a
vail
only
upon
the
Beauty
of
Jesus
Christ
,
which
is
of
a
Truth
in
their
Hearts
,
though
as
yet
it
be
hid
from
their
Eyes
.
And
therefore
their
Eyes
are
full
of
Tears
,
they
go
on
weeping
;
but
they
carry
their
precious
Seed
with
them
in
the
Secret
of
their
Souls
.
These
are
Gods
Mourners
,
and
these
are
to
apply
to
themselves
,
that
sweet
Promise
,
Es.
57.
18.
I
have
seen
his
ways
,
I
will
heal
him
;
I
will
lead
him
also
,
and
I
will
restore
Peace
to
him
,
and
to
his
Mourners
,
the
verse
before
was
:
For
the
iniquities
of
his
Covetousness
I
was
Wroth
with
him
,
and
smote
him
:
I
hid
me
,
and
was
Wroth
,
and
he
went
on
frowardly
in
the
way
of
his
Heart
.
How
absolute
,
how
sweet
,
how
full
is
this
Promise
?
What
objection
canst
thou
make
against
thy self
,
which
the
Lord
doth
not
here
punctually
answer
?
1.
Object
.
Thou
sayest
:
I
have
been
very
sinful
,
and
still
continue
so
.
Mercies
,
Judgments
do
me
no
good
;
but
make
me
more
wanton
,
or
more
froward
in
an
evil
way
.
Ans.
Hark
,
the
Lord
tells
thee
,
that
he
knows
all
this
,
He
hath
seen
thy
ways
,
the
Evil
of
thy
ways
,
and
every
Aggravation
of
the
Evil
in
them
:
yet
he
saith
:
I
will
heal
thee
.
He
undertakes
to
be
Himself
thy
Physician
.
2.
Object
.
But
thou
●ryest
●ut
:
I
am
Sick
with
my
Lusts
;
I
am
wounded
with
miseries
,
I
am
broken
with
horrours
.
And
I
have
no
Strength
to
recover
my self
out
of
any
of
these
.
Ans.
But
the
Lord
Jesus
saith
:
I
will
heal
the●
of
all
these
Evils
,
of
thy
Sins
,
thy
Sorrows
,
and
thy
Fears
.
I
will
do
it
for
thee
,
by
mine
own
Right
Hand
,
and
for
mine
own
Sake
.
3.
Obj.
Still
thou
objectest
against
thine
own
Mercies
,
and
complainest
;
that
thou
knowest
not
Jesus
Christ
,
nor
the
way
to
Him
:
Or
if
thou
didst
;
thou
hast
neither
Will
,
nor
Power
to
come
to
him
,
that
thou
mayst
be
healed
by
Him
.
Ans.
But
what
saith
the
Lord
to
thee
?
I
will
lead
thee
also
:
I
will
first
come
to
thee
,
I
will
stretch
out
my
Hand
towards
thee
,
and
take
hold
of
thy
Spirit
,
I
will
draw
thee
towards
my self
,
I
will
direct
thee
in
the
right
Paths
of
my
Love
,
I
will
bear
thee
up
in
the
way
,
that
thou
shalt
not
fall
in
it
,
nor
fall
from
it
.
4.
Obj.
But
thy
Melancholy
,
Dark
,
and
Sullen
thoughts
still
abound
in
thee
,
and
suffer
thee
to
have
no
Peace
.
These
fill
thee
with
Fears
,
and
Tremblings
,
that
thou
canst
not
take
comfort
in
any
thing
.
Ans.
But
God
will
restore
comfort
to
thee
,
and
to
thy
Mourners
.
He
will
bring
again
,
that
Comfort
,
which
thou
hadst
once
in
thy
Spirit
,
which
thou
hadst
in
Paradise
.
It
is
now
but
laid
aside
,
hid
,
sown
in
thee
.
God
will
bring
it
forth
to
Light
,
and
set
it
before
thee
,
and
make
it
to
grow
up
out
of
thine
own
Spirit
,
in
the
sight
of
thy
Spirit
,
and
in
the
sight
of
all
thy
Mourners
;
all
those
melancholy
thoughts
,
which
now
fill
thee
with
so
much
heaviness
.
I
will
restore
Comfort
:
Saith
God
.
The
Comfort
,
the
Joy
,
for
the
want
of
which
thou
Mournest
,
is
thine
already
,
it
was
thine
Eternally
,
it
was
the
Grace
given
to
thee
before
all
times
in
Jesus
Christ
,
as
St.
Paul
speaks
to
Timothy
.
But
as
the
Trees
were
first
in
the
Creation
,
and
then
the
Seed
,
and
then
again
the
Trees
are
restored
to
themselves
out
of
their
Seed
.
So
thy
Comforts
have
been
hid
in
thine
Heart
,
in
which
they
lye
in
their
proper
Seed
,
and
out
of
which
God
will
make
them
to
grow
up
,
and
so
restore
them
to
thee
,
and
thee
to
thy
Spiritual
,
and
Heavenly
self
.
Thus
much
for
the
Second
Answer
:
The
Peace
,
and
the
Kingdom
of
God
may
be
sown
though
they
be
not
grown
up
in
thee
.
So
I
have
done
with
the
First
Spirit
to
be
silenc'd
in
the
Soul
that
she
may
have
Peace
;
which
is
the
Spirit
of
Wrath
from
God
.
2.
The
Spirit
of
the
Devil
.
This
is
the
Second
Spirit
to
be
silenced
in
the
Soul
for
her
Spiritual
Peace
.
Read
those
Verses
,
Psal.
46.
2.
3.
Therefore
we
will
not
fear
,
though
the
Earth
be
removed
:
and
though
the
Mountains
be
carryed
into
the
midst
of
the
Sea
.
Though
the
Waters
thereof
roar
,
and
the
Mountains
shake
with
the
swelling
thereof
.
Selah
.
In
the
verse
following
you
read
of
a
River
,
whose
streams
refresh
the
City
of
God
.
This
River
is
clearly
the
Spirit
of
God
.
This
Sea
then
,
which
troubles
the
Earth
,
must
be
the
Spirit
of
the
Devil
,
the
Natural
Power
of
Darkness
in
the
Creature
,
which
,
while
it
kept
its
own
place
,
and
order
,
had
a
Beauty
in
it
;
but
forsaking
its
own
habitation
,
as
St.
Jude
speaketh
,
it
brings
Confusion
.
You
may
confirm
that
sense
of
the
Sea
in
this
place
,
by
comparing
Two
,
or
Three
places
of
Scripture
more
,
one
with
another
.
Gen.
1.
2.
That
Darkness
,
out
of
which
the
Light
,
and
Strength
of
the
Creature
was
first
raised
,
is
express'd
by
a
Sea
:
Darkness
was
upon
the
Face
of
the
Deep
,
and
the
Spirit
of
God
moved
upon
the
Face
of
the
Waters
.
Revel.
20.
3.
The
Angel
casts
the
Devil
into
the
Bottomless
Pit
.
The
Word
here
,
which
is
translated
Bottomless
Pit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answer
in
Greek
,
to
that
in
Hebrew
,
Tehôm
;
which
is
expounded
,
the
Deep
,
in
that
First
of
Genesis
.
And
the
Sea
is
frequently
called
by
this
Name
thorough
the
Scriptures
;
Teh●m
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Deep
.
The
Devil
was
cast
down
into
the
great
Deep
of
his
own
Darkness
,
and
shut
up
there
.
Revel.
21.
1.
I
saw
a
new
Heaven
,
and
a
new
Earth
,
and
there
was
no
more
Sea
.
The
Spirit
of
the
Devil
,
and
the
Power
of
Darkness
was
now
shut
up
in
itself
,
and
no
more
troubled
the
Peace
and
Beauty
of
the
Creature
.
Though
there
was
still
Night
,
and
Day
;
Darkness
,
and
Light
;
yet
there
was
no
more
Sea
,
the
Darkness
,
was
as
a
sweet
Calm
Stream
refreshing
the
Earth
,
and
mingled
with
the
Light
of
Life
.
This
Sea
of
Darkness
,
and
confusion
lies
at
the
bottom
of
the
Spirit
of
every
man
naturally
.
It
encompasseth
us
on
every
side
.
This
often
opens
itself
upon
us
,
and
the
Mountains
of
all
our
Strength
,
Joy
or
Glory
are
swallowed
up
in
the
midst
of
it
.
When
the
Waters
of
this
Sea
,
evil
Spirits
roar
upon
our
Souls
;
they
fill
them
with
Fear
,
amazement
,
and
Horrour
.
The
Sea
is
accounted
the
Cause
of
Earth-quakes
.
The
Earth
in
a
Man
,
all
the
Foundations
of
his
Life
,
and
Joy
are
violently
shaken
in
him
,
when
this
Sea
swells
beneath
them
.
What
Peace
,
what
Establishment
can
there
be
to
the
Soul
,
while
this
Power
of
Darkness
rageth
?
As
the
World
shall
have
no
Peace
,
till
it
be
bound
up
in
its
own
Deep
,
so
neither
can
the
Soul
.
This
is
the
Second
Spirit
to
be
silenced
.
3.
The
Spirit
of
a
Man
in
Himself
.
Before
the
Soul
can
have
Peace
,
her
own
Spirit
must
be
silent
in
the
midst
of
her
.
Psal.
4.
4.
We
have
this
advice
given
us
:
Commune
with
your
own
Heart
upon
your
Bed
,
and
be
still
.
This
seems
to
be
a
Contradiction
Commune
,
and
be
still
.
But
the
Selah
added
,
points
out
a
more
hidden
sense
.
Here
are
Two
Terms
in
this
Scripture
,
which
have
a
various
Sense
.
Heart
,
and
Bed
.
1.
Heart
.
Commune
with
your
Hearts
.
What
is
the
Heart
?
The
Heart
is
the
Inward
Principle
,
the
Life-Principle
.
1.
The
Heart
is
the
Inward
Principle
.
So
you
read
of
the
Heart
of
the
Sea
,
Exod.
15.
8.
and
the
Heart
of
the
Earth
,
Mat.
12.
40.
Mark
7.
18.
Whatsoever
thing
cometh
from
without
,
defileth
not
the
Man
.
v.
19.
Because
it
entreth
not
into
thy
Heart
,
but
into
thy
Belly
;
and
passeth
into
the
Draughts
.
v.
21.
From
within
,
from
the
Heart
of
men
proceed
Evil
thoughts
,
Adulteries
,
&c.
The
Meats
,
which
we
take
in
from
without
,
reach
the
Body
in
all
the
parts
of
it
;
and
they
reach
the
Soul
,
as
it
lives
in
the
Body
,
working
upon
it
,
and
making
changes
in
it
.
Both
these
then
are
the
Belly
,
the
Outward
Man
,
which
is
maintained
from
an
Outward
Principle
,
and
passeth
away
into
the
Dust
,
and
Darkness
.
But
the
Heart
is
more
Inward
,
and
Immutable
.
It
is
that
,
which
abides
in
the
Invisible
part
of
things
,
and
is
that
Hidden
Spring
,
the
Principle
both
of
Soul
,
and
Body
.
This
Heart
in
the
Natural
Man
is
the
Spirit
of
Man
,
in
the
Spirit
of
the
Devil
,
or
in
the
Spirit
of
Divine
Wrath
;
or
rather
in
both
.
So
from
the
Heart
come
evil
thoughts
.
So
St.
Iohn
saith
,
1
Iohn
.
3.
20.
If
our
Hearts
condem●
us
,
God
is
greater
than
our
Hearts
and
knoweth
all
things
.
But
if
our
Hearts
condemn
us
not
,
then
have
we
confidence
before
God
.
Every
man
hath
in
him
a
Principle
more
Inward
,
than
the
Spirit
of
the
Devil
,
which
is
the
Spirit
of
God
,
as
it
comes
forth
into
his
Spirit
,
and
gives
his
Spirit
,
a
Created
Invisible
,
Immortal
Being
in
itself
among
Angels
.
This
is
that
Heart
of
man
,
with
which
he
is
to
commune
,
this
is
the
Seat
of
Justification
,
Or
Condemnation
:
The
Spirit
of
Man
,
as
it
lives
above
in
the
Spirit
of
God
,
according
to
his
Wrath
,
or
his
Love
:
Or
the
Spirit
of
God
,
as
it
becomes
the
Principle
of
Nature
,
a
Principle
in
the
Spirit
of
Man
.
If
this
Heart
condemn
us
;
that
is
,
the
Spirit
of
God
,
as
it
is
the
Principle
of
our
Spirits
:
God
is
greater
than
our
Hearts
:
that
is
,
the
Spirit
of
God
,
as
it
is
in
itself
,
above
our
Spirits
,
hath
a
greater
Fulness
of
Majesty
,
and
Light
in
itself
,
where
it
is
,
as
the
Light
in
the
Sun
;
when
as
in
our
Spirits
,
it
is
,
but
as
the
Light
in
the
Star
.
If
therefore
it
testifie
Wrath
to
us
in
this
relation
,
in
which
it
is
,
but
as
a
Glance
;
it
shall
more
fully
testify
wrath
against
us
in
that
State
in
which
it
is
the
Full
Glory
.
As
it
is
a
Principle
in
our
Spirits
it
opens
itself
truly
,
but
imperfectly
:
in
a
right
Sense
;
but
in
a
part
only
of
its
own
Sense
.
But
as
it
is
in
itself
,
it
knows
all
things
;
it
opens
itself
to
the
utmost
of
its
own
sense
,
and
eternal
purpose
.
A
man
should
neither
comfort
,
nor
condemn
himself
from
the
language
of
his
own
Spirit
,
as
it
lives
in
the
Outward
Soul
,
or
Body
,
and
speaks
of
its
own
.
This
Spirit
should
be
silent
,
and
still
.
But
we
are
to
commune
with
the
Divine
Principle
in
us
,
with
our
Spirits
,
as
they
dwell
within
,
in
the
Spirit
of
God
.
For
so
the
Spirit
of
God
,
and
our
Spirits
,
are
twisted
in
One
,
make
One
Heart
,
testify
One
thing
,
and
that
truly
,
whether
it
be
for
Life
,
or
for
Death
;
from
Wrath
or
from
Love
.
For
the
Spirit
of
God
,
and
of
Man
in
this
Principle
,
are
an
Image
of
the
Spirit
of
God
,
as
it
is
absolute
,
and
supream
in
the
God-Head
.
But
there
is
a
Heart
,
within
this
Heart
.
This
Heart
is
a
Principle
of
Life
or
Death
,
Love
or
Wrath.
There
is
within
this
a
Heart
,
which
is
the
Life-Princiciple
,
and
the
Love-Principle
.
2.
The
Heart
is
the
Life-Principle
.
Prov.
4.
23.
Keep
thy
Heart
with
all
Diligence
:
for
out
of
it
are
the
Issues
of
Life
.
What
is
this
Heart
,
which
we
are
to
keep
,
when
we
are
to
deny
our selves
?
We
are
to
keep
it
,
not
with
Caution
to
preserve
our selves
from
it
;
but
with
Confidence
,
to
preserve
our selves
by
it
.
This
place
of
Scripture
is
like
that
before
it
,
Prov.
4.
13.
Where
Solomon
speaking
of
Wisdom
,
or
Instruction
,
saith
:
Keep
her
,
for
she
is
thy
Life
.
Jesus
Christ
,
as
he
is
in
the
Spirit
,
is
our
Life-Principle
,
Colos.
3.
4.
When
Christ
,
who
is
our
Life
shall
appear
.
He
is
the
Treasure
of
our
Hearts
,
and
our
truest
Heart
.
For
from
Him
,
as
He
is
in
the
Spirituality
of
his
own
Person
,
are
the
Issues
,
the
Out-goings
,
of
our
Life
,
Mat.
6.
21.
Where
your
Treasure
is
,
there
will
your
Hearts
be
also
.
Our
Treasure
,
and
our
Hearts
are
both
with
Jesus
Christ
in
Heaven
,
Colos.
3.
1.
The
Heart
,
is
the
Treasury
of
all
good
things
.
A
good
man
out
of
the
good
Treasury
of
his
Heart
bringeth
forth
good
things
,
Mat.
12.
35.
Jesus
Christ
is
this
Heart
,
which
hath
the
Treasure
in
it
.
For
in
him
are
all
the
Treasures
of
Wisdom
,
and
Knowledge
hid
,
Colos.
2.
3.
Jesus
Christ
is
the
Heart
.
as
he
is
the
Head
of
Man
,
1
Corin.
11.
3.
The
Head
of
every
Man
is
Christ
:
The
Head
of
Christ
is
God
.
The
Lord
Jesus
,
as
he
is
the
Heavenly
Man
,
is
the
most
proper
Head
,
and
Heart
of
man
:
the
First
Principle
before
all
others
,
the
most
inward
Principle
lying
within
,
and
beneath
all
other
Principles
;
the
Life-Principle
.
Thus
we
see
,
what
the
Heart
is
.
1.
Jesus
Christ
,
as
He
puts
forth
Himself
in
the
Natural
Spirit
of
Man
,
to
be
the
Principle
of
Nature
either
,
in
a
Power
of
Wrath
,
or
Love
.
2.
Jesus
Christ
,
as
He
is
in
his
own
Heavenly
Spirit
,
and
Person
,
comprehending
the
Life
,
Perfection
,
and
Blessedness
of
Man
in
Himself
,
as
in
a
Divine
Root
,
or
Treasury
.
2.
The
Bed
.
This
is
the
Second
thing
,
of
which
we
are
to
seek
the
meaning
.
We
read
of
a
Bed
of
Tribulation
,
Revel.
2.
22.
This
Bed
is
a
Spirit
of
Darkness
,
Weakness
,
Woe
,
and
Torment
.
We
read
of
a
Bed
in
Tribulation
,
which
God
prepares
for
those
,
whom
he
loves
,
Psal.
41.
3.
Thou
wilt
make
all
his
Bed
in
his
Sickness
,
or
,
Thou
wilt
turn
it
,
the
Inside
of
Peace
,
Love
,
and
Glory
,
for
the
Outside
of
Pain
,
and
Trouble
:
or
thou
wilt
change
it
from
a
Bed
of
Languishings
,
into
a
Bed
of
Rest
,
or
a
Bed
of
Love
.
We
read
of
Beds
of
Joy
,
and
Glory
,
Psal.
149.
5.
Let
the
Saints
be
joyful
in
Glory
,
let
them
Sing
aloud
on
their
Beds
.
In
the
Canticles
there
is
mention
made
of
the
Bed
of
Christ
,
and
His
Spouse
:
Can.
1.
16.
Our
bed
is
Green
.
There
is
also
Solomons
Bed
,
who
was
a
Type
of
the
Heavenly
Bridegroom
,
Cant.
3.
7.
Behold
his
Bed
,
which
is
Solomons
,
threes●●re
valiant
men
are
about
it
,
of
the
valiant
men
of
Israel
.
This
Bed
is
the
Spirit
of
the
Lord
Jesus
,
which
shines
forth
,
and
buds
with
Sweetness
,
and
Beauty
,
which
goes
forth
in
the
midst
of
the
Angels
,
cloathing
itself
with
those
Mighty
,
and
Glorious
Spirits
.
This
Spirit
draws
the
Soul
forth
from
the
Tumults
of
the
Flesh
,
takes
her
off
from
her
own
Strength
,
and
casts
her
upon
itself
,
as
upon
a
Bed
of
Rest.
By
this
time
we
see
,
what
the
Holy
Ghost
means
by
the
Heart
,
and
the
Bed
.
Let
us
now
return
to
that
place
of
that
Psalmist
,
for
the
opening
of
which
we
have
brought
in
all
these
Scriptures
,
Psal.
4.
4.
Commune
with
your
own
Heart
upon
your
Bed
,
and
be
still
:
that
is
,
discourse
not
with
your
Spirit
,
as
it
lives
in
this
Body
,
upon
these
Outward
Appearances
.
For
so
it
is
one
with
the
Strange
Woman
,
it
is
a
Strange
Heart
:
it
is
a
Fountain
,
that
makes
itself
common
,
and
defiles
itself
;
it
is
not
your
own
Fountain
alone
,
your
own
Heart
;
but
a
wandring
,
false
,
lying
Heart
.
Retire
your self
into
your
Chamber
,
in
which
the
Candle
of
the
Lord
shines
;
that
is
,
into
your
Spirit
,
as
it
hath
the
Spirit
of
God
,
for
the
Spring
of
Natural
Light
,
and
Life
in
it
.
Here
wait
quietly
,
and
silently
for
the
openings
of
the
Spirit
of
God
in
the
secret
Voice
of
Nature
within
you
.
But
,
stay
not
here
,
Silence
this
Spirit
too
,
draw
your self
yet
more
inward
,
into
the
Spirit
of
the
Lord
Jesus
,
as
He
is
the
Inward
Man
,
within
,
the
more
inward
than
,
the
secretest
Retirements
of
the
Natural
Spirit
.
Here
cast
thy self
upon
thy
Bed
in
thy
Heart
,
and
commune
with
thy
Heart
upon
thy
Bed
.
This
is
thy
Bed
,
and
thy
Heart
both
in
one
.
Here
lay
thy self
at
Rest
,
upon
this
Spirit
,
which
is
the
Comforter
;
advise
with
this
Spirit
,
which
is
the
only
Counsellor
,
the
Spirit
of
Truth
.
So
be
thou
still
,
let
thine
own
Spirit
,
the
Spirit
of
this
World
,
and
Nature
in
thee
be
silent
.
He
that
thus
hearkens
in
Silence
,
what
the
Lord
will
say
,
shall
certainly
hear
him
speak
Peace
to
his
Saints
.
The
Spirit
of
God
in
thy
Natural
Man
may
speak
of
Wrath
to
thee
;
and
God
will
confirm
that
voice
of
Wrath
in
the
Spirit
of
thy
Natural
Man
.
And
so
here
thou
canst
find
no
Bed
to
comfort
thee
.
But
go
a
little
beyond
thy
Natural
Man
,
and
thou
shalt
meet
with
the
Spirit
of
God
,
as
it
is
in
its
own
Freedom
,
and
Fulness
in
the
Lord
Jesus
▪
Here
is
a
Bed
ready
prepared
for
thee
.
Now
silence
thine
own
Spirit
for
ever
;
and
hear
no
more
,
what
the
Spirit
in
thine
own
Spirit
speaks
;
but
,
what
this
Spirit
speaks
,
as
it
is
here
,
in
Jesus
Christ
;
and
this
Spirit
will
certainly
make
thee
to
hear
the
voice
of
Joy
,
and
Gladness
.
Thus
the
Lord
giveth
his
Beloved
Rest
:
not
in
themselves
,
but
in
Himself
.
I
have
now
finished
the
First
Part
of
Spiritual
Peace
,
which
is
Silence
;
the
Silencing
of
a
Three-fold
Spirit
;
the
Spirit
of
Wrath
from
God
;
the
Spirit
of
the
Devil
;
the
Spirit
of
Man
.
2.
Part
:
Satisfaction
.
The
Second
Part
of
Spiritual
Peace
is
Satisfaction
.
This
consists
in
Two
Things
.
-
1.
A
Sweet
League
with
all
things
.
-
2.
A
Satisfactory
Rest
in
this
League
.
1.
A
Sweet
League
with
all
things
.
There
can
be
no
Satisfaction
,
where
there
is
any
thing
wanting
,
and
not
made
up
;
or
any
thing
Crooked
,
and
not
made
straight
:
as
Solomon
speaks
,
Eccl.
1.
15.
There
is
no
Satisfaction
,
where
there
is
Division
,
or
Contention
.
Jobs
Friends
promiseth
this
Satisfaction
to
Job
,
Job
5.
23.
Thou
shalt
be
in
League
with
the
Stones
of
the
Field
,
and
the
Beasts
of
the
Field
shall
be
at
Peace
with
thee
.
v.
24.
And
thou
shalt
know
,
that
thy
Tabernacle
shall
be
in
Peace
.
Behold
a
League
wi●h
all
things
below
thee
,
Beasts
,
and
Stones
:
Principles
,
and
Appearances
of
Life
descending
are
the
Beasts
:
The
Stones
are
the
Principles
and
Appearances
of
Darkness
descended
to
the
lowest
,
the
Dead
Images
of
things
.
Behold
a
League
here
with
all
things
above
thee
;
thy
Tabernacle
shall
be
in
Peace
.
The
Powers
above
thee
are
thy
Tabernacle
:
The
Angels
are
thy
Tabernacle
,
God
is
thy
Tabernacle
.
Thou
shalt
dwell
peaceably
in
these
.
These
shall
be
in
Peace
,
not
in
stormy
or
fiery
Appearances
upon
thee
.
Behold
a
League
with
all
Times
,
with
Eternity
:
Thou
shalt
know
,
that
thy
Tabernacle
shall
be
in
Peace
.
Thou
shalt
not
fear
,
what
is
to
come
;
because
all
Times
to
come
shall
be
in
Covenant
with
thee
.
Whatever
Times
come
to
others
,
still
thy
Tabernacle
,
thy
Angel
,
thy
God
shall
be
peace
upon
thee
;
and
this
thou
shalt
know
before
hand
.
This
is
that
League
with
all
things
,
which
Jobs
Friend
promiseth
to
him
,
without
which
there
can
be
no
Satisfaction
or
Peace
.
Quest.
But
you
will
perhaps
ask
me
,
how
this
League
is
made
.
Ans.
I
answer
,
that
it
is
made
by
living
in
the
Spirit
of
Jesus
Christ
.
This
Spirit
in
you
is
this
League
or
Covenant
.
For
the
Spirit
is
the
Unity
,
and
hath
the
Band
of
Peace
in
itself
,
Ephes.
4.
3.
The
Lord
,
who
is
the
Spirit
,
is
call'd
,
the
God
of
the
Spirits
of
all
Flesh
,
Num.
16.
12.
and
27.
16.
This
place
agrees
with
that
,
Luk.
20.
38.
God
is
the
God
of
the
Living
,
not
of
the
Dead
,
for
all
things
live
to
Him
.
As
our
Saviour
said
;
that
Little
Children
had
their
Angels
,
which
beheld
the
Face
of
God
in
Heaven
:
So
it
is
most
true
,
that
each
Fleshly
Appearance
hath
its
Spirit
in
which
it
lives
with
,
and
to
God
.
Every
Beast
,
or
Stone
hath
its
Angel
,
in
which
it
is
comprehended
after
a
living
manner
,
and
by
which
it
is
governed
.
Every
Angel
hath
its
Spirit
in
Jesus
Christ
,
in
which
itself
is
again
comprehended
after
a
Divine
manner
,
and
by
which
it
is
entirely
managed
.
Thus
the
Spirits
of
all
things
are
in
the
Spirit
of
Jesus
Christ
.
The
Spirit
of
every
Creature
,
which
is
the
Scepter
,
that
sways
it
,
the
Law●giver
to
it
,
is
in
the
ha●d
of
the
Spirit
of
Christ
,
and
goes
forth
from
between
his
Feet
.
If
then
thou
wouldst
be
in
League
with
all
things
,
and
at
Peace
with
them
:
be
thou
One
Spirit
with
Jesus
Christ
;
so
all
Things
,
and
Times
shall
be
One
Spirit
with
thee
;
and
this
Unity
of
Spirit
is
the
Bond
of
Peace
.
To
be
Spiritually-minded
is
Life
,
and
Peace
,
Rom.
8.
6.
If
thou
wouldst
live
comfortably
,
take
h●●d
of
dw●lling
in
the
Fleshly
Tabernacle
,
in
the
Fleshly
Savour
,
and
rellish
of
things
.
Let
thy
understanding
,
and
Soul
abide
in
the
Spirit
of
God
.
So
thou
shalt
converse
always
,
every
where
with
lively
,
and
lovely
Objects
.
All
things
round
about
thee
,
within
thee
,
without
thee
,
shall
have
Life
,
and
a
Harmony
,
a
Tuneableness
with
themselves
,
and
with
thy
Spirit
,
a
Peace-fulness
in
their
Life
.
All
things
shall
have
an
Angelical
Life
and
Sweetness
to
thee
as
they
have
to
the
Elect
Angels
.
All
things
shall
have
a
Divine
Life
and
Sweetness
to
thee
,
as
they
have
to
God
.
This
is
the
First
thing
,
in
which
Satisfaction
consists
,
a
Sweet
League
with
all
things
.
2.
A
Satisfactory
Rest
in
this
League
.
This
is
the
Second
Thing
,
in
which
the
Satisfaction
of
Spiritual
Peace
confists
.
Es.
14.
3.
And
it
shall
come
to
pass
in
that
day
;
the
Lord
shall
give
thee
Rest
from
thy
Sorrow
,
and
from
thy
Fear
,
and
from
thy
hard
Bondage
,
wherein
thou
wast
made
to
serve
.
Poor
Soul
!
while
thou
livest
in
the
Darkness
of
Fleshly
things
,
thou
hast
Sorrow
breaking
thee
by
the
Oppression
of
present
Evils
,
thou
hast
Fear
pursuing
thee
with
the
expectation
of
more
Evils
yet
to
come
,
thou
hast
thy
Desires
carried
forth
uncessantly
,
and
violently
toward
those
Objects
which
cannot
satisfy
,
but
divide
,
disappoint
,
and
distract
them
,
making
them
to
labour
under
a
hard
Bondage
,
to
work
in
the
Fire
,
and
feed
on
the
Wind.
But
when
the
Day
of
the
Lord
,
the
Day
of
the
Spirit
comes
;
then
the
Soul
is
in
Covenant
with
all
things
;
she
hath
all
Evils
subdued
to
her
,
so
her
Passionate
part
is
Satisfied
,
and
calm
;
she
hath
all
good
things
freely
to
enjoy
,
so
her
Desires
are
at
rest
in
the
bosom
of
their
proper
Objects
;
thus
the
whole
Soul
hath
Peace
,
all
her
Faculties
acquiesce
in
their
several
Perfections
,
all
her
Powers
move
with
a
full
Complacency
in
their
several
Operations
.
Thus
that
is
made
good
which
is
prophesied
in
another
place
,
Es.
32.
17.
The
work
of
Righteousness
shall
be
Peace
,
and
the
Effect
of
Righteousness
,
Quietness
,
and
Assurance
for
ever
.
When
thou
hast
the
Lord
Jesus
in
the
Spirit
,
then
thou
hast
Righteousness
brought
forth
to
victory
in
thee
.
For
all
things
are
then
gathered
up
into
One
Body
,
or
Fulness
of
Divine
Glory
in
thy
Soul
.
Now
thou
hast
Peace
with
Quietness
,
and
Assurance
for
ever
.
This
is
the
Satisfactory
Rest
,
when
no
Passion
hath
any
thing
,
to
disturb
it
,
no
Desire
wants
any
thing
to
distract
it
.
But
all
is
quiet
in
the
Soul
for
present
,
and
assured
to
Eternity
.
This
God
doth
,
when
he
brings
us
into
his
Kingdom
,
which
is
the
Unity
of
the
Spirit
.
Thus
much
for
the
Second
Property
of
the
Kingdom
of
God
,
which
is
Peace
in
the
Two
Parts
of
it
,
Silence
,
and
Satisfaction
.
Application
.
Use.
1
▪
Direction
.
If
you
would
have
Peace
,
understand
,
and
distinguish
rightly
the
Grounds
of
your
trouble
.
As
they
are
Three
,
so
you
shall
know
them
by
their
several
ways
of
working
.
1
,
Ground
.
The
Spirit
of
Wrath
from
God
hath
its
way
of
Working
in
the
Soul
peculiar
to
itself
▪
It
makes
present
Impressions
of
Trouble
,
and
Terrour
.
But
it
doth
it
with
an
Absoluteness
,
an
Arbitrariness
,
laying
no
Premises
,
drawing
no
Conclusions
.
This
was
the
great
Dispute
between
Job
,
and
his
Friends
.
Job
complained
that
God
set
a
Watch
over
him
;
a
Spirit
of
trouble
,
that
should
suffer
him
to
take
no
Rest
,
no
way
,
on
no
side
:
that
He
scar'd
him
with
Visions
,
and
frighted
him
with
Dreams
;
God
appointed
a
Spirit
over
him
,
which
fill'd
him
sleeping
and
waking
with
dreadful
Appearances
,
Job
▪
7.
12.
14.
Jobs
Friends
charge
him
to
have
Iniquity
in
his
Hand
,
Job
11.
14.
And
Hypocrisy
in
his
Heart
,
Job
8.
13.
otherwise
say
they
:
Thou
shouldst
have
prosper'd
still
;
thy
hopes
should
not
thus
have
perished
.
So
they
laid
Premises
to
the
Wrath
of
God
,
which
fell
upon
Job
.
On
the
other
side
Job
maintains
;
the
Vanity
of
this
Life
,
where
all
things
fall
alike
to
all
:
the
Absoluteness
of
God
,
who
deals
alike
with
all
at
Pleasure
:
the
Slightness
,
and
Shadowiness
of
Man
in
this
Fleshly
State
,
where
God
alike
sweeps
away
the
Lives
,
and
Glories
of
all
sorts
of
men
,
as
Shadows
:
The
Excellency
of
Afflictions
in
the
Saints
:
the
Propriety
of
this
State
of
things
,
which
is
properly
subject
to
the
Principalities
,
and
Powers
of
Darkness
,
Job
9.
22.
23.
24.
He
destroyeth
the
Perfect
,
and
the
Wicked
.
None
therefore
can
say
,
that
any
Sufferings
are
a
Sign
of
a
Reprobate
Man
,
or
of
Hatred
in
God
.
If
the
Scourge
slay
suddenly
,
he
will
laugh
at
the
Tryal
of
the
Innocent
.
God
will
laugh
at
the
miseries
of
a
Good
man
,
as
being
,
but
a
Melancholy
Dream
,
when
the
Man
is
asleep
,
which
wakes
him
,
and
he
finds
himself
well
in
Glory
.
The
Earth
is
given
into
the
Hand
of
the
Wicked
,
and
hath
covered
the
face
of
the
Judges
of
it
.
It
is
improper
to
expect
any
thing
right
in
this
State
,
which
is
the
Season
for
Darkness
,
and
the
time
of
the
Reign
of
those
Spirits
which
are
the
Powers
of
Darkness
,
under
whom
the
good
Angels
are
vailed
,
and
imprisoned
.
Thus
Job
shews
his
Friends
how
they
plead
deceitfully
for
God
.
And
Job
hath
this
Testimony
given
him
by
God
,
that
his
Friends
had
not
spoken
right
things
of
God
,
as
he
had
done
.
Job
would
grant
,
that
he
had
sinn'd
.
But
the
Lord
could
forgive
him
all
his
Sins
,
and
he
knew
▪
His
Redeemer
liv'd
,
his
Record
was
on
High
.
He
would
never
grant
that
his
Sufferings
were
any
Argument
of
his
Sinfulness
,
or
want
of
Sincerity
in
him
.
Jeremy
complains
,
Lamen.
3.
6.
He
hath
set
me
in
dark
places
,
as
they
that
be
dead
of
old
.
The
Spirit
of
Wrath
from
God
can
make
itself
a
Prison
of
Darkness
to
thee
,
depriving
thee
of
all
the
Sweet
,
Comfortable
,
Lightsom
Appearances
of
things
;
leaving
thee
only
Shady
,
Frightful
,
Empty
,
Melancholy
Shapes
hovering
about
thee
,
as
they
that
are
Dead
.
This
Spirit
can
keep
thee
in
this
Darkness
,
that
thou
shalt
find
no
way
out
of
it
,
by
Friends
,
Ordinances
,
Prayers
,
Endeavours
of
thy
Spirit
within
thee
.
This
Spirit
can
bind
thee
fast
up
in
itself
,
sit
heavy
upon
thee
,
sink
thee
still
lower
,
as
a
Chain
.
So
he
goes
on
complaining
,
v.
7.
He
hath
bedg'd
me
about
;
he
hath
made
my
Chain
heavy
.
But
the
Spirit
of
Wrath
from
God
never
draws
forth
any
uncomfortable
Conclusions
for
Eternity
.
No
when
such
thoughts
as
these
arise
:
I
am
cast
away
for
ever
:
I
shall
be
eternally
damn'd
in
Hell
.
These
thoughts
are
not
from
the
Spirit
of
God
,
but
from
some
other
Spirit
.
And
so
Jeremy
brings
them
in
.
v.
18.
I
said
;
my
Hope
,
and
my
Strength
is
perished
from
the
Lord
.
It
is
not
:
He
,
the
Lord
said
,
though
he
were
in
His
Wrath
:
but
,
I
said
.
Thus
we
see
,
how
we
may
know
,
when
the
Spirit
of
Wrath
from
God
is
the
Ground
of
our
Inward
Trouble
.
There
is
a
Four-fold
Remedy
against
this
Trouble
.
1.
Remedy
:
Resignation
.
Say
in
the
midst
of
this
Darkness
,
and
Fear
:
It
is
the
Lord
,
let
him
do
,
whatsoever
pleaseth
him
.
I
am
in
His
arms
,
these
are
His
ways
with
me
.
Can
the
same
Fountain
bring
forth
Bitter
,
and
Sweet
Waters
?
Be
not
deceived
,
be
not
disturbed
O
my
Soul
,
but
leave
thy self
with
God
,
as
a
Faithful
Creator
;
let
him
make
,
what
He
will
of
thee
.
The
Word
of
the
Lord
,
every
Appearance
,
in
which
God
comes
forth
unto
thee
,
is
good
.
Fear
not
to
receive
him
,
and
to
sit
down
,
though
it
be
in
Darkness
:
for
then
thou
sittest
under
his
Shadow
.
Only
neither
take
from
,
nor
add
to
his
Words
,
or
Appearances
in
thee
;
by
the
Suggestions
of
any
other
Spirit
.
2.
Remedy
:
Retirement
.
Withdraw
from
the
Fleshly
Man
,
together
with
this
Pillar
of
Clouds
and
Fire
;
which
sits
upon
that
.
Draw
thy
Spirit
up
to
the
Unchangeable
Spirit
of
Glory
,
and
the
State
of
thy
Spiritual
Man
in
that
Glory
.
So
did
Job
:
My
Record
is
on
High
.
Appeal
from
that
Testimony
,
or
Discovery
,
which
God
gives
of
Himself
below
in
thy
Earthly
Man
;
to
that
Testimony
,
or
Discovery
,
which
God
gives
of
thee
,
above
,
in
the
Simplicity
,
and
Nakedness
of
His
Divine
Nature
.
So
did
Paul
:
Of
such
a
man
I
will
boast
;
a
man
caught
up
into
the
Third
Heavens
,
into
Paradise
.
Though
thou
canst
see
nothing
but
anger
,
and
frowns
in
the
Face
of
Jesus
Christ
,
as
thou
seest
that
in
thy
Flesh
below
:
yet
thou
mayst
see
Joys
and
Glories
in
thy self
,
as
thou
seest
thy
Person
in
the
Heavenly
Person
of
the
Lord
Jesus
above
.
3.
Remedy
:
Prayer
.
Cry
to
God
continually
for
Two
Things
:
First
,
that
He
would
take
his
Hand
off
from
you
.
No
means
,
or
Power
can
remove
your
Trouble
,
till
the
Hand
of
God
be
removed
.
'T
is
that
,
holds
down
your
Eyes
,
that
you
cannot
see
the
Light
of
Comfort
.
No
art
,
or
force
,
can
remove
the
Hand
of
God
,
till
Himself
please
to
do
it
:
The
Second
is
,
that
He
would
turn
unto
thee
.
4.
Remedy
:
Waiting
.
Submit
,
and
Wait.
I
waited
patiently
for
the
Lord
,
●nd
he
inclined
unto
me
:
Saith
David
.
Give
the
Lord
leave
first
to
sit
down
Himself
,
and
Feast
on
his
own
Will
,
and
thy
Comforts
;
while
thou
waitest
,
and
ministrest
all
thy
Peace
,
and
Strength
to
Him
▪
then
will
God
say
to
thee
:
Sit
thou
down
,
and
Feast
upon
thy
Will
in
mine
,
upon
thy
Joys
together
with
mine
.
So
much
for
the
Discovery
,
and
Remedies
of
the
First
Ground
of
Inward
Trouble
.
2.
Ground
:
The
Spirit
of
the
Devil
,
when
he
is
the
cause
of
Trouble
,
manifests
himself
by
his
Lying
Arts
;
and
Murthering
Aims
.
He
increaseth
thy
Feelings
by
Fears
,
and
thy
Darkness
by
false
Reasonings
.
He
would
teach
thee
,
to
argue
against
thy self
from
the
present
Anger
of
the
Lord
towards
thee
that
he
eternally
hates
thee
.
He
would
teach
thee
to
dispute
against
thy self
;
that
no
Sufferings
are
like
unto
thine
,
and
therefore
never
any
Sinner
like
unto
thee
.
What
clear
Falshoods
are
these
,
when
God
plainly
affirms
in
his
word
:
that
All
things
come
alike
to
all
,
and
no
man
can
know
either
Love
,
or
Hatred
by
any
thing
under
the
Sun
?
The
Devil
is
ever
drawing
Inferences
of
Despair
from
Desertions
,
prompting
thee
to
such
Language
,
as
this
in
thy
Spirit
:
This
Evil
is
from
the
Lord
;
why
should
I
wait
any
louger
upon
him
?
There
is
no
hope
for
me
in
God
.
Thus
the
Devil
is
known
by
Lies
leading
to
Despair
,
which
leads
to
Death
,
and
Destruction
.
There
is
one
Remedy
against
this
Ground
of
Trouble
besides
those
mentioned
before
,
and
that
is
this
:
Resist
the
Devil
,
and
he
will
fly
from
you
.
Beat
back
his
Suggestions
,
by
stopping
your
Ears
against
them
.
Answer
him
,
that
he
is
the
Accuser
of
the
Father
,
and
the
Brethren
one
to
another
.
When
he
puts
into
you
Dark
thoughts
of
God
;
Despairing
thoughts
towards
God
;
that
he
is
a
Lyar
,
and
a
Murtherer
.
But
God
is
Light
,
and
there
is
no
Darkness
in
Him
:
God
is
Love
,
aad
Fury
is
not
in
Him
.
All
these
Fears
are
thy
weakness
,
and
thy
Low
Estate
,
in
which
thou
sufferest
with
Jesus
Christ
.
3.
Property
.
The
Third
Property
in
the
Kingdom
of
God
is
Joy
.
St.
Paul
in
1
Thes.
2.
19
,
20.
joyns
these
Two
,
Joy
,
and
a
Crown
:
Ye
are
my
Joy
,
and
my
Crown
.
Spiritual
Joy
hath
Three
Parts
.
-
1.
The
Exaltation
of
the
Soul
.
-
2.
The
Enlargement
.
-
3.
The
Activity
of
the
Soul
in
God
.
1.
Part
:
The
Exaltation
of
the
Soul
in
God
is
Two-fold
.
1
,
There
is
a
Spiritual
Exaltation
of
the
Soul
over
her
Spiritual
Enemies
.
2.
Chron.
20.
27
,
It
is
said
of
Jehoshaphat
,
and
all
Israel
,
that
,
they
returned
to
Jerusalem
with
joy
.
For
God
had
made
them
to
rejoyce
over
all
their
Enemies
.
This
is
a
Figure
of
the
Souls
Joy
over
her
Spiritual
Enemies
;
when
Jesus
Christ
brings
her
,
as
a
Conqueror
into
the
Spirit
,
which
is
the
Jerusalem
above
.
This
Exaltation
,
and
Joy
is
described
in
the
Person
of
our
Lord
Jesus
:
Colos.
2.
15.
He
spoyled
Principalities
and
Powers
,
making
a
shew
of
them
openly
triumphing
over
them
.
Thus
is
her
Royal
State
,
set
above
the
Principalities
of
Hell
,
the
Powers
of
Darkness
;
Corruptions
,
Temptations
,
Death
,
and
Devils
.
She
sees
them
set
under
her
Feet
,
that
is
,
beneath
her
lowest
Appearance
;
She
sees
them
spoyled
of
all
power
to
hurt
,
and
glory
to
tempt
her
.
She
shews
them
,
and
makes
them
manifest
in
the
Light
of
God
.
She
Triumphs
over
them
,
exalts
herself
,
and
rejoyceth
over
them
;
raising
a
Joy
,
and
a
Praise
to
herself
,
and
her
Saviour
out
of
them
.
This
is
the
First
Exaltation
of
the
Soul
in
her
Spiritual
Joy
.
2.
The
Second
is
the
Exaltation
of
the
Soul
to
the
Spiritual
State
of
Jesus
Christ
.
This
is
set
forth
in
a
Parable
,
by
our
Lord
Jesus
:
Mat.
25.
23.
The
Lord
saith
to
him
that
had
emproved
,
and
multiplyed
his
Talents
:
Well
done
,
thou
good
,
and
Faithful
Servant
;
thou
hast
been
Faithful
in
a
few
things
,
I
will
make
thee
ruler
over
many
:
enter
th●●
into
the
Joy
of
thy
Lord
.
Here
is
a
Rule
,
and
a
Joy
:
the
Kingdom
,
and
the
Joy
of
the
Lord
.
To
both
these
the
Soul
is
at
once
exalted
with
her
Lord
.
This
Parable
is
worth
our
stay
upon
it
for
a
while
.
The
Opening
of
it
will
add
much
Light
to
this
Particular
of
Spiritual
Joy
.
A
Christian
hath
a
Two-fold
State
on
Earth
.
-
1.
State
of
sad
Employment
.
-
2.
State
of
sweet
Enjoyment
.
1.
A
Christian
hath
a
State
of
sad
Employment
in
a
Two-fold
S●a●●n
;
while
he
is
a
Servant
;
and
while
he
is
a
Son
,
before
he
is
yet
past
the
growth
of
a
Young
Man
.
1.
Season
.
The
Fi●st
Season
of
a
Christians
sad
Employment
is
,
while
he
is
a
Servant
.
He
then
lives
under
Legal
Administratio●s
,
which
are
the
Manifestations
of
God
in
the
Earthly
Image
.
These
are
the
Two
Talents
,
with
which
the
Soul
is
now
to
Trade
.
When
Adam
was
driven
out
of
Paradise
,
he
was
to
till
the
Ground
,
and
to
eat
his
Bread
in
the
Sweat
of
his
Brows
.
So
a
Saint
in
this
Season
is
put
to
dig
into
the
Earthly
Image
,
and
to
feed
upon
the
Bread
of
Heaven
in
the
toil
,
and
labour
of
his
Natural
Principles
.
2.
Season
.
The
other
Season
of
a
Saints
sad
Employment
is
,
when
he
is
a
S●n
,
but
not
yet
grown
up
out
of
the
Age
of
a
Young
Man
,
to
that
of
a
Father
,
or
a
King
.
Now
he
hath
in
his
Soul
the
Evangelical
Appearances
of
God
,
and
Jesus
Christ
.
But
he
hath
them
after
a
Fl●s●ly
manner
,
and
in
a
Fl●shly
way
.
These
Appearances
are
the
Five
Talents
.
The
Lord
Jesus
,
while
he
was
in
the
●
l●sh
,
had
not
,
where
to
lay
●is
●●ad
.
So
it
is
with
the
Soul
in
this
Season
.
She
hath
not
y●t
attain'd
to
h●r
State
of
Rest
She
is
not
y●t
come
to
〈◊〉
sweet
Enjoyments
.
As
her
Saviour
,
so
she
hath
a
Baptism
to
be
baptized
with
,
and
she
is
str●ightned
,
till
it
be
over
.
She
is
in
difficulty
,
pain
,
and
trav●l
,
till
these
Talents
be
multiplyed
.
Then
comes
the
sweet
Enjoyment
,
which
is
the
Second
State
of
a
Christian
on
Earth
.
2.
A
Christian
hath
his
State
of
sweet
Enjoyment
,
when
the
Talents
are
multiplyed
.
But
what
is
the
multiplying
of
the
Talents
?
What
is
the
casting
of
them
into
the
Bank
to
receive
them
again
with
increase
?
Our
Saviour
teacheth
us
,
what
all
this
means
by
another
,
a
plainer
Parable
,
John
12.
24.
If
the
Corn
dye
not
,
it
abides
alone
.
But
if
it
dye
;
it
brings
forth
much
fruit
.
The
●l●shly
Appearances
of
Christ
are
the
Talents
un-multiplyed
,
the
Corn
abiding
alone
.
While
they
so
continue
,
they
are
solitary
,
melancholy
,
bearing
little
fruit
of
Glory
to
God
,
or
Joy
to
the
Soul
.
But
then
the
Soul
casts
these
Talents
into
the
Bank
,
then
she
sows
this
Corn
,
when
she
resigns
them
to
God
,
when
she
crucifies
them
,
and
dies
to
them
by
the
power
of
the
Death
of
the
Lord
Jesus
in
her
.
Now
the
Soul
hath
them
within
her
rising
again
in
the
Spirit
,
after
a
Spiritual
manner
.
Now
she
receives
them
again
with
an
increase
of
Holiness
,
Peace
,
and
Joy
.
Now
the
Lord
Jesus
saith
to
the
Soul
:
Well
done
,
good
,
and
faithful
Servant
;
thou
hast
been
faithful
in
a
few
things
,
in
poor
,
low
,
and
dark
manif●s●ations
.
Thou
hast
submitted
them
to
my
will
,
and
yielded
them
up
to
the
power
of
my
Death
.
I
therefore
will
make
thee
ruler
over
many
.
Thou
shalt
no
more
be
subject
to
low
,
and
single
Appearances
.
Thou
shalt
reign
in
the
power
,
plenty
,
and
variety
of
more
Glorious
Manifesta●ions
.
Enter
thou
into
these
high
,
and
Spiritual
Discoveries
of
God
,
in
which
thy
Lord
and
Saviour
now
enjoys
Himself
.
So
the
Kingdom
,
and
Ioy
of
the
Lord
shall
be
thy
Kingdom
,
and
Ioy
.
Application
.
Use.
1.
Examination
.
There
is
nothing
of
more
concernment
to
us
,
than
to
distinguish
,
and
discern
aright
our
Joys
.
Sensual
,
and
carnal
Joys
are
apt
to
make
us
sensual
,
and
fleshly
,
ignorant
,
and
brutish
,
as
the
Beasts
▪
Delusive
Joys
make
our
Souls
,
as
Devils
in
the
form
of
Angels
of
Light
.
Spiritual
Joys
,
when
they
are
truly
such
,
make
us
most
like
to
God
.
The
Delights
of
Nature
,
and
sense
are
indifferent
things
,
lawful
,
if
they
be
lawfully
used
.
They
are
therefore
to
be
taken
with
much
moderation
,
and
caution
,
as
the
Wine
,
that
St.
Paul
speaks
of
to
Timothy
:
Drink
not
alwaies
Water
:
but
drink
a
little
Wine
for
thy
healths
sake
.
Delusions
,
and
false
Raptures
of
Spirit
are
a
sweet
Poyson
,
which
are
taken
in
greedily
,
and
kill
so
much
the
more
speedily
.
The
Soul
is
naked
,
open
,
free
,
simple
in
her
joys
,
she
mingles
herself
inwardly
,
and
deeply
with
the
Spirit
of
her
joys
:
As
Herod
offered
to
the
half
of
his
Kingdom
to
Her●dias
,
when
she
pleased
him
,
with
dancing
before
him
.
It
is
then
a
thing
of
great
moment
to
understand
the
nature
of
our
Joys
that
we
may
know
,
when
to
admit
,
and
to
reject
them
;
How
,
and
to
what
height
,
to
cherish
,
or
check
them
;
I
will
propound
Four
Tryals
of
our
Joy
.
1.
Tryal
.
The
First
Tryal
is
this
.
Spiritual
Joys
ever
spring
from
a
Spiritual
sense
of
the
Love
of
God
towards
us
.
Rom.
5.
St.
Paul
speaks
of
his
Joy
.
v.
5.
Rejoycing
in
the
hope
of
the
Glory
of
God
.
He
goes
on
discoursing
of
the
growth
,
strength
,
effects
of
this
Joy
.
Then
v.
5.
He
shews
you
the
Ground
of
his
Joy
:
The
Love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
that
he
hath
given
us
.
Spiritual
Joys
can
give
an
account
,
and
a
reason
of
themselves
.
There
are
Three
things
,
which
go
to
make
up
the
Reason
of
Spiritual
Joy
,
when
it
is
Right
.
1.
The
Love
of
God
,
not
any
Loveliness
of
our
own
,
or
the
Sweetness
of
any
Creature
.
2.
The
Discovery
of
this
Love
in
an
open
,
manifest
way
,
with
a
Fulness
,
and
Clearness
;
like
a
Liquor
that
is
poured
forth
,
and
spread
abroad
.
3.
The
Holy
Ghost
making
this
Discovery
,
and
evidencing
it
by
his
own
presence
,
and
power
in
the
Soul
.
This
is
the
Reason
,
which
Spiritual
Rejoycings
,
and
Gloryings
give
of
themselves
:
The
Love
of
God
shed
abroad
in
our
Hearts
,
by
the
Holy
Ghost
,
which
he
hath
given
us
.
Are
your
Joys
ignorant
,
sudden
,
and
violent
,
such
,
as
spring
from
no
appearing
cause
,
and
can
give
no
account
of
themselves
?
Whence
do
your
Joys
arise
from
a
Sense
of
the
Love
of
God
,
or
from
a
Reflection
upon
your Selves
,
upon
any
thing
,
of
,
or
in
the
Creature
?
Whence
have
you
your
Sense
of
the
Love
of
God
?
Is
it
wrought
upon
you
by
Fancy
,
by
the
strength
,
and
frequency
of
Imagination
;
or
by
the
Persuasions
of
your
own
Souls
;
or
by
the
Reasonings
of
your
own
Hearts
consulting
with
themselves
,
and
with
the
Letter
of
the
Scriptures
,
without
the
Holy
Ghost
;
by
any
of
the
Words
,
or
ways
of
mans
Wisdom
,
or
Power
,
without
you
or
within
you
?
If
your
Joys
be
such
,
as
these
,
you
have
reason
to
suspect
,
and
fear
them
,
least
they
be
from
the
Father
of
Lies
,
and
not
from
the
Father
of
Lights
;
from
the
Fountain
of
bitterness
,
and
enmity
,
not
of
sweetnes
,
and
Love
.
2.
Tryal
.
The
Second
Tryal
of
your
Joy
is
the
Effect
of
it
.
Spiritual
Joys
increase
Spiritual
Strength
in
the
Soul
as
they
increase
themselves
.
Nehem.
8.
10.
Go
your
ways
,
saith
Nehemiah
to
the
People
,
Eat
the
Fat
,
and
Drink
the
Sweet
,
and
send
portions
to
them
,
for
whom
nothing
is
prepared
.
For
this
day
is
holy
to
the
Lord
.
Be
ye
not
sorry
:
for
the
Ioy
of
the
Lord
is
your
Strength
.
Thus
the
Lord
Iesus
speaks
to
the
Soul
in
the
Ministry
of
the
Gospel
:
Go
your
ways
,
Feed
upon
the
Fat
of
my
Glory
,
Drink
the
Sweet
of
my
Love
.
Sond
forth
Portious
,
and
Manifestations
of
this
Glory
,
and
Love
to
them
,
who
have
nothing
of
it
yet
prepared
,
and
set
forth
in
their
own
Spirits
.
This
day
is
holy
to
me
;
in
it
you
are
to
live
altogether
to
me
,
and
in
the
Light
of
my
Appearances
.
Then
let
not
your
Hearts
be
heavy
,
nor
your
countenances
sad
,
For
my
Ioy
shall
not
weaken
,
or
betray
you
.
My
Ioy
shall
be
a
Pres●rvative
against
Corruptions
,
a
Strength
against
Temptation
,
the
Power
of
a
new
life
carrying
you
up
on
high
into
further
Communion
with
God
,
and
Conformity
to
him
.
There
is
a
Threefold
Joy
that
takes
to
itself
often
the
name
of
being
Spiritual
.
1.
A
Joy
flowing
from
our
natural
temper
,
and
Complexion
,
from
sparklings
of
Blood
,
or
Flashings
of
melancholy
is
many
times
mistaken
for
a
Spiritual
Joy
.
But
this
Joy
dissolves
,
it
makes
the
Soul
airy
,
light
,
and
loose
:
it
exposeth
the
Soul
to
Vanity
,
and
Sin
.
2.
A
I●y
brought
forth
by
an
Evil
Spirit
of
Delusion
carries
the
Appearance
of
a
Spiritual
Joy
.
This
swells
the
Soul
,
makes
it
vain-glorious
,
confident
,
secure
in
itself
.
In
this
State
the
Soul
easily
falis
into
Temptation
,
●asily
falls
in
the
Temptation
.
3.
Spiritual
Joy
truly
so
called
.
This
Knits
the
Union
between
Christ
and
the
Soul
more
close
,
and
strong
:
It
gathers
up
the
Soul
more
fully
into
the
Spirit
of
the
Lord
Jesus
.
St.
John
saith
:
He
that
dwells
in
Love
,
dwells
in
God
.
It
is
as
true
:
He
that
dwells
in
Spiritual
Joys
,
dwells
of
a
Truth
in
the
Lord
Jesus
.
Vanity
,
Lust
,
Passion
,
Pride
come
to
the
Soul
in
other
Joys
,
and
find
her
fittest
for
them
.
But
,
when
they
come
to
the
Soul
in
her
Spiritual
Joy
,
so
far
,
as
she
is
in
that
Joy
,
they
find
nothing
in
her
,
nothing
to
comply
with
them
.
This
is
the
Second
Tryal
.
3.
Tryal
.
The
Third
Tryal
of
Spiritual
Ioy
is
the
Quality
of
it
.
Spiritual
Ioy
is
a
Glorious
Ioy
,
1
Pet.
1.
8.
You
Rejoyce
with
Ioy
Glorious
,
and
unspeakable
.
Spiritual
Ioy
hath
a
Spiritual
Glory
resting
upon
it
,
and
puts
a
Spiritual
Glory
upon
the
Spirit
,
and
Person
of
that
man
,
in
whom
it
is
.
Spiritual
Joy
ariseth
from
a
sight
of
the
Glory
of
God
.
Therefore
it
holdeth
forth
the
Image
of
this
Glory
in
the
Spirit
,
and
in
all
its
workings
.
Try
your
Joys
by
this
:
What
of
the
Glory
of
God
?
What
of
the
Mysteries
of
the
Gospel
?
What
of
the
Heavenly
Man
?
What
of
the
Spiritual
manifestations
of
the
Lord
Jesus
have
you
seen
,
or
known
?
St.
James
saith
,
that
;
Faith
is
dead
without
works
,
that
is
,
without
the
life
,
and
power
of
God
working
in
you
.
So
Joy
without
the
Spiritual
Discoveries
of
God
in
it
,
is
carnal
,
dead
and
empty
.
Tell
me
not
,
that
your
Heart
is
full
of
Joy
.
But
unfold
to
me
those
Discoveries
,
those
Shinings
out
of
God
,
which
you
have
met
with
in
your
Spirits
.
So
shew
me
your
Joy
.
Obj.
But
you
will
say
perhaps
:
I
see
a
Glory
,
but
it
is
unexpressible
,
and
you
are
uncapable
of
it
.
Ans.
I
answer
to
that
Four
Things
.
1.
A
Spiritual
Glory
cannot
be
exprest
by
any
inferiour
Principle
,
or
Power
,
by
any
abilities
of
the
Natural
man
.
But
it
can
express
itself
.
As
it
can
be
,
so
it
can
be
manifested
in
the
Soul
.
Spiritual
things
give
a
Subsistance
to
themselves
in
the
Natural
man
:
So
they
can
give
an
Expression
to
themselves
there
.
Rom.
10.
8.
The
Word
is
nigh
thee
in
thy
Heart
,
and
in
thy
Mouth
.
v.
10.
With
the
Heart
man
believeth
unto
Righteousness
,
with
the
Mouth
man
confesseth
unto
Salvation
.
The
Life
of
Christ
,
who
is
the
Glory
of
God
,
hath
a
Mouth
as
well
as
a
Heart
in
the
Soul
of
man
.
The
Glory
of
God
unites
itself
to
the
Spirit
,
and
Principle
of
man
,
for
the
adopting
of
him
,
and
entituling
of
him
to
Heaven
;
for
his
Justification
.
It
puts
forth
itself
by
the
Mouth
,
thorow
the
whole
Image
of
the
man
,
for
the
Change
,
and
Transfiguration
of
that
;
for
his
Glorification
.
Ans.
2.
Secondly
;
it
is
true
,
that
the
Glory
of
God
in
the
Soul
cannot
express
itself
,
in
its
own
Form
,
thorow
the
natural
man
.
But
it
can
express
itself
by
Earthly
Images
,
by
Types
,
and
Figures
;
so
as
to
convince
even
Carnal
Hearts
.
Jesus
Christ
so
shewed
forth
the
Glory
of
his
Father
,
while
he
lived
in
Flesh
,
that
the
very
Officers
which
came
to
apprehend
him
,
confessed
,
and
said
:
Never
man
spake
like
this
man
:
John
7.
46.
He
spake
to
their
sense
,
as
having
Authority
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
put
forth
thorow
his
Flesh
,
Declarations
,
of
that
Power
of
Light
,
and
Divine
Glory
,
which
dwelt
in
him
,
beyond
all
that
any
other
Spirit
,
or
Principle
could
send
forth
.
Ans.
3.
Thirdly
,
though
a
Spiritual
Glory
cannot
evidence
,
or
testifie
itself
to
Natural
men
,
yet
it
may
to
such
as
are
Spiritual
.
As
Face
answer●
Face
in
a
Glass
,
so
doth
the
Heart
of
man
:
Saith
Solomon
.
Prov.
27.
19.
So
doth
the
Spiritual
Heart
of
man
.
There
is
a
Proportion
between
Spiritual
men
,
and
Spiritual
things
.
The
Glory
of
God
in
one
Heart
shews
itself
to
the
Glory
of
God
in
another
Heart
,
thorow
the
Natural
man
,
as
a
Face
shews
itself
to
itself
in
a
Glass
.
He
that
hath
an
Ear
to
hear
,
let
him
hear
,
what
the
Spirit
saith
to
the
Churches
,
Revel.
2.
7.
A
Spiritual
man
hath
an
Ear
in
his
Heart
by
which
he
can
hear
,
and
take
in
thorow
the
outward
Ear
,
the
things
spoken
by
the
Spirit
,
even
as
they
are
inwardly
spoken
by
the
Spirit
in
its
own
Language
.
The
Spirit
of
the
Prophets
is
subject
to
the
Prophets
,
saith
St.
Paul
,
1
Corin.
14.
32.
Spiritual
men
can
judge
of
the
Workings
,
the
Appearances
,
the
Joys
,
the
Glories
of
the
Spirit
in
another
man
;
as
Rational
men
can
judge
of
Reason
.
Ans.
4.
Spiritual
Joy
is
as
unexpr●ssible
,
as
Spiritual
Glory
.
You
may
hold
forth
,
as
much
of
one
,
as
of
the
other
.
If
you
can
declare
nothing
of
either
distinctly
,
and
clearly
;
then
both
are
at
the
best
,
but
confused
and
uncertain
in
your
Souls
.
Spiritual
Love
,
and
Spiritual
Joy
have
both
this
Property
;
they
set
the
Heart
on
work
,
to
be
ever
enditing
a
good
matter
,
sweet
matter
,
touching
the
King
,
the
Glory
of
the
Lord
Jesus
.
They
make
the
Tongue
of
a
man
like
the
Pen
of
a
ready
writer
,
Psal.
45.
1.
sweetly
,
swiftly
,
forming
,
and
warbling
forth
distinct
Expressions
of
the
Divine
Glory
.
Thus
much
for
the
Third
Tryal
.
4.
Tryal
.
The
Fourth
Tryal
of
Spiritual
Joy
is
this
:
Spiritual
Joy
is
above
the
Natural
man
.
1
Pet.
1.
8.
Joy
Glorious
,
and
Unspeakable
.
1
Cor.
2.
9.
The
Eye
sees
not
;
the
Ear
hears
not
;
the
Heart
takes
not
in
the
Spiritual
Joys
of
a
Christian.
Sense
,
Fancy
,
Reason
,
all
the
Faculties
,
and
Powers
of
the
Rational
man
are
too
low
to
reach
,
too
narrow
to
receive
these
Joys
.
Obj.
If
it
be
thus
,
how
can
any
man
have
these
Joys
,
or
have
any
sense
of
of
them
,
while
he
is
on
the
Earth
?
Ans.
I
answer
to
that
by
Two
places
of
Scripture
.
1.
The
First
place
of
Scripture
is
,
2
Corin.
4.
7.
We
have
this
Treasure
in
Earthly
Vessels
,
that
the
Excellency
of
the
Power
may
be
of
God
,
and
not
of
us
.
The
Spiritual
man
possesseth
the
Treasure
of
Spiritual
Joys
in
itself
.
But
the
Natural
man
holdeth
in
itself
this
Joy
;
because
it
holdeth
the
Spi●itual
man
in
itself
,
as
the
Water
of
life
in
a
Vessel
.
So
the
Excellency
of
the
Power
,
which
takes
in
Spiritual
Joy
,
is
of
the
Spiritual
man
,
though
it
be
in
the
Natural
man
,
who
is
united
with
the
Spiritual
man
in
One
Person
.
2.
The
Second
Place
of
Scripture
is
,
2
Cor.
4.
last
.
We
as
in
a
Glass
beholding
the
Glory
of
the
Lord
,
&c.
The
Natural
man
is
the
Glass
,
the
Spiritual
man
is
the
living
Face
.
As
a
living
Face
makes
an
Image
of
itself
in
a
Glass
,
and
then
sees
,
enjoys
itself
in
that
Image
.
So
the
Spiritual
man
makes
an
Image
of
its
Joys
in
the
Natural
man
;
and
hath
a
living
,
substantial
Enjoyment
of
them
that
way
:
while
the
Natural
man
holds
the
Image
only
.
After
the
same
manner
the
Soul
in
the
Body
contemplates
,
enjoys
itself
,
and
all
immaterial
things
,
in
the
imagination
only
,
which
is
a
Material
Glass
.
Examine
your
Joys
;
do
they
admit
a
Stranger
,
the
outward
man
into
their
Fellowship
,
to
intermeddle
with
them
?
Do
they
flow
alike
thorow
the
Regenerate
,
and
the
Unregenerate
part
,
as
upon
a
Level
?
I
would
then
question
,
though
I
would
not
condemn
them
.
Those
Spiritual
Joys
have
the
greatest
Doubtfulness
,
and
Danger
in
them
,
which
make
the
greatest
Impressions
,
Motions
,
and
Discoveries
of
themselves
in
the
Natural
man
.
St.
Paul
speaketh
of
the
Spirits
putting
up
from
the
Heart
of
a
Saint
,
Unexpressible
Groans
,
Rom.
8.
Those
Griefs
,
and
Joys
are
most
likely
to
come
from
the
Spirit
,
which
make
the
least
Sound
,
Noise
,
or
Alteration
in
the
Fleshly
part
.
I
have
done
with
this
Use
of
Examination
.
Use.
2.
Conviction
.
Do
not
think
Religion
,
or
Holiness
a
Melancholy
thing
.
Do
not
fear
to
be
Religious
,
as
if
then
you
must
part
with
all
your
Delights
,
and
put
your self
into
the
perpetual
Desert
of
a
solitary
,
sad
sour
Conversation
.
Holiness
,
and
Religion
have
their
own
Joy
,
and
will
take
none
of
yours
.
1
Tim.
6.
6.
Godliness
is
great
gain
with
Contentment
.
Let
me
commend
Holiness
to
you
in
Three
Particulars
.
1.
Particular
.
The
First
Particular
is
this
:
Holiness
is
a
Kingdom
in
itself
:
It
is
Godliness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Right
way
of
taking
in
,
and
holding
forth
the
Majesty
of
God
.
Holiness
,
is
the
Uniting
of
the
Soul
,
by
a
vital
,
and
conjugal
Union
to
God
,
who
is
the
Lord
of
All
,
who
is
All
in
All.
Thy
Maker
is
thy
Husband
.
Es.
54.
5.
Religion
is
a
Discovery
in
the
Soul
,
of
God
,
as
the
Eternal
Spirit
,
the
Quickning
Spirit
;
as
bringing
forth
Himself
,
as
working
his
own
works
,
as
fulfilling
his
Joy
,
as
setting
up
his
Kingdom
in
the
Soul
.
He
hath
shined
into
our
Hearts
the
Glory
of
the
Knowledge
of
God
,
2
Corin.
4.
6.
Religion
is
a
Drawing
of
the
Soul
up
to
God
,
into
the
Glory
of
God
:
as
the
Sheet
,
which
St.
Peter
saw
,
was
drawn
up
into
Heaven
.
Brethren
,
partakers
of
the
Heavenly
Call
,
Heb.
3.
1.
Can
this
be
a
Melancholy
thing
,
where
there
is
so
much
of
Heaven
,
so
much
of
the
Love
,
Life
,
Glory
of
God
himself
?
Can
there
want
Content
,
where
there
is
a
Kingdom
,
the
Kingdom
of
God
?
Or
Delights
,
where
the
Immortal
King
Jesus
Christ
keeps
his
Court
?
Why
shouldst
thou
think
it
strange
,
when
all
things
in
Nature
are
united
to
their
Head
,
and
in
that
have
their
Perfection
;
that
thy
Soul
should
be
re-united
to
her
God
,
and
partake
of
his
Fulness
,
and
there
possess
a
Fulness
of
Joy
?
Thou
art
our
Father
:
Say
they
in
the
Prophet
,
I
will
return
to
my
Father
;
saith
the
Prodigal
Son
,
Luke
15.
18.
This
is
the
First
Particular
.
2.
Particular
:
Godliness
,
or
true
Religion
is
Gain
.
It
is
so
far
from
making
you
loosers
in
any
point
;
that
it
gives
you
your
own
again
with
Usury
and
Increase
.
It
will
not
divorce
your
Spirit
from
any
of
your
Joys
;
but
it
will
make
the
Marriage-bed
of
your
Delights
,
Honourable
,
and
Undefiled
:
Green
,
and
Flourishing
.
There
is
a
double
Gain
of
Joy
in
Holiness
.
1.
There
is
a
Gainful
Change
made
upon
your
Joys
,
when
you
come
to
be
truly
Religious
.
Your
former
Joys
are
transfigured
like
the
Garments
of
Jesus
Christ
.
They
are
changed
from
a
Vile
to
a
Glori●us
State
,
from
a
Corruptible
to
an
Immortal
State
.
2.
There
is
a
Gainful
Addition
made
to
your
Joys
,
by
being
Holy
.
Holiness
brings
in
upon
your
Spirits
higher
,
greater
,
and
more
Heavenly
Joys
,
such
as
you
were
never
acquainted
with
before
.
Godliness
hath
the
Promises
of
this
Life
,
and
that
,
which
is
to
come
,
1
Tim.
4.
8.
Gen.
49.
2
6.
Jacob
blesseth
his
Son
Joseph
after
this
manner
:
The
Almighty
shall
bless
thee
with
the
Blessings
of
Heaven
above
,
and
with
the
Blessings
of
the
Deep
,
that
lieth
under
.
v.
27.
He
adds
:
The
Blessings
of
thy
Father
hath
prevailed
above
the
Blessings
of
my
Progenitors
.
Come
,
taste
,
and
see
,
what
Sweetness
,
what
a
Blessing
there
is
in
being
Holy
.
The
Blessing
of
a
Holy
and
Spiritual
Principle
in
your
Hearts
will
prevail
above
the
Blessings
,
and
Joys
of
all
your
Natural
,
and
Worldly
Principles
.
You
shall
have
the
Delights
of
Heaven
above
,
and
the
Delights
that
are
in
the
Deep
of
Nature
which
lies
below
.
All
these
you
shall
enjoy
,
while
you
are
on
Earth
;
't
is
true
indeed
you
shall
enjoy
them
in
the
Promises
,
which
is
,
as
a
Spring
in
the
Earth
;
which
is
by
the
Life
of
Faith
as
under
a
vail
of
Contradiction
;
in
a
hidden
way
;
but
a
sweet
,
sure
,
substantial
way
.
Do
not
thou
Doubt
,
but
that
God
can
make
Abrahams
dead
Body
a
Father
to
an
Isaac
;
even
thee
in
this
Earthly
State
,
which
is
dark
,
and
dead
to
possess
,
as
thine
own
all
mirth
of
Angels
,
men
;
all
the
Precious
things
of
the
Sun
,
and
Moon
,
the
Creature
,
and
the
Creator
,
if
thou
put
thy
trust
in
him
.
Do
not
fear
to
give
up
,
and
Sacrifice
thy
Isaac
,
thy
Natural
Joys
to
thy
God
,
by
devoting
thy self
to
Him
in
a
Religious
way
.
It
shall
be
no
loss
or
Death
to
thy
Joys
.
He
shall
give
thee
thy
Isaac
,
thy
Joys
again
,
in
the
Figure
,
and
Fellowship
,
as
a
Seed
of
Eternal
Joys
.
3.
Particular
:
Religion
gives
you
Joy
with
Contentment
;
with
Assurance
,
and
Rest.
When
you
come
to
God
,
and
have
your
Joys
in
him
,
you
are
at
home
,
at
your
End
,
in
your
Center
:
So
all
the
Workings
,
Desires
,
Inclinations
of
your
Soul
are
satisfied
,
they
acquiesce
,
and
are
still
.
God
is
your
Beginning
,
and
your
End
:
When
you
live
to
him
,
he
gives
you
assurance
in
your
Joys
,
he
seals
them
to
you
;
because
he
is
the
Beginning
,
the
first
of
all
.
He
gives
you
Rest
in
your
Joys
,
that
you
care
for
,
you
are
capable
of
nothing
more
;
because
he
is
the
End
,
the
close
,
the
fulness
of
all
.
Happy
,
and
Blessed
is
he
,
to
whom
the
Kingdom
of
God
is
come
:
God
giveth
that
man
Joy
,
and
no
trouble
;
no
Stain
,
no
Shame
,
no
Sting
with
it
.
Happy
,
and
Blessed
is
he
,
who
hath
share
in
this
Joy
,
for
to
him
the
Bitterness
of
Death
,
and
every
evil
is
already
past
.
2.
Part
:
Enlargement
.
The
Enlargement
of
the
Soul
in
God
is
the
Second
Part
of
Spiritual
Joy
.
This
is
fitly
exprest
by
the
Prophet
.
Esa.
52.
9.
Break
forth
into
Joy
,
Sing
together
,
ye
wast
places
of
Jerusalem
:
For
the
Lord
hath
comforted
his
people
,
he
hath
redeemed
Jerusalem
.
The
Lord
first
Redeems
the
Soul
,
delivers
her
from
the
State
of
Servitude
,
and
Subjection
;
then
she
breaks
forth
into
Joy
.
Natural
Joy
is
the
Dilatation
,
or
Enlargement
of
the
Heart
.
Spiritual
Joy
is
the
Dilatation
,
or
Enlargement
of
the
Holy
Spirit
in
man
.
When
the
Divine
Principle
in
the
Soul
breaks
out
of
the
Darkness
of
our
Nature
,
when
it
breaks
forth
from
the
Bonds
of
Flesh
into
its
own
Liberty
,
and
Freedom
:
this
is
the
Kingdom
of
God
,
and
the
Joy
thereof
in
the
Soul
.
You
have
this
Joy
of
the
Kingdom
fitly
,
and
fully
described
in
a
Parable
,
by
our
Lord
Jesus
:
Mat.
13.
44.
The
Kingdom
of
Heaven
is
like
unto
a
Treasure
hid
in
a
Field
:
the
which
,
when
a
man
hath
found
,
he
hideth
,
and
for
Joy
thereof
goeth
,
and
selleth
all
that
he
hath
,
and
buyeth
that
Field
.
The
opening
of
this
Parable
will
tend
very
much
to
the
Explaining
of
this
Particular
,
of
which
I
am
now
speaking
.
There
are
Five
Things
to
be
opened
in
the
Parable
.
-
1.
The
Field
.
-
2.
The
Treasure
in
the
Field
.
-
3.
The
Concealment
of
this
Treasure
.
-
4.
The
Discovery
of
the
Treasure
.
-
5.
The
Purchase
of
the
Field
.
1.
The
Field
.
This
is
the
First
Thing
.
The
Kingdom
of
God
is
like
unto
a
Treasure
hid
in
a
Field
.
What
should
this
Field
be
?
Can
it
be
any
other
thing
,
than
the
Natural
Image
of
God
in
Man
?
This
is
that
in
which
the
Heavenly
Image
lies
hid
,
as
the
Substance
in
the
Shadow
,
as
the
Child
in
the
Mother
,
as
the
Seed
in
the
Field
.
This
is
that
,
which
is
not
quite
hid
,
but
is
quite
lost
in
us
;
and
to
be
recovered
,
and
re
purchased
by
an
Exchange
of
our
Selves
,
and
all
that
we
have
.
As
the
Sea
in
the
Creation
expresseth
the
Darkness
of
the
Creature
:
So
the
Earth
represents
the
Contrary
Principle
of
Light
,
and
Beauty
in
the
Creature
,
which
stands
up
out
of
that
Darkness
:
He
hath
founded
it
upon
,
(
or
above
)
the
Waters
:
Psal.
24.
2.
God
hath
given
to
the
Earth
,
a
Principle
of
Strength
,
and
Eminency
,
by
which
it
appears
out
of
,
and
above
the
Darkness
,
Therefore
the
Psalmist
adds
in
the
same
place
:
He
,
(
that
is
,
God
)
hath
established
it
,
(
that
is
,
prepared
,
adorned
,
and
fixed
it
,
he
hath
put
a
Beauty
and
Strength
into
it
)
above
the
Floods
,
(
that
is
,
all
Dark
,
confused
,
and
wandring
Principles
.
)
Then
he
goes
on
.
v.
3.
Who
shall
go
up
into
the
Holy
Hill
?
(
that
is
,
out
of
the
Waters
of
the
Darkness
of
the
Creature
,
which
now
have
over-flown
all
,
into
this
Hill
,
this
Habitable
Earth
,
which
is
above
the
Waters
;
the
Principle
of
Beauty
in
the
Creature
,
as
it
is
in
its
Flower
.
)
This
is
the
Earth
,
of
which
Christ
speaks
in
a
Parable
,
Mark
▪
4.
28.
The
Earth
of
its
own
accord
sends
forth
the
Fruit.
The
Field
now
is
the
Natural
Image
of
God
springing
up
out
of
the
Principle
of
Light
in
the
Creature
,
and
clothing
that
with
itself
;
as
a
Field
doth
the
Earth
.
This
Field
in
its
Flourishing
State
was
the
Garden
of
Eden
,
or
Paradise
,
which
Paradise
,
though
outwardly
,
and
in
the
letter
,
it
was
a
real
Garden
yet
was
it
also
,
and
principally
Inward
,
and
in
the
Spirit
,
the
Natural
Image
of
God
shining
forth
with
a
peculiar
Glory
upon
the
Beauty
of
the
Creature
.
It
is
very
observable
,
that
Adam
,
when
he
fell
,
was
cast
out
of
the
Garden
,
out
of
Paradise
only
:
Gen.
3.
23.
Therefore
the
Lord
God
sent
him
forth
from
the
Garden
of
Eden
.
But
Cain
,
when
he
had
killed
his
Brother
,
was
cast
off
from
the
Face
of
the
Earth
,
For
so
he
complains
,
Gen.
4.
14.
Behold
I
am
driven
away
from
the
Face
of
the
Earth
,
and
from
thy
Face
shall
I
be
hid
.
There
is
the
Earth
,
the
Face
of
the
Earth
,
the
Field
,
which
is
the
Natural
Image
of
God
;
the
Garden
,
which
is
the
Glory
of
the
Field
,
the
Face
of
God
in
this
Image
.
Man
fallen
from
God
in
Adam
is
banished
out
of
the
Garden
.
He
hath
lost
the
pleasant
,
and
glorious
Appearances
of
God
in
him
,
by
the
Natural
Image
.
Yet
he
hath
the
Field
left
in
him
still
,
the
Natural
Image
itself
:
which
though
it
be
beset
,
over-grown
,
shut
up
with
Bryers
,
and
Thorns
from
the
Earth
,
corruptions
,
cares
,
miseries
from
the
Image
of
the
Creature
;
yet
it
affords
us
some
low
,
weak
Strength
,
and
Sweetness
for
man
to
feed
upon
.
So
you
shall
read
,
Gen.
3.
18.
Bryars
,
and
Thorns
shall
it
bring
forth
to
thee
,
(
that
is
,
the
Ground
)
and
thou
shalt
eat
the
Herb
of
the
Field
.
Though
thou
,
O
man
seest
no
more
the
Trees
of
the
Garden
,
the
high
Appearances
of
God
in
the
Glory
of
his
Image
;
yet
thou-shalt
have
the
Herb
of
the
Field
still
left
thee
.
Man
,
like
Cain
falling
into
the
depth
of
Sin
,
murthering
in
Abel
,
the
Image
of
God
remaining
in
him
,
hath
a
Darkness
brought
upon
him
,
which
takes
away
from
him
,
all
the
Discoveries
of
God
,
with
every
thing
of
the
Beauty
,
and
Sweetness
of
his
Image
.
He
also
hath
withdrawn
from
him
all
the
Comfort
,
Chearfulness
,
Vigour
,
and
Life
of
the
Light-Principle
in
the
Creature
.
Though
that
Light-Principle
remains
still
in
him
,
yet
he
is
restless
in
it
,
and
as
a
Stranger
to
it
,
rejected
by
it
.
Thus
he
is
driven
from
the
Face
of
the
Earth
,
he
is
hid
from
the
Face
of
God
,
he
is
a
Vagabond
in
the
Earth
.
We
see
now
,
what
the
Field
is
.
2.
The
Treasure
.
This
is
the
Second
Thing
in
the
Parable
,
the
Treasure
hid
in
the
Field
.
This
is
Jesus
Christ
,
Eph.
3.
8.
Paul
saith
of
himself
,
that
he
was
to
make
known
among
the
Gentiles
,
the
Unsearchable
Riches
of
Christ
.
Jesus
Christ
is
the
Treasure
of
Unsearchable
Riches
.
The
Lord
is
the
Seed
,
in
which
all
the
Vertue
,
or
Powers
of
God
,
or
the
Creature
lie
wrapt
up
.
He
is
the
Root
,
which
bears
the
variety
of
all
Divine
,
and
Humane
Excellencies
.
Coloss.
1.
29.
It
pleased
,
〈…〉
that
all
Fulness
should
dwell
in
him
:
namely
,
in
Jesus
Christ
,
as
in
its
Principle
.
Coloss.
2.
9.
All
the
Fulness
of
the
God-Head
dwelleth
in
him
Bodily
:
that
is
,
fully
,
flourishingly
,
shot
forth
into
all
its
distinct
Branches
,
and
Fruits
.
This
Jesus
the
Treasure
of
Heaven
lies
hid
in
the
Natural
Image
of
God
in
Man
,
as
the
Seed
lies
hid
in
the
Field
,
or
as
the
Plant
lies
hid
in
its
Seed
,
or
as
the
New
Creation
lies
hid
in
the
First
Creation
.
So
St.
Paul
tells
us
,
the
Mystery
of
the
Gospel
was
hid
from
the
Beginning
of
the
World
,
Ephes.
3.
9.
Jesus
Christ
is
called
the
Seed
of
the
Woman
in
this
sense
.
As
Jesus
Christ
is
to
God
,
his
Image
,
in
which
he
beholds
himself
:
So
the
Woman
was
to
be
to
the
Man
,
who
was
made
in
the
Image
of
God
.
She
was
to
be
,
as
that
Image
of
God
,
drawn
forth
from
Man
,
set
continually
before
the
Man
,
that
he
might
bring
forth
Children
in
that
Image
.
Gen.
2.
23.
It
is
said
:
Adam
called
her
name
Woman
,
because
she
was
taken
out
of
Man
.
Woman
in
Hebrew
is
Ishah
,
Which
is
the
Name
of
God
,
and
the
Name
of
Man
,
joyned
in
one
,
to
signify
,
that
the
Woman
was
as
the
Image
of
God
in
Nature
,
sprung
forth
from
Man
,
and
united
to
him
.
Jesus
Christ
is
the
Seed
of
this
Woman
,
the
Natural
Image
of
God
in
the
Creature
.
This
is
the
Treasure
in
this
Field
,
as
in
a
Womb.
3.
Concealment
.
The
Third
Thing
is
the
Concealment
of
this
Treasure
.
There
is
a
great
deal
of
difference
between
the
State
of
Innocency
in
Nature
;
and
the
State
of
Grace
in
Christ
.
The
First
Adam
had
only
the
Natural
Image
of
God
appearing
and
flourishing
in
him
.
But
a
Saint
under
the
Gospel
hath
the
Lord
Jesus
revealed
in
him
,
who
is
the
Super-natural
,
and
Heavenly
Image
,
which
lay
undiscovered
in
the
Perfection
of
Nature
,
and
did
not
as
yet
put
forth
itself
thorow
that
Inferiour
Appearance
of
God
in
the
first
Creation
.
The
Scripture
tells
us
of
Two
Paradises
:
an
Earthly
,
and
a
Heavenly
Paradise
.
The
Glory
of
Nature
before
the
Fall
,
was
but
an
Earthly
Paradise
,
Gen.
2.
9.
God
planted
a
Garden
Eastward
in
Eden
.
And
out
of
the
Ground
the
Lord
God
made
to
grow
every
Plant
,
that
was
pleasant
,
&c.
Here
you
have
a
Paradise
made
to
grow
up
out
of
the
Earth
.
The
Glory
of
the
Gospel
in
Christ
,
to
which
a
Saint
is
to
be
advanced
is
a
Heavenly
Paradise
,
2
Cor.
12.
2.
I
knew
a
man
,
saith
St.
Paul
,
caught
up
into
the
Third
Heavens
.
v.
4.
caught
up
into
Paradise
.
Here
you
have
a
Paradise
in
,
or
above
the
Third
Heavens
.
We
read
,
that
the
most
Holy
place
was
not
yet
opened
while
the
First
Tabernacle
stood
:
Heb.
9.
8.
The
way
into
the
most
Holy
place
was
not
yet
made
manifest
,
while
the
First
Tabernacle
was
standing
.
So
the
Heavenly
Paradise
was
not
discovered
,
while
the
Earthly
Paradise
flourished
in
the
Creature
,
but
there
was
a
vail
between
them
.
Jesus
Christ
lay
hid
in
the
Image
of
the
Earthly
man
.
Thus
the
Treasure
was
hid
in
the
Field
,
before
the
Fall
of
Man
.
But
by
the
Fall
,
the
Field
itself
was
lost
.
The
Natural
Image
of
God
withdrew
,
and
disappeared
in
all
the
Glory
of
it
,
when
man
sinned
.
So
far
,
as
it
remained
;
it
remains
captived
,
imprisoned
by
the
Devil
,
under
Darkness
,
Lusts
,
monstrous
Images
,
Rom.
1.
23.
Sinful
men
are
said
to
change
the
Glory
of
the
incorruptible
God
(
in
the
Natural
Image
)
into
the
Image
of
a
Corruptible
Man
,
of
four-footed
Beasts
,
&c.
The
Fall
of
Man
brought
in
this
Corruptible
Image
in
which
Man
,
and
all
the
Creatures
now
are
,
which
detains
the
Image
of
God
,
as
a
Prisoner
in
itself
.
Thus
now
the
Treasure
is
doubly
hid
,
in
the
Field
,
and
in
the
Bryars
,
which
over-grow
,
and
hide
the
Field
itself
.
4.
Discovery
:
Which
,
when
a
man
finds
,
saith
Christ
.
When
Jesus
Christ
was
to
come
in
the
Flesh
,
he
sent
John
Baptist
to
prepare
his
way
.
This
Preparation
was
to
be
made
by
a
restoring
of
the
Divine
Image
in
Nature
,
which
is
the
First
Restitution
of
all
things
,
that
was
to
be
made
by
Eliah
;
and
this
Eliah
was
John
the
Baptist.
He
was
also
to
point
out
Jesus
Christ
;
to
shew
how
he
was
figured
out
in
that
First
Image
,
and
now
ready
to
break
forth
thorow
this
Image
.
So
,
when
the
Season
comes
in
the
Soul
,
Jesus
Christ
,
the
Eternal
Image
puts
up
the
Natural
Image
of
God
in
the
Soul
;
and
puts
forth
himself
thorow
it
:
as
the
Seed
of
Corn
first
comes
up
in
the
tender
Blade
,
like
a
low
Herb
,
an
ordinary
Grass
before
it
comes
forth
into
the
shape
of
Corn.
So
the
Redemption
,
and
the
Discovery
begins
in
the
Soul
,
which
makes
way
for
the
Joy
of
the
Kingdom
of
God
.
5.
The
Purchase
.
He
hides
it
,
and
goes
with
joy
.
and
sells
all
that
he
hath
,
and
buys
this
Field
.
Here
the
Purchase
of
the
Field
for
the
Treasures
sake
is
exprest
.
About
this
the
Soul
goes
with
Joy
.
But
what
means
this
Second
Concealment
?
This
Hiding
of
the
Treasure
again
,
after
that
it
is
once
found
?
This
Hiding
of
it
is
,
the
laying
it
up
in
a
Mans
Heart
:
The
hiding
of
it
in
a
Mans
inward
Spirit
;
and
the
hiding
of
a
mans
self
in
it
,
according
to
his
Inward
Spirit
.
A
man
now
draws
this
Treasure
of
Glory
out
of
that
Fleshly
Darkness
,
under
which
it
lay
,
into
his
inward
Principle
;
and
withdraws
his
inward
Principle
out
of
the
Flesh
,
and
the
Lusts
of
it
into
this
Treasure
.
Then
a
Man
for
the
love
of
this
Treasure
,
and
in
the
Strength
of
it
,
sells
all
that
he
hath
,
casts
away
his
Corruptions
,
the
Creatures
,
his
own
Being
,
as
they
are
his
own
,
as
he
hath
them
in
himself
,
that
he
may
have
his
own
Being
,
and
all
the
Creatures
,
in
the
Natural
Image
of
God
;
and
that
Image
,
in
Jesus
Christ
:
And
this
the
Soul
doth
with
Joy
.
For
this
is
that
Enlargement
,
that
Liberty
,
which
is
the
Kingdom
of
God
,
and
the
Joy
thereof
in
the
Soul
.
Now
the
First
Image
of
God
is
brought
out
of
its
Prison
;
now
Jesus
Christ
is
brought
out
of
his
hidden
,
streightned
State
to
Freedom
in
the
Soul
.
Now
those
Discoveries
of
God
,
which
lay
shut
up
in
Jesus
Christ
,
as
in
a
Seed
,
thrust
forth
themselves
into
Liberty
in
the
Spirit
of
Man
.
The
Spirit
of
a
man
is
brought
forth
from
the
darkness
,
narrowness
of
Lusts
,
and
the
Flesh
,
into
the
Liberty
of
these
divine
Appearances
,
into
the
Spirit
of
the
Lord
Jesus
,
where
the
Spirit
of
man
is
in
a
Depth
,
Height
,
Breadth
,
Length
,
without
any
Limit
,
or
Confinement
.
This
Liberty
is
the
Divine
Joy
of
the
Spirit
.
I
will
conclude
this
Particular
with
that
place
of
Scripture
,
Psal.
96.
12.
Let
the
Field
be
joyful
,
and
all
that
is
therein
:
then
shall
all
the
Trees
of
the
Wood
Rejoyce
.
This
Psalm
is
a
Prophesy
of
the
State
,
and
times
of
the
Gospel
,
as
appears
by
the
First
Verse
,
which
calls
this
Psalm
a
New
Song
.
This
is
the
Name
,
by
which
the
Gospel
is
frequently
expressed
in
Scripture
.
The
Sense
then
of
this
Psalm
is
chiefly
Spiritual
.
In
the
Verse
before
this
Twelfth
Verse
we
read
thus
.
v.
11.
Let
the
Heavens
rejoyce
,
and
let
the
Earth
be
glad
,
let
the
Sea
r●ar
with
the
fulness
thereof
.
The
Natural
Image
of
God
,
as
it
is
above
the
Creature
,
and
the
Head
of
the
Creature
,
is
the
Heavens
:
The
Earth
,
the
Light-part
:
the
Sea
,
the
Dark
part
;
which
both
make
One
Creature
,
as
Earth
,
and
Sea
make
One
Globe
.
Then
follows
.
v.
12.
Let
the
Field
rejoyce
.
The
Field
is
the
Image
of
God
,
as
it
grows
up
out
of
the
Creature
,
and
is
the
Life
of
that
.
While
a
man
is
in
a
Sinful
State
,
the
Field
languisheth
;
the
Vertues
,
and
Excellencies
of
God
are
withdrawn
,
and
hid
in
it
.
But
when
a
man
is
New-born
,
then
this
Field
rejoyceth
,
and
breaks
forth
into
Singing
.
The
Discoveries
of
God
grow
up
high
,
full
,
and
thick
,
as
Trees
of
the
Wood
,
and
Sing
together
in
the
Soul
;
which
is
now
at
Liberty
,
and
in
Joy
,
in
the
midst
of
th●m
;
as
in
her
Paradise
restored
.
Application
.
Use.
1.
Information
.
That
which
hath
been
spoken
on
this
Particular
instructs
us
in
Three
Things
of
very
great
Concernment
.
-
1.
Instr.
What
Man
is
.
-
2.
Instr.
What
a
Sinner
.
-
3.
Instr.
What
a
Saint
.
1.
Instr.
What
Man
is
.
That
,
which
makes
a
Man
,
is
the
Natural
Image
of
God
.
First
is
,
that
which
is
Natural
,
then
that
which
is
Spiritual
,
1
Corin.
15.
46.
Three
Things
go
to
make
up
the
Being
of
a
Man
.
To
be
a
Man
is
,
-
1.
To
be
the
Image
of
another
.
-
2.
To
be
the
Image
of
God
.
-
3.
To
be
the
Image
only
,
and
no
more
.
1.
To
be
a
Man
,
is
to
be
the
Image
of
another
.
Gen.
1.
26.
God
made
Man
in
an
Image
,
in
a
Likeness
.
He
that
is
a
Man
is
to
have
no
Principle
,
Form
,
Activity
,
Appearance
of
his
own
.
But
in
all
he
is
to
answer
the
Principle
,
Forms
,
Actings
,
Appearances
of
another
,
in
that
manner
,
of
which
Solomon
speaks
,
Prov.
27.
19.
As
in
the
Water
,
Face
answers
Face
:
so
is
the
Heart
of
Man
.
Man
in
this
Creation
is
the
Face
in
the
Water
,
which
answers
to
another
Face
above
the
Water
.
All
Creatures
are
Representations
.
Man
,
the
chief
Creature
is
the
chief
Representation
.
The
Philosopher
called
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Creature
made
for
Imitation
;
to
hold
forth
something
before
,
and
above
himself
.
St.
Paul
calls
the
First
Adam
a
Figure
or
Type
:
Rom.
5.
14.
St.
Paul
in
one
place
tells
the
Corinthians
,
that
he
transferred
things
to
himself
,
and
to
Apollos
,
as
in
a
Type
,
or
Figure
,
for
their
sakes
.
Man
is
to
possess
his
Being
,
and
all
things
,
that
appertain
to
it
,
as
in
a
Figure
,
as
a
Type
of
some
higher
thing
.
With
what
Humility
,
and
Peace
?
In
what
Silence
,
and
Satisfaction
would
Man
live
,
if
he
did
but
know
himself
;
that
he
walkt
in
a
Figure
;
that
his
whole
Being
,
and
Life
is
altogether
a
Figure
of
something
above
him
,
something
to
come
,
which
is
to
be
revealed
in
him
?
What
would
become
of
all
our
Pride
,
Plots
,
Passions
;
if
we
knew
;
that
Man
is
as
the
Reflection
of
the
Light
of
the
Sun
from
a
Glass
upon
a
wall
.
That
reflection
,
that
Light
upon
the
wall
danceth
,
and
trembleth
,
as
the
Glass
moveth
,
from
which
it
is
cast
?
The
Sun
is
God
:
the
Light
Jesus
Christ
:
the
Glass
,
the
Angelical
Nature
:
the
Reflection
,
or
Light
on
the
Wall
,
the
Earthly
Man
.
This
is
the
First
Thing
in
the
Being
of
a
Man
.
2.
To
be
a
Man
,
is
to
be
the
Image
of
God
,
Gen.
1.
26.
God
made
man
in
his
own
Image
,
and
Likeness
,
Rom.
5.
14.
The
First
Man
was
the
Figure
of
him
,
who
was
to
come
:
that
is
,
of
Jesus
Christ
.
Man
is
the
Supream
,
and
Universal
Image
of
God
in
the
First
Creation
;
as
Jesus
Christ
is
in
the
Second
,
Eccles:
6.
10.
That
which
hath
been
,
it
is
named
already
,
that
it
is
man
:
and
he
may
not
contend
with
him
,
who
is
mightier
than
he
.
Man
is
all
in
this
First
Creation
which
is
that
,
which
hath
been
already
,
and
is
now
faded
,
passing
away
,
but
this
Man
must
yield
to
Jesus
Christ
,
who
is
coming
,
and
bringing
with
him
a
New
Creation
.
So
far
thou
art
a
Man
,
as
thou
comprehendest
,
sustainest
,
subduest
,
possessest
enjoyest
all
Images
of
things
among
the
Creatures
,
in
thy self
,
as
the
Universal
Image
;
and
thy self
as
an
Image
,
in
the
Appearance
of
God
.
He
indeed
is
a
Man
,
and
lives
,
as
the
Image
of
God
,
who
lives
at
a
Height
above
the
Creatures
in
himself
;
and
at
a
Height
above
himself
,
in
God
.
That
,
by
which
we
see
a
Building
,
a
Wood
,
a
large
Prospect
,
or
the
Body
of
Heaven
,
is
a
very
little
thing
,
and
lies
in
a
little
compass
in
the
Apple
of
the
Eye
,
as
one
with
it
.
But
it
shews
not
the
Eye
,
to
the
Eye
;
nor
itself
to
the
Eye
;
but
only
those
things
,
which
it
represents
.
Man
is
the
great
Representative
of
God
.
He
ceaseth
to
be
a
Man
,
so
far
,
as
he
sees
any
thing
,
besides
himself
,
in
the
Creatures
;
and
any
thing
besides
God
,
in
himself
.
As
God
in
Divine
things
:
so
Man
,
as
the
Image
of
God
in
Natural
things
,
is
to
be
All
in
All.
This
is
the
Natural
Righteousness
,
and
Perfection
of
Man
,
thus
to
stand
in
the
Image
of
God
.
This
is
the
Second
Thing
.
3.
To
be
a
Man
,
is
to
be
the
Image
only
,
and
no
more
.
David
saith
,
Psal.
39.
6.
Man
walks
in
a
vain
show
:
an
empty
Image
.
And
least
you
should
think
,
that
this
is
spoken
of
Man
only
since
his
Fall
:
when
man
was
first
made
in
a
State
of
Perfection
,
Gen.
1.
26.
it
is
said
,
that
God
made
man
in
his
own
Image
,
and
Likeness
:
the
very
same
word
is
used
there
by
Moses
,
which
is
used
here
by
David
:
TSELEM
.
The
Word
signifies
a
Dying
Shadow
.
Man
is
only
a
Shadow
of
God
without
the
Substance
:
a
Shadowy
Image
,
not
a
Substantial
one
;
an
Image
,
which
subsists
by
the
Substance
,
and
hath
the
Likeness
of
it
:
but
possesseth
not
the
Substance
with
the
Life
in
itself
.
The
Difference
between
Man
,
as
he
was
created
at
first
,
and
the
Lord
Jesus
,
is
expressed
by
St.
Paul
,
1
Corin.
15.
49.
As
we
have
born
the
Image
of
the
Earthly
,
so
shall
we
bear
the
Image
of
the
Heavenly
also
.
Man
is
an
Earthly
Image
:
Jesus
Christ
is
the
Heavenly
Image
of
God
.
Earth
is
an
Image
of
Heaven
in
a
baser
Substance
,
or
Kind
,
Man
is
an
Image
of
God
in
a
Principle
of
Darkness
,
which
hides
,
and
vails
the
Substance
.
Jesus
Christ
is
a
Perfect
Image
,
which
holds
forth
the
Substance
clearly
,
and
is
One
with
it
.
Thus
Man
at
his
best
Estate
is
altogether
Vanity
,
as
David
speaks
.
So
we
have
seen
,
what
Man
is
:
by
which
we
see
,
from
whence
we
are
fallen
:
How
little
of
Man
there
is
left
in
Man
.
When
Man
was
perfect
,
Humility
,
Submission
,
Obedience
was
the
Perfection
of
man
,
as
being
an
Image
only
.
What
little
reason
then
hath
empty
,
wretched
man
now
for
Pride
,
Vain-glory
,
Confidence
,
Self-love
?
I
have
done
with
the
First
Instruction
.
2.
Instr.
What
a
Sinner
is
.
A
Sinner
un-mans
himself
.
He
puts
himself
out
of
the
Image
of
God
into
some
low
,
inferiour
Image
of
a
Creature
.
God
complains
of
sinful
men
,
Psal.
4.
2.
How
long
will
ye
turn
my
Glory
into
Shame
?
Man
is
the
Glory
of
God
,
Saith
St.
Paul
;
that
is
,
the
Image
of
God
.
Man
by
by
Sin
exchangeth
this
Glorious
Image
for
some
base
Image
among
the
Creatures
,
which
becomes
an
Idol
,
and
a
Reproach
,
when
it
is
not
held
in
the
Image
of
God
,
as
in
its
Head
.
Thus
Man
turns
the
Glory
of
God
into
Shame
.
O!
That
we
did
understand
,
how
Glorious
an
Image
Man
is
by
his
Creation
;
what
a
change
Sin
hath
made
in
him
!
We
should
then
hate
Sin
to
purpose
,
and
tremble
at
every
Act
of
it
.
A
Sinner
is
-
1.
The
Ape
of
a
Man
,
and
not
a
Man
.
-
2.
A
Monster
.
-
3.
A
Devil
.
1.
A
Sinner
is
the
Ape
of
a
Man
,
and
not
a
Man
:
He
is
a
Beast
in
the
Likeness
of
a
Man
:
or
the
Image
of
Man
shut
up
,
and
imprisoned
in
a
Brutish
Principle
,
and
Image
.
Psal.
49.
12.
Man
being
in
Honour
continueth
not
,
but
becomes
like
the
Beast
that
perisheth
.
By
each
act
of
Lust
,
Passion
,
any
inordinate
Inclination
toward
any
Created
Appearance
,
thou
un-clothest
thy self
of
the
Image
of
God
,
which
is
thine
Honour
,
and
clothest
thy self
with
a
Particular
Image
,
which
,
if
it
be
without
Life
,
is
a
Stock
,
or
a
Stone
,
if
it
have
Life
is
a
Beast
;
So
,
whil'st
thou
livest
in
it
,
thou
art
but
the
Ape
of
a
Man
,
and
a
true
Beast
;
putting
on
contempt
,
scorn
,
and
Death
;
instead
of
Honour
,
and
Immortality
.
2.
A
Sinner
is
a
Monster
.
When
thou
sinnest
,
thou
confoundest
the
Excellent
Image
in
thee
with
a
base
Image
,
so
thou
makest
thy self
a
Monster
.
Gen.
6.
2.
The
Sons
of
God
saw
the
Daughters
of
men
,
and
took
Wives
of
them
.
Then
at
the
fourth
v.
we
read
;
that
there
were
Gyants
upon
the
Earth
in
those
days
.
Give
me
leave
to
make
an
Allegory
,
or
an
Allusion
of
this
Story
,
which
you
please
.
The
Divine
Image
is
the
Man
,
the
Son
of
God
:
All
the
Inferiour
Images
of
the
Creatures
descend
from
this
,
depend
on
this
,
are
the
Secondary
,
and
weaker
Births
of
it
.
So
they
are
the
Daughters
of
Men.
While
the
Image
of
God
in
Man
holds
the
lower
Images
of
things
in
a
Subjection
,
and
subordination
to
itself
,
as
Daughters
to
their
Father
:
all
things
then
are
in
their
Order
,
and
Beauty
.
But
when
the
Son
of
God
,
the
Supream
Image
,
which
is
Man
,
looks
down
,
and
dotes
upon
the
Inferiour
Images
the
Daughters
of
Men
;
when
it
marries
,
and
mingles
itself
with
them
,
then
confusion
comes
in
:
then
this
Beautiful
Image
,
Man
,
becomes
a
Monster
,
and
brings
forth
Monsters
.
Now
Gyants
are
born
:
Man
comes
forth
in
a
greatness
,
and
force
resembling
the
Image
of
God
in
Man
,
but
is
in
the
true
Form
,
and
Principle
of
a
Beast
.
The
Divine
Image
is
fallen
,
imprisoned
,
dead
in
the
midst
of
all
this
Greatness
.
Thus
of
a
truth
Sin
is
the
highest
Incest
,
the
most
unnatural
confusion
,
the
true
Engendring
of
Monsters
.
3.
A
Sinner
makes
himself
a
Devil
.
A
man
by
Sin
withdraws
the
Creature
from
the
Image
of
God
:
sets
it
up
in
its
own
Principle
,
and
Image
:
so
maintains
it
in
the
place
of
,
and
against
the
Image
of
God
.
Rom.
1.
25.
St.
Paul
sets
forth
the
Nature
of
Sin
after
this
manner
.
who
changed
the
Truth
of
God
into
a
Lie
,
serving
the
Creature
more
than
the
Creator
,
who
is
blessed
for
ever
▪
See
here
the
nature
of
the
Devil
discovered
in
a
Sinner
.
When
thou
fatherest
any
Sin
,
thou
by
that
Act
makest
thy self
the
Father
of
Idolatry
,
Lies
,
and
Murther
.
1.
Thou
makest
thy self
by
Sin
the
Father
of
Idolatries
:
Thou
settest
up
the
Creature
above
the
Creator
,
and
servest
that
,
more
than
thou
dost
him
;
Sacrificing
thy
Heart
,
thy
Love
,
and
thy
Life
to
it
.
2.
Thou
makest
thy self
by
Sin
the
Father
of
Lies
:
thou
settest
up
the
Creature
;
as
if
it
were
something
of
,
and
in
itself
;
when
as
it
is
meerly
nothing
,
save
as
it
is
in
the
Image
of
God
.
3.
Thou
makest
thy self
by
Sin
the
Father
of
Murthers
:
Thou
killest
,
and
destroyest
the
Image
of
God
;
which
is
the
First
Murther
,
and
the
Fountain
of
all
Murthers
.
Thou
changest
the
Truth
of
God
into
a
Lie
.
Thou
makest
away
that
Image
of
God
,
which
is
the
Truth
,
and
Life
of
all
the
Creatures
;
by
setting
up
instead
of
it
those
things
,
which
as
they
are
in
themselves
,
without
that
Image
,
are
not
only
Vanity
,
but
a
Lie
too
.
He
knows
very
little
of
the
Nature
of
Man
,
of
the
Creature
,
of
God
;
who
knows
not
Sin
to
be
the
most
ridiculous
Apishness
,
that
he
may
despise
it
:
the
most
horrid
Monstrousness
,
that
he
may
hate
it
:
the
highest
Devilishness
,
that
he
may
tremble
at
it
,
and
fly
from
it
.
So
much
for
the
Second
Instruction
,
which
shews
us
,
what
a
Sinner
is
.
3.
Instr.
What
a
Saint
is
.
Then
a
Man
begins
to
be
a
Saint
,
when
the
Natural
Image
of
God
begins
to
be
restored
in
him
with
advantage
;
with
the
advantage
of
the
Super-natural
Image
bringing
it
forth
again
from
itself
,
and
itself
in
it
,
together
with
it
.
The
Kingdom
of
God
brings
forth
itself
,
and
the
Kingdom
of
Nature
a
Second
time
in
itself
.
Behold
,
I
make
all
things
new
,
Saith
Jesus
Christ
,
when
he
appears
in
the
Soul
.
The
Second
Adam
revives
,
and
restores
the
First
Adam
,
in
us
;
but
as
in
its
own
Spirit
,
and
Bosom
;
that
so
the
Earthly
Man
may
become
Heavenly
,
and
Immortal
.
I
will
conclude
this
use
with
Consolation
to
Two
Sorts
of
Mourners
,
Gods
Mourners
.
1.
Consolation
.
You
who
have
lost
the
Innocency
of
your
Natures
in
Sin
,
and
Guilt
;
be
you
comforted
in
the
knowledge
of
this
:
The
Righteousness
of
God
,
the
Eternal
Image
of
Glory
shall
break
forth
in
your
Souls
,
and
bring
forth
the
First
Image
of
Beauty
,
your
Natural
Innocency
again
upon
you
;
with
an
Increase
of
Glory
.
It
is
the
Lord
that
justifies
,
who
shall
condemn
:
Saith
St.
Paul
,
Rom.
8.
34.
Who
,
or
what
Guilt
shall
condemn
thee
,
or
be
able
to
sink
for
ever
the
Innocency
,
and
Beauty
of
thy
Nature
;
though
it
now
have
lain
long
buried
under
thy
Lusts
?
The
Lord
,
the
Lord
himself
shall
come
,
and
this
Beauty
of
thine
shall
come
with
him
,
and
thou
shall
see
it
again
with
Joy
.
2.
Consolation
.
You
,
who
have
lost
the
Chearfulness
of
your
Spirits
,
and
the
sweet
Pleasantness
of
your
Natural
tempers
in
Melancholy
,
and
Terrours
,
comfort
your selves
in
the
knowledge
of
this
.
The
Spring
of
Joys
,
the
Eternal
Spirit
,
the
Spirit
of
our
Lord
Jesus
shall
open
itself
within
you
;
and
shall
send
forth
from
itself
the
ancient
streams
of
your
first
Peace
,
and
joys
;
of
your
natural
chearfulness
.
Your
natural
Spirits
shall
once
more
danc●
and
sing
together
in
this
Spirit
.
All
your
Springs
are
in
this
Heavenly
Image
:
the
Springs
of
your
first
Innocency
,
Beauty
,
Peace
,
Pleasantness
.
All
shall
open
themselves
again
upon
you
from
the
Bosom
of
this
Image
,
at
the
Appearance
of
it
,
never
to
be
shut
more
.
And
this
Heavenly
Image
shall
certainly
appear
in
you
.
Only
do
you
wait
with
Hope
,
and
Patience
for
the
appointed
Season
.
Do
notmourn
at
the
Death
of
any
natural
Beauty
,
or
Content
,
as
without
Hope
ever
to
see
it
again
;
the
Hour
comes
apace
,
and
perhaps
now
is
,
in
which
thy
dead
Innocency
,
and
Joys
shall
hear
the
Voice
of
the
Son
of
Man
,
Jesus
Christ
in
thee
,
and
live
again
by
him
.
Do
not
doubt
,
but
believe
.
The
Earth
shall
hear
the
Heaven
.
The
Earthly
Image
of
Life
,
Paradise
,
and
Heaven
in
thee
shall
be
awakened
again
in
thy
Spirit
by
the
manifestation
of
thy
Saviour
in
thee
.
Thine
Eyes
shall
see
thy
Redeemer
;
and
he
shall
stand
the
last
upon
the
Earth
.
Thine
Eyes
shall
certainly
see
Jesus
Christ
,
when
he
shall
redeem
the
Earthly
Man
in
thee
with
all
its
Excellency
,
and
Sweetness
from
these
Powers
of
Sin
,
Fear
,
Death
,
and
Hell
,
which
have
carried
it
captive
.
And
thou
shalt
see
this
Jesus
the
Heaven
of
God
,
the
Heavenly
Image
,
last
of
all
standing
,
and
appearing
in
thy
Earth
,
thy
Earthly
Man
,
thy
first
Image
.
Be
of
good
chear
,
faint
not
.
Death
shall
not
prevent
this
Blessedness
.
Thou
shalt
live
,
when
God
shall
do
all
this
;
thine
Eyes
shall
behold
it
,
and
thou
shalt
taste
of
it
,
and
feed
upon
it
.
For
God
hath
undertaken
it
,
and
he
will
bring
it
to
pass
.
Behold
I
make
all
things
new
;
saith
He
,
who
is
the
first
,
and
the
last
.
Believe
,
and
wait
:
for
these
words
are
True
,
and
Holy
.
Revel.
21.
5
,
6.
And
he
that
sate
upon
the
Throne
said
:
Behold
I
will
make
all
things
new
.
And
he
said
,
Write
,
(
write
upon
your
Hearts
this
Sentence
,
behold
,
I
the
Lord
make
all
things
new
.
)
For
these
words
are
True
,
and
Holy
.
And
he
said
unto
me
;
It
is
done
:
(
This
is
the
Finishing
of
all
things
,
the
ending
of
the
Mystery
)
I
am
Alpha
,
and
Omega
,
the
Beginning
,
and
the
End
:
I
will
give
unto
him
,
that
is
a
thirst
,
of
the
Fountain
of
the
Water
of
Life
Freely
,
that
is
,
without
any
thing
of
Suitableness
to
it
,
or
Satisfaction
for
it
,
without
any
Condition
,
or
Confinement
.
3.
Part
:
The
Activity
of
the
Soul
in
God
.
This
is
the
Third
,
and
last
Part
of
Divine
Ioy
.
The
Psalmist
expresseth
Joy
by
Shouting
,
and
Singing
:
Psal
65.
13.
The
Pastures
are
clothed
with
Flocks
;
(
the
Appearances
of
God
are
Green
,
and
Flourishing
,
they
bring
forth
,
maintain
,
and
put
forth
themselves
into
numerous
Flocks
of
Saints
:
)
the
Valleys
also
are
covered
with
Corn
;
(
The
lowest
State
of
things
in
the
Flesh
,
and
the
Natural
Man
are
cloathed
with
Jesus
Christ
,
and
grow
up
into
him
,
who
is
the
Bread
,
and
Beauty
of
Eternal
life
.
)
they
Shout
for
Joy
,
they
also
Sing
.
This
is
Spiritual
Musick
,
the
working
of
Spiritual
Joy
,
to
Shout
,
and
to
Sing
.
We
read
of
a
Two-fold
Song
,
which
Spiritual
Persons
sing
,
Revel.
15.
3.
They
Sing
the
Song
of
Moses
,
and
of
the
Lamb.
The
Song
of
Moses
is
the
Law
;
the
Song
of
the
Lamb
,
the
Gospel
.
When
the
Children
of
Israel
had
passed
thorow
the
Red
Sea
,
and
saw
their
Enemies
lie
dead
on
the
Shore
:
then
they
Sung
the
Song
of
Moses
,
who
drew
them
out
of
those
Waters
,
according
to
the
Signification
of
his
Name
.
When
the
Soul
hath
escaped
out
of
the
Sea
of
Blood
mingled
with
Fire
,
which
is
the
Dissolution
of
her
Natural
Principles
in
Troubles
,
and
Terrours
by
the
Baptism
of
the
Spirit
;
when
shee
sees
her
Spiritual
Enemies
slain
on
the
Dry
Land
of
Christ
Spiritual
Appearance
:
then
she
Sings
the
Song
of
the
Lamb
,
who
was
dead
,
but
is
alive
,
and
lives
for
ever
;
the
Song
of
Peace
.
Singing
naturally
,
with
the
outward
voice
,
is
the
highest
,
and
fullest
Activity
of
the
Natural
Spirits
.
So
Singing
Spiritually
,
and
with
the
Inward
Man
is
the
highest
Activity
of
the
Spirit
in
our
Spiritual
Part.
This
Spiritual
Musick
,
or
Singing
,
which
is
the
working
of
the
Wine
of
Spiritual
Joy
in
the
Soul
,
consists
of
Three
Things
.
-
1.
The
Heightning
of
the
Soul
towards
God
.
-
2.
The
Tuning
of
the
Soul
to
God
.
-
3.
The
Exercise
,
or
Entertainment
of
the
Soul
upon
God
,
and
with
God
.
1.
The
Heightning
of
the
Soul
towards
God
.
This
is
one
Piece
of
that
Activity
of
Spiritual
Ioy
,
which
is
the
true
Musick
of
the
Soul
.
In
that
place
cited
before
,
Psal.
65.
13.
Singing
,
and
Shouting
are
put
together
,
1
Thessal.
4.
16.
The
Lord
Jesus
is
said
to
descend
from
Heaven
with
a
Shout
.
This
Shout
is
the
Awakening
,
and
the
Elevation
of
the
Soul
,
or
Body
towards
the
highest
State
of
things
,
by
the
Powerful
breakings
forth
of
the
Glory
of
God
upon
them
.
Psalm
,
Psal.
57.
7.
David
had
said
:
I
will
Sing
,
and
give
Praise
.
Then
he
calls
upon
himself
,
v.
8.
Awake
up
my
Glory
,
awake
my
Psaltery
,
and
Harp
:
I
my self
will
awake
right
early
.
Some
say
,
Davids
Glory
was
his
Tongue
:
but
then
sure
it
was
such
a
Tongue
of
Fire
,
as
sat
upon
the
Heads
of
the
Apostles
,
a
Tongue
of
Spiritual
Manifestations
,
and
Heavenly
Glory
,
like
a
Flame
,
enlightning
,
and
heating
both
at
once
.
Man
is
the
Glory
of
God
;
saith
St.
Paul
,
1
Corin.
11.
7.
The
Spiritual
Man
is
the
true
,
and
Spiritual
Glory
of
God
.
The
Natural
Man
is
but
a
Shadowy
Glory
.
David
calls
upon
his
Glory
to
awake
;
as
distinct
from
himself
;
and
then
he
saith
:
I
shall
awake
;
like
that
of
St.
Paul
,
Galat.
2.
20.
I
live
not
,
but
Christ
in
me
:
there
is
the
Glory
awakening
itself
:
and
the
Life
,
that
I
live
,
is
by
the
Faith
of
the
Son
of
God
:
there
is
himself
awakened
in
that
Glory
.
Then
the
Soul
sings
,
when
the
Life
of
Jesus
Christ
,
which
is
her
Glory
,
awakens
itself
in
her
,
and
awakens
her
together
with
itself
,
into
the
Light
of
God
,
to
a
Contemplation
of
,
and
fixing
upon
his
Beauties
.
Now
the
Soul
is
above
her
ordinary
Pitch
,
as
Waking
is
above
Sleeping
.
Now
she
sits
above
herself
,
upon
the
top
of
her
Spiritual
Principles
,
as
a
Bird
upon
the
Top-branch
of
a
Tree
,
Singing
in
the
Sun-shine
,
the
highest
Light
of
Divine
Discoveries
.
This
is
the
First
thing
in
this
Activity
,
or
Spiritual
Musick
.
2.
The
Timing
of
the
Soul
to
God
.
In
that
fore-mentioned
Psal.
57.
7.
David
speaks
of
awakening
three
distinct
Lives
:
His
Glory
:
His
Psaltery
,
and
Harp
:
Himself
.
The
Glory
is
Jesus
Christ
in
the
Soul
.
Self
is
the
Soul
.
The
Psaltery
and
Harp
those
Heavenly
Principles
,
and
Powers
,
which
as
Ministring
Spirits
,
go
forth
from
Jesus
Christ
into
the
Soul
,
suiting
,
fitting
,
and
tuning
the
Soul
to
her
Saviour
.
Revel.
15.
2.
St.
Iohn
saw
the
Saints
,
that
had
gotten
the
victory
over
the
Beast
,
stand
upon
a
Sea
of
Glass
mingled
with
Fire
,
and
the
Harps
of
God
in
their
hands
.
Then
in
the
next
verse
they
Sing
.
The
Sea
is
this
Creation
,
especially
the
Invisible
,
the
Angelical
Part
of
it
.
In
this
State
it
is
a
dark
,
troubled
,
foaming
Sea
.
But
in
the
Kingdom
of
Christ
it
shall
be
a
Sea
of
Glass
,
a
Chrystalline
Sea
,
clear
,
calm
,
fresh
taking
in
,
and
holding
forth
the
Lord
Jesus
,
the
Image
,
and
Face
of
God
,
as
a
Glass
,
as
a
pleasant
Stream
.
The
Fire
,
with
which
it
shall
be
mingled
,
shall
be
the
Spirit
of
God
,
and
of
Glory
resting
upon
the
Creature
.
The
Saints
standing
upon
this
Sea
,
shall
have
the
Harps
of
God
in
their
hands
.
Angels
are
the
Trumpets
of
God
.
This
State
of
the
Saints
,
which
is
here
described
,
is
their
Angelical
State
,
when
they
shall
be
like
the
Angels
.
These
Harps
of
God
then
are
Angelical
Tempers
,
and
Principles
,
which
Jesus
Christ
brings
forth
,
and
puts
into
the
Soul
,
as
Harps
into
their
Hands
,
by
which
they
are
tuned
,
and
fitted
,
made
ready
for
Him
,
to
sing
to
Him
.
Thus
the
Soul
is
tuned
to
God
,
being
put
into
a
Spiritual
,
and
Heavenly
Temper
,
like
an
Angel
beholding
the
Face
of
God
,
and
in
a
readiness
to
Sing
forth
,
to
Sing
aloud
his
Glory
.
Coloss.
3.
16.
St.
Paul
speaks
of
Spiritual
Songs
,
which
they
were
to
Sing
with
Grace
in
their
Hearts
.
This
is
that
,
which
David
calls
his
Harp
.
This
is
the
Harp
of
God
in
the
hands
of
the
Saints
,
the
Grace
of
God
in
their
Hearts
.
This
is
the
Tuning
of
the
Soul
to
Christ
,
the
Receiving
of
Grace
for
Grace
from
Christ
,
the
winding
up
of
Grace
in
the
Heart
to
a
pitch
of
Conformity
,
and
Communion
with
Jesus
Christ
,
like
the
Tuning
of
two
voices
,
or
Instruments
one
to
another
;
that
so
Christ
and
the
Soul
may
make
Musick
each
to
other
,
and
have
their
Joy
fulfilled
in
one
another
.
So
much
for
the
Second
Thing
.
3.
The
Exercise
,
and
Entertainment
of
the
Soul
upon
God
,
and
with
God
.
This
is
the
Third
thing
in
the
Souls
Singing
for
Ioy
.
David
saith
in
one
place
:
I
will
Sing
of
thy
Righteousness
:
and
in
another
:
I
will
Sing
of
thy
Power
.
The
Spiritual
Joy
,
and
Musick
of
a
Saint
is
to
fly
abroad
among
the
Excellencies
of
the
Divine
Nature
:
to
enlarge
,
and
act
his
Spirit
to
the
Height
upon
the
Beauties
,
and
Brightnesses
in
the
Face
of
God
;
the
Uprightness
,
Truth
,
Perfection
in
the
Heart
of
God
;
the
Freedom
,
Fulness
,
Fruitfulness
,
Infiniteness
,
in
the
Spirit
,
and
Life
of
God
.
David
hath
often
expressions
to
this
purpose
:
I
will
Sing
to
thee
:
I
will
Sing
to
the
Lord
.
So
St.
Paul
speaks
:
Making
melody
to
God
.
The
Holy
Soul
Sings
of
God
,
to
God
.
Spiritual
Joy
is
the
Free
letting
forth
of
the
Spirit
with
God
,
concerning
God
.
It
is
often
the
Work
,
and
Delight
of
a
Holy
Soul
to
open
her
mouth
wide
,
to
take
in
to
the
utmost
,
the
contemplation
of
God
,
the
communications
of
his
Greatness
,
Fulness
,
Sweetness
,
Glory
:
and
then
,
when
she
is
fullest
,
to
pour
forth
herself
again
into
the
Ear
,
and
Bosom
of
her
God
.
You
may
see
this
in
the
Psalmist
,
Psalm
45.
1.
My
Heart
is
enditing
a
good
matter
.
I
speak
of
the
things
touching
the
King
.
My
Tongue
is
as
the
pen
of
a
ready
writer
.
The
Heart
was
here
full
.
A
Spring
of
Heavenly
Sweetness
had
opened
itself
in
it
.
It
bubled
,
and
boyled
up
apace
.
It
enlarged
itself
into
a
Flood
of
matter
.
But
all
was
touching
the
King
,
the
Beauty
,
the
Glory
,
the
Graciousness
,
the
Pleasantness
,
the
Love
,
the
Power
of
Jesus
Christ
.
And
the
Heart
full
of
this
Blessed
matter
,
empties
itself
again
as
fully
upon
Jesus
Christ
.
My
Tongue
is
as
the
Pen
of
a
ready
Writer
.
I
have
now
shewn
you
the
Third
Part
of
Spiritual
Joy
,
which
is
the
Activity
of
the
Soul
in
God
.
Use.
1.
For
Instruction
.
Spiritual
Ioy
is
no
Secure
,
Slothful
,
Carnal
thing
.
1.
Spiritual
Joy
is
no
Secure
thing
.
It
hath
the
least
,
and
the
greatest
Security
in
it
.
It
suffers
a
man
to
be
least
of
all
secure
in
himself
,
or
in
any
Creature
;
that
he
may
be
most
secure
in
God
.
True
Joy
consists
in
the
Heightning
of
the
Soul
towards
God
.
The
Soul
,
that
is
acquainted
with
this
Joy
,
hath
a
Fear
,
and
Trembling
upon
her
,
while
she
is
among
the
Creatures
,
though
she
be
in
the
Fulness
of
them
.
She
can
rest
no
where
,
till
she
get
up
above
them
all
,
and
come
to
God
.
God
makes
a
Gracious
Promise
to
a
good
Man
,
Psal.
91.
14.
I
will
s●t
him
on
high
,
because
he
hath
known
my
name
.
The
word
signifies
the
setting
of
a
man
in
a
Strong
Castle
situate
on
a
High
Rock
.
The
God-Head
is
the
Rock
,
the
Messiah
,
or
the
Humanity
of
Jesus
Christ
,
is
the
Castle
upon
this
Rock
.
A
Holy
Soul
is
in
Safety
,
and
may
be
in
very
great
Security
;
but
not
in
her self
,
nor
in
the
World
.
Her
Safety
,
and
Security
lies
in
being
carried
upward
,
and
set
on
high
,
in
being
encompassed
with
Jesus
Christ
,
and
God
,
as
with
a
Tower
of
Defence
.
The
Soul
hath
her
high
Rock
,
and
her
Strong
Castle
of
Spiritual
Joy
,
and
Triumph
;
not
in
the
knowledge
of
any
thing
here
below
,
not
in
any
Earthly
acquaintance
;
but
in
the
knowledge
of
God
.
I
will
set
him
on
High
,
because
he
hath
known
me
.
If
we
be
in
the
Light
,
as
God
is
Light
;
then
is
our
Joy
full
;
and
the
consolations
of
the
Lord
Jesus
cleanse
our
Hearts
from
all
Clouds
of
Griefs
,
and
Fears
.
This
is
the
First
Instruction
.
2.
Spiritual
Joy
is
no
Sluggish
Thing
.
It
is
the
Enlargement
,
and
Activity
of
the
Soul
.
I
went
by
the
Field
of
the
Sluggard
,
saith
Solomon
,
end
I
saw
it
over-grown
with
Thorns
.
Thy
Spirit
is
thy
Field
.
If
thou
be
not
plowing
it
up
with
the
Cross
of
Christ
;
and
sowing
it
with
the
Seeds
of
Grace
,
Glory
,
and
Immortality
by
the
Life
of
Christ
;
and
waiting
for
,
and
gathering
,
and
feeding
upon
the
Appearances
of
these
in
thee
;
thou
art
this
Sluggard
,
and
canst
expect
nothing
but
Thorns
.
That
Soul
which
is
not
Spiritually
active
in
Christ
,
will
be
miserably
passive
in
Cares
,
and
Confusions
,
Divine
Joy
is
the
Highest
,
and
most
Harmonious
Activity
of
the
Soul
upon
the
highest
Excellencies
of
the
Best
,
and
most
Blessed
Object
,
which
is
Jesus
Christ
.
While
the
Husband-man
sleepeth
,
Tares
are
Sown
.
If
Jesus
Christ
be
asleep
in
the
Ship
,
the
Winds
toss
it
,
and
the
Waves
fill
it
.
A
sleepy
,
or
sluggish
temper
of
Spirit
breeds
Fears
,
Cares
,
and
all
Sorts
of
Troubles
.
Awaken
the
Lord
Jesus
in
thy
Spirit
,
and
be
thy self
awake
in
his
Spirit
,
if
thou
wouldst
have
Peace
,
and
Joy
.
3.
Spiritual
Joy
is
no
Carnal
,
or
Fleshly
Thing
.
This
is
the
Third
Instruction
.
The
Joy
of
the
Spirit
is
the
Exercise
,
and
Entertainment
of
the
Soul
on
God
.
Mark
the
Temper
,
and
Spirit
of
St.
Iohn
,
1
John
1.
3.
That
,
which
we
have
seen
,
and
heard
,
declare
we
unto
you
,
that
ye
also
may
have
Fellowship
with
us
;
and
truly
our
Fellowship
is
with
the
Father
,
and
with
the
Son
Iesus
Christ
.
V.
4.
And
these
things
write
we
unto
you
,
that
your
Ioy
may
be
full
.
V.
5.
This
then
is
the
Message
,
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
Light
,
and
in
him
there
is
no
Darkness
at
all
.
Spiritual
Joy
springs
from
seeing
Spiritual
Objects
,
and
hearing
Spiritual
Mysteries
.
The
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
with
hearing
:
Saith
Solomon
,
Eccl.
1.
8.
The
Natural
Eye
,
and
Ear
can
convey
no
Satisfaction
to
us
For
they
are
but
a
Dream
.
The
Sight
,
and
hearing
of
the
Things
of
this
Life
can
give
no
Satisfaction
;
for
they
are
but
a
Shadow
.
A
Full
Joy
,
Joy
,
and
fulness
both
together
come
by
a
Spiritual
way
of
seeing
,
and
hearing
the
Things
of
Eternal
Life
.
You
may
have
a
slight
,
empty
,
vanishing
Joy
by
Fellowship
with
the
Pleasures
,
and
Glories
of
the
Flesh.
But
if
you
will
have
a
full
,
and
solid
Joy
,
which
may
endure
for
ever
,
your
Fellowship
must
be
with
the
Father
,
and
the
Son
Jesus
Christ
.
Bring
before
your
Spirits
the
Excellencies
,
and
,
Delights
of
the
whole
World
.
Let
all
the
Creatures
send
into
your
Souls
from
the
best
Hand
,
Messages
of
their
Loveliness
and
Loves
.
You
for
all
this
can
have
no
true
Joy
,
no
compleat
Joy
in
any
of
these
things
.
For
all
the
Creatures
have
in
their
highest
Sweetnesses
,
and
Glories
a
Darkness
,
which
will
begets
,
Doubts
,
Fears
,
and
Distractions
in
you
.
Would
you
have
Joy
?
Seek
it
in
the
Declaration
and
Discovery
of
God
,
who
is
Light
,
and
hath
no
Darkness
in
him
.
Seek
it
in
the
Contemplations
of
God
by
his
own
Light
.
So
long
thou
shalt
have
Peace
,
and
Joy
,
as
thou
turnest
away
thy
Spirit
from
the
Lying
Vanities
of
the
Creature
;
and
takest
in
,
and
livest
upon
Messages
of
God
,
which
are
brought
in
upon
thee
by
God
himself
.
Behold
the
Face
of
God
,
and
thy
Heart
shall
live
in
Pleasures
,
For
in
his
Face
is
the
Fulness
of
Joy
,
with
all
manner
of
Pleasantnesses
,
without
any
uncomfortable
Dash
,
or
Mixture
of
Darkness
.
But
,
while
thine
Eye
looks
upon
the
Sparklings
,
or
Appearances
of
any
Creature
,
thine
Heart
shall
never
be
without
the
biting
of
the
Serpent
.
So
much
for
the
First
Use.
Use
2.
Exhortation
.
Press
forward
toward
the
High
Calling
of
this
Royal
,
and
Joyful
State
in
Religion
.
Your
Fears
,
Doubts
,
and
Servile
Tempers
in
your
Religion
arise
from
a
want
of
Growth
.
Forget
that
,
which
you
have
already
attained
,
and
follow
hard
after
Jesus
Christ
.
There
is
before
you
a
State
of
Peace
,
Pleasure
,
and
Perfection
in
a
Kind
.
Travel
on
thorow
this
vale
of
Tears
,
in
which
you
now
are
,
from
Strength
to
Strength
;
till
you
come
to
see
the
God
of
Gods
,
on
Mount
Sien
,
in
this
State
of
Royalty
,
and
Joy
.
But
you
may
now
ask
me
Two
Ques●●●
.
Quest.
1.
Whether
is
this
Royal
and
Joyful
State
of
Holiness
attainable
in
this
Life
?
May
we
enter
into
the
Kingdom
of
Heaven
,
before
we
go
out
of
this
Body
?
Dath
not
St.
Paul
say
;
that
Flesh
,
and
Blood
cannot
inherit
the
Kingdom
of
Heaven
?
●
Corin.
15.
50.
My
Answer
to
this
Question
is
Four-fol●●●
1.
Answ.
So
far
,
as
we
are
risen
with
Christ
,
while
we
are
on
Earth
;
So
far
we
are
entred
into
the
Kingdom
of
H●●●en
,
before
we
are
out
of
the
Body
.
St.
Paul
speaks
to
the
Colossians
,
as
being
Risen
with
Jesus
Christ
,
Col.
3.
1.
If
ye
then
be
Risen
with
Christ
,
seek
those
things
,
which
are
above
,
where
Christ
sitteth
on
the
Right
Hand
of
God
.
2.
Answ.
We
may
in
this
Life
attain
to
a
State
of
Royalty
,
and
Joy
Comparatively
.
We
may
come
to
that
Degree
of
Liberty
,
Power
,
Peace
,
and
Pleasure
in
Holiness
;
which
may
be
a
Resurrection
into
the
Kingdom
of
God
,
and
Heaven
,
compared
with
lower
Degrees
of
Grace
,
thorow
which
we
pass
.
St.
Paul
speaks
to
the
Galatians
:
But
now
after
that
ye
have
known
God
,
or
rather
are
known
of
God
,
how
turn
ye
again
to
the
weak
,
and
beggerly
Elements
,
whereunto
ye
desire
again
to
be
in
Bondage
?
Galat.
4.
9.
Here
you
have
described
a
Two
fold
State
of
Grace
on
Earth
.
The
First
is
in
these
words
:
After
that
ye
have
known
God
,
or
rather
are
known
of
God
.
This
knowledge
of
God
is
in
the
Spirit
,
and
Truth
.
There
the
Apostle
expresseth
it
rather
,
by
a
being
known
of
God
;
or
,
as
some
interpret
it
,
a
being
made
to
know
by
God
.
The
sense
is
the
same
,
which
is
this
:
The
coming
in
of
God
after
a
Spiritual
manner
,
and
making
himself
in
the
Spirit
One
with
our
Spirits
;
so
that
God
in
the
Power
of
his
Spirit
is
the
Principle
by
which
we
know
:
and
God
in
the
Appearance
of
his
Spirit
is
the
Object
which
we
know
.
Now
we
know
God
,
not
an
Earthly
Figure
only
of
God
.
Now
we
are
known
of
God
.
For
we
are
taken
up
into
the
Light
,
and
Spirit
of
God
.
Now
we
are
made
to
know
by
God
.
For
it
is
God
,
who
both
knows
,
and
is
known
in
us
.
It
is
the
Light
,
and
Spirit
of
God
,
in
,
and
by
which
we
know
.
The
Second
State
described
is
in
these
words
:
How
turn
ye
again
to
weak
;
and
beggerly
Elements
?
The
Principles
of
this
Creation
are
these
Elements
,
which
are
weak
,
because
they
cannot
hold
forth
God
to
us
,
but
in
a
very
uncertain
way
,
full
of
Fear
,
and
Doubt
.
They
are
Beggerly
,
because
they
can
convey
to
us
very
little
of
the
Riches
,
Fulness
,
Greatness
,
Grace
,
Glory
of
God
.
When
we
first
come
to
the
knowledge
of
God
,
for
the
most
part
we
know
him
after
this
manner
,
by
the
Rudiments
of
the
Flesh
,
the
Elements
of
this
World
.
And
so
long
we
are
in
Bondage
,
carried
on
by
Fear
,
and
Hope
,
in
a
Servile
way
:
seeing
very
little
Glory
,
enjoying
very
little
Freedom
in
our
Religion
.
You
that
are
in
this
Condition
,
whose
Fears
are
your
Food
,
whose
Tears
are
your
Drink
,
by
Day
and
Night
:
Up
,
and
be
travelling
forward
thorow
this
Shadowy
Vale
,
you
may
come
to
such
a
State
of
Holiness
even
here
in
this
Life
,
as
will
be
a
Heaven
compared
with
this
Wilderness
,
in
which
now
you
wander
.
When
you
shall
attain
to
a
Spiritual
understanding
of
Things
,
you
will
think
your selves
come
forth
from
a
Prison-bonse
,
in
which
before
,
like
Samson
,
you
were
made
to
Grind
,
with
your
Eyes
out
;
into
a
Palace
,
where
you
sit
,
and
reign
like
Kings
,
in
a
Divine
Light
,
Liberty
,
and
Joy
.
Thus
we
may
,
while
we
live
here
,
attain
to
a
State
of
Royalty
Comparatively
,
in
respect
to
the
former
State
of
our
Spirits
,
in
an
Inferiour
Degree
of
Holiness
.
3.
Answ.
We
may
enjoy
the
Kingdom
of
Heaven
on
Earth
in
the
First-fruits
of
it
.
Rom.
8.
23.
St.
Paul
saith
in
the
name
of
those
Saints
,
that
were
as
he
was
:
Not
only
they
,
(
that
is
,
the
Creature
)
but
we
also
,
who
have
the
First-fruits
of
the
Spirit
,
even
we
our selves
,
groan
in
our selves
,
waiting
for
the
Adoption
,
that
is
,
the
Redemption
of
our
Bodies
.
The
First-fruits
of
the
Spirit
is
the
Kingdom
of
God
in
the
First-fruits
.
For
the
Kingdom
of
God
is
in
the
Holy
Ghost
.
And
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
These
First-fruits
are
not
from
that
Life
,
which
the
Soul
hath
in
the
Body
.
For
in
that
Life
the
groans
for
the
Adoption
.
But
they
are
from
that
Life
,
which
she
hath
above
the
Body
in
her
Spirit
,
of
which
she
hath
some
Glympses
,
Reflections
,
and
Fore-tasts
,
as
she
is
in
the
Body
.
And
these
are
her
First-fruits
.
The
Body
is
,
as
yet
,
Un-redeemed
from
a
Double
Darkness
,
that
of
the
Flesh
,
and
that
of
the
Devil
.
The
Soul
,
as
she
lives
in
the
Body
,
hath
her
Communion
with
God
in
the
Elements
of
one
,
in
the
Enmity
of
the
Other
▪
as
kept
under
by
a
hard
Master
,
and
opposed
by
a
cruel
Enemy
both
at
once
.
4.
Answ.
We
may
on
Earth
enter
into
the
Kingdom
of
Heaven
,
and
the
Joy
of
our
Lord
,
by
Faith
.
2.
Corin.
5.
6
,
7.
We
are
alwaies
Confident
,
knowing
,
that
,
while
we
are
at
home
in
the
Body
,
we
are
absent
from
the
Lord
.
For
we
walk
not
by
Sight
,
but
by
Faith
.
St.
Paul
plainly
signifies
;
that
our
Presence
in
the
Body
necessarily
imports
,
and
carries
along
with
it
an
Absence
from
the
Lord
Jesus
.
But
this
is
in
respect
to
the
Presence
of
Vision
,
and
Sight
;
not
of
Faith
.
While
we
are
in
the
Body
,
we
may
have
that
Presence
of
the
Lord
by
Faith
,
which
we
shall
have
by
Sight
,
when
we
are
out
of
the
Body
.
This
Body
is
an
Image
,
which
bears
a
Representation
of
the
Divine
Body
,
or
Image
of
Things
in
the
Spirit
;
but
together
with
a
Darkness
hiding
that
Divine
Image
,
which
is
Christ
,
and
a
Contrariety
opposing
it
.
The
Lord
Jesus
by
his
Spirit
shews
forth
himself
in
this
Bodily
Life
to
us
,
so
that
we
see
him
in
the
Fleshly
Image
as
in
a
Glass
;
under
a
Fleshly
Vail
,
as
in
the
Dark
;
thorow
the
Contrariety
of
the
Fleshly
Appearance
,
as
in
a
Riddle
.
Yet
we
see
Him
,
we
enjoy
his
true
Appearance
in
the
midst
of
all
these
Difficulties
.
And
while
we
see
him
,
we
see
all
these
Difficulties
reconciled
,
and
subdued
in
Him
;
we
our selves
live
in
Him
.
Thus
we
enter
into
the
Kingdom
,
and
Joy
of
Heaven
by
Faith
,
even
while
we
are
in
the
Fleshly
Body
to
Sight
.
When
we
dye
,
then
the
Fleshly
Body
,
and
Image
is
swallowed
up
in
Eteranl
Darkness
.
Our
Souls
then
come
Home
to
Jesus
Christ
;
they
enjoy
the
Heavenly
Appearance
of
Things
in
its
own
Likeness
,
Face
to
Face
,
by
Sight
;
no
more
by
Faith
:
no
more
in
a
Glass
,
or
in
a
Riddle
;
because
the
Fleshly
Body
is
taken
away
:
but
yet
in
the
Dark
still
;
not
with
a
Perfect
Clearness
,
or
Fulness
;
though
with
a
Nearness
,
and
Likeness
;
until
the
Body
be
re-assumed
out
of
that
Darkness
,
as
a
Divine
Body
.
Then
,
as
in
Christ
,
so
in
us
,
the
Fulness
of
the
God-Head
shall
dwell
Bodily
,
in
its
own
Body
,
which
is
our
Body
risen
again
out
of
Flesh
,
and
Nature
into
the
Spirit
.
Till
then
we
have
the
Fulness
of
the
God-Head
dwelling
in
us
in
a
Contrary
Body
,
before
Death
:
We
have
have
it
dwelling
in
us
without
a
Body
,
like
an
Appearance
,
or
Apparition
,
like
a
Soul
without
a
Body
,
in
Death
.
I
will
attempt
to
make
the
Answer
to
this
Question
more
plain
,
and
perfect
by
a
Two
fold
Distinction
.
1.
Distinct.
The
Spiritual
Man
hath
a
Three-fold
State
.
1.
The
Spiritual
Man
at
first
lies
hid
under
the
Natural
Man
,
as
Seed
under
the
Ground
.
So
St.
Paul
speaks
of
it
,
Gal.
3.
19.
Wherefore
then
served
the
Law
,
it
was
added
because
of
Transgressions
,
till
the
Seed
should
come
,
to
whom
the
Promise
was
made
:
and
it
was
ordained
by
Angels
in
the
hand
of
a
Mediator
.
While
a
Man
lives
under
the
Law
,
the
Seed
of
Promise
is
not
yet
come
,
that
is
,
the
Spiritual
Man
,
which
is
One
with
Christ
,
and
so
the
Promised
Seed
is
not
come
up
,
or
put
forth
in
the
Soul
.
But
it
lies
hid
under
the
Ministry
of
Angels
,
which
restrain
Sin
by
inward
Impressions
,
and
outward
Dispensations
of
the
Good
,
or
Evil
Things
of
this
World
:
and
it
lies
hid
under
a
Mediator
,
which
is
the
Earthly
Image
of
God
,
according
to
this
Creation
,
in
which
God
stands
as
a
Mediator
,
between
Man
,
and
Himself
in
the
Spiritual
Image
,
which
is
the
Heavenly
Person
of
Jesus
Christ
.
God
in
this
Earthly
Image
Heightens
,
and
Suppresseth
Sin
,
by
his
Divided
Appearances
of
Mercy
,
and
Wrath
;
by
his
Divided
Administrations
of
Allurement
,
and
Terror
;
Reward
and
Punishment
.
Thus
God
as
a
Mediator
stands
between
Man
,
and
the
Person
of
Christ
;
hiding
that
Person
,
together
with
the
Spiritual
Man
,
which
is
in
Christ
from
Man
.
And
so
God
converseth
with
Man
,
at
this
Distance
,
after
this
manner
,
till
the
Seed
come
,
in
which
God
and
Man
are
no
more
Two
,
but
One
Spirit
in
Jesus
Christ
.
This
is
the
First
State
of
the
Spiritual
Man
.
2
Secondly
,
the
Spiritual
Man
breaks
forth
thorow
the
Natural
Man
,
appears
in
it
,
and
together
with
it
,
Gal.
2.
20.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
life
,
which
I
live
,
is
by
the
Faith
of
the
Son
of
God
,
&c.
Christ
,
and
the
Spiritual
Man
are
joyned
together
by
an
inseparable
Union
.
When
these
break
forth
in
a
Man
yet
clothed
with
Flesh
;
they
draw
the
Person
of
a
Man
,
to
have
his
Life
in
themselves
,
as
in
his
proper
Principle
.
They
shew
forth
themselves
to
him
,
as
that
Appearance
,
and
Image
of
Things
,
in
which
he
is
to
dwell
.
The
Principles
of
Nature
are
now
as
a
Death
to
a
Man
,
so
far
,
as
he
abides
in
them
.
The
Fleshly
Image
of
Things
,
is
a
Prison
,
or
an
Inchantment
,
or
a
Whorish
Woman
to
him
.
He
loaths
the
Embraces
of
it
,
though
he
cannot
quite
shake
it
off
.
A
Saint
now
labours
to
crucify
,
and
casts
off
both
these
.
Yet
while
he
is
shut
up
in
them
,
he
comforts
himself
in
,
he
casts
himself
upon
the
Spiritual
Man
;
and
the
Life
of
Christ
,
which
dwell
in
These
together
with
him
,
and
look
forth
thorow
these
,
as
thorow
the
Lattices
upon
him
.
3.
The
Third
State
of
the
Spiritual
Man
,
is
that
,
in
which
he
is
Absolute
,
free
from
the
Bonds
of
the
Flesh
,
no
more
Comprehended
by
,
but
Comprehending
the
Natural
Man
in
himself
.
St.
Paul
speaks
of
this
State
,
2
Corin.
5.
2.
In
this
we
groan
earnestly
,
desiring
to
be
cloathed
upon
with
our
House
,
which
is
from
Heaven
.
As
Jesus
Christ
is
at
the
same
time
,
Blessed
,
and
Glorious
in
Heaven
;
yet
withal
living
in
thy
Flesh
,
who
art
a
Member
of
Him
,
and
suffering
with
thee
:
So
thy
Spiritual
Man
,
even
while
it
is
streightned
here
below
in
thy
Natural
Life
,
is
at
Liberty
above
in
Heaven
in
Jesus
Christ
.
This
Man
at
once
comes
down
from
Above
in
its
full
Glory
upon
thee
;
and
breaks
forth
from
Below
,
from
out
of
thy
Fleshly
Life
to
a
full
Liberty
.
And
this
is
the
House
,
which
comes
down
from
Heaven
,
to
cloath
thee
,
that
thou
mayst
not
be
naked
.
But
this
House
from
Heaven
doth
not
cloath
thee
,
till
thy
Earthly
Tabernacle
be
dissolved
in
Death
;
as
appears
by
the
first
verse
of
that
Chapter
cited
next
before
,
2
Corin.
5.
1.
When
our
Earthly
Tabernacle
is
dissolved
,
we
have
a
House
not
made
with
Hands
,
Eternal
in
the
Heavens
.
These
are
the
Three
States
of
the
Spiritual
Man
.
The
First
of
these
is
the
Legal
State
of
a
Christian.
The
Second
,
is
the
Evangelical
State
before
Death
.
The
Third
is
the
Angelical
State
,
that
State
to
which
we
cannot
come
,
but
by
Death
,
or
a
Change
instead
of
Death
,
when
,
as
Jesus
Christ
speaketh
,
We
shall
be
as
the
Angels
in
Heaven
.
Thus
much
we
have
spoken
of
the
First
Distinction
.
2.
Distinct.
The
Second
Distinction
is
upon
the
Spiritual
Man
in
the
Evangelical
State
;
or
upon
an
Evangelical
Christian
in
this
Life
.
He
also
hath
Three
Distinct
Growths
.
St.
Iohn
speaks
of
all
Three
in
One
Place
,
1
John
2.
12.
I
write
to
you
Little
Children
,
because
your
Sins
are
forgiven
for
his
Names
sake
.
v.
13.
I
write
unto
you
Fathers
,
because
you
have
known
Him
,
who
is
from
the
Beginning
.
I
write
unto
you
Young
Men
,
because
ye
have
overcome
the
Wicked
One.
I
write
unto
you
little
Children
,
because
ye
have
known
the
Father
.
v.
14.
I
have
written
unto
you
Fathers
,
because
ye
have
known
Him
,
that
is
from
the
Beginning
.
I
have
written
unto
you
Young
Men
,
because
ye
are
strong
,
and
the
Word
of
God
abideth
in
you
,
and
ye
have
overcome
the
Wicked
One
.
The
Apostle
doubles
his
mention
of
all
Three
Growths
,
for
Certainty
,
and
Efficacy
;
that
we
may
take
the
more
Clear
,
and
Distinct
notice
of
it
,
He
placeth
the
Two
Extreams
,
the
Children
,
and
Fathers
,
First
.
Then
he
puts
the
Middle-State
in
the
Last
Place
;
because
that
is
the
more
Remarkable
,
and
Active
in
the
World
.
The
Children
are
not
yet
grown
up
to
the
Conflict
.
The
Fathers
are
past
the
Brunt
,
and
violence
of
it
.
For
the
same
Reason
in
his
Repetition
he
adds
something
,
when
he
speaks
of
the
Young
Men
to
encourage
them
.
Now
let
us
speak
a
word
or
two
particularly
of
Each
of
these
Growths
.
1.
The
First
Growth
of
an
Evangelical
Christian
is
his
Child-hood
.
The
spiritual
Man
,
when
it
first
begins
to
put
forth
itself
in
us
,
suits
itself
much
to
our
Natural
Capacities
,
puts
itself
into
Fleshly
Forms
,
and
Appearances
,
as
into
Swathing
Bands
.
Yet
it
submits
and
subordinates
all
these
Appearances
,
to
the
Spiritual
Appearance
itself
in
the
highest
,
and
most
grown
State
.
It
Owns
That
;
It
Depends
upon
That
:
It
Directs
its
Growth
to
That
,
Thus
it
is
a
Little
Child
,
and
Knows
the
Father
.
2.
Secondly
an
Evangelical
Christian
comes
to
be
a
Young
Man
.
This
is
then
,
when
thou
comest
to
distinguish
between
the
Fleshly
,
and
the
Spiritual
Appearances
of
the
Spiritual
Man
,
or
of
Jesus
Christ
in
thee
.
When
a
Saint
grows
strong
in
Spiritual
Appearances
,
when
he
begins
to
abide
firm
in
them
;
then
he
sets
himself
against
the
Fleshly
Appearances
;
because
the
Devil
hath
his
Chiefest
Strength
,
and
Seat
in
them
.
And
now
thou
hast
overcome
the
Wicked
One
,
when
once
thou
hast
discovered
,
and
discerned
the
Fleshly
Appearances
from
the
Spiritual
Life
itself
.
When
thou
labourest
to
crucify
the
One
,
as
fast
,
as
it
Grows
up
;
that
thou
mayst
live
more
abundantly
in
the
Other
:
thou
hast
now
taken
from
the
Devil
his
most
Principal
Power
,
and
Engine
.
He
is
now
falling
apace
,
like
Lightning
from
Heaven
,
in
thy
Soul
.
This
is
thy
Growth
,
when
thou
art
come
to
be
a
Young
Man
in
Christ
.
3.
Thou
art
a
Father
in
the
Gospel
.
when
thou
knowest
Him
,
who
was
from
the
Beginning
.
This
is
the
End
,
and
Perfection
of
the
Gospel
in
thy
Heart
,
to
bring
forth
that
Mystery
of
God
,
which
was
hid
from
the
Foundation
of
the
World
:
to
Discover
God
in
thee
,
as
he
is
the
First
,
and
the
Last
;
the
Beginning
and
the
End
;
the
Almighty
;
the
All-comprehending
;
the
same
Yesterday
,
to
Day
,
and
for
ever
.
When
thou
knowest
God
,
as
He
was
from
the
Beginning
;
thou
knowest
him
,
as
the
Fulness
,
Gathering
up
all
things
into
One
Glory
in
Himself
;
thou
knowest
him
,
as
the
Fountain
,
sending
forth
all
things
from
himself
;
thou
knowest
him
,
as
a
Father
,
living
in
all
things
,
as
his
own
Out-goings
,
and
loving
all
things
for
his
own
sake
.
When
thou
knowest
God
after
this
manner
,
thou
knowest
thy self
,
as
thou
wert
in
God
from
the
Beginning
.
This
Appearance
of
God
,
and
of
thy self
,
which
was
from
the
Beginning
,
being
brought
forth
in
thee
,
changes
thee
into
their
own
Likeness
.
So
thou
becomest
like
God
,
a
Father
,
Possessing
the
Fulness
of
all
,
Flowing
forth
into
all
,
Enjoying
thy self
sweetly
in
,
and
thorow
all
.
But
this
is
to
be
remembred
all
along
,
that
thou
hast
this
Discovery
of
God
,
and
Conformity
to
God
in
this
High
State
,
not
Absolutely
,
or
Nakedly
:
but
thou
hast
it
vailed
under
the
Darkness
of
the
Flesh
,
and
mingled
with
the
Frailties
of
it
.
This
is
the
Highest
Degree
of
the
Evangelical
State
on
Earth
.
But
it
falls
short
of
the
Angelical
State
after
Death
.
It
is
next
to
it
,
the
Image
,
and
the
First-fruits
of
it
.
This
is
the
Answer
to
the
First
Question
:
How
far
one
may
enter
into
the
Kingdom
of
God
on
Earth
?
Quest.
2.
How
may
we
attain
to
this
State
of
Spiritual
Joy
,
which
is
the
Kingdom
of
God
?
Ans.
My
way
of
answering
to
this
Question
shall
be
by
Shewing
you
those
Mistakes
,
which
keep
very
many
Saints
very
long
from
this
Joy
;
and
then
by
endeavouring
to
remove
those
Mistakes
.
These
Mistakes
are
Principally
Three
:
-
1.
Mistake
:
That
Spiritual
joy
is
indeed
the
Delight
,
but
not
the
Duty
of
a
Saint
.
-
2.
Mistake
:
That
we
are
to
take
the
Rise
of
our
Ioy
from
a
Reflection
upon
something
in
our selves
.
-
3.
Mistake
:
That
Spiritual
Darkness
,
Desertions
and
Griefs
cannot
stand
together
with
Spiritual
Ioys
.
I
will
begin
with
the
First
of
these
Mistakes
.
1.
Mistake
:
That
Spiritual
Joy
may
be
the
Delight
,
but
is
not
the
Duty
of
a
Christian.
This
is
a
Secret
Principle
,
which
works
very
often
in
the
most
Upright
Hearts
:
That
This
Joy
is
rather
the
Prerogative
of
a
grown
Saint
;
than
a
Precept
from
God
to
every
Child
of
his
that
it
is
,
a
Reward
for
great
Services
,
and
Progresses
in
the
Way
of
Christ
;
but
not
a
Work
Enjoyned
,
and
Expected
by
Christ
.
I
will
propound
to
you
Five
Rules
for
the
taking
away
of
this
mistake
.
-
1.
Rule
:
The
Command
in
Scripture
.
-
2.
Rule
:
The
Inseparableness
of
Knowledge
,
and
Ioy
in
Spiritual
Things
.
-
3.
Rule
:
The
Inseparableness
of
Faith
,
and
Ioy
.
-
4.
Rule
:
The
Inseparableness
of
Love
,
and
Ioy
.
-
5.
Rule
:
The
Inseparableness
of
Purity
,
or
Holiness
,
and
Ioy
.
1.
Rule
:
The
Command
in
Scripture
.
I
could
give
very
many
Instances
in
the
plain
Letter
of
the
Scriptures
,
where
All
without
any
Note
of
Distinction
are
commanded
to
Rejoyce
.
I
will
satisfy
my self
with
the
mention
of
that
One
Place
:
Philip.
4.
4.
Rejoyce
in
the
Lord
alway
:
I
say
again
,
Rejoyce
.
See
how
the
Apostle
Doubles
the
Command
,
and
speaks
it
with
a
vehemency
,
and
tells
you
plainly
,
that
it
is
his
Command
,
and
Charge
to
you
from
the
Lord.
I
say
again
,
Rejoyce
.
He
speaks
,
as
if
he
knew
,
how
apt
we
were
to
Mistake
in
this
Point
,
and
think
Spiritual
Joy
were
no
Precept
from
God
,
or
Duty
in
us
.
The
Apostle
extends
the
Command
to
all
Persons
,
and
all
Times
:
Rejoyce
alwaies
.
No
Person
is
excused
,
no
Condition
is
exempted
from
this
Delightful
Duty
of
Rejoycing
.
St.
Paul
clearly
implies
the
Reason
,
why
the
Command
is
so
unlimited
,
in
that
word
:
In
the
Lord
.
Can
any
Condition
be
so
Sad
,
as
to
take
away
thy
Joy
in
Jesus
Christ
?
Is
there
any
Affliction
in
which
thou
hast
a
Greater
Cause
of
Sorrow
,
than
thou
hast
of
Mirth
in
thy
Saviour
?
Hath
not
He
Comforts
for
every
Season
?
Cures
for
every
Sore
?
Cannot
He
make
thy
Affliction
itself
matter
of
Glorious
Joy
;
and
turn
thy
Covering
of
Sack-cloth
into
a
Garment
of
Praise
?
There
is
no
Person
,
which
is
not
a
Proper
Subject
for
Joy
,
as
he
is
in
Jesus
Christ
.
There
is
no
Condition
,
which
is
not
a
Proper
Object
of
Joy
,
if
it
be
seen
in
Christ
.
This
is
the
First
Rule
.
2.
Rule
:
The
Inseparableness
of
Knowledge
,
and
Joy
in
Spiritual
Things
.
Thou
knowest
no
more
Spiritually
,
than
thou
Rejoycest
.
Spiritual
Knowledge
,
and
Spiritual
Joy
are
born
together
,
grow
together
,
sleep
together
,
wake
together
in
the
Soul
of
Man
.
Thou
art
no
longer
in
the
Light
of
the
Lord
,
than
thou
art
in
the
Joy
of
the
Lord
.
Prov.
3.
17.
Her
ways
are
ways
of
Pleasantness
;
all
her
Paths
are
Peace
.
Solomon
speaks
of
Wisdom
,
and
understanding
.
This
Place
hath
a
Two-fold
Sense
:
First
,
all
the
Ways
of
God
,
as
He
goes
forth
in
them
by
Jesus
Christ
,
who
is
the
Wisdom
of
God
,
are
Peace
,
that
is
,
a
Sweet
,
Agreeable
Harmony
in
themselves
,
and
with
the
Soul
of
Man
.
They
are
Pleasantness
,
that
is
,
a
Sparkling
forth
with
Good
,
and
Satisfaction
to
every
Faculty
,
or
Desire
.
Secondly
:
The
Ways
,
and
out-goings
of
Wisdom
in
thy
Soul
carry
Peace
,
and
Pleasure
along
with
them
.
If
the
Light
of
God
shine
upon
any
Thing
in
thy
Spirit
,
it
will
put
a
Joy
upon
that
Thing
.
So
far
as
thou
seest
Things
in
the
Light
,
and
Method
of
God
,
as
he
goes
forth
in
them
;
thou
canst
not
but
have
Peace
,
and
Pleasure
.
All
Want
of
Joy
proceeds
from
Ignorance
,
or
a
Fleshly
understanding
,
which
is
Darkness
,
and
not
Light
;
or
a
Perverted
Knowledge
.
So
far
as
thou
hast
a
Right
understanding
,
a
Spiritual
Knowledge
of
God
,
thy
self
,
or
this
Creation
,
thou
canst
not
but
have
Joy
.
1.
First
,
if
thou
hast
a
Spiritual
Knowledge
of
God
,
thou
wilt
be
fill'd
with
Joy
.
If
thou
knowest
God
in
the
Spirit
,
thou
knowest
Him
in
Glory
.
For
the
Spirit
of
God
,
and
of
Glory
are
both
One
,
1.
Pet.
4.
14.
When
thou
knowest
God
Spiritually
,
thou
knowest
Him
,
as
He
knoweth
Himself
.
For
God
is
a
Spirit
,
John
4.
So
thou
hast
the
same
Object
of
Joy
,
thou
hast
before
thee
the
same
Image
to
Rejoyce
in
,
as
God
,
himself
hath
.
When
thou
comest
to
a
Spiritual
knowledge
of
God
,
thou
standest
in
a
Light
,
in
which
thou
seest
all
Things
,
as
Horses
of
Fire
,
and
Chariots
of
Fire
,
of
this
Fire
,
which
is
God
in
Glory
.
If
thou
knowest
any
thing
of
God
Spiritually
,
thou
knowest
God
,
to
Bring
forth
All
,
to
Fill
All
,
to
Be
All
:
Thou
seest
all
Things
,
as
Light
in
His
Light
,
Living
in
His
Life
,
Spirits
in
This
Spirit
.
Canst
thou
want
Joy
,
when
thou
meetest
with
every
thing
in
God
,
the
Fruit
of
God
,
Full
of
God
,
One
Spirit
with
God
to
thee
?
2.
Secondly
,
if
thou
know
thy self
Spiritually
,
thou
canst
not
want
Joy
.
A
Spiritual
Knowledge
of
thy self
holds
thee
forth
to
thy self
,
as
One
Spirit
with
Jesus
Christ
.
Thou
seest
thy self
there
,
where
thou
seest
Christ
.
Thou
seest
Jesus
Christ
there
,
where
thou
seest
thy self
.
He
that
is
joyned
to
the
Lord
,
is
one
Spirit
with
Him
,
1
Corin.
6.
17.
Dost
thou
in
any
Sufferings
know
,
that
Isus
Christ
and
Thou
make
but
One
Spirit
in
those
Sufferings
;
and
canst
thou
forbear
to
Rejoyce
in
them
?
Canst
thou
think
of
no
Glory
or
Blessedness
in
Heaven
itself
,
but
thou
knowest
,
that
Jesus
Christ
,
and
Thou
make
but
One
Spirit
in
that
Glory
;
and
canst
thou
chuse
,
but
Joy
in
it
?
Hast
thou
this
Knowledge
,
that
thy
Saviour
and
thy
self
run
along
thorow
all
Things
.
Twisted
into
One
Spirit
,
undivided
in
Light
,
and
Darkness
,
from
the
Beginning
to
the
End
of
Things
?
and
hast
thou
not
Joy
in
all
Things
?
A
Spiritual
Knowledge
of
thy self
teacheth
thee
to
look
upon
thy self
,
as
made
in
the
Image
,
and
Likeness
of
Christ
.
Jesus
Christ
saith
of
Himself
,
Iohn
3.
13.
No
man
hath
ascended
up
into
Heaven
,
but
He
,
that
came
down
from
Heaven
,
even
the
Son
of
Man
,
that
is
in
Heaven
.
Jesus
Christ
had
One
Part
of
Himself
above
in
Heaven
,
at
the
same
time
,
that
the
Other
Part
of
Him
was
below
on
Earth
.
As
Jesus
Christ
unites
God
,
and
the
Creature
in
his
own
Person
;
his
Face
being
as
the
Sun
shining
in
the
Highest
Glory
,
when
his
Feet
are
in
the
Furnace
,
the
Fire
and
Fading
State
of
the
lowest
Things
:
So
the
Soul
of
Man
in
her
Natural
State
unites
the
Heaven
,
and
the
Earth
,
the
Invisible
,
and
the
Visible
Part
of
this
Creation
.
Thy
Soul
in
her
Top
,
and
Supream
Part
,
which
is
her
Truest
self
,
and
substance
,
lives
ever
Invisibly
,
and
Immortally
among
the
Angels
.
She
in
the
mean
time
subsists
here
below
among
these
Fleeting
Shadows
,
only
in
her
Lower
Part
,
in
which
she
is
,
but
as
a
Shadow
of
herself
.
He
that
knows
this
,
hath
this
Joy
alwaies
,
that
the
Inconstancies
,
and
Tumults
of
this
Life
wet
but
his
Feet
,
trouble
his
Dreams
only
:
His
Better
Part
,
his
Waking
Part
,
His
Life
is
Constant
above
these
Floods
in
the
Company
of
Spirits
.
Death
catcheth
thy
Shadow
,
and
no
more
of
thee
.
Thy
true
self
is
above
the
Region
,
and
Reach
of
Death
,
Immortal
,
as
the
Angels
.
But
behold
!
A
Greater
Cause
of
Joy
!
Thy
Soul
in
her
Spiritual
State
hath
a
fuller
Resemblance
of
her
Saviour
.
That
Life
,
which
thy
Soul
hath
at
the
Top
of
this
Creation
,
is
yet
but
a
Dream
,
a
Show
,
the
Feet
only
.
Psal.
17.
15.
I
shall
be
satisfied
,
when
I
awake
with
thy
Likeness
:
Saith
David
.
The
Soul
in
this
Creation
is
fallen
into
a
Sleep
,
she
hath
her
Sleeping
Part
only
here
;
and
her
Life
at
Highest
even
in
the
Angelical
State
of
it
,
is
but
a
Dream
.
The
Life
,
the
Truth
,
the
Waking
,
and
Chief
Part
,
the
Head
of
thy
Soul
is
above
Angels
with
Christ
in
God
.
Iohn
13.
9
,
10.
Peter
said
to
Christ
:
Not
my
Feet
only
,
but
my
Hands
,
and
my
Head
.
Iesus
saith
unto
him
,
He
that
is
washed
,
needeth
not
save
to
wash
his
Feet
,
but
is
clean
every
whit
.
All
of
thee
,
that
comes
within
the
Compass
of
this
Creation
,
thy
Immortal
,
as
well
,
as
thy
Mortal
Part
,
all
is
but
thy
Feet
.
For
all
that
needs
Washing
.
Thy
Head
,
and
thy
Hands
are
above
Nature
,
in
a
Spiritual
,
and
Supernatural
Glory
,
ever
un-troubled
,
un-spotted
,
the
same
Yesterday
,
to
Day
,
and
for
ever
,
like
Christ
.
Dost
thou
thus
Spiritually
discern
thy
self
?
Thou
canst
not
then
but
rejoice
in
the
midst
of
all
Changes
,
and
Confusions
.
For
thou
seest
thy
Life
,
thy
True
Being
;
thou
seest
thy self
awake
;
in
an
Unchangeable
State
,
with
all
Contents
round
about
thee
,
as
Christ
in
God
.
3.
Thirdly
:
If
thou
know
this
World
Spiritually
,
thou
canst
not
want
Joy
.
When
we
look
upon
this
World
after
a
Spiritual
manner
we
see
it
,
as
a
Show
.
Man
walks
in
a
vain
Show
,
Psal.
39.
6.
What
Pain
have
all
the
Miseries
of
this
World
to
Him
,
that
looks
on
them
,
as
an
Empty
Show
,
without
any
Substance
of
Evil
?
Nay
,
what
Peace
,
or
what
Pleasure
do
they
afford
thee
,
when
they
are
,
as
a
Tempest
in
a
Picture
,
or
a
Battel
in
a
Story
?
A
Spiritual
Eye
perceives
this
World
in
all
the
Pieces
,
and
Particularities
of
it
,
to
be
an
Image
of
Heavenly
Glories
,
Rom.
1.
20.
The
Invisible
things
of
Him
are
clearly
seen
by
the
Things
,
that
are
made
:
Even
His
Eternal
Power
,
and
God-Head
.
The
Mind
of
Man
naturally
rejoyceth
to
see
a
Resemblance
of
any
thing
,
especially
of
Excellent
Things
,
especially
of
Things
Beloved
.
Thou
canst
not
carry
a
Spiritual
understanding
with
thee
thorow
the
World
;
but
thou
wilt
rejoyce
over
all
the
Works
of
God
in
the
World
,
when
thou
seest
thy
God
,
with
his
Beauties
,
and
Blessednesses
Imaged
forth
,
and
brought
to
thy
mind
by
them
all
.
If
there
be
any
Thing
,
which
is
most
Dark
to
thee
;
thou
wilt
say
of
that
:
Yet
here
is
something
of
my
God
pictured
out
,
though
I
know
not
,
what
of
Him
it
is
.
This
World
is
a
Principal
Part
of
the
Mystery
of
God
.
When
the
Seventh
Trumpet
shall
sound
,
then
shall
the
Mystery
of
God
be
finished
,
Revel.
10.
7.
This
World
is
indeed
a
Deep
of
Darkness
,
yet
it
hath
the
Wonders
of
God
in
it
.
They
that
go
down
into
the
Deep
,
see
the
Wonders
of
the
Lord
,
Psal.
107.
24.
The
Soul
sports
itself
,
and
plays
with
the
Miserablest
Things
of
the
World
,
when
she
perceives
herself
to
be
in
them
,
as
in
the
midst
of
the
Mystery
of
God
,
and
among
his
Wonders
.
I
have
done
with
the
Second
Rule
,
by
which
you
see
,
that
your
Spiritual
Knowledge
,
and
Joy
go
Hand
in
Hand
.
3.
Rule
:
Faith
,
and
Joy
are
ever
in
an
Equal
Degree
,
and
Activity
.
St.
Paul
prays
for
the
Romans
,
Rom.
15.
13.
Now
the
God
of
Hope
fill
you
with
all
Peace
,
and
Joy
in
Believing
.
Faith
,
Peace
,
and
Joy
are
Companions
of
equal
Stature
,
and
Favour
in
the
Heavenly
Life
,
Faith
and
Joy
are
like
the
Sun
,
and
Light
.
Joy
is
the
Daughter
of
Faith
,
but
ever
as
old
,
and
strong
,
as
the
Mother
.
There
are
Three
Joyful
Things
in
Believing
.
-
1.
A
Ioyful
Prospect
.
-
2.
A
Ioyful
Possession
.
-
3.
A
Ioyful
Purchase
.
1.
A
Joyful
Prospect
.
Faith
is
the
Evidence
of
Things
not
seen
:
Heb.
11.
1.
Faith
sets
Heaven
,
with
all
its
Angels
,
Spirits
,
Joys
,
Glory
,
Christ
,
and
God
,
whatsoever
is
Excellent
,
and
Invisible
,
in
thine
Eye
.
Faith
discovers
all
these
Things
to
thee
,
with
a
Conviction
,
and
Demonstration
of
their
Reality
.
He
that
believes
,
hath
presented
to
the
Sight
of
his
Mind
,
that
Frame
of
Things
,
in
which
God
lives
;
and
that
not
as
a
Show
,
or
Apparition
,
but
in
a
Substantial
manner
.
The
Angel
of
the
Lord
pitcheth
his
Camp
round
about
those
that
fear
him
:
Psal.
34.
7.
This
Camp
hath
in
it
all
the
Powers
of
the
Angelical
,
and
Divine
Nature
.
These
continually
encamp
about
a
Saint
,
and
encompass
him
in
the
midst
of
themselves
.
But
they
are
Invisible
,
and
Faith
is
their
Evidence
,
the
Discovery
of
them
to
thee
,
in
their
Truth
.
When
Jesus
Christ
had
his
Sufferings
upon
him
,
he
had
a
Joy
before
Him
,
Heb.
12.
2.
So
much
of
Faith
,
as
thou
hast
in
thee
,
so
much
of
Joy
thou
hast
continually
before
thee
.
Faith
,
when
thou
art
in
a
Dungeon
gives
thee
such
a
Prospect
into
Heaven
,
and
the
God-Head
;
as
reflects
a
Joy
,
and
a
Divinity
upon
the
Dungeon
itself
.
2.
Secondly
Faith
gives
thee
a
Joyful
Possession
.
A
Wise
man
among
the
Heathen
tells
us
,
that
there
are
Three
ways
of
being
united
to
God
;
by
Knowledge
;
by
Love
;
by
Faith
.
But
,
saith
he
,
this
Faith
is
no
Empty
Image
,
or
Thin
Persuasion
;
but
a
Substantial
Incorporation
of
the
Things
themselves
with
the
Soul
.
So
saith
the
Holy
Ghost
,
Heb.
11.
1.
Faith
is
the
Presence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Subsistence
of
Things
Hoped
for
.
Can
you
have
,
what
you
Hope
for
,
and
not
have
Joy
?
Do
you
Hope
for
Heaven
,
for
Jesus
Christ
,
for
Freedom
from
Sin
,
and
Troubles
?
Do
you
Hope
for
Joy
?
So
much
Faith
,
as
you
have
,
so
much
Joy
you
have
,
so
much
you
have
already
of
all
that
,
which
you
Hope
for
.
Dost
thou
say
;
thou
hast
Faith
,
and
by
Faith
the
Presence
of
thy
Saviour
,
the
Possession
of
Glory
,
and
yet
hast
thou
no
Joy
?
Say
not
,
thou
Believest
;
but
shew
me
thy
Faith
by
thy
Joy
.
He
,
that
believes
,
cannot
but
have
Joy
in
Believing
;
no
more
,
than
he
that
walks
in
the
Light
of
the
Sun
,
can
be
without
its
Heat
.
3.
Thirdly
,
there
is
in
Faith
a
Ioyful
Purchase
.
The
Life
,
that
I
live
,
saith
St.
Paul
,
is
by
the
Faith
of
the
Son
of
God
,
who
loved
me
,
and
gave
himself
for
me
,
Galat.
2.
20.
Faith
makes
an
Exchange
between
Christ
,
and
a
Saint
.
If
thou
believest
,
the
Lord
Jesus
hath
given
Himself
for
thee
.
Christ
stands
in
thy
Stead
.
And
thou
standest
in
the
Stead
of
Christ
.
Christ
fills
thy
Room
,
in
the
Flesh
,
the
world
,
and
all
Sufferings
.
He
bears
the
Place
of
thy
Person
in
them
.
Thou
fillest
the
Room
of
Christ
,
and
bearest
the
Person
of
Christ
in
all
these
.
Can
such
an
Exchange
,
as
this
be
without
its
Joy
,
when
Christ
stands
for
thee
in
Sorrows
,
under
the
Guilt
,
and
Infirmity
of
them
:
when
thou
standest
for
Christ
in
the
Mystery
of
Them
?
This
Purchase
,
or
Exchange
is
made
in
Glory
too
.
The
Lord
Jesus
is
set
in
thy
place
in
Heaven
,
as
Thou
being
the
Principle
,
and
he
the
Deputy
.
I
go
to
prepare
a
Place
for
you
,
saith
the
Lord
to
his
Disciples
,
John
14.
3.
Thou
shalt
be
taken
up
into
Christs
Place
there
;
Where
I
am
,
there
ye
shall
be
also
,
John
14.
3.
My
Beloved
is
Mine
,
and
I
am
His
:
saith
the
Spouse
in
the
Canticles
.
Is
not
this
abundant
matter
of
Joy
at
all
Times
to
thee
?
That
Glory
,
which
Jesus
Christ
hath
now
in
Heaven
,
is
Thine
,
as
it
is
His.
That
Glory
,
which
thou
shalt
have
hereafter
shall
be
Christ's
together
with
Thine
.
Thou
hast
no
Misery
;
Iesus
Christ
hath
no
Glory
alone
.
This
is
the
Purchase
,
or
Exchange
of
Faith
.
4.
Rule
:
So
much
Spiritual
Love
,
as
there
is
in
any
Soul
:
so
much
Spiritual
Ioy
is
there
also
,
1
Pet.
1.
8.
Whom
having
not
seen
,
ye
Love
:
then
it
follows
a
little
after
:
Ye
Rejoyce
with
Ioy
unspeakable
.
There
is
a
Two-fold
Love
;
-
1.
A
Love
of
Benevolence
.
-
2.
A
Love
of
Complacency
.
1.
A
Love
of
Benevolence
.
If
thou
hast
this
Love
to
Jesus
Christ
;
thou
wilt
Rejoyce
to
accomplish
His
Will
,
to
Glorify
Him
in
thy Self
,
to
make
thy Self
a
Sacrifice
in
any
Kind
to
his
Good
Pleasure
:
even
,
as
He
offered
Himself
up
in
the
Flesh
to
the
Father
.
2.
A
Love
of
Complacency
.
Is
thy
Saviour
thy
Delight
?
Is
He
to
Thee
,
as
He
is
to
the
Father
?
Is
He
thy
Beloved
,
in
whom
thy
Soul
rests
?
Then
is
thy
Joy
the
same
,
in
the
midst
of
all
Changes
,
while
thy
Jesus
remains
Unchangeable
.
If
Jesus
Christ
be
Altogether
all
Pleasantnesses
,
all
Lovelinesses
to
Thee
,
as
the
Sp●use
expresseth
Him
to
her self
in
the
Song
of
Songs
:
then
,
thou
canst
want
no
Joy
,
though
thou
be
in
want
of
all
things
;
while
thou
hast
Jesus
Christ
.
This
is
the
Fourth
Rule
.
5.
Rule
:
Joy
,
and
Purity
are
ever
in
the
Soul
in
a
like
Degree
.
Holiness
,
and
Happiness
are
both
One
Thing
in
God
,
and
the
Soul
.
Each
is
an
Elevation
above
all
Inferiour
,
and
Corrupting
,
or
Corruptible
Things
:
and
an
Habitation
in
the
Supream
Good
.
It
is
said
of
God
in
the
Prophet
Esay
,
that
He
inhabiteth
Eternity
;
that
is
,
Himself
,
Isa.
57.
15.
It
is
said
by
the
Saints
to
God
in
the
Psal.
90.
1.
Thou
hast
been
our
Dwelling
place
from
One
Generation
to
another
.
Pure
Religion
,
and
Undefiled
before
God
,
and
the
Father
is
;
to
keep
Himself
Unspotted
from
the
World
,
Iames
1.
27.
The
World
is
Pitch
.
For
it
lies
in
a
Principle
of
Darkness
,
and
Blackness
.
Where
it
Touches
,
it
Spots
.
He
only
keeps
himself
Pure
,
who
keeps
himself
Untoucht
by
the
World
;
Un-affected
with
it
.
So
long
,
as
your
Purity
is
Un-stain'd
:
Your
Pleasure
will
be
Un-troubled
.
For
Troubles
are
below
,
in
the
Changeable
State
of
Things
.
But
a
Holy
Soul
dwells
on
High
,
in
Him
,
who
hath
no
Shadow
of
Change
.
Trouble
is
in
the
World
,
and
in
Christ
all
is
Peace
,
John
16.
33.
Hold
up
thy
Heart
,
that
it
sink
not
into
the
World
:
Hold
off
thy
Heart
,
that
it
settle
not
on
the
World
;
and
thou
at
once
shalt
preserve
thy self
from
Sin
and
Sorrow
.
Abide
in
Jesus
Christ
,
Act
thy self
perpetually
from
,
and
upon
Jesus
Christ
;
so
shall
thy
Purity
,
and
thy
Pleasures
flow
continually
like
a
Mighty
River
,
which
is
both
Clear
,
and
Calm
.
I
have
now
finish't
that
,
which
I
had
to
say
in
the
Removal
of
the
First
Mistake
,
which
hinders
the
Soul
from
attaining
to
a
State
of
Spiritual
Joy
.
2.
Mistake
:
That
we
are
to
take
a
Rise
of
our
Ioy
from
a
Reflection
upon
something
in
our selves
.
We
are
generally
apt
to
think
,
that
we
are
to
look
into
our selves
for
the
Ground
of
our
Ioy
;
and
that
we
are
to
measure
our
Ioy
by
that
,
which
we
find
in
our selves
.
Go
to
most
Christians
,
when
you
perceive
them
full
of
Joy
,
and
ask
of
them
a
Reason
of
their
Joy
:
you
shall
hear
them
telling
you
,
that
they
have
Examined
their
Hearts
,
and
find
a
Love
to
God
,
to
the
Children
of
God
,
a
Trust
in
God
,
an
unfeigned
Desire
to
Please
God
,
an
Universal
Indeavour
to
keep
all
the
Commandments
of
God
,
an
Uprightness
before
God
,
a
true
Sorrow
for
Sin
,
a
Detestation
of
it
,
a
full
Purpose
to
forsake
all
Sin
,
with
many
other
Goodly
Things
in
Themselves
.
Go
to
other
Christians
,
who
put
out
the
Flame
of
Life
in
their
Hearts
by
their
Sighs
,
and
dim
their
Eyes
with
their
Tears
:
Ask
them
,
why
they
have
no
more
Joy
in
their
Lives
;
you
shall
have
some
such
Answer
,
as
this
from
them
:
Alas
!
What
Joy
can
there
be
in
my
Life
?
God
with-holds
His
Grace
from
me
,
and
I
can
find
no
Abatement
of
Corruption
,
no
Life
of
Holiness
in
my
Soul
.
I
have
strong
Temptations
,
mighty
Lusts
,
and
no
Power
to
withstand
them
.
I
cannot
Trust
in
God
,
or
Believe
in
Jesus
Christ
,
I
find
no
Profit
in
the
Ordinances
,
I
take
no
Pleasure
at
all
in
Spiritual
Things
.
Obj.
But
you
will
say
;
may
I
not
rejoyce
,
when
I
discover
the
Workings
of
Grace
in
my
Heart
?
Is
it
not
a
just
Cause
of
Grief
,
when
I
feel
my
Heart
hardned
from
the
Love
,
and
Fear
of
God
?
Ans.
There
is
a
Right
,
and
a
Wrong
Way
of
Rejoycing
and
Grieving
in
these
Things
.
The
Mistake
lies
here
in
not
Distinguishing
between
these
Ways
.
Psal.
3.
7.
David
rejoyc'd
that
the
Lord
by
his
Favour
had
made
his
Mountain
so
strong
.
But
this
Mirth
was
quickly
turn'd
into
Mourning
.
It
would
not
have
been
so
,
if
David
instead
of
Rejoycing
in
the
Mountain
made
strong
by
the
Favour
of
the
Lord
,
had
Rejoyc'd
in
the
Lord
,
and
his
Favour
,
which
made
that
Mountain
strong
.
Or
rather
,
if
instead
of
that
Favour
of
the
Lord
he
had
made
the
Lord
of
that
Favour
his
Joy
.
Psal.
77.
Asaph
abandoned
all
Joy
,
and
gave
himself
over
to
Grief
,
for
Gods
With-drawings
from
him
in
the
Sensible
Conveyances
of
His
Grace
to
his
Soul
.
v.
2.
3.
&c.
But
he
repents
himself
of
Measuring
his
Ioy
,
or
Grief
,
by
this
Standard
;
and
finds
a
Cause
of
Joy
above
these
Troubles
.
v.
10.
I
said
;
This
is
mine
Infirmity
,
but
I
will
remember
the
Years
of
the
Right
Hand
of
the
most
High
.
I
shall
speak
of
Spiritual
Mourning
,
when
I
come
to
the
next
Mistake
.
In
the
mean
time
I
will
give
you
Two
Rules
for
the
Removing
of
the
Mistake
in
this
Point
of
Grounding
our
Joys
.
The
Two
Rules
are
These
.
-
1.
Rule
:
Make
God
,
as
He
is
in
Himself
,
the
Object
of
your
Ioy
,
without
any
Consideration
of
your selves
at
all
.
-
2.
Rule
:
Take
the
Rise
of
your
Ioy
from
Iesus
Christ
,
not
,
as
He
Communicates
Himself
to
you
:
but
,
as
He
Comprehends
you
in
Himself
.
I
will
begin
with
the
First
Rule
.
1.
Rule
:
Make
God
,
as
He
is
in
Himself
,
the
Object
of
your
Ioy
;
without
any
Consideration
of
your selves
at
all
.
When
St.
Paul
commands
Joy
,
he
confines
us
to
the
Person
of
God
,
for
the
Matter
of
our
Joy
.
Philip.
3.
1.
Finally
,
Brethren
,
Rejoyce
in
the
Lord
.
The
Person
of
the
Lord
hath
Space
,
and
Room
,
and
Entertainment
enough
for
thy
Joys
in
their
largest
Extent
.
Thou
needst
not
wander
besi●es
the
Tents
of
any
Creature
,
within
thee
,
or
without
thee
.
Do
but
still
Pitch
thy
Thoughts
upon
this
Mark
,
and
thou
shalt
have
Plenty
of
Joy
.
He
that
makes
God
,
as
He
is
Alone
,
the
Matter
of
his
Rejoycing
;
will
find
Abundant
matter
of
Joy
in
every
Season
.
You
have
David's
Example
in
this
kind
,
Psal.
118.
14.
The
Lord
is
my
Strength
;
and
Song
;
He
is
become
my
Salvation
.
The
Lord
is
then
Strong
in
you
,
and
for
you
,
when
you
receive
Him
in
the
Simplicity
of
His
Nature
,
unmixt
with
anything
of
the
Creature
.
God
is
weakned
,
and
straitned
,
when
He
is
Compounded
with
any
other
thing
.
You
bring
Him
out
of
Himself
,
and
below
Himself
,
when
you
joyn
Him
.
with
any
thing
besides
Himself
.
It
is
said
of
Jesus
Christ
in
the
Gospel
;
that
in
One
Place
He
could
do
no
Great
Work
,
because
of
Their
Unbelief
.
Faith
is
the
Emptying
,
and
Filling
Grace
.
It
Empties
the
Soul
of
itself
,
and
the
Creature
.
It
Fills
the
Soul
with
God
.
While
we
abide
in
Unbelief
,
that
is
,
in
any
Thing
of
our
Own
,
or
the
Creatures
;
we
weaken
God
in
us
,
we
bind
Him
,
and
make
Him
un-able
:
He
can
do
no
Great
Work
in
us
.
We
have
God
in
Power
,
when
we
have
Him
in
Purity
;
we
have
Him
in
Purity
,
when
we
have
Him
in
the
Simplicity
,
and
Nakedness
of
his
own
Person
.
Thus
the
Lord
is
thy
Strength
.
And
thus
must
He
be
thy
Song
,
the
Subject
of
thy
Joy
.
When
thou
singest
of
God
alone
,
then
art
thou
strong
,
and
hast
strong
Joys
.
The
Lord
is
thy
Salvation
.
So
far
,
as
thou
goest
out
of
thy
self
,
and
the
World
;
so
far
,
as
thou
entrest
into
God
,
thou
entrest
into
Salvation
,
Joy
,
and
Heaven
itself
.
I
will
back
this
Rule
with
some
Particular
Motives
.
1.
Motive
:
Look
to
God
in
the
Nakedness
of
His
own
Person
,
and
you
shall
see
Light
,
without
any
Darkness
.
John
8.
12.
Jesus
Christ
saith
of
Himself
:
I
am
the
Light
of
the
World
,
He
that
followeth
me
,
shall
not
walk
in
Darkness
,
but
shall
have
the
Light
of
Life
.
Our
Saviour
is
the
Light
,
that
points
,
and
chalks
out
our
way
to
us
,
He
is
the
Star
that
goes
before
us
,
and
stands
over
the
God-Head
,
as
the
House
,
in
which
He
,
and
We
must
find
our
Rest
,
and
dwell
for
Ever
.
Follow
Christ
.
Which
way
goes
Christ
?
He
goes
by
the
Cross
,
and
thorow
Death
.
He
descends
to
the
Lowermost
Darkness
,
Then
He
ascends
thorow
all
things
,
till
He
comes
above
All.
He
goes
up
above
the
Highest
Heavens
,
into
God
.
Go
you
after
the
Lord
Jesus
.
Tread
in
the
Steps
of
this
Shepherd
of
the
Flock
.
Go
by
the
Cross
,
the
Death
,
and
the
lowest
Darkness
.
Carry
every
thing
of
the
Creature
with
thee
,
this
Way
into
These
.
Then
rise
up
out
of
All
,
pass
thorow
All
,
till
thou
come
beyond
All
unto
the
High
,
and
Holy
Habitation
of
the
God-Head
,
If
thy
Heart
be
in
this
Treasure
of
the
Divine
Nature
,
if
thine
Eye
be
upon
it
,
and
thy
Way
be
towards
it
:
thy
Way
itself
shall
be
a
Light
of
Truth
,
and
Joy
without
any
Darkn●ss
.
Psal.
104.
2.
Who
coverest
thy self
with
Light
,
as
with
a
Garment
,
and
stretchest
out
the
Heavens
like
a
Curtain
.
Every
Thing
of
the
Creature
is
a
Covering
upon
God
,
even
the
Brightest
,
the
most
Beautiful
Piece
of
the
Creature
;
the
Light
itself
.
The
Highest
,
and
most
Glorious
Things
,
the
Heavens
themselves
,
are
Curtains
drawn
before
the
Lord
,
Hiding
,
and
Darkning
Him
to
us
.
You
must
break
thorow
the
Light
of
Angels
,
the
Highest
Heavens
,
the
Divinest
Excellencies
of
this
Creation
,
into
the
Open
Face
of
the
God●Head
;
if
you
will
have
the
true
Light
of
Peace
,
and
Joy
in
your
Spirits
.
While
you
sit
under
any
Th●ng
Created
,
you
sit
under
a
Cloud
,
in
the
Dark
:
you
can
never
be
free
from
Fears
,
Doubts
,
Uncertainties
,
and
Unsatisfactions
.
This
is
the
First
Motive
.
2.
Motive
.
Set
your
Heart
,
and
Thoughts
on
God
in
the
Simplicity
of
His
own
Nature
;
and
you
shall
sit
down
under
Love
,
without
any
Mixture
of
Wrath.
Esa.
27.
4.
The
Lord
saith
of
Himself
:
Fury
is
not
in
me
;
who
would
set
the
Bryars
,
and
Thorns
against
me
in
Battel
?
I
would
go
through
them
,
I
would
burn
them
together
.
God
,
as
He
is
in
the
Singleness
of
His
own
Person
,
and
Nature
,
hath
nothing
of
Wrath
in
Him
,
but
all
Sweetness
,
Love
,
and
Blessedness
.
God
in
Himself
is
Light
,
and
Love
.
He
is
a
Fire
,
a
Principle
of
Wrath
,
only
as
He
is
in
the
Fleshly
Creature
,
Straitned
,
Imprisoned
,
and
Resisted
by
the
Darkness
of
the
Flesh.
If
you
hold
up
any
Created
Strength
or
Excellency
before
God
;
you
set
Bryars
,
and
Thorns
against
Him
,
upon
which
God
Kindles
in
his
Wrath
,
as
a
Consuming
Fire
.
1
Corin.
3.
11.
St.
Paul
tell
us
,
that
Iesus
Christ
is
the
Foundation
,
and
v.
12.
If
any
Man
build
upon
this
Foundation
,
Gold
,
Silver
,
Precious
Stones
,
Hay
,
Stubble
;
then
saith
He.
v.
13.
Every
Mans
work
shall
be
made
manifest
;
it
shall
be
revealed
by
Fire
.
Let
thy
God
be
laid
in
thy
Heart
,
as
the
Foundation
of
thy
Joy
.
He
is
a
Living
Rock
,
a
Living
Corner-Stone
.
If
thou
resign
thy self
to
Him
,
and
rest
on
Him
:
He
will
grow
up
unto
a
Building
of
Pleasure
,
and
Glory
in
thee
.
Living
Precious
Stones
of
all
Joys
,
and
Beauties
,
will
spring
up
out
of
Him
.
But
take
thou
heed
of
laying
on
any
Thing
,
thy self
,
upon
this
Rock
.
For
whatever
it
be
,
though
it
be
not
Hay
,
and
Stubble
only
,
but
Gold
,
and
Precious
Stones
;
though
it
should
be
the
Immortal
Excellencies
of
Angels
,
the
Glory
of
the
First
Image
in
Nature
,
the
Beauties
of
the
Earthly
Paradise
:
This
Rock
of
the
God-Head
will
be
,
as
an
Irresistible
Fire
at
the
Bottom
of
them
,
breaking
forth
upon
them
,
and
Devouring
them
.
Then
thine
own
Person
may
be
saved
,
because
it
is
Rooted
in
the
Rock
,
and
hath
the
Foundation
of
the
Lord
in
it
,
which
abides
Sure
.
But
this
will
be
,
as
by
Fire
.
Thou
must
pass
thorow
the
Fire
,
in
which
thou
shalt
leave
all
thy
Joys
behind
thee
,
which
have
been
thy
Super-structures
,
and
Additionals
upon
the
Foundation
.
Thy
Person
alone
shall
,
escape
naked
out
of
the
Fire
,
having
nothing
left
,
but
the
naked
Foundation
,
or
the
Rock
,
for
a
Clothing
to
it
.
St.
John
saith
:
He
,
that
dwells
in
love
,
dwells
in
God
.
So
far
,
as
you
dwell
in
anything
of
the
Creature
,
you
dwell
under
the
Vail
,
in
the
Fire
,
under
the
Law
,
under
an
Administration
of
Wrath
,
and
Death
:
you
cannot
be
free
from
Trouble
,
and
Torment
;
Death
will
feed
upon
you
.
Dwell
Nakedly
in
God
,
and
you
dwell
Entirely
in
Love
.
Let
a
Naked
God
dwell
in
you
,
and
as
you
take
in
a
Naked
God
,
you
take
in
Naked
Love
into
your
Souls
.
Thus
much
for
the
Second
Motive
.
3.
Motive
:
Close
with
God
in
the
Abstractedness
of
his
own
Being
,
as
he
is
unclothed
of
all
the
Creatures
;
and
you
close
with
Eternal
Life
itself
,
where
there
is
no
more
any
Death
.
See
how
David
Rejoyceth
:
Psal.
18.
46.
The
Lord
lives
,
and
Blessed
be
my
R●●k
.
David
look'd
off
from
all
other
Things
,
and
turned
his
Eyes
upon
the
Lord
alone
.
In
the
Lord
he
sees
Life
,
and
this
is
his
Life
.
He
considers
nothing
Transitory
,
or
Moveable
.
His
Rock
is
alone
in
all
his
Thoughts
.
He
Blesseth
his
Rock
.
He
triumpheth
in
the
Blessedness
of
his
Rock
.
And
this
is
his
Blessedness
.
Follow
Davids
Example
,
and
thy
Heart
shall
live
,
while
there
is
Life
in
God
,
Say
;
my
Friends
,
and
my
Body
may
die
;
my
Graces
,
and
my
Comforts
may
wither
,
but
the
Lord
lives
.
I
may
be
miserable
,
the
whole
World
may
be
miserable
round
about
me
;
but
Blessed
be
my
Rock
:
There
I
see
,
and
find
a
Life
in
the
midst
of
Death
,
and
Blessedness
in
a
Heap
of
Miseries
.
The
Lord
lives
Truly
:
all
other
Things
below
Him
,
are
Dead
,
and
have
only
a
Shadow
of
life
.
The
Lord
lives
Eternally
:
He
hath
no
End
of
Days
,
no
Change
of
Life
,
or
Shadow
of
Change
.
The
Lord
lives
Universally
:
He
lives
in
all
Things
,
He
comprehends
all
Lives
in
Himself
,
He
gives
a
Life
to
all
Things
in
Himself
:
All
Things
live
to
God
,
Luk.
20.
38.
If
thou
look
to
,
or
for
an
thing
below
,
or
besides
God
,
thou
shalt
certainly
find
it
in
the
Region
of
the
Shadow
of
Death
;
and
Death
feeding
upon
it
with
his
Iron
Teeth
of
Divisions
,
Distractions
,
Cares
,
Changes
,
and
Griefs
.
Look
into
the
Book
of
this
World
,
and
thou
shalt
find
it
a
Book
of
Death
,
where
thou
shalt
see
every
thing
Dead
,
or
Dying
,
Betraying
thee
to
Death
,
and
Amazing
thee
with
the
Fear
of
Death
.
Look
into
thine
own
Heart
,
and
thou
shalt
find
that
,
a
Book
of
Death
,
and
Hell
,
fill'd
with
Darkness
,
Guilt
,
Fear
,
Torment
.
The
best
things
there
,
thy
Graces
are
written
with
Black
,
and
Bloody
Letters
,
in
much
Obscurity
,
hard
to
be
discerned
;
in
much
Impurity
,
having
little
Life
of
Comfort
in
them
.
But
if
thou
wilt
look
into
the
Person
,
and
Nature
of
God
,
thou
shalt
see
the
Book
of
Life
opened
to
thee
.
God
is
that
Book
of
Life
,
in
which
thou
shalt
see
thy Self
and
all
Things
Written
with
the
Beams
of
the
Light
of
Life
.
Here
thou
shalt
neither
read
,
nor
hear
no
more
sad
Stories
of
Death
.
Thou
shalt
see
Death
itself
Shining
in
the
Light
of
Life
.
God
is
a
Bright
,
and
the
Last
Darkness
.
The
Darkness
of
Death
itself
is
swallowed
up
into
Life
,
and
Immortality
in
Him
.
O
Death
I
will
be
thy
Death
.
Live
only
to
God
,
and
upon
God
;
Consider
nothing
but
Him
only
.
So
shall
thy
Joy
alwaies
be
as
Life
from
the
Dead
,
as
the
Joy
of
Harvest
,
I
mean
that
Heavenly
Harvest
,
the
Resurrection
.
4.
Motive
:
Pitch
thy
Spirit
upon
the
Single
Person
of
God
;
so
thou
shalt
fall
into
an
Infiniteness
of
Satisfaction
.
This
is
the
Advice
of
David
,
Psalm
37.
4.
Delight
thy self
in
the
Lord
,
and
he
shall
give
thee
thy
Hearts
Desire
.
The
Desires
of
man
are
Infiniteness
budding
forth
from
its
Seed
in
the
Soul
.
These
Desires
are
ever
in
Motion
,
and
Restless
,
till
they
put
forth
into
Infiniteness
itself
.
All
the
Creatures
are
too
Strait
,
and
Narrow
for
them
.
They
are
Unquiet
,
while
they
are
contained
within
the
Compass
of
any
Creature
;
because
every
Creature
is
Finite
.
They
beat
against
the
sides
of
it
,
till
they
break
thorow
it
into
the
Innfiniteness
of
God
.
Make
God
thy
Delight
;
and
there
is
nothing
which
thou
canst
think
of
,
or
wish
for
,
but
thou
shalt
have
it
in
him
.
In
God
thou
shalt
meet
with
thy Self
,
in
any
State
,
or
Form
,
in
all
States
or
Forms
,
which
thou
canst
desire
,
at
once
.
In
God
thou
shalt
meet
with
whatever
thou
hast
Enjoyed
,
and
wouldst
fain
Enjoy
again
,
with
whatever
Enjoyment
thou
hast
fallen
short
of
,
and
longest
for
.
If
there
be
Loss
,
Shame
,
Grief
,
or
Evil
,
which
thou
wouldst
fain
have
abolished
,
and
to
be
as
if
it
never
had
been
.
If
thou
wouldst
have
any
Time
past
brought
back
again
;
any
Good
,
or
Content
,
which
hath
been
defac'd
,
or
stained
,
renew'd
;
thou
shalt
have
this
Abolishment
of
what
thou
wilt
,
this
Restitution
of
what
thou
wilt
,
in
God
.
For
He
will
give
thee
thy
Hearts
Desires
.
God
is
All
,
if
he
be
Alone
.
As
He
is
in
Himself
,
He
is
Infinite
.
If
you
add
any
Thing
to
Him
,
or
take
Him
cloath'd
with
any
thing
of
the
Creature
;
you
make
Him
Finite
,
and
so
loose
Him
quite
.
It
is
a
Joy
from
the
Creature
,
which
is
a
Confined
Joy
.
If
thy
Joy
be
purely
from
God
;
if
it
be
from
an
Un-compounded
Cause
,
it
will
be
an
Un-confined
Joy
.
Search
then
,
if
thy
Griefs
encrease
,
as
thou
appliest
Spiritual
Comforts
to
them
;
thou
then
dost
but
take
something
of
God
,
as
a
New
piece
of
Cloth
;
and
sowest
that
to
the
Old
Garment
of
the
Flesh
,
and
Creature
in
thee
;
so
the
Rent
becomes
worse
.
For
if
thou
think
to
patch
up
that
which
is
Thine
,
or
the
Creatures
,
with
that
,
which
is
Gods
;
He
will
tear
more
of
it
away
and
leave
thee
still
more
Broken
,
and
Naked
.
Let
thy
Heart
go
out
of
all
Things
into
God
,
make
Him
thy
Delight
Alone
,
and
He
will
give
thee
All
thy
Desires
.
These
are
are
the
Motives
to
persuade
you
to
the
First
Rule
,
to
make
God
in
the
Singleness
of
his
own
Person
,
your
Joy
.
Obj.
But
now
some
one
may
say
:
Shall
we
so
give
our selves
to
look
up
to
God
in
Contemplation
,
as
never
to
look
down
upon
our
own
Conversation
?
Shall
we
consider
God
only
,
and
take
no
Care
of
our Selves
?
Shall
we
satisfy
our Selves
to
think
,
that
God
is
most
Holy
,
and
most
Excellent
,
though
we
in
the
mean
time
be
never
so
Sinful
,
and
Vile
?
Is
not
this
like
Him
,
who
gazed
upon
the
Stars
,
and
fell
into
the
Ditch
?
Ans.
While
we
thus
Object
,
we
err
,
not
knowing
the
Power
of
God
,
nor
the
Way
of
the
Spirit
of
Man
.
And
this
is
my
Two-fold
Answer
:
the
First
,
from
the
Power
of
God
;
the
Second
,
from
the
Spirit
of
Man
.
1.
Ans.
From
the
Power
of
God
.
The
Light
of
God
is
the
Light
of
Life
,
as
Jesus
Christ
calls
it
.
It
is
no
Dead
Light
,
it
works
,
Transplanting
the
Soul
into
the
same
Principle
,
Transforming
the
Soul
into
the
same
Image
with
itself
.
As
the
Beams
of
the
Sun
have
a
Heat
,
and
Influence
going
along
with
their
Light
:
so
have
the
Appearances
of
God
to
the
Soul
,
a
Fire
in
them
,
which
baptizeth
it
:
The
Discoveries
of
God
carry
the
Spirit
of
God
along
with
them
,
by
which
those
Excellencies
of
God
are
,
and
Act
,
wheresoever
they
Appear
,
according
to
the
Manner
,
and
Measure
of
their
Appearance
,
2
Cor.
3.
18.
Beholding
the
Glory
of
the
Lord
,
we
are
changed
into
the
Likeness
of
the
same
Image
,
even
as
by
the
Working
of
the
same
Spirit
.
To
know
thee
,
is
Eternal
Life
;
saith
Iesus
Christ
to
his
Father
,
John
17.
3.
Spiritual
Changes
are
made
in
Spiritual
Contemplations
.
The
Knowledge
of
God
is
the
Life
of
God
in
the
Soul
,
which
first
brings
forth
itself
in
the
Flower
,
and
then
in
the
Fruit.
It
was
said
under
the
Law
;
No
man
can
see
God
,
and
live
:
that
is
in
,
or
to
himself
.
But
the
Gospel
saith
:
No
man
can
see
me
,
and
lie
dead
in
Sin
,
or
Flesh
,
1
John
2.
4.
He
that
saith
,
I
know
Him
,
and
keepeth
not
his
Commandments
,
is
a
Liar
.
Look
unto
me
,
and
be
ye
saved
;
saith
God
in
the
Prophet
,
Isa.
45.
22.
Sanctification
,
and
Salvation
,
Holiness
,
and
Ioy
come
down
upon
us
when
we
look
up
to
God
2.
Ans.
From
the
Spirit
of
Man
.
What
is
it
Draws
Man
on
to
any
Course
?
Is
it
not
some
Image
set
up
before
the
Eyes
of
His
mind
?
What
is
it
,
which
Drives
the
Soul
swiftly
forward
in
any
way
?
Is
it
not
the
Delight
,
which
it
feels
and
enjoys
?
1.
Our
Saviour
tells
thee
,
Mat.
6.
22.
The
Light
of
the
Body
is
the
Eye
:
if
thine
Eye
be
Single
,
thy
whole
Body
shall
be
full
of
Light
.
Such
as
the
Image
is
,
Which
is
in
the
Eye
,
such
is
the
whole
Man
.
If
the
Eye
takes
in
One
,
Pure
,
Simple
Image
of
Him
,
who
is
One
,
who
alone
is
Good
;
then
is
the
Eye
Single
:
for
it
becomes
One
with
this
Image
:
Then
is
the
whole
Body
Light
.
For
every
Member
is
formed
,
and
moved
according
to
that
Image
.
But
if
the
Eye
be
Evil
,
taking
in
the
Double
,
the
Divided
Image
of
any
Creature
;
then
the
whole
Body
is
Dark
;
it
is
Uncertain
,
Confused
,
Distracted
in
all
its
Members
,
and
Motions
.
This
is
the
Misery
of
Men
,
that
their
Light
is
Darkness
.
They
have
no
other
Images
of
Things
before
their
Eyes
,
no
Appearances
of
God
in
their
Understandings
,
beside
those
of
this
World
,
and
the
Creature
.
This
fills
their
Life
with
all
manner
of
Disorder
.
It
were
Happy
for
us
,
that
we
were
always
in
the
Contemplations
of
God
,
that
we
had
Him
alone
in
all
our
Thoughts
:
so
should
the
Eye
of
our
Soul
be
Single
,
and
we
should
be
ever
carryed
on
towards
that
Single
,
Supream
Good
,
according
to
Him
,
as
Children
of
Light
.
The
Eye
,
wherever
it
is
;
is
the
Highest
Image
,
and
Representative
;
the
Immediate
Production
,
Habitation
,
and
I●let
of
the
Superiour
Principle
,
or
Power
:
As
the
Appearance
is
in
the
Eye
;
so
are
the
Actings
and
Out-goings
thorow
the
whole
Body
.
The
same
Word
in
Hebrew
signifies
the
Eye
,
and
a
Fountain
.
The
Eye
,
and
the
Heart
are
the
same
Thing
in
Spirituals
;
having
only
this
different
Notion
;
the
Heart
is
as
the
Principle
in
the
Image
;
the
Eye
as
the
Image
in
the
Principle
:
the
Heart
as
the
Unity
in
the
Variety
;
the
Eye
,
as
the
Variety
in
the
Unity
:
the
Heart
,
as
the
Father
in
the
Son
;
the
Eye
,
as
the
Son
,
which
hath
the
Father
in
the
Trinity
.
But
to
return
,
thus
you
see
,
that
it
is
the
Image
,
which
we
have
in
our
Minds
,
which
draws
us
to
Good
,
or
Evil.
2.
It
is
Delight
,
which
drives
us
.
This
is
the
Oyl
to
the
Wheels
of
our
Soul
.
The
Ioy
of
the
Lord
is
your
Strength
.
Where
your
Treasure
,
there
will
your
Hearts
be
:
saith
our
Blessed
Lord
,
Mat.
6.
21.
That
is
a
Mans
Treasure
,
in
which
he
hath
Joy
.
O
that
we
had
less
Joy
in
the
Creatures
,
and
more
in
the
Creator
:
then
would
our
Treasure
,
and
Hearts
be
in
Heaven
!
Cant.
1.
3.
The
Spouse
saith
to
Jesus
Christ
:
Thy
Name
is
as
an
Ointment
poured
forth
:
therefore
do
the
Virgins
love
thee
.
See
the
Kindly
,
the
Spiritual
Way
of
the
Lord
,
with
that
Soul
which
he
espouseth
to
Himself
.
1.
He
poureth
forth
his
Name
,
the
Discovery
of
his
Person
,
and
Excellencies
in
the
Soul
.
He
filleth
the
Eye
of
the
Soul
,
the
understanding
of
Man
with
the
Contemplation
of
His
Riches
,
and
Glories
.
2.
This
Name
thus
poured
out
becomes
as
an
Ointment
in
the
Soul
.
It
perfumes
the
Spirit
.
It
spreads
a
Strong
,
Delicate
Sweetness
,
and
Delight
thorow
the
Heart
,
and
Affections
.
3.
This
Perfume
of
Delight
makes
the
Soul
in
Love
with
Jesus
Christ
,
makes
her
full
of
Longings
after
him
,
of
Breathings
,
and
Cries
to
be
taken
up
into
Communion
with
Him
,
and
made
more
Conformable
to
Him
.
Thus
,
as
the
Contemplations
of
God
draw
the
Soul
,
so
a
Complacency
,
and
Joy
in
God
drive
her
on
to
Believe
,
Love
,
Obey
.
And
this
is
according
to
the
Natural
Way
of
the
Spirit
of
Man
.
The
Object
informs
the
Understanding
,
the
Understanding
moves
the
Will
,
and
Affections
,
these
put
the
Whole
Man
into
Action
.
O
then
fear
not
any
Danger
in
Delighting
your selves
in
the
Excellencies
of
God
,
as
he
is
Naked
in
himself
.
If
you
be
not
Good
,
this
Joy
will
make
you
Such
.
If
you
be
Good
,
this
Joy
will
make
you
Better
.
So
much
for
this
Objection
;
and
the
First
Rule
for
the
Removal
of
the
Second
Mistake
,
by
which
we
are
apt
to
look
into
our
Selves
for
the
Ground
of
our
Joy
.
2.
Rule
:
Take
the
Rise
of
your
Ioy
from
Iesus
Christ
;
not
,
as
he
Communicates
Himself
to
you
;
but
,
as
he
Comprehends
you
in
Himself
.
St.
Paul
expresseth
this
Distinction
,
and
Rule
in
the
Life
,
in
his
own
Example
,
2
Corin.
12.
2.
He
tells
us
of
a
Man
in
Christ
,
caught
up
to
the
Third
Heaven
.
v.
3.
Such
a
Man
Paul
knew
.
v.
4.
This
Man
heard
Un-utterable
Words
in
Paradise
.
v.
5
,
Of
such
a
One
,
saith
St.
Paul
,
I
will
glory
.
Three
Distinct
Persons
are
mentioned
in
this
Discourse
.
Yet
all
these
Three
prove
One.
1.
First
,
here
is
the
Person
of
Christ
,
as
it
is
in
the
Third
Heaven
.
The
First
Heaven
is
the
Starry
Heaven
:
For
so
we
read
:
He
called
the
Firmament
Heaven
Gen.
1.
8.
The
nature
of
Angels
makes
the
Second
Heaven
.
So
we
read
,
Gen.
21.
17.
The
Angel
of
God
called
to
Hagar
out
of
Heaven
,
and
they
are
called
The
Angels
of
Heaven
.
The
Third
Heaven
seems
to
be
the
Natural
Image
,
and
Presence
of
God
,
as
he
is
the
head
of
Angels
.
This
is
called
The
face
of
God
,
Psal.
42.
2.
Mat.
18.
10.
In
this
Heavenly
appearance
was
Paradise
,
the
flourishing
State
of
all
the
Creatures
in
the
Divine
Image
.
This
Image
was
withdrawn
at
the
fall
,
and
not
brought
forth
again
in
its
own
naked
Appearance
till
Jesus
Christ
brought
it
forth
to
Light
,
after
a
Spiritual
manner
,
in
His
own
Person
,
by
His
Resurrection
from
the
Dead
.
2.
Secondly
,
here
is
the
Person
of
St.
Paul
,
as
it
is
wholly
Spiritual
,
in
Union
with
the
Person
of
Christ
;
Comprehended
in
One
Spirit
;
Ascending
,
and
Caught
up
into
One
Glory
,
with
him
.
3.
Thirdly
,
Here
is
the
Person
of
St.
Paul
,
as
it
is
a
Mixt
Person
,
partly
Spiritual
,
partly
Natural
.
This
Man
,
as
he
was
spiritual
,
had
a
fellowship
with
the
Man
in
Glory
,
knew
him
,
did
bear
that
Image
,
and
Impression
of
those
Words
which
were
spoken
,
and
those
Glories
,
which
were
seen
in
Paradise
.
But
as
he
was
Natural
,
so
he
could
not
Utter
those
Heavenly
Words
,
nor
Understand
that
State
,
whether
it
were
the
Last
Resurrection
to
the
Glory
of
the
Body
;
or
the
first
Entrance
,
and
Abod
of
the
Soul
naked
in
Glory
,
at
Death
.
Of
such
an
one
I
will
Glory
,
saith
St.
Paul
:
v.
5.
that
is
of
the
Heavenly
Man
,
the
Man
of
Paradise
,
that
is
,
of
the
Natural
Man
,
as
it
is
caught
up
into
the
Spiritual
Man
;
of
the
Spiritual
Man
,
as
it
is
Comprehended
in
Christ
,
and
together
with
Him
caught
up
into
Paradise
.
Thou
mayest
Joy
,
and
Glory
in
that
Man
,
that
Self
only
,
which
is
above
a
Man
,
above
thy self
.
which
is
compleat
in
Christ
,
as
Christ
is
compleat
in
the
Glory
of
God
.
Of
Such
a
One
I
will
Glory
,
saith
St.
Paul
:
that
is
,
of
that
Man
,
whose
Resemblance
,
and
Likeness
I
saw
,
and
was
taken
up
,
and
transfigured
into
it
,
when
I
had
that
Revelation
fourteen
years
ago
.
But
of
my self
,
saith
he
,
I
will
not
boast
.
He
calls
himself
,
the
Man
in
that
Mixt
State
,
in
which
he
now
was
on
Earth
,
having
the
Power
of
Christ
made
manifest
in
his
Weakness
.
This
Rule
hath
two
Parts
in
it
.
One
is
Negative
,
the
Other
is
Affirmative
.
1.
Part
,
The
First
is
the
Negative
Part
of
this
Rule
,
which
is
This
:
Take
not
the
Rise
of
your
Ioy
from
Iesus
Christ
,
as
he
communicates
Himself
to
you
on
Earth
.
The
Communications
of
Christ
to
us
in
the
Natural
Man
,
are
,
-
1.
Uncertain
.
-
2.
Imperfect
.
-
3.
Unsatisfactory
.
-
4.
Un-safe
for
an
Object
of
Joy
.
1.
First
,
The
Communications
of
Christ
in
our
Natural
Man
are
Uncertain
.
They
are
like
the
Shining
of
the
Sun
upon
the
Earth
,
which
is
ever
and
anon
cut
off
by
a
Cloud
comi●g
between
the
Earth
,
and
the
Sun
.
So
Sins
,
Temptations
,
Desertions
make
the
Breakin
gs
forth
of
Christ
upon
Us
Fleeting
,
and
Changeable
.
Jesus
Christ
complains
of
his
Father
forsaking
Him
.
Neither
is
there
any
Member
of
Christ
that
lives
in
the
Body
,
which
doth
not
often
find
cause
to
grieve
for
the
Withdrawings
of
Jesus
Christ
.
The
Psalms
are
the
Discovery
,
and
History
of
a
Holy
Soul
in
her
whole
C●urse
,
and
in
all
her
Tempers
.
How
often
have
ye
there
Sad
mention
made
of
Gods
hiding
his
Face
.
If
thou
take
thy
Joy
no
higher
,
than
from
the
Puttings
forth
of
Christ
in
thee
,
thou
wilt
be
very
Wavering
,
and
Unconstant
in
all
thy
Comforts
.
Thou
canst
have
no
Sure
,
or
Setled
Joy
this
way
.
Thou
wilt
be
able
to
bear
no
Tryal
,
when
thou
shalt
be
carried
thorow
the
Waters
of
Darkness
,
and
Desolation
,
thorow
the
Fires
of
Terrour
,
and
burning
Tribulation
.
The
Strength
of
thy
Joy
will
be
Small
,
and
thou
wilt
faint
in
the
Day
of
Adversity
.
2.
Secondly
,
The
Communications
of
Christ
in
our
Flesh
are
Imperfect
.
They
are
Imperfect
Two
ways
.
-
1.
In
Degree
.
-
2.
By
Mixture
.
1.
In
Degree
.
All
our
Graces
are
thus
Imperfect
,
while
we
are
in
This
World
.
I
count
not
my Self
to
have
apprehended
;
saith
St.
Paul
Phil
3.
13.
I
press
towards
the
Mark
.
v.
14.
While
you
look
upon
your
Graces
for
Comfort
,
you
can
never
have
a
Full
Joy
,
because
you
have
no
Grace
,
which
doth
not
in
Many
Degrees
fall
short
of
the
Mark
in
Jesus
Christ
,
the
Glory
of
God
,
to
which
ye
are
called
.
He
that
takes
his
Joy
from
the
Manifestations
of
Christ
in
his
Flesh
,
is
like
him
,
that
feeds
upon
U●ripe
Fruit
,
which
hath
a
Sowrness
in
the
Taste
,
and
a
Wat●rishness
in
the
Nourishment
.
So
will
this
Man
have
a
Bitterness
and
Weakness
in
his
Dearest
Comforts
.
2.
By
Mixture
.
This
is
a
Second
Way
in
which
the
Graces
of
Christ
are
Imperfect
in
us
.
Rom.
7.
21.
St.
Paul
complains
:
I
find
a
Law
,
that
when
I
would
do
Good
,
Evil
is
present
with
me
.
How
many
sad
Throws
have
we
,
how
near
are
we
brought
to
Despair
full
many
a
Time
,
when
we
go
to
derive
our
Joys
,
from
what
we
can
discover
of
Jesus
Christ
in
us
?
If
we
pitch
our
Thoughts
upon
Faith
,
Love
,
Obedience
,
Humility
,
Heavenly-Mindedness
;
we
find
these
only
,
as
Wea●
Inclinations
in
us
:
We
would
do
good
;
But
then
Evil
is
present
with
us
.
At
the
same
time
like
Satan
in
the
midst
of
the
Sons
of
God
,
Unbelief
,
Lust
,
Hatred
,
Pride
,
Worldliness
appear
together
with
our
Graces
,
and
so
mingled
with
them
,
that
it
becomes
very
difficult
to
determine
,
which
is
the
Son
,
that
is
to
abide
in
the
heart
;
and
which
the
Servant
,
that
is
to
be
cast
out
;
which
is
the
True
,
Predominant
Principle
in
the
Soul
,
and
which
is
a
Temporary
Appearance
only
.
Who
can
tell
,
which
are
from
the
proper
Will
of
the
Soul
,
as
the
Children
of
the
Husband
;
which
are
from
Violence
,
as
begotten
by
a
Ravisher
?
This
Mixture
in
thee
will
make
that
Joy
,
which
depends
upon
any
Thing
in
thy self
,
a
Mixt
Thing
of
Hope
,
and
Fear
;
of
Pain
,
and
Pleasure
.
Thy
Life
will
be
like
an
April
day
;
which
hath
far
more
Showers
than
Sun-shines
in
it
.
Thou
wilt
far
oftner
with
Paul
cry
;
O
wretched
Man
!
than
say
with
him
;
I
bless
God
:
Rom.
7.
24.
As
the
Hand
,
that
gathers
a
Rose
in
the
midst
of
Thorns
:
so
will
thy
Heart
be
,
while
it
gathers
its
Joys
from
the
Beauty
of
Christ
growing
up
in
itself
.
If
it
do
reach
any
Sweetness
,
it
will
have
with
it
many
a
sharp
,
and
Bloody
Scratch
from
its
Corruptions
,
as
from
Thorns
.
3.
Thirdly
,
The
Puttings
forth
of
Christ
in
us
are
Unsatisfactory
.
This
One
thing
I
do
,
saith
the
Apostle
,
forgetting
those
things
which
are
behind
;
I
reach
forward
towards
that
which
is
before
.
What
is
that
?
Observe
,
the
next
verse
will
tell
us
:
The
Mark
of
the
price
of
the
High
Calling
of
God
in
Iesus
Christ
.
That
which
is
come
forth
of
Christ
into
thy
Natural
Man
;
that
is
now
Behind
thee
.
That
which
is
Before
thee
is
,
the
Person
,
Possession
,
and
Life
of
Jesus
Christ
in
the
Spirit
,
and
Glory
of
God
.
The
Unity
of
this
Spirit
,
the
Fellowship
of
this
Glory
,
as
it
is
in
the
Person
of
Christ
:
this
is
That
Mark
which
is
Before
us
.
All
that
,
which
is
in
our
Persons
,
while
we
are
in
Flesh
,
is
Behind
us
,
and
to
be
forgotten
by
us
.
It
hath
a
Darkness
,
a
Shadowyness
,
an
Emptiness
,
a
Transitoriness
from
the
Flesh
,
in
which
it
is
inclosed
.
So
it
cannot
stay
with
us
,
or
satisfie
us
.
It
cannot
hold
us
.
It
vanisheth
,
it
passeth
behind
us
,
and
is
to
be
forgotten
by
us
.
Our
best
Things
,
while
we
are
in
this
vile
Body
,
are
a
Heavenly
Treasure
in
an
Earthen
Vessel
,
as
St.
Paul
speaks
.
They
are
Pure
,
and
Sweet
,
as
they
flow
from
the
Spirit
of
Christ
,
but
as
they
are
in
our
Spirits
,
they
tast
of
the
Vessel
,
they
receive
an
Unsavouriness
,
or
Unsatisfactoriness
from
their
Communion
with
our
Earth
,
and
Flesh.
The
Grace
of
Christ
in
thee
,
is
like
a
Beam
,
which
is
at
once
in
the
Bosom
of
the
Sun
,
and
in
the
Bosom
of
the
Earth
.
That
End
of
the
Beam
which
is
to
the
Sun
,
is
pure
,
and
perfect
Light
:
But
that
which
is
towards
the
Earth
,
is
Dim
,
full
of
Motes
,
and
Dust.
The
Shinings
forth
of
Christ
in
thee
,
have
such
a
double
Relation
,
to
Christ
,
and
to
thee
.
As
they
are
Christs
,
and
in
Union
with
him
,
they
are
Light
,
and
Life
in
Christ
,
without
any
Emptiness
or
Mixture
.
But
as
they
are
Thine
,
and
have
their
Being
in
thy
Heart
,
they
are
like
Gold
in
the
Mine
,
partaking
very
much
of
the
Earth
,
in
the
midst
of
which
they
lie
.
The
Power
of
Christ
magnifies
it self
in
thy
Weakness
:
as
the
Apostle
speaketh
of
Himself
.
The
Life
of
Christ
in
thy
Spirit
,
is
Wine
mingled
with
Water
.
If
thou
take
it
in
itself
,
and
in
Christ
,
it
is
the
Power
of
Christ
.
But
if
you
look
upon
it
,
as
it
is
in
your
Spirit
,
it
is
Wine
and
Water
,
Power
in
Weakness
.
On
Christ's
part
it
is
Magnified
,
but
on
thy
part
it
is
Weak
,
and
can
afford
thee
but
a
Weak
,
Unsatisfying
Joy
.
4.
Fourthly
,
and
Lastly
,
The
Communications
of
Christ
in
us
become
Unsafe
,
when
we
build
our
Joys
upon
Them
.
St.
Paul
is
ever
very
careful
in
this
One
Main
Point
;
when
he
rejoyceth
at
any
time
in
the
Grace
of
God
,
to
set
aside
his
own
Person
,
and
to
set
up
that
Grace
in
the
Person
of
Christ
.
I
thank
God
thorow
Jesus
Christ
my
Lord
:
Rom.
7.
1.
What
ever
matter
of
Rejoycing
,
or
Thankfulness
a
holy
Soul
finds
,
it
still
finds
,
and
acknowledges
it
to
have
all
its
Vertue
,
Sufficiency
,
and
Safety
from
,
and
in
the
Person
of
Jesus
Christ
.
Therefore
doth
it
draw
all
through
that
Person
out
of
its
own
Person
,
lest
it
should
think
of
it self
above
what
is
meet
.
Look
to
Jesus
Christ
the
Beginner
,
and
Finisher
of
thy
Faith
,
and
Joy
.
For
God
hath
appointed
Him
,
as
the
Mediator
,
in
whose
Person
alone
every
Thing
is
made
truly
Acceptable
unto
God
,
and
Man
:
He
alone
must
be
thy
Beloved
,
in
whom
thou
must
be
well-pleased
.
Thou
must
be
well-pleased
and
Joy'd
with
every
Grace
,
onely
in
Him
,
as
Thou
,
and
It
meet
in
him
.
Otherwise
thou
art
in
danger
of
Spiritual
Adultery
,
and
Idolatry
,
by
which
thou
wilt
grieve
thy
Husband
the
Lord
Jesus
,
and
rob
thy self
of
his
blessed
Presence
.
This
is
a
Way
by
which
thy
Soul
often
falls
on
a
sudden
from
High
Enjoyments
into
a
Dark
,
and
Desolate
Condition
.
When
the
Lord
Jesus
fills
thee
with
the
Warmth
,
and
fruitfulness
of
his
Embraces
,
first
thou
lookest
upon
the
Fruits
of
Christ
in
thy
Soul
,
and
art
exceedingly
taken
with
the
Beauty
,
and
Sweetness
of
these
.
Now
thy
Heart
,
and
thine
Eye
begin
to
go
a
whoring
from
thy
Heavenly
Spouse
,
when
they
begin
to
look
off
from
his
Person
,
though
it
be
upon
something
sent
forth
from
Him
.
Secondly
,
thou
then
reflectest
upon
thy self
with
Delight
,
to
see
thy
self
so
adorned
,
so
strengthened
.
Thou
thinkest
thy self
Rich
,
and
Safe
.
So
ere
thou
art
aware
,
thy
Soul
makes
her self
like
that
Whore
,
which
said
,
I
sit
like
a
Queen
,
and
shall
see
no
sorrow
.
Thirdly
,
Thy
Saviour
now
grows
Jealous
,
He
turns
away
his
Face
,
He
withdraws
his
Graces
,
the
Testimonies
of
his
Presence
from
thee
,
He
leaves
thee
to
the
Power
of
Temptations
,
and
Lusts.
This
he
doth
,
that
thou
mayst
learn
not
to
Exalt
thy self
by
his
Gifts
,
nor
His
Gifts
in
thy Self
;
but
Both
in
him
,
whose
Person
is
the
Life
of
Both
,
and
ought
to
be
the
Only
Object
of
all
thy
Love
,
and
Joy
.
Thus
the
Apostle
had
the
Buffetings
of
Satan
,
and
a
Sting
in
his
Heart
,
that
he
might
not
be
exalted
by
his
Revelations
,
but
his
Saviour
,
and
he
only
in
his
Saviour
.
Take
heed
then
of
looking
upon
the
most
Glorious
Graces
of
Christ
in
your
own
Person
.
But
keep
your
Eye
unmoved
on
the
Person
of
your
Saviour
,
and
look
upon
Both
,
your Self
,
and
your
Graces
in
that
true
Glass
,
and
perfect
Image
.
So
I
pass
from
the
Negative
to
the
Affirmative
Part
of
this
Rule
.
2.
Part
,
Take
the
Rise
of
your
Ioy
from
Iesus
Christ
,
as
He
comprehends
you
in
Himself
.
It
is
necessary
for
me
here
to
make
plain
this
Rule
,
by
Propounding
,
and
Answering
Three
Questions
,
which
perhaps
most
of
your
Spirits
will
be
ready
to
ask
in
themselves
.
1.
Question
.
First
you
may
ask
me
,
What
I
mean
by
Iesus
Christ
.
Answer
.
I
shall
answer
so
far
only
,
as
I
apprehend
most
pertinent
to
the
Point
in
hand
.
My
Answer
to
this
Question
shall
be
Six-fold
.
1.
Answer
.
Our
Lord
Iesus
is
a
Spirit
,
2
Corin.
4.
The
Lord
is
that
Spirit
.
A
Spirit
hath
a
Three-fold
Power
.
-
1.
A
Penetrating
.
-
2.
A
Receiving
.
-
3.
A
Uniting
Power
.
1.
Power
,
Penetrating
.
When
Jesus
Christ
was
made
Spiritual
by
his
Resu●rection
,
He
could
pass
thorow
the
Door
,
when
it
was
shut
,
and
present
himself
in
the
midst
of
the
Room
,
and
the
Disciples
on
a
sudden
.
All
Bodily
Substances
are
forc'd
to
remain
one
without
another
.
They
touch
and
joyn
only
by
their
Out-sides
.
They
cannot
mingle
,
but
by
Breaking
themselves
into
little
pieces
.
So
the
Golden
Calf
was
stampt
to
Powder
,
that
it
might
mix
itself
with
the
Waters
.
But
this
is
the
Excellent
Nature
of
Spirits
,
that
they
can
be
a
whole
Army
of
them
in
One
Spirit
,
or
in
the
Body
of
any
Creature
,
passing
into
the
very
Essence
,
or
Being
of
it
,
most
Inwardly
,
most
Universally
;
and
yet
neither
Divide
,
nor
Stretch
it
.
The
Lord
was
in
this
manner
present
with
His
Ten
Thousand
Thousands
of
His
Angels
on
Mount
Sinai
,
which
was
a
Bodily
Substance
,
that
might
be
touched
.
So
the
Lord
,
and
all
the
Angels
,
and
all
the
Spirits
of
Just
men
;
the
General
Assembly
of
all
Glorious
Spirits
meet
on
Mount
Sion
,
which
is
a
Spirit
,
that
cannot
be
toucht
with
hands
.
The
Person
of
thy
Saviour
is
such
a
Spiritual
Substance
.
He
can
come
into
thy
Closet
,
thy
Bosom
,
thy
Heart
.
He
can
dwell
in
the
same
Body
,
in
the
same
Soul
with
thee
,
in
the
most
Inward
Parts
,
in
every
Part
of
Both
;
and
yet
take
up
no
more
Room
.
The
Word
,
which
is
Christ
,
is
within
thee
,
even
in
thy
Heart
,
and
in
thy
Mouth
;
in
the
most
Inward
,
and
most
Outward
Part.
All
of
Man
,
and
every
Creature
is
either
Heart
,
or
Mouth
;
an
Indrawing
,
or
an
Out-driving
Power
;
the
Inward
Principle
,
or
the
Out-ward
Appearance
.
Our
Saviour
divides
the
whole
Man
into
Heart
and
Mouth
,
when
He
tells
us
;
that
Nothing
,
which
enters
into
the
Mouth
,
defiles
a
Man
;
but
that
which
comes
forth
from
the
Heart
.
Jesus
Christ
is
a
Spirit
in
thy
Heart
,
and
in
thy
Mouth
.
He
pierceth
to
the
Bottom
of
the
most
Secret
Principle
of
Life
,
and
Being
in
thee
.
He
is
as
Inward
with
That
,
and
Thee
,
as
That
is
with
Thee
.
He
passeth
quite
through
,
all
over
the
Bredth
,
and
Length
of
that
Body
,
that
Appearance
,
in
which
thou
walkest
.
He
makes
it
His
Clothing
,
as
it
is
Thine
.
This
is
the
First
Power
of
a
Spirit
.
2.
Power
,
Receiving
.
A
Spirit
receives
other
Things
into
self
,
as
Inwardly
,
as
Entirely
,
as
It
conveys
itself
into
Them
.
We
read
of
the
Depths
of
Satan
,
Rev.
2.
24.
of
the
Deep
Things
of
God
,
1
Cor.
2.
10.
We
read
of
a
Pit
for
the
Devil
,
which
can
be
no
other
than
a
Spirit
of
Darkness
,
and
Wrath
in
himself
or
in
God
:
Rev.
20.
3.
We
read
of
Chambers
for
the
Saints
:
Es.
26.
of
a
House
,
and
Mansions
for
them
above
;
which
can
be
no
other
than
Spirits
of
Grace
,
and
Glory
in
God
.
A
Spirit
hath
an
Opening
,
and
a
Depth
in
itself
,
into
which
it
can
receive
all
things
without
any
Breach
in
it self
.
An
Evil
Spirit
hath
its
Pit
,
into
which
it
taketh
in
,
and
swalloweth
up
,
whatever
it
taketh
hold
of
.
A
Good
Spirit
hath
its
Chambers
,
and
Mansions
,
its
Retreats
,
and
Abodes
in
it self
,
for
what
Guests
it
pleaseth
to
admit
,
or
draw
in
.
Abide
in
me
,
saith
Iesus
Christ
to
his
Disciples
,
Iob.
15.
4.
As
every
Thing
may
be
a
Temple
to
a
Spirit
.
Your
Bodies
are
the
Temples
of
the
Holy
Ghost
:
1
Cor.
6.
19.
As
a
Saint
is
the
Temple
of
Christ
;
So
a
Spirit
may
be
a
Temple
to
any
Thing
:
So
the
Lord
Iesus
is
a
Temple
,
into
which
the
Saints
may
at
all
times
enter
,
and
have
Communion
with
God
.
Destroy
this
Temple
,
and
in
three
days
I
will
build
it
again
.
This
he
spoke
of
his
Body
,
John
2.
21.
The
Body
of
Christ
was
a
Temple
shut
up
with
a
Vail
before
it
,
while
it
was
Natural
.
But
when
it
was
made
Spiritual
by
the
Resurrection
;
it
was
the
most
Holy
place
set
open
for
thee
to
come
into
it
,
and
never
to
go
out
more
:
Heb.
9.
1
,
3
,
8.
Flesh
is
a
mere
Shadow
,
which
can
only
touch
upon
Things
,
but
can
take
in
Nothing
.
A
Spirit
is
the
Life
,
and
hath
a
Depth
in
it
,
for
which
it
is
compared
to
Water
.
This
is
the
Second
Power
of
a
Spirit
.
3.
Power
,
Uniting
.
The
Spirit
is
the
Band
of
Unity
.
'T
is
true
of
every
Spirit
,
so
far
as
it
hath
the
Nature
of
a
Spirit
in
it
.
Bodies
in
Flesh
,
are
Divided
,
and
Broken
things
,
being
held
together
only
so
far
,
as
they
are
Bound
up
in
One
Spirit
.
Bodies
in
Flesh
converse
with
all
things
at
a
Distance
,
in
a
Divided
Manner
.
Our
Saviour
is
said
to
take
away
the
Wall
of
Partition
in
his
own
Flesh
,
when
he
crucified
the
Flesh
in
himself
,
for
Himself
,
and
the
whole
World
,
Eph.
2.
14.
A
Spirit
is
Uncapable
of
Division
,
being
One
in
it self
,
and
making
all
things
One
with
it
,
which
it
takes
in
,
or
converses
with
.
Spirits
are
compared
to
Flames
:
Heb.
1.
As
Flames
they
lick
up
into
themselves
,
and
Incorporate
(
as
it
were
)
with
themselves
,
whatever
they
light
upon
,
or
work
upon
.
So
the
Power
which
caught
up
Eliah
was
represented
by
a
Chariot
of
Fire
.
It
was
,
as
a
Chariot
,
because
it
took
him
into
it self
.
It
was
a
Fire
,
because
it
took
him
up
into
the
Fellowship
of
One
Life
,
Glory
,
and
Spirit
with
it self
.
This
is
the
First
Answer
to
that
Question
,
which
asketh
,
What
we
understand
by
the
Person
of
Christ
,
when
we
speak
of
his
comprehending
us
.
2.
Answer
:
Christ
is
the
Highest
Spirit
.
He
is
Lord
of
all
.
We
read
2
Cor.
4.
the
last
words
thus
;
the
Spirit
of
the
Lord
.
It
is
in
Greek
,
the
Spirit
the
Lord
.
Jesus
Christ
is
the
supreme
Spirit
,
that
Spirit
,
which
is
Lord
of
All.
The
Majesty
of
our
Saviour's
Person
consists
in
this
,
that
he
is
that
Spirit
which
hath
the
most
Absolute
Power
over
all
Spirits
,
Persons
,
and
Things
;
together
with
the
most
comprehensive
Greatness
.
A
Spirit
is
like
a
Prospect
,
the
Higher
it
is
,
the
more
Commanding
,
and
Comprehensive
it
is
.
3.
Answer
.
Christ
is
the
Brightest
Spirit
.
He
is
the
Brightness
of
the
Father's
Glory
:
Heb.
1.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Out-shining
.
All
the
Effusion
of
Beams
from
the
Godhead
,
is
through
the
Person
of
Christ
.
All
the
Beams
meet
within
the
Compass
of
that
Person
.
We
before
cited
a
Place
of
Scripture
,
which
calls
the
Spirit
,
A
Band
of
Unity
.
The
Lord
Jesus
is
that
Spirit
,
in
which
all
the
Goings
forth
of
the
God-head
are
united
,
as
a
Knot
of
Beams
,
a
Band
,
a
Bundle
of
Divine
Irradiations
,
or
Manifestations
.
This
Blessed
Person
,
and
Spirit
is
the
Highest
,
the
clearest
Light
,
which
as
a
Garden-bed
,
discloseth
,
and
exposeth
all
things
to
view
,
in
the
most
natural
,
naked
,
and
distinct
manner
.
This
is
the
Word
,
which
being
spoken
,
all
things
are
exprest
.
Heb.
4.
12
,
13.
The
Word
of
God
is
lively
:
All
things
are
naked
and
bare
before
him
,
with
whom
we
have
to
do
.
4.
Answer
.
The
Person
of
Christ
is
the
First
,
and
Fountain-Spirit
.
The
Second
Adam
is
a
Quickning
Spirit
,
a
Life-giving
,
or
Life-making
Spirit
.
All
Spirits
,
Persons
,
and
Things
,
that
have
Life
,
or
are
from
Life
:
they
are
in
this
Spirit
,
as
Waters
in
their
Fountain
.
They
are
in
Him
Primarily
,
and
Eminently
.
They
are
in
Him
,
more
truly
,
than
they
are
in
themselves
.
For
they
derive
that
,
which
they
are
in
themselves
,
from
Him
.
5.
Answer
.
Christ
is
the
Image
of
God
:
Col.
1.
15.
He
is
the
Image
of
the
Invisible
God
.
But
you
may
say
,
that
every
thing
is
an
Image
of
God
one
way
or
another
.
It
is
true
;
for
St.
Paul
saith
,
that
the
Invisible
things
of
God
,
are
made
manifest
by
the
things
that
are
made
.
Rom.
1.
20.
Therefore
the
meaning
of
St.
Paul
in
that
other
place
is
,
that
He
is
the
Image
,
the
Full
Image
,
the
Proper
,
the
Perfect
Image
of
God
.
All
the
Workings
,
and
Manifestations
of
God
are
in
this
Blessed
Spirit
;
and
that
according
to
their
several
States
,
with
their
Proper
Distinctions
:
Otherwise
the
Image
were
Imperfect
.
All
the
Discoveries
of
God
are
in
this
Person
,
as
One
with
it
.
For
all
make
One
Image
,
and
that
a
Spiritual
Image
.
Thus
this
Image
is
,
as
it
were
a
Body
to
the
God-Head
.
All
the
Vertues
,
Operations
,
and
Appearances
of
God
are
contained
in
Jesus
Christ
,
as
One
Body
.
Yet
every
One
hath
his
own
Distinct
Place
,
Power
,
Form
,
Activity
,
Enjoyment
;
as
Diverse
Members
.
The
Fulness
of
the
God-Head
dwelleth
in
Him
Bodily
,
Colos.
2.
9.
6.
Answer
.
Iesus
Christ
is
the
Head-Spirit
.
God
hath
made
Him
the
Head
of
All
,
Ephes.
1.
22.
Our
Saviour
is
the
Universal
Spirit
,
that
takes
in
all
,
and
unites
all
in
Himself
.
It
pleaseth
the
Father
,
that
all
Fulness
should
dwell
in
Him
,
Coloss.
1.
19.
He
is
a
Particular
Spirit
,
distinct
from
all
.
For
God
hath
given
Him
a
Name
above
every
Name
which
is
named
in
this
world
,
and
that
which
is
to
come
,
Ephes.
1.
21.
Thus
He
is
the
Head
.
Thus
our
Saviour
becomes
a
Person
,
that
both
Represents
,
and
Presents
all
in
Himself
:
that
both
Perfects
all
in
Himself
,
and
Himself
bears
the
Imperfections
,
Sufferings
in
,
and
for
all
.
I
have
now
answered
the
First
Question
,
what
I
understand
by
Jesus
Christ
:
not
according
to
the
Exactness
,
or
Latitude
of
the
Question
,
but
so
far
,
as
tends
to
my
present
purpose
,
and
the
making
plain
of
the
Second
Question
,
which
follows
.
2.
Question
:
How
we
are
said
to
be
Comprehended
in
Iesus
Christ
.
I
shall
indeavour
to
open
the
Nature
of
this
,
which
is
one
of
the
most
Principal
,
Spiritual
,
Profitable
,
Comfortable
,
and
yet
Difficult
Points
in
all
our
Divinity
.
I
shall
proceed
in
the
opening
of
it
by
a
Three-fold
Step
,
which
shall
be
a
Three-fold
Answer
to
the
Question
.
The
Lord
Jesus
comprehends
us
Spiritually
,
Mystically
,
Eternally
.
1.
Answer
.
The
Lord
Jesus
comprehends
us
Spiritually
.
Our
Blessed
Saviour
,
as
a
Spirit
,
comprehends
us
in
Himself
,
1
Cor.
15.
45.
The
last
Adam
was
made
a
Quickness
Spirit
.
Iesus
Christ
is
the
Second
Adam
,
a
Universal
Person
,
comprehending
the
Second
Creation
,
in
His
Spiritual
Person
,
in
the
Spirituality
of
His
Nature
.
He
is
the
Heavenly
Adam
,
a
Collection
of
all
the
Saints
,
as
He
is
a
Spirit
.
Jesus
Christ
comprehends
us
by
the
Spirit
,
1
Cor.
12.
13.
By
one
Spirit
we
are
all
Baptized
into
one
Body
.
Christ
,
and
we
live
both
in
One
Spirit
,
so
we
are
Both
bound
up
in
One.
It
is
the
Unity
of
the
Spirit
,
Ephes.
4.
4.
The
Spirit
is
Christs
Radically
,
and
Primitively
,
by
drawings
us
down
,
and
Baptizing
us
into
this
Spirit
,
Jesus
Christ
comprehends
us
.
The
Lord
Jesus
comprehends
thee
,
as
thou
art
a
Spirit
.
He
that
is
joyned
to
the
Lord
is
One
Spirit
,
1
Corin.
6.
17.
Our
Saviour
,
and
Husband
comprehends
us
Inwardly
,
Powerfully
,
Fully
:
not
as
Bodies
,
Waters
,
Flames
,
but
as
Spirits
comprehend
one
another
,
nay
as
One
Spirit
,
as
the
Highest
Spirit
comprehends
itself
.
Christ
comprehends
thee
,
as
Spirit
of
His
Spirit
,
as
a
Spirit
in
His
Spirit
,
as
One
Spirit
,
as
the
Self-Image
of
Himself
.
2.
Answer
:
The
Lord
Jesus
comprehends
us
Mystically
.
The
Mysticalness
lies
in
Three
Things
,
in
the
Glory
,
or
Diviness
of
the
Union
;
in
the
Nearness
of
it
;
in
the
Distinctness
preserved
together
with
the
Oneness
.
We
are
comprehended
in
Christ
Mystically
,
because
Incomprehensibly
.
The
Love
of
Christ
passeth
Knowledge
,
Ephes.
3.
19.
That
Love
,
which
is
an
Affection
only
,
and
loves
by
Impression
,
and
unites
by
Imagination
;
such
a
Love
may
be
taken
in
by
Knowledge
only
,
which
is
a
Notion
,
the
taking
of
a
Picture
the
Catching
of
a
Shadow
.
Such
a
Love
may
be
known
by
the
Understanding
,
which
is
a
Faculty
,
an
Accident
.
But
the
Love
of
Christ
is
above
Affections
,
and
Impressions
.
It
is
a
Naked
Comprehension
of
Substances
,
and
Spirits
,
in
a
Unity
of
Substance
and
Spirit
.
So
it
passeth
knowledge
,
not
being
to
be
represented
by
any
Image
,
or
Notion
;
not
to
be
conceived
by
any
Faculty
;
but
to
be
Felt
,
and
Enjoyed
only
,
after
an
Immediate
,
and
unconceivable
manner
.
We
are
comprehended
in
Christ
Mystically
,
because
with
an
Appearance
of
Contrariety
We
are
One
Spirit
,
and
One
Body
in
Christ
.
The
Body
of
Christ
in
the
Unity
of
it
is
a
Spirit
.
The
Spirit
of
Christ
in
the
Variety
of
it
,
is
a
Body
.
We
are
comprehended
in
Christ
,
as
Members
in
the
Body
.
Each
Saint
hath
his
Distinct
Person
,
Place
,
Power
,
Appearance
:
I
say
Distinct
both
from
the
Person
of
Christ
,
as
the
Head
,
and
from
all
the
other
Saints
,
as
Particular
Members
.
Yet
again
each
Member
is
One
Man
with
Christ
,
possessing
the
Fulness
of
God
,
and
of
the
whole
Body
,
being
in
itself
conformed
to
the
Image
of
Christ
.
3.
Answer
:
The
Third
and
Last
Answer
to
this
Question
is
,
that
we
are
Comprehended
in
Christ
Eternally
,
2
Tim.
1.
9.
Who
hath
saved
us
,
and
called
us
,
&c.
according
to
his
own
Purpose
,
and
Grace
,
which
was
given
us
in
Christ
,
before
the
World
began
.
v.
10.
But
is
now
made
manifest
by
the
Appearance
of
Iesus
Christ
.
Three
Things
lie
clear
in
these
words
.
1.
First
,
Thy
Person
was
in
Christ
from
Eternity
.
Thou
hadst
a
Capacity
,
and
a
Subsistence
in
thy
Saviour
,
before
the
World
began
.
For
thou
wert
then
in
Him
,
as
a
Subject
,
on
which
the
Father
setled
his
Purpose
,
and
confer'd
his
Grace
:
The
words
of
the
Apostle
are
:
Grace
given
us
.
2.
Secondly
,
Thy
Person
with
all
manner
of
Grace
and
Glory
,
was
in
Christ
before
all
Times
,
as
it
is
or
shall
be
in
any
Time
.
For
One
is
the
Measure
of
the
Other
.
That
Eternal
State
in
Christ
is
the
Pattern
of
the
State
of
Grace
afterwards
,
according
to
That
,
is
This
exactly
fashioned
,
who
hath
called
and
saved
us
according
to
,
&c.
3.
Thirdly
,
That
State
of
our
Persons
comprehended
in
Christ
is
Unchangeable
.
When
Jesus
Christ
appears
to
us
,
or
in
us
as
we
are
in
Flesh
;
then
is
that
Grace
put
upon
our
Persons
in
Christ
made
Manifest
.
The
Discovery
is
now
of
that
,
which
in
Truth
was
before
.
The
Mani●estation
is
here
below
,
but
the
Substance
abides
still
above
.
The
Manifestation
in
thy
Flesh
is
as
the
Appearance
of
Christ
upon
thy
Flesh
,
subject
to
Change
.
But
as
is
the
Person
of
Christ
in
the
Glory
of
God
,
so
is
thy
Person
of
Christ
comprehended
in
Christ
,
Unchangeable
.
Let
us
now
pass
from
the
Second
Question
to
the
Third
.
We
have
seen
in
some
measure
,
what
it
is
to
be
Comprehended
in
Christ
.
Let
us
now
proceed
to
enquire
;
how
we
shall
know
our selves
to
be
Comprehended
in
Him
.
There
is
indeed
Unspeakable
,
and
Unchangeable
matter
of
Joy
for
those
that
are
so
Comprehended
;
but
how
shall
any
Particular
Soul
be
assured
of
this
concerning
herself
?
3.
Question
:
How
shall
I
know
my self
to
be
comprehended
in
Christ
?
Answer
.
Art
thou
comprehended
in
the
Wisdom
,
or
Image
of
God
?
Then
thou
art
comprehended
in
Christ
.
For
he
is
the
Wisdom
of
God
in
its
Latitude
,
and
the
Image
of
God
in
Large
.
Hast
thou
any
place
in
the
Fulness
of
God
,
or
any
part
in
the
Fulness
of
the
Creature
?
Then
hast
thou
a
Mansion
,
and
Habitation
in
the
Lord
Jesus
.
For
it
hath
pleased
the
Father
,
that
all
Fulness
,
(
both
of
God
,
and
the
Creature
,
)
should
dwell
in
Him
,
Coloss.
1.
19.
Obj.
But
you
may
object
,
and
say
;
It
is
true
,
all
things
,
that
have
a
Being
,
or
Subsistency
,
have
it
in
Christ
:
For
all
things
subsist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Him
,
Coloss.
1.
17.
But
there
are
Two
ways
of
being
in
Christ
:
One
,
as
He
is
Head
of
the
First
Creation
.
So
Plants
,
and
Brute
Creatures
have
their
Being
,
Motion
,
and
Life
in
Him
,
as
well
as
Men
,
or
Angels
.
What
Happiness
,
or
Joy
can
I
have
in
this
?
Another
Way
of
being
in
Christ
is
,
as
He
is
Head
of
the
Second
Creation
;
the
First-born
from
the
Dead
.
The
Lord
Jesus
in
this
State
comprehends
the
Spirits
of
men
in
Himself
with
a
very
great
Contrariety
;
some
in
Love
;
others
in
Wrath.
So
we
read
that
there
were
Sheep
set
on
his
Right
Hand
;
and
Goats
on
His
Left
,
Mat.
25.
33.
What
comfort
can
I
have
in
the
Lord
Jesus
,
till
I
know
on
which
Hand
I
stand
?
What
shall
discover
to
me
,
whether
I
be
comprehended
in
his
Love
,
or
his
Wrath
?
Ans.
I
entreat
thee
to
understand
,
and
lay
up
this
,
which
I
shall
now
say
,
carefully
in
thine
Heart
.
It
is
a
Preparation
to
the
Answer
to
this
Objection
which
thou
hast
made
,
and
the
only
way
of
Satisfaction
.
It
is
this
:
The
Left
Hand
of
Jesus
Christ
is
his
Weakness
;
his
State
,
and
Appearance
under
a
vail
of
Flesh
,
as
he
bears
the
Image
of
the
Creature
upon
Himself
.
For
this
Reason
,
the
Works
of
Wrath
are
the
Strange
Works
of
Christ
,
and
God
,
Es.
28.
21.
This
Expression
,
His
Strange
Work
,
signifies
;
a
work
with
which
he
is
not
acquainted
in
His
own
Person
,
and
Nature
;
a
Work
,
which
is
uncouth
to
Him
,
in
which
the
Height
of
his
Skill
,
and
Power
delight
not
to
put
forth
themselves
;
a
work
in
which
he
is
descended
out
of
his
own
Form
into
some
inferiour
Form
of
the
Creature
,
and
so
become
a
Stranger
to
Himself
.
The
Right
Hand
of
Christ
is
the
Person
,
or
Spirit
of
Christ
in
its
full
Power
,
and
Glory
:
as
Christ
is
at
the
Right
Hand
of
God
,
that
is
,
in
Immediate
,
and
Personal
union
with
the
Father
.
When
the
Love
of
Christ
is
signified
by
his
Right
Hand
,
the
meaning
is
that
Love
belongs
to
Christ
in
the
Propr●e●y
of
His
Person
.
Therefore
St.
John
saith
:
God
is
Love
,
1
John
4.
16.
Now
the
Answer
to
the
Objection
follows
clearly
from
these
Premises
,
if
they
be
clearly
understood
.
You
shall
know
,
that
you
are
comprehended
in
the
Love
of
the
Lord
Jesus
,
if
you
look
within
the
Vail
,
beyond
the
Creature
;
to
the
End
,
to
Jesus
Christ
in
the
Simplicity
of
his
own
Person
,
as
he
is
the
Beginning
,
and
the
End
of
all
the
Works
of
God
,
2
Corin.
3.
13.
It
is
only
the
Discovery
of
the
naked
Person
of
Christ
in
you
,
which
can
discover
your
Persons
naked
in
the
Love
of
Christ
.
2
Corin.
4.
6.
God
hath
shined
into
our
Hearts
,
the
Light
of
the
Knowledge
of
the
Glory
of
God
in
the
●ace
of
Jesus
Christ
.
You
cannot
see
the
Glory
of
God
in
his
Eternal
Love
to
your
Persons
,
but
by
the
Shining
out
of
God
from
the
Naked
Face
,
or
Person
of
Jesus
Christ
within
your
Hearts
.
1
John
5.
10.
He
that
believeth
on
the
Son
of
God
,
hath
the
Witness
in
Himself
;
because
He
hath
the
Son
of
God
in
H●mself
,
who
is
the
only
True
,
and
Faithful
Witness
.
While
you
look
at
any
thing
below
Christ
,
whether
without
or
within
your selves
;
while
you
look
at
any
thing
o●
or
in
Christ
,
besides
himself
;
while
you
look
upon
Christ
in
any
Relation
,
Capacity
,
or
Consideration
;
and
not
in
the
Singleness
of
his
own
heavenly
and
Divine
Person
:
you
will
sit
under
a
Cloud
,
though
light
may
be
sown
for
you
.
He
that
followeth
me
,
shall
not
walk
in
Darkness
,
but
shall
have
the
Light
of
Life
,
John
8.
12.
You
can
have
Light
in
your
Eye
,
no
longer
,
than
your
Eye
is
upon
the
Person
of
Christ
.
Every
other
way
i●
Darkness
Then
do
this
:
T●ke
off
the
Eye
of
your
Souls
from
all
Outward
Things
.
Turn
it
Inward
into
the
S●cret
of
your
own
Spirits
.
There
lay
aside
all
Appearances
of
your Self
,
or
any
Creature
,
which
would
draw
your
Eye
to
it
;
●●
Glittering
Cloud
at
best
,
or
a
Shining
Vail
.
So
wait
,
till
Jesus
Christ
sets
his
own
Person
before
your
Spirits
in
the
Light
of
God
.
When
you
see
him
,
you
shall
in
the
same
Light
see
your Selves
in
Him
,
and
together
with
Him
,
in
Love
.
Now
for
ever
after
make
your self
,
your
Graces
,
but
Glasses
to
see
the
Face
of
Christ
in
;
and
Christ
will
be
a
Glass
in
which
you
shall
see
your
own
Face
in
the
Love
,
and
Glory
of
God
.
Obj.
Still
you
may
urge
,
and
say
:
But
how
,
and
when
shall
I
have
this
Appearance
of
Jesus
Christ
to
me
?
Ans.
1.
St.
Paul
tells
thee
how
Jesus
Christ
shall
appear
to
thee
:
2
Corin
,
4.
6.
God
,
who
hath
made
Light
to
shine
out
of
Darkness
,
hath
shined
into
our
Hearts
.
As
Light
shined
out
of
Darkness
,
so
shall
Jesus
Christ
appear
in
thine
heart
out
of
the
midst
of
Ignorance
,
Unbelief
,
Lusts
,
and
all
manner
of
Contrariety
.
Thy
Evil
shall
no
more
hinder
his
Discoveries
,
than
Darkness
can
the
shining
of
the
Light
.
His
breakings
forth
no
more
depend
upon
,
or
are
assisted
by
thy
Spirit
,
than
the
spreading
of
the
Light
through
the
Air
depends
upon
the
Air.
As
Light
was
brought
forth
upon
the
Waters
,
when
there
was
no
Light
,
by
the
Moving
or
Hatching
of
the
Spirit
of
God
,
and
by
the
Word
of
God
:
So
shall
God
upon
thy
Spirit
,
as
easily
,
as
soon
,
as
a
Word
is
spoken
;
bring
forth
in
thy
Spirit
the
Sight
of
Christ
,
where
there
was
no
S●ght
at
all
of
him
.
Thus
you
see
How
the
Lord
Jesus
shall
be
discovered
in
thee
.
But
still
thou
cryest
,
How
long
Lord
?
When
shall
this
be
?
I
answer
thee
to
that
also
;
that
it
shall
be
in
the
Fulness
of
thy
Time
.
As
the
World
hath
its
fulness
of
Time
,
so
hath
a
particular
Soul
for
the
bringing
forth
of
Christ
in
it
.
God
hath
several
works
upon
thy
Soul
,
various
Forms
to
bring
thee
thorow
,
and
to
bring
forth
himself
in
before
thee
.
When
these
are
full
,
then
will
he
last
of
all
come
forth
to
thee
in
his
Last
and
full
Appearance
,
which
is
the
Manifestation
of
the
Lord
Jesus
.
God
hath
his
Ordinance
with
the
Sun
and
Moon
,
which
run
their
Race
from
one
end
of
the
Sky
unto
the
other
.
These
at
length
enlighten
every
part
of
the
Earth
in
its
Season
,
as
they
come
to
it
in
their
Course
.
The
Ordinance
and
Covenant
of
God
is
,
as
sure
with
Jesus
Christ
,
who
is
the
Day-star
and
Day-light
of
thy
Spirit
.
He
hath
his
Goings
forth
decree'd
and
set
Him
from
Eternity
.
Wait
thou
for
him
,
as
the
Watch-men
watch
for
the
Morning
.
For
thou
shalt
so
certainly
see
his
Appearance
in
thy
Soul
.
The
Vision
of
Christ
is
for
an
appointed
Time
.
It
is
like
the
Birth
of
Isaac
,
who
was
the
Type
.
It
hath
its
Set
time
.
In
its
Set
time
it
shall
not
fail
.
Go
thy
ways
then
,
be
at
Rest
,
have
this
assurance
in
thy self
,
that
thou
●alt
stand
up
in
the
Light
of
Christ
,
in
thy
Lot
.
Cantic.
6.
13.
You
have
a
Song
in
Parts
;
Christ
and
his
Angels
answering
one
another
,
or
the
Spirit
of
Man
answering
it self
.
Return
O
Shulamite
,
that
we
may
see
thee
.
What
will
ye
see
in
the
Shulamite
?
As
it
were
the
Company
of
two
Armies
;
Invisible
Things
,
and
Visible
;
Divine
,
and
Humane
;
God
and
the
Creature
united
in
a
Holy
Soul
.
Hitherto
I
have
persuaded
you
to
see
nothing
besides
the
Single
Person
of
God
,
and
Christ
,
if
you
would
have
true
Joy
.
Now
you
may
say
to
me
,
what
shall
we
see
in
the
Single
Person
of
God
and
Christ
to
give
us
true
Joy
?
I
think
it
therefore
necessary
for
me
to
point
out
to
you
the
Several
Spring●
of
Joy
for
all
Seasons
in
the
Person
of
God
,
and
Christ
,
before
I
leave
this
Subject
,
that
so
my
discourse
upon
it
may
be
more
full
,
and
Satisfactory
to
the
Soul
.
There
are
various
Springs
in
the
Person
of
God
,
which
but
look't
upon
by
any
Spirit
in
any
Condition
,
would
certainly
bubble
up
a
Sweet
Delight
into
that
Spirit
.
I
will
indeavour
to
lead
you
to
these
Springs
.
There
are
Five
distinct
Springs
of
Joy
in
the
Person
of
Christ
,
or
God
.
-
1.
Love
.
-
2.
Beauty
.
-
3.
Power
.
-
4.
Wisdom
.
-
5.
Glory
.
1.
Spring
,
Love
,
Psal.
63.
3.
David
confesseth
to
God
:
Thy
Loving
Kindness
is
better
than
Life
.
Solomon
faith
:
A
living
Dog
is
better
than
a
dead
Lyon
.
Life
is
the
best
of
all
Created
Things
.
Yet
the
Love
of
God
is
better
than
Life
.
Instead
of
Better
,
you
may
read
Sweeter
.
Did
you
ever
tast
a
Sweetness
in
Life
?
In
your
own
Life
?
Or
in
the
Life
of
any
Thing
,
that
was
dearest
to
you
?
The
Love
of
God
can
make
this
Sweetness
none
at
all
,
overcoming
it
with
a
greater
Sweetness
in
itself
.
The
Love
of
God
can
Sweeten
the
Loss
of
your
own
Life
,
or
the
Life
of
those
in
whom
you
have
most
Delight
;
because
it
is
itself
far
Sweeter
.
Waters
are
Sweetest
in
their
Fountain
.
The
Love
of
God
is
the
Fountain
of
Life
.
All
Lives
derive
themselves
,
as
Streams
from
this
Head
.
Hath
Life
ever
been
Sweet
to
you
?
Come
to
the
Love
of
God
,
and
you
shall
tast
the
Sweetness
in
a
Sweeter
manner
,
in
its
Fountain
.
The
Love
of
God
hath
a
Six-fold
Sweetness
in
it
.
-
1.
A
Pardoning
.
-
2.
A
Healing
.
-
3.
A
Clearing
.
-
4.
A
Chearing
.
-
5.
A
Crowning
.
-
6.
A
Conquering
Sweetness
.
1.
There
is
in
the
Love
of
God
a
Pardoning
Sweetness
.
David
melts
out
this
,
Psal.
103.
3.
Who
pardoneth
all
thine
Iniquities
.
O
hear
this
,
you
,
who
with
Mary
Magdalen
,
have
a
full
number
of
Sins
in
you
,
and
those
ripened
into
so
many
Devils
:
Though
your
Iniquities
be
,
as
a
Mountain
reaching
up
to
Heaven
;
the
Love
of
God
hath
a
Sea
of
Sweetness
in
it
,
which
can
swallow
up
this
Mountain
,
that
nothing
of
it
shall
ever
appear
any
more
.
2.
There
is
a
Healing
Sweetness
in
the
Love
of
God
.
David
adds
this
in
the
former
place
,
Psal.
103.
3.
Who
healeth
all
thy
Diseases
.
The
Woman
,
who
had
many
years
been
afflicted
with
a
Bloody
Issue
,
and
had
spent
all
on
Physitians
,
was
cured
by
one
Touch
of
the
Hem
of
Christs
Garment
.
Here
is
Comfort
for
you
,
who
have
old
Sins
,
or
Sorrows
,
like
Sores
running
continually
upon
you
,
and
can
find
no
help
or
ease
.
The
Love
of
Christ
can
cure
you
in
a
Moment
with
one
Touch
onely
of
its
Sweetness
upon
your
Spirits
.
3.
The
Love
of
Christ
hath
a
Clearing
Sweetness
,
1
Iohn
5.
20.
The
Son
of
God
is
come
,
and
hath
given
us
an
understanding
,
by
which
we
may
know
Him
,
who
is
true
.
What
Job
said
of
himself
,
is
true
of
the
Love
of
Christ
:
It
is
Eyes
to
the
Blind
.
The
Psalmist
makes
a
Sweet
Conjunction
of
Tasting
,
and
Seeing
,
Isal.
34.
8.
O
tast
and
see
,
that
the
Lord
is
gracious
.
1
Sam.
14.
2.
Jonathan
said
,
See
,
I
pray
how
mine
Eyes
have
been
Enlightned
,
because
I
tasted
a
little
of
this
honey
.
Do
but
tast
this
honey
,
the
Sweetness
of
the
Love
of
Christ
,
and
see
how
the
Eyes
of
your
minds
will
be
Enlightned
,
to
a
Discovery
of
Spiritual
and
Heavenly
Things
.
4.
The
Love
of
God
hath
a
Chearing
Sweetness
,
the
Heavenly
Spouse
saith
to
her
Saviour
,
Thy
Love
is
better
than
Wine
,
Cant.
1.
2.
It
is
the
Advice
of
Solomon's
Mother
,
Prov.
31
6
,
7.
Give
strong
drink
to
him
that
is
ready
to
perish
;
and
wine
to
those
that
be
of
a
heavy
heart
.
Let
him
drink
,
and
forget
his
Poverty
,
and
remember
his
Misery
no
more
.
The
Sweetness
of
our
Saviour's
Love
,
is
the
True
Wine
,
the
New
Wine
,
as
He
is
the
True
Vine
.
This
is
strong
drink
,
of
a
strength
to
ravish
and
transport
the
Soul
out
of
,
and
above
her self
.
Give
this
drink
to
that
Spirit
which
is
dropping
into
Hell
or
Despair
.
Give
this
spiritual
wine
to
him
that
hath
a
heart
heavy
with
guilt
,
wrath
and
terrours
.
Let
him
drink
freely
.
One
draught
of
this
Sweetness
shall
make
him
forget
his
guilt
,
and
remember
his
fears
no
more
.
The
fifth
Sweetness
in
the
Love
of
Christ
,
is
a
Crowning
Sweetness
,
Psa.
103.
v.
4.
God
,
saith
David
to
his
soul
,
crowneth
thee
with
loving
kindnesses
and
tender
mercies
.
The
Love
of
God
casts
its
Sweetness
all
round
about
thee
,
that
thou
canst
turn
thy self
no
way
,
but
thou
meetest
with
this
Sweetness
.
Jesus
Christ
encompasseth
thee
with
a
Ring
of
Sweetness
,
as
a
Garland
of
Roses
encompasseth
the
Head
.
Nothing
can
come
at
thy
Person
,
but
it
must
come
thorow
this
Sweetness
,
and
so
be
Sweetned
by
it
St.
Iohn
calls
Jesus
Christ
,
Revel.
1.
5
,
6.
Him
that
loved
us
,
&c.
and
made
us
Kings
,
and
Priests
to
God
his
Father
.
The
Love
of
Christ
Crowns
us
Kings
:
Kings
to
God
,
not
Imaginary
,
but
True
Kings
;
not
Puppet-Kings
in
the
Play
of
this
Life
,
but
Real
Kings
;
not
Kings
to
shadows
,
for
the
Dream
of
Time
,
but
Kings
for
Eternity
,
to
God
;
Kings
,
as
God
and
Christ
,
whose
Kingdom
is
not
in
this
world
,
but
in
heavenly
places
,
and
in
the
Power
of
an
Endless
Life
.
6.
A
Conquering
Sweetness
.
This
is
the
last
.
Of
this
St.
John
testifies
concerning
Christ
;
Joh.
13.
1.
Having
loved
his
own
,
he
loved
them
to
the
end
.
The
Love
of
Christ
hath
a
conquering
and
triumphant
Sweetness
indeed
;
for
it
bring
all
things
,
Sin
,
Misery
,
Fl●sh
,
Time
,
the
World
,
Death
,
to
an
end
,
but
hath
itself
no
end
.
Fear
not
lest
thy
corruptions
or
evil
should
outwear
thy
Saviour's
Love
.
No
;
It
is
made
of
a
durable
and
everlasting
Sweetness
,
which
will
outlast
all
things
besides
it self
,
or
subdue
them
to
itself
.
Here
you
may
change
the
Riddle
,
and
sing
;
Out
of
sweetness
comes
strength
,
and
out
of
the
heavenly
meat
of
our
Spirits
comes
forth
the
Eater
,
that
devours
all
other
things
,
and
makes
them
its
meat
.
Eph.
3.
19.
St.
Paul
saith
of
the
Love
of
Christ
,
that
it
passeth
knowledge
.
This
is
a
Conquering
Sweetness
,
which
conquers
all
our
faculties
,
our
largest
,
even
our
Understanding
itself
.
The
Understanding
is
the
Gate
of
the
Soul
;
according
to
the
capacity
of
this
,
so
is
the
capacity
of
the
Will
and
Affections
of
the
whole
Soul
of
Man
.
The
Love
of
Christ
is
too
strong
,
too
great
for
them
all
.
All
the
Powers
of
Man
are
here
overcome
:
They
cannot
take
it
in
.
Let
'
them
then
cast
themselves
into
this
depth
of
Sweetness
,
and
say
,
Because
we
cannot
take
thee
into
us
,
do
thou
take
us
into
thee
.
2.
Spring
;
Beauty
.
This
is
the
second
ground
of
Joy
in
the
Person
of
God
,
H●s
Beauty
.
David
speaks
of
this
,
Psa.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
,
seek
after
,
that
I
may
dwell
in
the
House
of
the
Lord
all
the
daies
of
my
life
,
to
behold
the
Beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
Three
things
are
remarkable
in
these
words
concerning
the
Beauty
of
the
Divine
Nature
.
1.
David
was
a
King
,
a
King
in
the
East
,
where
the
Pomp
and
Glory
of
Courts
excelled
that
of
these
Western
parts
of
the
world
,
as
much
as
Courts
here
ou●sh●ne
the
Countrey
.
Yet
David
could
have
for
ever
left
his
Court
for
the
Temple
,
and
the
Glories
of
that
,
for
a
sight
of
those
Beauties
which
are
in
the
face
of
God
.
2.
David
was
a
Husband
,
and
a
Father
;
he
was
sweet
enough
in
both
Relations
,
an
Affectionate
Husband
,
a
Tender
Father
:
Yet
David
could
have
been
content
never
to
have
seen
Wife
or
Children
more
,
so
he
might
have
seen
continually
the
Beauty
of
God
.
3.
The
Soul
of
man
hath
a
Seminal
Infiniteness
,
by
which
her
desires
grow
endlesly
.
She
therefore
is
delighted
most
with
those
things
,
which
least
bound
her
,
which
still
draw
forth
fresh
desires
by
opening
fresh
delights
.
The
Spirit
of
Man
loves
that
best
,
which
makes
the
utmost
Satisfaction
an
Engagement
,
upon
a
farther
pursuit
.
Such
is
the
Beauty
of
God
.
David
prays
,
that
he
may
be
in
the
Temple
to
behold
it
,
and
to
be
searching
still
.
The
Loveliness
of
the
God-Head
actuates
that
Seminal
Infinitene●s
in
the
Soul
,
giving
her
the
sweetest
rest
by
suffering
her
never
to
rest
from
fresh
Enquiries
in
her
fullest
Discoveries
.
There
are
Two
things
in
the
Beauty
of
God
,
which
will
make
thee
glad
at
all
times
,
if
thou
turn
thine
Eye
towards
them
.
1.
The
Beauty
of
God
drowns
all
other
Beauties
,
Luk.
5.
39.
Our
Saviour
tells
us
:
No
man
having
drunk
old
Wine
straightway
desireth
new
,
for
he
saith
the
old
is
better
.
If
thou
once
drink
the
old
Wine
of
Eternal
Beauties
in
the
face
of
Jesus
Christ
,
thou
canst
not
miss
or
desire
the
new
Wine
of
any
Creature
Loveliness
,
while
the
relish
of
that
Beauty
is
upon
thy
Spirit
:
For
thou
wilt
say
;
The
Loveliness
of
my
Saviour
is
far
lovelier
,
and
all
other
Loveliness
is
not
lovely
,
compared
with
this
,
which
so
much
excels
it
.
2.
The
Beauty
of
God
draws
all
other
Beauties
into
itself
.
Elibu
saith
,
Io●
34.
14
,
15.
If
he
set
his
heart
upon
man
,
if
he
gather
unto
himself
his
Spirit
,
and
his
Breath
:
All
Flesh
shall
perish
together
,
and
man
shall
turn
again
to
dust
.
All
Creatures
are
moulded
out
of
Darkness
as
out
of
Dust.
The
Beauty
of
each
Creature
is
a
Spirit
or
Blast
from
God
shining
upon
this
darkness
,
which
makes
thee
different
Flesh
of
all
kinds
.
As
the
Sun-beams
put
out
the
fire
,
by
drawing
up
the
finer
fiery
parts
into
themselves
;
So
God
sets
his
face
on
man
,
draws
in
the
Spirit
of
Loveliness
to
that
face
of
Loveliness
in
himself
.
Then
the
fleshly
form
fades
,
and
the
Dust
remains
alone
.
Keep
thine
Eye
upon
this
Loveliness
in
the
Person
of
thy
Saviour
.
So
thou
shalt
never
mourn
for
the
loss
of
any
lovely
thing
,
which
was
,
as
the
Light
of
thine
Eyes
to
thee
:
For
thou
shalt
meet
with
every
lovely
thing
,
with
every
relish
of
Beauty
in
this
Beauty
,
as
a
man
meets
with
the
taste
of
the
Sugar
in
the
Wine
into
which
it
was
melted
,
and
dissolv'd
.
3.
Spring
:
Power
.
No
man
can
ever
want
Matter
of
Rejoycing
in
any
Case
,
that
understands
and
considers
the
Power
of
God
.
Our
Saviour
said
to
the
S●●dduces
,
that
denied
the
Resurrection
:
Ye
err
not
knowing
the
Scriptures
and
the
Power
of
God
.
If
you
err
and
exceed
in
Grief
at
any
time
,
it
is
,
because
ye
know
not
the
Power
of
God
:
For
if
ye
did
ye
would
see
there
the
Resurrection
,
and
Immortality
of
all
your
Desires
,
Hopes
,
and
Joys
.
When
our
Saviour
was
entring
into
the
blackest
Cloud
of
sufferings
,
that
ever
came
upon
any
Creature
;
He
comforted
himself
in
the
Power
of
God
.
Mark
14.
36.
Abba
Father
,
all
things
are
possible
to
thee
.
With
this
he
comforts
his
Disciples
in
that
great
matter
of
their
Salvation
:
Matth.
19.
26.
With
men
this
is
Impossible
,
but
with
God
all
things
are
Possible
.
The
Power
of
God
can
do
Three
Things
.
-
1.
It
can
change
One
contrary
into
Another
,
and
make
them
to
Embrace
each
other
.
-
2.
It
can
call
back
time
that
is
past
.
-
3.
It
can
give
a
Being
to
Things
,
that
have
been
,
and
have
ceased
to
be
any
more
.
1.
The
Power
of
God
can
change
One
contrary
into
Another
,
and
make
them
both
to
Embrace
each
other
.
Psal.
139.
11
,
12.
If
I
say
,
the
Darkness
shall
cover
me
,
even
the
Night
shall
be
light
about
me
.
When
thy
Soul
saith
,
the
Darkness
of
this
Affliction
will
over-whelm
me
,
and
quite
swallow
me
up
:
then
can
the
Power
of
God
make
that
Night
of
Affliction
to
be
a
Light
of
Comfort
,
and
Joy
round
about
thee
.
Yea
,
the
Darkness
hideth
not
from
thee
,
saith
David
to
God
,
but
the
Night
shineth
as
the
Day
.
No
Darkness
,
no
Mid-night
of
Sorrow
can
hide
,
or
lock
up
itself
,
or
a
Soul
from
the
Power
and
Glory
of
God
.
These
will
dwell
together
with
the
deepest
darkness
,
and
the
blackest
night
.
These
can
make
themselves
One
with
them
,
and
so
make
them
to
shine
equal
with
the
cheerfullest
day
of
Prosperity
.
The
Power
of
God
can
pierce
into
the
thickest
Cloud
of
Grief
.
It
can
bring
in
thither
all
the
Love
,
Excellency
,
Delight
of
the
God-Head
.
It
can
make
the
Darkness
of
Grief
a
bright
Light
to
discover
all
these
,
and
lay
them
open
to
the
view
of
your
Spirits
.
David
goeth
on
:
The
Darkness
and
the
Light
are
both
alike
to
thee
.
O
Wonderful
Union
of
Contraries
!
O
Unsearchable
Power
!
O
Powerful
Matter
of
universal
Joy
!
God
is
the
onely
Truth
,
and
the
Measure
of
Truth
,
Darkness
,
and
Light
are
both
alike
to
him
,
who
is
the
first
,
and
last
.
As
Light
holds
forth
Darkness
,
and
makes
Manifest
all
Excellencies
in
itself
:
So
Darkness
holds
forth
Light
,
and
is
a
manifestation
of
all
Glories
,
an
Image
of
all
Images
of
Beauty
and
Pleasure
before
God
.
Light
hath
its
own
proper
Appearance
,
and
is
seen
by
God
in
its
own
distinct
Shape
,
as
it
is
in
itself
.
Yet
in
the
seeing
of
it
all
Things
are
seen
.
So
doth
Darkness
appear
before
God
in
its
darkest
and
rightest
Form
;
and
all
Lights
of
Comforts
,
Holiness
,
Truth
appear
together
with
it
in
the
same
Appearance
.
Blessed
are
they
that
abide
in
God
,
or
are
like
to
God
:
For
no
Darkness
hideth
any
Joy
from
them
,
not
the
Darkness
of
Death
itself
.
The
Grave
shines
to
them
,
as
Heaven
,
and
shews
the
same
Spirit
,
Life
,
and
Glory
to
their
eyes
.
This
is
the
work
of
the
Power
of
God
,
which
makes
Light
from
above
,
and
darkness
from
below
to
meet
,
and
kiss
;
and
like
the
Man
,
and
the
Woman
to
bear
One
Image
,
to
become
One
Light
.
Jesus
Christ
Mark
14.
35.
prayed
to
his
Father
,
That
if
it
were
possible
that
hour
might
pass
from
him
.
At
the
36th
verse
he
tells
his
Father
,
that
All
things
were
possible
to
him
.
Then
it
was
possible
to
the
Father
,
that
That
hour
should
pass
away
from
him
.
And
so
his
Prayer
was
absolutely
for
it
.
Other
Scriptures
tell
us
,
that
God
alwaies
heard
his
Son
,
and
denyed
him
no
thing
;
and
that
he
was
heard
in
that
which
he
feared
.
Then
it
follows
,
that
That
Dreadful
Hour
did
pass
away
from
Jesus
Christ
,
though
it
did
not
pass
away
.
Th●s
was
the
Comfort
of
Christ
,
that
Power
of
God
,
which
could
reconcile
two
,
which
were
contradictions
;
that
the
sad
Hour
should
pass
away
,
in
not
passing
away
.
2.
Secondly
,
The
Power
of
God
can
call
back
Time
that
is
past
,
and
make
it
to
be
present
again
.
Heb.
13.
8.
You
read
of
Jesus
,
the
same
yesterday
,
to
day
and
for
ever
.
The
Lord
Jesus
is
the
Fulness
,
the
Image
,
and
the
shining
out
of
the
God-Head
.
They
are
the
Puttings
forth
,
and
Discoveries
of
Jesus
Christ
,
which
make
all
Times
,
Ages
and
States
.
Jesus
Christ
hath
to
day
the
same
Powers
and
Appearances
in
himself
,
which
being
sent
forth
made
yesterday
.
They
are
only
drawn
in
.
If
then
he
please
to
day
,
to
put
forth
the
same
Appearances
to
thee
,
or
pull
thee
into
them
;
he
can
make
yesterday
present
to
day
.
When
he
shall
open
himself
fully
to
thee
from
the
Beginning
to
the
End
;
then
he
will
make
the
Sun
to
stand
still
over
thy
head
;
he
will
make
all
Times
past
to
stand
forth
,
as
at
the
first
,
and
to
stand
still
before
thee
eternally
.
For
he
is
the
same
yesterday
,
to
day
,
and
for
ever
.
Rev.
20.
12.
We
read
,
that
at
the
Resurrection
,
the
Books
were
opened
.
Time
is
as
a
Book
,
which
Life
opens
,
and
Death
shuts
.
Daies
and
years
passing
,
are
as
the
turning
over
of
the
Leaves
of
this
Book
.
Whatever
God
doth
,
he
doth
it
for
ever
,
saith
Solomon
in
Ecclesiastes
.
Whatever
is
written
in
this
Book
,
is
never
to
be
blotted
out
,
but
remains
there
to
be
read
to
eternity
.
If
any
Leaf
,
or
Line
were
pleasant
to
thee
,
and
thou
mournest
,
because
it
is
turn'd
over
,
and
past
;
God
can
at
his
pleasure
turn
that
leaf
or
line
back
to
thee
again
.
3.
The
Power
of
God
can
make
things
which
have
been
,
and
which
have
ceased
to
be
,
to
be
again
.
It
is
a
sweet
,
spiritual
,
and
deep
discourse
that
,
which
is
between
the
Lord
and
Martha
,
concerning
Lazarus
;
Ioh.
11.
23.
Jesus
saith
unto
her
,
Thy
Brother
shall
ris●
again
.
V.
24.
Martha
saith
unto
him
;
I
know
that
he
shall
rise
again
in
the
Resurrection
at
the
last
day
.
V.
25.
Iesus
said
unto
her
,
I
am
the
Resurrection
,
and
the
Life
.
Jesus
Christ
is
the
Power
,
the
Treasury
of
God
,
from
which
all
things
are
brought
forth
,
in
which
they
are
laid
up
again
,
and
ever
to
be
found
.
The
Person
of
Christ
is
the
Life
,
and
the
Resurrection
;
while
things
are
,
they
are
in
him
,
as
in
their
Root
.
When
they
are
no
more
in
themselves
,
they
are
still
in
him
,
as
in
a
Repository
.
They
return
into
him
,
as
the
beauty
of
dying
Flowers
into
their
Root
,
to
come
forth
again
at
Spring
,
in
a
better
manner
.
The
Person
of
the
Lord
Jesus
is
the
Life
.
This
world
is
but
as
the
shadowy
Image
in
the
Glass
,
or
Water
.
All
things
have
their
truest
,
and
standing
Life
in
him
.
The
Lord
Jesus
is
the
Resurrection
.
For
when
he
discovers
himself
to
us
,
then
we
see
all
things
again
in
a
full
,
high
,
immortal
manner
.
Hast
thou
lost
any
comfort
by
Death
,
or
any
other
change
in
this
world
;
do
but
look
with
a
Spiritual
Eye
upon
the
Spiritual
Person
of
thy
Dear
Saviour
,
there
thou
shalt
see
thy
comforts
still
living
.
For
he
is
the
Life
.
Nay
,
thou
shalt
see
them
living
immortally
,
never
to
dye
more
.
For
he
is
the
Resurrection
.
Thou
shalt
see
them
,
and
enjoy
them
substantially
,
satisfactorily
,
without
fear
of
losing
them
.
For
that
which
thou
seest
in
him
is
not
a
Shadowy
Image
,
but
the
Life
it self
.
4.
Spring
;
Wisdom
.
The
Wisdom
of
God
rightly
understood
is
a
Fountain
of
Peace
and
Pleasures
,
which
will
flow
perpetually
into
the
heart
of
man
.
Two
Scriptures
testifie
of
this
Wisdom
.
1
Scripture
,
Eph.
1.
11.
This
Scripture
speaketh
of
God
,
who
worketh
all
things
after
the
counsel
of
his
own
will
.
These
words
hold
forth
four
things
:
1.
A
Workman
.
2.
The
Latitude
of
his
Workings
.
3.
The
Pattern
.
4.
The
Original
of
that
Pattern
.
1.
The
Workman
.
This
is
God
,
who
worketh
.
The
chief
Agent
,
the
Master-wheel
in
all
Motions
is
the
God-Head
.
Learned
Men
say
,
that
if
the
Heavens
should
stand
still
,
all
Things
here
below
would
be
immediately
at
a
stand
,
as
in
the
Aegyptian
Darkness
.
It
is
most
true
of
the
Trinity
,
which
moves
,
and
makes
,
and
works
all
things
by
the
Movings
of
that
Life
,
which
it
hath
in
itself
.
If
the
Trinity
should
stop
in
the
course
of
its
mutual
Communion
,
and
Enjoyments
:
This
stop
would
be
a
Spoke
set
in
the
Wheel
of
the
Creation
;
nothing
could
stir
any
more
.
2.
The
Latitude
of
his
Workings
,
God
worketh
all
Things
.
God
worketh
all
Things
Collectively
in
the
General
and
whole
Sum.
God
worketh
all
things
Distributively
,
in
Particulars
.
The
Earth
is
the
Lords
Work
,
and
the
Fulness
thereof
,
Psal.
24.
1.
There
is
no
time
,
nor
any
minute
,
or
moment
of
Time
,
which
is
not
fashioned
,
and
carried
on
by
God
.
My
times
are
in
thine
Hand
:
Saith
the
Psalmist
,
Psal.
31.
15.
There
is
no
Affair
nor
the
the
least
Circumstance
of
any
Affair
,
be
it
good
,
or
evil
,
which
is
not
the
Work
,
and
the
gift
of
God
.
Shall
we
receive
Good
,
and
not
Evil
from
the
Hand
of
God
;
saith
Job
,
Job
2.
10.
God
rides
upon
the
Circuit
of
the
Heavens
,
Psal.
68.
4.
So
he
is
the
Universal
Cause
of
Things
.
God
also
fills
All
in
All
,
Ephes.
1.
23.
So
He
descends
into
the
Lowest
Relations
,
the
narrowest
Compass
,
and
becomes
every
where
the
most
Particular
Cause
of
every
Thing
.
God
saith
of
the
Tree
in
the
Prophet
for
the
Clusters
sake
:
Spare
it
,
there
is
a
Blessing
in
it
.
So
mayst
thou
say
of
any
Thing
,
whatever
it
be
,
great
or
small
,
for
which
thou
mournest
,
or
frettest
:
Spare
thy self
:
There
is
a
Blessing
,
for
there
is
a
God
in
this
Thing
.
God
is
not
only
a
Concurrent
cause
,
working
his
Part
,
and
leaving
to
other
Causes
their
Parts
apart
.
But
he
is
a
Comprehensive
Cause
,
uniting
all
in
himself
and
spreading
himself
thorow
all
,
1
Corin.
8.
6.
There
is
One
God
who
worketh
all
in
all
.
Wherever
there
is
any
Agent
that
works
:
God
works
all
in
that
Agent
.
Wherever
there
is
any
Form
of
working
:
God
works
all
in
that
Form
.
Wherever
there
is
any
Subject
to
be
wrought
upon
,
or
to
receive
the
work
:
God
works
all
in
that
Subject
.
Wherever
there
is
any
Effect
to
be
wrought
:
God
works
all
in
that
Effect
.
Not
an
Angel
,
or
Bird
flies
,
or
falls
:
not
a
Thought
,
a
Hair
,
a
Dust
moves
;
but
as
he
moves
in
it
,
and
moves
it
.
3.
The
Pattern
of
these
Workings
.
God
worketh
all
Things
according
to
Counsel
.
Counsel
,
and
Wisdom
are
both
the
same
Thing
.
This
is
the
Glory
of
God
,
and
the
Happiness
of
the
Creature
,
that
nothing
●omes
to
pass
,
which
is
not
the
Work
of
God
;
and
nothing
is
wrought
by
God
,
which
is
not
a
Work
of
Wisdom
.
Philosophers
,
and
the
Scriptures
agree
in
setting
forth
the
excellent
Nature
of
Wisdom
by
a
Two-fold
Description
of
it
.
1.
Description
.
Wisdom
is
Knowledge
with
a
Head
.
Knowledge
is
the
Image
of
Things
.
The
Golden
Head
of
this
Image
is
the
Heavenly
Image
of
God
in
the
Person
of
our
Lord
Jesus
.
Colos.
2.
18.
19.
St.
Paul
calls
the
Study
of
the
Nature
of
Angels
,
not
Wisdom
,
but
Folly
,
and
Vanity
;
a
vain
Puffing
up
of
the
Fleshly
Mind
,
why
?
Is
not
this
a
High
,
and
Excellent
Knowledge
?
Yes
.
But
now
it
was
vanity
,
not
Wisdom
;
a
vain
Swelling
,
not
a
Substantial
Fulness
,
and
Greatness
of
Spirit
in
those
,
of
whom
the
Apostle
speaks
,
Because
they
held
not
the
Head
.
God
then
,
who
works
all
things
in
Counsel
,
and
true
Wisdom
,
holds
the
Head
in
all
His
Workings
:
that
is
,
whatever
he
brings
forth
,
He
brings
it
forth
in
the
Divine
Appearance
of
his
Son
;
he
brings
forth
the
Divine
Appearance
of
his
Son
upon
it
,
as
the
Head
.
Wisdom
saith
of
God
,
and
herself
,
Prov.
1.
27
,
29
,
30.
When
he
prepared
the
Heavens
,
I
was
there
,
when
He
appointed
the
Foundations
of
the
Earth
:
Then
I
was
by
Him
,
as
his
Delight
.
This
may
be
as
truly
spoken
of
every
Passage
of
thy
Life
,
of
the
least
Accident
,
that
concerns
thy
Person
.
For
the
same
God
in
the
same
Wisdom
hath
wrought
these
;
that
prepared
the
Heavens
,
and
laid
the
Foundation
of
the
Earth
.
Thou
mayst
with
as
great
Assurance
hear
(
in
every
Thing
of
Grief
or
Joy
,
which
thou
meetest
with
in
Flesh
,
or
Spirit
)
the
Glorious
Person
of
thy
Beloved
Saviour
speaking
to
thee
after
this
manner
:
God
hath
prepared
this
for
thee
,
and
I
am
here
.
This
hath
the
Father
appointed
for
thee
;
and
now
am
I
with
thee
,
to
be
thy
Delight
,
brought
up
,
and
growing
up
before
thee
,
together
with
this
,
and
every
other
Appearance
.
You
look
upon
things
vainly
,
with
a
Fleshly
mind
,
after
a
heedless
manner
,
if
you
see
not
the
Brightness
,
and
Delight
of
the
God-Head
in
the
Person
of
Christ
,
as
a
Crown
of
Rejoycing
upon
every
Providence
.
You
deface
the
work
of
God
,
you
look
not
upon
it
,
as
he
hath
wrought
it
,
Holding
the
Head
if
you
see
not
the
Face
of
Christ
in
every
Act
,
or
Accident
,
as
in
a
Glass
.
God
in
this
Sense
hath
made
Christ
his
Only
Begotten
Son
;
in
that
he
brings
forth
nothing
but
Discoveries
of
Jesus
Christ
.
For
he
is
the
Head
of
all
Things
;
and
this
is
the
Wisdom
of
God
,
the
Holding
of
this
Head
in
all
.
This
is
the
First
Description
of
Wisdom
.
2.
Description
:
Wisdom
is
the
Fulness
of
Things
,
Jesus
Christ
is
the
Wisdom
of
God
,
and
the
Fulness
of
all
Things
,
Colos.
1.
19.
Wisdom
is
that
Contrivance
,
that
Harmony
of
Things
,
that
casts
the
whole
Fulness
of
Things
into
each
Thing
.
As
Members
in
the
Body
,
amongst
whom
the
Joy
of
all
pertains
to
every
one
;
and
the
Grief
of
each
One
to
all
:
So
are
all
the
Parts
of
that
work
,
which
is
wrought
in
Wisdom
.
Wisdom
is
a
Spirit
,
that
conveys
the
Life
,
Power
,
and
Sense
of
all
into
each
Particular
;
that
all
may
rejoyce
,
and
mourn
together
every
where
.
As
in
a
good
Picture
,
all
the
Proportions
of
the
whole
Face
meet
,
and
concenter
as
it
were
,
in
each
Line
,
Point
,
or
Touch
;
giving
you
from
thence
a
Cast
of
the
Beauty
of
the
whole
:
So
hath
God
prepared
,
and
appointed
all
his
Works
in
Wisdom
,
like
an
Excellent
Picture
;
that
the
Fulness
of
the
Whole
,
and
the
Beauty
of
all
Parts
may
shew
forth
themselves
from
every
Part.
Is
there
any
thing
so
dark
,
so
low
,
as
that
the
Wisdom
of
God
reacheth
not
to
it
,
and
shines
not
in
it
?
If
the
Wisdom
of
God
be
there
,
then
is
there
the
Center
,
the
Concurrency
,
the
Union
of
all
Things
,
of
all
Glory
.
If
the
Wisdom
of
God
shine
there
,
then
is
there
a
Spiritual
Light
opening
all
Divine
Beauties
,
making
that
Thing
,
the
Gate
of
the
Creation
,
of
Paradise
,
Heaven
,
and
the
Divine
Nature
.
This
is
that
Traffique
of
Wisdom
,
which
makes
the
Merchandise
of
it
,
better
than
that
of
Silver
,
Gold
,
or
Pearl
.
4.
The
Original
of
that
Pattern
.
God
works
all
things
according
to
the
Counsel
of
his
will
.
The
Will
of
God
is
the
Principle
,
and
Original
of
his
Wisdom
.
The
Will
of
God
is
the
highest
Rule
,
Rest
,
and
Rejoycing
of
all
manner
of
Goodness
.
The
Phaenix
is
said
to
spring
out
of
a
Nest
of
all
manner
of
Spices
laid
together
,
and
fired
by
the
Sun
,
the
Will
of
God
is
such
a
Flaming
Nest
of
all
Beauties
,
and
Sweetnesses
at
their
Height
.
Out
of
this
will
the
Wisdom
of
God
springs
forth
into
every
Act
of
Providence
,
being
Beautiful
,
and
Precious
in
it
.
The
Will
of
God
is
the
highest
Reason
of
all
things
.
What
if
God
willing
to
shew
the
Riches
of
his
Grace
?
What
if
God
willing
to
shew
the
Power
of
his
Wrath
?
The
Will
in
a
Spirit
is
as
the
Sea
to
a
River
.
All
its
workings
flow
out
of
it
,
and
into
it
.
It
is
its
Spring
,
and
Fulness
.
Shall
not
thy
Will
rest
,
and
rejoyce
in
that
,
which
is
the
Will
of
God
;
that
is
the
Highest
Reason
;
the
fullest
Rest
,
and
Blessedness
of
the
Divine
Nature
?
The
Will
of
God
,
out
of
which
God
himself
drinks
all
his
Delights
,
in
which
he
bathes
himself
:
this
Will
is
the
Eternal
Fountain
.
The
Wisdom
of
God
is
a
Large
,
and
Broad
River
poured
forth
from
this
Fountain
.
Every
Creature
,
each
Passage
of
things
in
the
Creature
,
is
the
Water
of
this
River
.
Shall
it
not
be
Sweet
to
thee
?
Canst
thou
not
drink
of
this
Water
of
the
River
of
God
,
sent
forth
from
his
own
Fountain
with
Delight
?
2.
Scripture
;
Deut.
32.
4.
Moses
sings
of
God
:
He
is
the
Rock
:
His
work
is
perfect
:
All
his
ways
are
Iudgment
.
The
Work
of
God
is
Perfect
in
the
whole
.
For
all
the
ways
of
God
in
his
work
in
Particular
,
are
in
Judgment
,
that
is
,
in
exact
Wisdom
.
This
place
affords
us
Three
comfortable
Observations
concerning
the
ways
,
and
works
of
God
.
-
1.
Observation
:
Nothing
comes
to
pass
,
but
that
which
is
best
.
-
2.
Observation
:
Nothing
falls
out
but
in
the
best
Time
.
-
3.
Nothing
is
brought
about
,
but
in
the
best
manner
.
The
former
place
of
Scripture
taught
us
,
that
all
things
are
the
Work
of
God
.
This
teacheth
us
,
that
his
work
is
Perfect
,
and
all
the
ways
of
it
Exact
,
according
to
the
best
Judgment
of
things
,
and
the
rightest
rules
of
Wisdom
,
which
are
the
Weights
in
the
Ballance
of
our
Judgment
.
1.
Observation
:
Nothing
comes
to
pass
,
but
that
,
which
is
best
.
David
saith
:
It
was
good
for
me
,
that
I
was
afflicted
:
Psal.
119.
71.
Goodness
is
made
up
of
all
Perfections
.
Evil
,
by
any
one
Defect
.
Affliction
had
not
been
good
for
David
,
if
it
had
not
been
Best
.
If
it
had
kept
out
any
thing
,
that
might
have
been
better
for
him
,
it
had
been
an
Evil
to
him
.
Rom.
8.
All
things
work
together
for
the
good
of
those
that
love
God
.
Where
all
things
work
together
for
good
,
there
all
things
are
like
Stones
in
an
Arch
,
in
which
every
Stone
is
absolutely
necessary
.
If
you
pull
any
one
out
of
its
place
,
the
whole
Arch
falls
.
Where
many
things
fall
into
Conspiracy
,
or
Harmony
for
good
,
there
the
Stops
,
and
Shakes
make
the
Musick
,
as
well
,
as
the
Stroaks
,
and
Sounds
;
there
every
thing
is
Best
.
For
the
Alteration
of
any
thing
alters
the
Harmony
.
If
all
things
work
together
for
good
,
than
each
Particular
thing
with
all
the
Circumstances
,
and
Defects
of
it
.
2.
Observation
:
Nothing
falls
out
,
but
in
the
best
time
.
Eccles.
3.
11.
We
learn
,
that
God
hath
made
every
thing
Beautiful
in
its
Season
.
Every
thing
is
brought
forth
by
God
in
the
Season
of
its
beauty
,
so
that
you
may
say
;
This
Time
,
and
this
Thing
were
fitted
one
for
another
from
Eternity
.
The
Jews
say
;
that
Souls
were
match't
,
and
pair'd
in
Heaven
:
and
that
Marriages
prove
happy
on
Earth
,
when
they
were
first
made
in
Heaven
;
when
a
Soul
meets
with
its
first
Mate
.
God
hath
from
Eternity
match't
every
Thing
to
its
Time
.
And
every
Thing
meets
fully
with
the
same
Time
on
Earth
.
So
it
proves
a
Lovely
,
and
Glorious
Marriage
.
Psal.
1.
3.
A
good
man
is
compared
to
a
Tree
,
that
brings
forth
his
Fruit
in
its
Season
.
The
good
God
doth
so
,
much
more
.
He
brings
forth
all
the
Fruits
of
his
Providence
,
whether
they
be
Bitter
,
or
Sweet
,
in
their
proper
Season
;
in
that
Season
,
in
which
they
have
a
true
,
and
full
Beauty
.
Good
and
Evil
never
befal
us
,
but
in
their
own
Season
,
when
they
are
Natural
,
kindly
,
and
Beautiful
.
If
a
good
should
happen
to
thee
in
the
Time
of
an
Evil
,
or
an
Evil
in
the
Time
of
a
Good
,
it
were
like
the
Stars
seen
at
Noon
and
the
Sun
at
midnight
;
which
would
be
a
matter
of
Terrour
,
and
astonishment
to
Mankind
;
arguing
Disorder
in
Nature
,
and
presaging
Confusions
to
the
world
.
3.
Observation
:
Nothing
is
brought
about
,
but
in
the
best
manner
.
The
Jews
witnessed
of
Christ
,
that
he
had
done
all
things
well
;
not
only
good
for
the
Matter
,
but
also
well
for
the
Manner
.
There
are
Three
Things
,
which
commend
a
Diamond
.
1.
The
Goodness
of
the
Stone
.
2.
The
well-setting
.
3.
The
well-cutting
of
it
.
Every
Providence
of
God
towards
thee
is
such
a
Diamond
.
It
is
Best
in
itself
.
It
is
well-set
,
in
the
best
Season
,
and
State
of
Things
.
It
is
well-cut
,
all
the
Circumstances
are
ordered
,
and
polish't
with
the
best
skill
,
like
Points
of
the
Diamond
,
to
sparkle
forth
most
Sweetness
,
and
Beauty
.
All
His
ways
are
Judgment
.
Every
way
of
God
,
in
each
Circumstance
of
every
work
is
scan'd
,
and
judg'd
,
and
so
disposed
in
the
most
Judicious
manner
.
Not
a
Mote
,
or
a
Hair
in
any
business
falls
casually
,
or
lies
neglected
,
but
is
weighed
in
Judgment
,
and
ordered
with
the
highest
skill
,
and
care
.
Never
then
repine
more
or
say
;
if
it
had
not
been
This
,
or
Then
,
or
Thus
,
I
could
have
born
it
.
For
now
thou
sinnest
against
the
Wisdom
of
God
,
which
hath
ordered
,
and
appointed
all
these
Three
;
This
,
Then
,
and
Thus
:
So
that
This
was
Best
;
Then
it
was
most
Beautiful
;
and
Thus
it
was
the
greatest
Blessing
.
I
will
conclude
this
Particular
,
with
that
of
Solomon
in
the
Proverbs
,
Prov.
3.
17.
All
the
ways
of
wisdom
are
Peace
,
and
all
her
Paths
are
Pleasantness
This
is
true
Two
ways
.
First
,
all
the
goings
forth
of
Wisdom
in
thy
Spirit
are
Peaceful
,
and
Pleasant
.
If
Wisdom
enlighten
thy
way
,
and
lead
thee
forth
into
all
things
by
the
Beams
of
her
Discoveries
,
as
the
Path
of
thy
Spirit
:
then
all
the
Out-goings
of
thy
soul
into
Things
,
and
all
the
Appearances
of
Things
to
thy
Soul
,
will
be
like
a
Sweet
Tune
,
or
Pleasant
Dance
.
Secondly
,
all
the
goings
forth
of
God
in
his
Wisdom
are
Paths
of
Peace
,
and
Pleasantness
.
No
providences
would
be
a
Labyrinth
or
Wilderness
to
a
man
,
to
bring
him
to
a
loss
;
if
he
travelled
thorow
them
with
that
Thread
of
Light
,
with
which
God
went
forth
into
them
.
Do
but
go
by
the
Foot-steps
of
God
,
and
track
his
Wisdom
in
the
world
;
and
you
shall
walk
continually
in
a
Smooth
and
quiet
Path
,
in
a
Path
of
Rest
,
and
Joy
even
thorow
the
Darkest
Thickets
.
I
have
spoken
of
the
Fourth
Spring
of
Joy
in
God
,
His
Wisdom
.
Now
let
us
pass
to
the
next
.
5.
Spring
:
The
Glory
of
God
.
Psal.
8.
1.
David
breaks
forth
into
Admiration
,
O
Lord
,
our
Lord
,
how
excellent
is
thy
Name
in
all
the
Earth
!
Who
hast
set
thy
Glory
above
the
Heavens
.
Divines
distinguish
the
Glory
of
God
into
Essential
,
and
Manifestative
.
The
Essential
Glory
of
God
is
that
which
shines
Eternally
in
the
Person
,
and
Nature
of
God
.
This
Beauty
is
the
God-Head's
Self
in
the
Image
,
which
is
Jesus
Christ
.
But
I
am
not
now
to
speak
of
this
.
For
I
spake
of
this
Glory
before
in
the
Second
Spring
,
the
Beauty
of
God
.
The
Manifestative
Glory
of
God
is
that
,
which
he
holds
forth
to
us
in
the
Creature
.
David
speaks
of
the
Essential
Glory
of
God
,
when
he
saith
,
that
God
hath
set
his
Glory
above
the
Heavens
.
No
creature
can
bring
forth
,
or
bear
the
Essential
Glory
of
God
.
It
is
above
the
highest
,
the
most
heavenly
creature
,
in
respect
to
its
Excellency
,
or
Capacity
.
David
speaks
of
the
Manifestative
Glory
of
God
in
those
words
:
How
excellent
is
thy
Name
in
all
the
Earth
!
The
Name
is
the
Image
of
God
,
the
Appearance
or
Manifestation
of
his
Glory
.
This
Name
of
God
is
in
All
the
Earth
,
in
the
lowest
part
,
or
state
of
the
creature
,
and
every
thing
of
it
.
The
Name
of
God
is
Excellent
,
to
Admiration
,
in
all
the
Earth
.
What
a
Foundation
is
this
to
build
Joy
upon
in
every
condition
?
Thou
canst
not
be
so
low
in
the
Earth
,
but
thou
mayest
read
the
Name
of
God
,
and
see
his
Glory
in
thy
lowest
state
.
Look
then
upon
thy
greatest
Loss
,
or
Cross
,
and
say
,
My
God
,
how
excellent
is
thy
Name
in
This
also
?
The
Death
of
my
friend
,
mine
own
grief
shall
be
precious
in
mine
eyes
,
because
they
are
the
manifestations
of
thy
Glory
.
I
will
call
nothing
dark
,
bitter
,
or
base
,
in
which
thou
writest
thy
Name
,
and
hast
thy
Beauty
shining
forth
with
an
excellency
.
I
have
now
finished
my
Answer
to
the
second
Mistake
,
which
contains
Directions
,
how
to
look
upon
the
single
Person
of
God
,
and
Christ
;
what
to
look
upon
in
That
Person
,
which
will
fill
us
with
Joy
in
every
condition
.
Now
I
am
arrived
at
the
Third
Mistake
,
which
hinders
the
Soul
from
attaining
to
a
state
of
Spiritual
Joy
.
3.
Mistake
:
That
Spiritual
Grief
and
Joy
are
inconsistent
,
and
cannot
stand
together
.
You
shall
perceive
this
,
as
a
Principle
laid
down
in
the
hearts
of
many
Christians
by
the
Reply
which
they
will
make
,
when
they
are
pressed
to
Joy
as
a
Grace
,
and
to
continual
Delight
,
as
a
Duty
.
Woe
is
me
,
saith
one
,
how
can
I
have
any
Joy
,
who
have
so
many
corruptions
,
and
sins
to
mourn
for
continually
?
Alas
!
saith
another
,
should
I
rejoyce
,
or
take
any
delight
,
who
am
still
called
to
mourning
and
heaviness
by
private
Afflictions
,
or
publick
Calamities
?
I
answer
all
these
,
that
they
err
,
not
understanding
aright
the
Scriptures
,
and
the
Power
of
the
Spirit
of
God
in
the
Soul
.
They
erre
in
supposing
that
Joy
and
Grief
in
the
Spirit
do
hinder
,
and
not
help
forward
one
another
.
I
will
endeavour
the
Removal
of
this
Mistake
by
Two
General
Rules
,
and
then
by
Particular
Application
of
these
Rules
.
The
Two
General
Rules
are
these
:
-
1.
Rule
:
Take
heed
of
separating
those
things
which
God
hath
ioyned
.
-
2.
Rule
:
Take
not
any
mourning
to
be
holy
,
which
hath
not
a
holy
mirth
mingled
with
it
.
1
Rule
:
Take
heed
of
separating
those
things
which
God
hath
joyned
.
Solomon
saith
,
That
God
hath
set
One
thing
over
against
another
.
We
may
read
it
;
God
hath
set
One
thing
By
another
,
or
For
another
.
God
often
sets
several
things
One
By
another
,
to
compleat
each
other
;
and
we
set
them
One
Against
another
,
to
fight
,
and
destroy
.
God
is
One
,
Gal.
3.
20.
But
the
name
of
the
Devil
is
L●gion
:
For
he
is
many
.
God
by
Beholding
all
things
in
One
Light
:
by
Possessing
all
things
in
One
Life
;
by
Enjoying
all
things
in
One
Love
,
is
One
,
and
Blessed
for
ever
.
The
Devil
by
Dividing
becomes
a
Destroyer
,
the
Principle
,
and
Seat
of
Destruction
.
Jesus
Christ
is
the
Mediator
:
He
makes
things
distant
to
meet
in
him
:
He
gathers
up
all
things
into
One
,
Ephes.
1.
10.
Jesus
Christ
by
Reconciling
divers
Appearances
of
God
,
divers
Administrations
in
Man
,
makes
his
Church
to
be
of
many
Members
One
Body
;
and
of
all
things
makes
One
Beauty
.
We
by
setting
One
Appearance
,
or
State
of
the
same
thing
,
One
Administration
or
Gift
to
sight
with
another
,
make
the
Church
a
Babel
,
and
the
Common-wealth
a
Field
of
Blood
.
The
Spirit
is
a
Band
of
Unity
,
Eph.
4.
3.
Unity
is
in
the
Spirit
;
Division
is
in
the
Flesh.
The
Spirit
by
binding
up
various
Operations
of
the
same
Grace
,
various
Illuminations
of
the
same
Truth
,
in
One
Band
of
Unity
,
makes
us
Spiritual
in
Judging
,
and
Living
.
We
first
breaking
off
the
Parcels
of
Truth
,
and
Properties
of
Grace
,
then
oppose
them
.
So
we
become
carnal
,
apt
to
miscarriages
in
our selves
,
and
contentions
with
others
.
Take
heed
then
of
separating
those
things
which
God
hath
joyned
.
He
is
a
growing
Saint
,
a
God-like
man
among
men
,
who
hath
a
Spirit
Reconciling
and
Uniting
Persons
,
Things
,
Duties
,
Graces
,
Factions
,
Affections
,
Parties
,
Properties
.
This
is
the
First
Rule
.
2.
Rule
:
Take
not
any
mourning
to
be
holy
or
spiritual
,
which
hath
not
a
holy
mirth
mingled
with
it
.
Be
angry
,
and
sin
not
,
saith
the
Apostle
.
Let
not
the
Sun
go
down
upon
your
wrath
,
Eph.
4.
26.
So
saith
the
spiritual
man
;
I
will
mourn
,
and
not
sin
.
The
Sun
shall
not
go
down
upon
my
Griefs
.
The
Sun
of
a
Saint
,
the
Sun
of
the
Soul
〈◊〉
Jesus
Christ
,
who
hath
the
Light
of
Life
.
The
shining
of
his
Face
upon
the
Soul
,
makes
it
cheerful
;
fills
it
with
beams
of
Joy
;
glads
it
more
than
store
of
Corn
and
Wine
can
glad
any
carnal
heart
.
Spiritual
Joy
is
the
Sun-shine
of
Christ's
face
in
the
soul.
The
Bridegroom
shall
be
taken
from
them
,
and
then
they
shall
fast
,
and
mourn
in
those
daies
:
saith
Christ
of
his
Disciples
,
Luk.
5.
35.
Jesus
Christ
is
the
Bridegroom
of
the
Soul
,
as
the
Sun
is
of
the
Earth
.
His
Presence
and
Appearance
in
the
Soul
is
the
Joy
of
it
.
Every
thing
is
sinful
in
us
,
which
casts
down
the
Light
of
our
Saviour's
countenance
in
our
Spirits
.
'T
is
Sin
to
grieve
the
Spirit
of
Christ
,
that
is
,
to
straiten
it
and
hinder
it
from
rejoycing
,
and
putting
forth
its
Joys
in
us
.
If
the
Passion
of
Grief
or
Anger
gather
to
a
Thick
Cloud
,
so
as
to
Darken
the
bright
Face
of
the
Lord
Jesus
in
us
,
it
becomes
a
Corruption
,
and
Transgression
.
We
are
commanded
to
Rejoyce
evermore
,
1
Thes.
5.
16.
Rejoyce
in
the
Lord
always
,
Phil.
4.
4.
Our
Spirits
are
to
be
playing
,
and
sporting
themselves
uncessantly
in
the
Light
of
our
Saviours
Presence
.
It
is
from
the
Devil
,
and
the
Flesh
,
whatever
interrupts
this
Joy
,
these
Sportings
.
The
Rain-bow
was
the
Covenant
of
God
in
the
Cloud
,
that
the
Waters
should
no
more
cover
the
Earth
:
Genes.
9.
6
,
15.
The
Rain-bow
is
ever
set
in
a
Black
,
Watery
Cloud
.
But
it
is
begotten
by
the
Reflection
of
the
Sun-beams
upon
that
Cloud
,
mixing
their
chearful
Beauties
,
with
its
Melancholy
Blackness
.
Grief
is
then
alone
a
Grace
in
thy
soul
,
when
the
Sun
shines
upon
the
watery
Cloud
.
When
the
Glory
of
Christ
mingles
its
sweet
Beams
with
thy
Grief
,
and
makes
a
Spiritual
Rain-bow
in
thy
Soul
.
Then
is
there
the
Covenant
of
God
in
the
Cloud
of
thy
Grief
.
This
Over-spreading
of
a
Spiritual
chearfulness
upon
thy
Sorrows
is
a
Sign
from
Heaven
,
that
the
waters
of
Sin
,
Despair
,
and
Wrath
shall
never
quite
cover
the
Image
of
God
in
thee
.
I
now
come
to
the
Particular
Applications
of
these
General
Rules
.
I
will
do
this
under
Two
Heads
:
-
1.
Spiritual
Mourning
.
-
2.
The
mixture
of
Mirth
with
it
.
1.
Head
:
Spiritual
Mourning
.
I
will
here
set
before
you
the
Nature
of
a
Holy
Grief
in
these
Four
Particulars
.
-
1.
The
Matter
.
-
2.
The
Manner
.
-
3.
The
Measure
.
-
4.
The
Mystery
.
1.
The
Matter
of
Spiritual
Mourning
is
Evil
in
all
the
Kinds
and
Degrees
of
it
.
Eccles.
3.
3
,
4.
Solomon
couples
Two
Verses
fitly
together
:
A
Time
to
Kill
and
a
Time
to
Heal
:
a
Time
to
break
down
,
and
a
Time
to
build
up
.
A
Time
to
Weep
,
and
a
Time
to
Laugh
,
a
Time
to
Mourn
,
and
a
Time
to
Dance
.
These
Times
answer
one
another
.
The
Killing
Time
is
the
Weeping
Time
:
the
Healing
Time
is
the
Laughing
Time
.
The
Time
of
Breaking
is
the
Time
for
Mourning
,
and
the
time
of
Building
is
the
time
for
Dancing
.
Man
is
Gods
Cymbal
,
or
Harp
.
Our
Affections
,
and
Passions
are
the
Strings
upon
it
.
It
makes
good
Musick
,
when
it
keeps
Time
with
the
Administration
of
God
.
When
the
Lord
brings
forth
Good
Things
for
us
,
then
he
toucheth
our
Sweet
Affections
,
and
awakens
them
.
When
he
brings
any
Evil
upon
us
,
then
he
strikes
upon
our
sharp
,
and
sad
Passions
,
to
make
them
sound
.
There
are
Two
Sorts
of
Evil
:
The
Evil
of
Sin
,
and
of
Misery
.
Moses
expresseth
both
these
Evils
by
a
Contrariety
,
Levit.
26.
23.
24.
If
ye
will
walk
contrary
unto
me
:
I
also
will
walk
contrary
unto
you
.
The
Evil
of
Sin
is
the
Contrariety
of
Man
to
God
:
The
Evil
of
Misery
is
the
Contrariety
of
God
to
Man
.
Sin
is
the
Running
out
of
Things
from
the
Glory
of
God
:
the
breaking
of
the
Harmony
of
Divine
Love
,
Beauty
,
and
Wisdom
by
a
Discord
.
Sorrow
is
the
Return
of
Things
into
this
Glory
:
the
bringing
of
the
Discord
into
a
Harmony
again
.
Both
these
Evils
are
the
Matter
of
Spiritual
Mourning
.
1.
The
Evil
of
Sin
.
We
are
to
grieve
for
the
Evil
of
Sin
in
our selves
,
and
in
others
.
1.
We
are
to
grieve
for
Sin
in
our selves
,
Psa.
51.
3.
David
cryes
to
God
,
I
acknowledge
my
transgression
;
my
sin
is
before
me
.
When
Sin
appears
in
its
right
shape
to
us
,
it
brings
forth
sorrow
,
as
its
Image
in
our
souls
,
as
naturally
,
as
the
face
of
God
begets
a
face
of
Joy
in
our
hearts
.
Mourning
is
as
the
Mouth
by
which
we
confess
our
corruptions
.
It
is
the
Image
and
Form
,
in
which
the
sense
of
guilt
holds
forth
it self
in
the
Spirit
.
He
that
grieves
,
and
glories
not
in
the
Glory
of
God
,
calls
Good
Evil
,
and
Light
Darkness
.
He
that
is
merry
,
and
mourns
not
under
guilt
,
he
calls
Evil
Good
,
and
Darkness
Light
.
Both
lye
under
a
Curse
;
one
for
turning
the
Glory
of
God
into
a
Lye
;
the
other
for
Boasting
himself
in
a
Lie
against
the
Truth
.
Not
to
feel
a
Sorrow
for
Sin
,
is
to
deny
the
Nature
of
it
,
to
destroy
the
Person
of
Christ
,
to
make
void
his
Cross
,
to
confound
,
and
dissolve
the
Mystery
of
God
.
2.
We
are
to
grieve
for
Sin
in
others
,
Psal.
119.
53.
David
complains
,
Horrour
hath
taken
hold
of
me
,
because
of
the
Wicked
,
that
forsake
thy
Law
.
When
the
Sun
,
the
Light
of
the
World
,
laboureth
under
an
Eclipse
by
the
Moon
,
the
Sight
of
it
naturally
strikes
a
kind
of
Horrour
upon
the
Spirits
of
Men.
For
it
portends
Blood
,
and
Ruine
in
one
Kind
or
another
.
In
each
Sin
there
is
a
more
Dreadful
Eclipse
.
The
Image
of
God
,
which
is
the
True
Life
,
and
Light
of
all
Creatures
,
laboureth
,
and
groaneth
being
opprest
under
,
and
darkned
by
the
Image
and
will
of
Man
.
He
that
understands
this
Sight
,
sees
in
it
a
certain
Presage
of
Wrath
,
and
Desolation
,
which
fills
him
with
Astonishment
.
Ephes.
4.
30.
Grieve
not
,
saith
St.
Paul
,
the
Holy
Spirit
of
Christ
.
Sin
grieves
the
Spirit
of
Christ
.
As
Jesus
Christ
Sympathizeth
,
and
Suffereth
with
us
,
having
a
fellow-feeling
of
our
Infirmities
by
a
Union
of
Spirits
.
So
a
good
man
hath
a
Sympathy
,
and
fellow-feeling
with
his
Saviour
,
when
he
sees
his
Spirit
grieved
by
the
Sins
of
other
men
.
Thus
we
are
to
Mourn
for
the
First
Evil
▪
the
Evil
of
Sin
.
2.
The
Evil
of
Suffering
.
We
are
to
mourn
for
our
own
Sufferings
,
and
the
Sufferings
of
others
.
1.
We
are
to
mourn
for
our
own
Sufferings
,
Es.
22.
12.
In
that
day
did
the
Lord
God
of
Hosts
call
to
weeping
,
and
to
mourning
.
What
Day
was
this
?
It
was
a
Day
of
Calamity
,
when
Death
was
before
their
Eyes
.
So
you
may
see
at
the
13th
verse
:
They
said
:
Let
us
eat
,
and
drink
,
for
to
morrow
we
shall
die
.
The
Providences
,
and
Appearances
of
God
are
his
Language
,
in
which
he
speaks
to
us
.
God
requires
of
us
,
that
we
should
have
an
Ear
to
hear
,
and
a
Tongue
to
answer
him
in
his
own
Language
.
It
is
said
in
one
place
,
that
the
Heaven
,
should
hear
the
Earth
.
Is
it
not
much
more
fit
then
,
that
the
Earth
should
hear
the
Heavens
?
The
Heavens
are
the
Image
of
God
,
the
Heart
of
Man
is
the
Earth
.
Shall
God
speak
to
us
in
Wrath
,
and
Ruine
;
and
shall
not
we
hear
,
and
answer
him
with
Fear
and
Trembling
?
Shall
God
speak
to
us
in
Thunder
,
Storms
and
Blood
;
And
shall
not
we
hear
,
and
answer
him
with
Tears
,
and
Broken
Hearts
?
2.
We
are
to
mourn
for
the
Sufferings
of
Others
,
2
Corin.
11.
2
,
9.
Who
,
saith
St.
Paul
,
is
sick
,
and
I
am
not
afflicted
?
who
is
offended
,
and
I
burn
not
?
Every
good
Man
is
like
his
God
,
and
Father
.
All
Things
are
his
,
because
he
is
the
Spouse
of
Christ
,
the
Child
and
Heir
of
God
,
one
Spirit
with
Christ
,
and
God
.
So
he
suffers
in
all
.
As
St.
Paul
said
;
I
make
up
the
Sufferings
of
Christ
in
my
Flesh
:
So
saith
he
;
All
Things
that
Suffer
,
add
to
my
Sorrows
,
and
make
up
my
Sufferings
in
their
Flesh.
A
good
Man
is
One
spirit
with
Christ
.
Thus
he
is
like
Christ
,
a
Spirit
of
Univeral
Sweetness
,
which
longs
,
and
labours
to
bring
forth
itself
in
Peace
,
and
Pleasures
every
where
.
When
it
meets
with
a
Soul
shut
up
in
Griefs
,
it
is
straitned
and
afflicted
there
,
and
burns
like
a
Fire
,
to
be
at
liberty
in
that
Heart
.
This
Spirit
suffers
with
each
Heart
,
till
it
can
make
every
Heart
to
rejoyce
with
itself
.
It
is
never
entirely
Risen
from
the
Dead
,
while
there
is
any
one
in
the
Grave
of
Sorrows
.
That
One
is
a
Member
of
its
Body
;
and
it
is
ever
present
with
the
whole
Body
,
being
all
of
itself
in
every
Part
of
that
;
all
in
the
Sorrows
of
the
Militant
and
Suffering
Part
,
as
truly
as
it
is
all
in
the
Joys
of
the
Triumphant
,
and
Rejoycing
Part.
This
is
the
Matter
of
our
Mourning
,
Evil
in
both
kinds
,
of
Sin
,
and
Suffering
.
2.
The
manner
of
our
Mourning
.
This
is
the
Second
Particular
.
My
way
in
this
shall
be
to
give
you
some
Distinctions
,
and
then
some
Rules
drawn
from
those
Distinctions
.
The
Distinctions
are
Three
.
First
,
of
the
Appearances
of
God
.
Secondly
,
of
the
State
of
Things
.
Thirdly
,
of
the
Life
of
Man
.
1.
Distinction
,
of
the
Appearances
of
God
:
These
are
Two-fold
.
-
1.
The
Supream
.
-
2.
Subordinate
Appearance
.
1.
The
Supream
Appearance
of
God
is
One
,
Blessed
for
ever
,
perfect
in
Glory
,
Unchangeable
.
This
is
Jesus
Christ
,
the
same
Yesterday
,
to
Day
,
and
for
Ever
:
Heb.
13.
8.
This
is
that
Heavenly
Image
of
the
God-Head
,
which
gathers
up
into
one
,
in
itself
,
all
Images
of
things
,
in
all
Times
.
David
speaks
of
this
,
Psal.
16.
11.
In
thy
Presence
(
or
Face
)
is
fulness
of
Joy
:
at
thy
Right
Hand
are
pleasures
for
evermore
.
In
these
words
are
Four
Things
.
1.
The
Presence
,
or
Face
,
and
the
Right
Hand
of
God
.
Both
these
expressions
signify
God
in
his
Naked
,
Highest
,
and
Rightest
Appearance
.
2.
Pleasures
are
here
doubly
exprest
by
Joy
,
and
Pleasures
.
3.
There
is
Perfection
in
those
Pleasures
,
a
Fulness
of
Joy
.
This
fulness
intimates
a
Solidity
,
or
Substantiality
of
Joy
for
the
kind
;
and
Abundance
,
and
Satisfactoriness
for
Degree
.
4.
A
Perpetuity
is
added
to
all
this
.
The
Pleasures
are
for
evermore
.
This
is
the
Description
of
God
in
his
Supream
Appearance
,
in
which
there
is
all
Variety
;
but
no
Mixture
:
all
Communion
,
and
Communication
;
but
no
Chance
.
This
Appearance
is
Light
without
any
Darkness
.
2.
The
Subordinate
Appearance
of
God
is
Manifold
.
God
in
this
respect
is
called
,
the
Lord
of
Hosts
,
because
he
comes
forth
in
an
Army
of
Appearances
,
which
are
his
Ten
Thousand
Chariots
,
his
Millions
of
Angels
.
God
in
his
Supream
Appearance
,
is
Light
:
in
his
Subordinate
Appearance
,
a
Fire
.
He
is
in
this
Appearance
a
Mixture
of
Light
,
and
Darkness
.
He
hath
various
effects
,
Cherishing
,
and
Consuming
:
Drawing
forth
all
Things
,
and
devouring
them
again
.
Here
God
is
various
;
sometimes
blazing
forth
brightly
;
sometimes
wrapping
up
himself
in
a
thick
Smoak
:
sometimes
Burning
Dreadfully
;
sometimes
shining
out
Sweetly
.
This
is
the
Appearance
of
God
,
as
he
comes
forth
in
a
Created
Image
to
the
Creature
of
the
First
Creation
.
This
is
called
by
Moses
the
Back-parts
of
God
,
in
which
he
hath
many
Names
proclaimed
before
him
,
which
have
Change
,
and
Contrariety
in
them
:
Exod.
34.
6
,
7.
Gracious
,
and
Jealous
;
Long-suffering
,
and
visiting
,
&c.
This
is
the
First
Distinction
.
2.
Distinction
,
of
the
State
of
Things
.
This
is
Two-fold
:
-
1.
The
State
of
Things
in
the
Spirit
,
or
God
.
-
2.
The
State
of
Things
in
the
Flesh
,
or
the
Creature
.
You
have
this
Distinction
taught
you
,
Heb.
2.
14.
For
as
much
,
as
the
Children
are
made
Partakers
of
Flesh
and
Blood
.
Here
you
have
the
Children
before
their
Clothing
of
Flesh
and
Blood
;
again
you
have
the
Children
in
that
Clothing
.
There
is
such
another
place
as
this
,
which
expounds
it
,
and
is
expounded
by
it
,
Rom.
8.
20
,
21.
The
Creature
was
made
subject
to
Vanity
,
not
willingly
,
but
in
Hope
,
&c.
It
shall
be
delivered
into
the
glorious
Liberty
of
the
Sons
of
God
.
Here
is
the
Creature
before
,
above
,
after
the
Vanity
of
this
Creation
,
in
the
Liberty
of
the
Sons
of
God
.
Here
is
the
Creature
under
vanity
,
and
in
the
Corruptible
Creation
.
1.
State
:
The
State
of
Things
in
the
Spirit
,
or
in
God
.
This
is
a
State
of
Immortal
Beauty
,
and
Joys
.
All
things
live
to
God
,
Luk.
20.
38.
To
God
,
that
is
,
in
God
.
All
Things
live
to
God
,
that
is
,
as
they
are
seen
by
God
for
all
things
are
seen
by
God
,
in
God
.
God
never
looks
off
,
or
looks
out
from
Himself
.
Rom.
8.
6.
To
be
spiritually-minded
is
life
and
peace
.
All
things
live
and
flourish
to
the
spiritual
mind
,
which
is
born
of
God
,
which
is
both
the
Eye
and
Image
of
God
in
the
Soul
,
as
they
do
to
God
.
He
that
hath
the
Eternal
Spirit
for
the
Eye
of
his
Mind
,
hath
it
also
for
the
Object
of
his
Mind
.
He
that
seeth
things
by
the
Spirit
,
seeth
them
in
the
Spirit
.
All
things
in
the
Spirit
are
One
Spirit
with
that
Spirit
,
Spiritual
Appearances
of
the
Spirit
.
So
they
are
living
and
pleasant
Images
of
that
Life
and
Peace
which
is
the
Activity
and
Harmony
of
the
Divine
Nature
.
Rom.
11.
36
,
St.
Paul
saith
of
God
;
Of
him
,
and
through
him
,
and
to
him
,
are
all
things
;
to
whom
be
glory
for
ever
,
Amen
.
God
is
blessed
for
ever
;
the
Spring
and
Seat
of
Blessedness
.
All
things
cannot
but
be
Branches
of
Blessedness
,
as
they
have
their
beginning
,
their
way
,
their
ends
in
him
,
who
is
the
Eternal
Spirit
of
Blessedness
and
Glory
.
2.
State
.
The
State
of
things
in
the
flesh
,
or
in
the
creature
,
or
in
themselves
.
This
is
a
Flourishing
,
Fading
,
and
Flaming
State
of
Things
.
We
have
it
described
by
St.
Peter
,
1
Pet.
1.
24.
All
Flesh
is
as
Grass
,
and
all
the
Glory
of
the
Flesh
,
as
the
Flower
of
the
Field
:
the
Grass
withereth
,
and
the
Flower
thereof
falleth
away
.
All
Things
in
the
Flesh
are
,
at
best
,
Vanity
,
and
change
in
their
Principles
.
Their
Path
is
Corruption
,
their
Conclusion
is
Consumption
,
as
by
Fire
.
This
is
the
Second
Distinction
.
3.
Distinction
:
of
the
Life
of
Man
.
Man
hath
a
Two-fold
Principl●
-
1.
A
Heavenly
.
-
2.
An
Earthly
Principle
.
This
Distinction
is
laid
down
,
1
Cor.
15.
45.
The
First
Man
Adam
was
made
a
living
Soul
:
the
New
Adam
is
a
quickning
Spirit
.
Adam
is
a
Universal
Name
,
which
includes
all
Mankind
;
as
in
its
Root
,
or
Principle
.
The
Two
Adams
are
the
Two
Principles
,
or
distinct
Roots
of
Man
.
One
is
a
Living
Soul
,
the
Soul
of
all
Mankind
in
its
Natural
State
.
The
other
is
a
Quickning
Spirit
,
the
Spirit
,
or
Principle
of
men
,
as
they
are
converted
from
Nature
to
Grace
,
or
Glory
.
These
Principles
are
called
by
the
Apostle
in
this
place
,
one
Heavenly
;
the
other
Earthly
.
v.
47.
The
First
Man
is
from
the
Earth
;
the
Second
Man
is
the
Lord
from
Heaven
.
v.
48.
As
is
the
Earthy
,
such
are
they
that
are
Earthy
;
as
is
the
Heavenly
,
such
are
they
that
are
Heavenly
.
These
Two
Principles
are
likewise
called
Two
Images
,
the
Image
of
the
Heavenly
,
and
of
the
Earthly
Man
.
v.
49.
As
we
have
born
the
Image
of
the
Earthly
,
we
shall
also
bear
the
Image
of
the
Heavenly
Man
.
They
are
likewise
stiled
in
Scripture
the
Inward
,
and
the
Outward
Man
,
Corin.
2.
4
,
14.
Though
our
Outward
Man
perish
,
our
Inward
is
renewed
day
by
day
.
The
Heavenly
Principle
is
as
the
Center
;
the
Earthly
,
as
a
Point
in
the
Circumference
shooting
forth
its
Beams
from
thence
only
.
The
Heavenly
,
and
Earthly
Principle
lie
mutually
infolded
in
one
another
.
The
Earthly
Principle
is
in
the
Heavenly
,
as
the
Seed
in
the
full-blown
Flower
.
The
Heavenly
Principle
is
in
the
Earthly
,
as
the
Flower
lies
hid
in
the
Seed
.
The
Earthly
is
in
the
Heavenly
,
as
the
Flowers
of
all
Colours
are
in
the
Light
.
The
Heavenly
is
in
the
Earthly
,
as
Light
is
in
every
Colour
.
These
Two
are
also
expressed
by
the
Spiritual
,
and
Natural
Man
,
1
Cor.
2.
14
,
15.
So
also
by
the
New
,
and
Old
Man
,
Coloss.
3.
9
,
10.
Man
according
to
the
Diversity
of
these
Two
Principles
is
capable
of
a
Five-fold
life
at
once
.
-
1.
The
Life
of
the
Heavenly
Principle
in
itself
.
-
2.
The
Life
of
the
Earthly
Principle
,
as
it
is
Comprehended
in
the
Heavenly
.
-
3.
The
Life
of
the
Heavenly
,
as
it
is
in
the
Earthly
.
-
4.
The
Life
of
the
Earthly
,
as
it
is
Subordinate
to
the
Heavenly
.
-
5.
The
Life
of
the
Earthly
Principle
in
itself
.
1.
Life
:
The
Life
of
the
Heavenly
Principle
in
itself
.
Man
,
as
he
lives
this
Life
,
is
uncapable
of
any
blot
of
Sin
,
or
spot
of
Sorrow
.
The
Apostle
speaks
with
reference
to
this
Life
,
Ephes.
5.
8.
Now
are
ye
Light
in
the
Lord
:
Walk
,
as
Children
of
the
Light
.
As
we
live
in
the
Heavenly
Principle
,
and
that
lives
in
itself
,
we
are
Children
of
Light
;
clear
Beams
of
the
God-Head
,
like
Christ
,
Brightnesses
of
the
Fathers
Glory
,
which
can
neither
be
Defiled
,
nor
Darkned
.
That
which
is
born
of
God
,
sins
not
,
nor
cannot
sin
.
I
may
add
,
it
grieves
not
,
nor
cannot
grieve
,
according
to
its
Heavenly
Birth
.
In
this
Principle
we
are
Light
in
the
Lord
.
Our
Saviour
tells
us
,
that
we
shall
be
in
the
Resurrection
,
as
the
Angels
.
He
tells
us
again
;
that
the
Angels
of
Little
Children
behold
the
Face
of
God
in
Heaven
.
This
Life
in
the
Heavenly
Principle
is
the
Resurrection
.
In
this
we
are
alwaies
,
as
Angels
.
While
we
are
like
little
Ones
on
Earth
;
we
are
as
the
most
Glorious
Angels
,
beholding
the
Face
of
our
Father
in
Heaven
:
while
we
are
inclosed
in
the
Darkness
of
Flesh
,
we
are
at
the
same
time
Light
in
the
Lord
.
It
is
the
Opinion
of
some
very
learned
men
,
that
the
Supream
part
of
the
Soul
which
is
above
sensible
Things
,
ever
living
in
the
midst
of
Invisible
Things
,
the
Head
,
and
Spirit
of
the
Soul
;
that
this
is
each
Mans
Angel
.
But
man
hath
a
Head
above
this
Head
.
The
Head
of
Man
is
Christ
,
as
the
Head
of
Christ
is
God
,
1
Cor.
11.
3.
Man
hath
a
Spirit
above
this
Spirit
:
Whom
I
with
my
Spirit
serve
in
the
Gospel
of
his
Son
:
Saith
St.
Paul
,
Rom.
1.
9.
The
Heavenly
Principle
is
this
Head
,
and
Spirit
.
Thou
hast
an
Eternal
Life
in
this
Head
,
and
Spirit
of
thine
.
In
this
Life
thou
art
more
than
an
Angel
in
the
midst
of
the
Throne
:
thou
art
Light
in
the
Lord
:
thou
art
in
the
Light
of
the
Lord
,
as
He
Himself
is
in
that
Light
.
This
is
the
First
Life
.
2.
Life
:
The
Life
of
the
Earthly
Principle
,
as
it
is
Comprehended
in
the
Heavenly
.
The
Earthly
Principle
in
the
Heavenly
,
is
as
the
Heavenly
.
Behold
,
saith
Jesus
Christ
,
I
make
all
Things
new
,
2
Corin.
5.
17.
As
the
Sun
riseth
upon
the
Earth
;
so
doth
the
New
Man
upon
the
Old
,
making
that
also
to
have
a
New
Face
of
Immortality
,
as
it
is
comprehended
in
the
Beams
of
the
New
Man
.
The
Glory
of
God
taking
up
Elijah
,
was
as
a
Chariot
of
Fire
,
because
as
it
catcheth
up
,
it
changeth
,
and
conforms
to
itself
that
which
it
catcheth
up
into
itself
.
Such
is
the
Heavenly
Principle
taking
up
the
Earthly
into
it
.
When
St.
Paul
was
caught
up
into
the
Third
Heaven
,
and
Paradise
:
then
he
was
another
man
.
I
knew
a
Man
,
saith
he
.
Then
he
was
that
Man
of
Paradise
.
If
he
was
caught
up
in
the
Body
:
then
was
his
Earthly
Body
a
Paradisical
Body
,
comprehended
in
the
Body
of
Paradise
.
When
he
was
let
down
again
,
he
was
an
Earthly
Man
in
an
Earthly
Body
,
2
Cor.
12.
The
Graecian
Poet
tells
us
of
an
Herb
,
which
had
one
Name
among
the
Gods
,
and
another
Name
among
Men.
All
the
Things
of
this
world
,
have
one
sort
of
Names
and
Natures
,
as
they
are
in
their
own
Principle
.
But
as
they
are
Comprehended
,
and
Converst
with
by
a
Heavenly
Principle
,
they
have
quite
other
Names
,
and
Natures
,
which
are
Heavenly
.
As
Adam
,
so
each
Principle
gives
Names
to
all
Things
according
to
itself
,
and
by
those
Names
they
are
called
in
that
Principle
.
The
Sickness
,
and
Death
of
the
Earthly
Principle
have
other
Names
,
Names
of
Life
in
the
Heavenly
Principle
.
This
is
the
Second
Life
.
3.
Life
:
The
Life
of
the
Heavenly
Principle
in
the
Earthly
This
is
,
as
the
Life
of
Christ
in
the
Flesh.
It
is
the
Life
of
the
Son
of
God
in
Flesh.
This
is
the
Firmament
,
which
divides
between
the
Waters
of
Life
above
,
and
the
Waters
of
Grief
,
and
Death
below
.
It
reacheth
to
both
,
and
drinks
of
both
.
It
hath
in
its
own
Principle
all
the
Springs
of
Peace
,
and
Joy
.
But
as
it
is
in
one
Person
,
and
Principle
with
the
Fleshly
Man
,
it
takes
the
Infirmities
of
that
upon
itself
,
and
bears
all
its
Diseases
.
And
besides
all
,
it
hath
one
Disease
of
its
own
,
which
the
Earthly
Man
bears
no
part
in
,
and
that
is
,
the
Imprisonment
,
Restraint
,
and
Contradiction
of
Sins
,
and
Sinners
,
which
it
suffers
in
the
Earthly
Principle
.
The
Heavenly
Principle
in
the
Earthly
is
both
the
Primary
Inflicter
of
all
Sufferings
,
and
the
Principle
afflicted
by
those
Sufferings
.
4.
Life
:
The
Life
of
the
Earthly
Principle
,
as
it
is
Subordinate
to
the
Heavenly
.
This
is
that
Flesh
of
Christ
,
of
which
St.
Paul
speaks
in
the
Mystery
,
as
of
the
Spouse
of
Christ
,
Ephes.
5.
31
,
32.
This
is
that
Spouse
,
which
though
it
have
still
a
Head
,
a
Principle
of
its
own
,
yet
it
vails
this
Head
,
and
subordinates
this
Principle
to
the
Heavenly
Principle
,
as
to
its
Husband
,
till
it
be
taken
up
into
it
,
that
so
there
may
be
no
more
Male
and
Female
;
but
one
Man
in
Christ
:
no
more
Flesh
and
Spirit
;
but
all
according
to
the
New
Adam
,
a
Quickning
Spirit
.
This
Flesh
is
indeed
washt
with
pure
water
,
that
it
cannot
sin
.
But
it
is
Baptized
unto
Christ
,
as
the
Jews
were
unto
Moses
,
1
Cor.
10
,
2.
in
the
Cloud
,
and
in
the
Sea
.
It
is
the
Immediate
,
and
Proper
Subject
of
all
Sufferings
.
This
is
the
Man
,
that
saith
,
Lamen.
3.
1.
I
am
the
Man
that
hath
seen
affliction
by
the
Rod
of
his
Wrath.
This
is
a
Beast
for
Slaughter
.
But
it
is
the
Lamb
among
the
Beasts
.
It
is
a
Lamb
without
Spot
,
which
is
slain
all
the
day
long
.
But
it
is
slain
,
as
a
Sacrifice
,
not
as
an
Abomination
.
5.
Life
:
The
Life
of
the
Earthly
Principle
in
itself
.
This
is
the
Wild
Ass
that
runs
,
and
snuffs
up
the
Wind.
This
is
the
Seat
of
Sorrows
,
and
the
Pit
of
Pollutions
.
St.
Paul
,
Colos.
2.
11.
calls
this
the
Body
of
the
Sins
of
the
Flesh.
The
Flesh
,
as
it
is
in
its
own
Principle
is
the
Womb
,
and
Mother
of
all
Evil.
The
Devil
sows
all
his
several
Seeds
in
this
Womb.
So
the
Body
that
springs
forth
from
the
Flesh
,
is
the
Devils
Body
,
in
which
all
the
Members
are
the
several
puttings
forth
of
those
various
Seeds
,
and
Divers
Principles
of
Evil
cast
by
the
Devil
into
the
Flesh.
These
Principles
are
in
truth
so
many
particular
Devils
in
him
,
who
is
their
Prince
,
and
Head
.
The
Body
of
the
Sins
of
the
Flesh
is
then
a
Cluster
of
Devils
Incarnated
,
in
which
each
Member
in
particular
is
a
particular
Devil
in
Flesh
,
Rom.
6.
19.
As
ye
have
yielded
your
Members
Servants
(
in
a
verse
before
St.
Paul
called
them
Instruments
)
unto
Uncleanness
,
and
Iniquity
,
(
that
is
,
to
the
Principle
of
Uncleanness
,
and
Iniquity
,
which
is
the
Devil
)
to
Iniquity
,
(
that
is
,
to
make
themselves
one
with
that
Principle
,
and
the
various
Images
,
or
manifestations
of
the
various
Powers
in
that
Principle
:
)
so
yield
your
Members
Servants
to
Righteousness
,
(
that
is
,
Jesus
Christ
the
Righteousness
of
God
)
unto
Holiness
.
(
to
the
pure
,
unmixt
,
unclouded
holding
forth
of
the
several
vertues
of
Christ
,
thorow
your
several
Members
.
)
You
see
the
Life
of
the
Earthly
Principle
in
itself
;
that
it
is
the
Center
,
or
Spring
thorow
which
the
Prince
of
Darkness
,
and
Devils
thrusts
forth
all
his
Evil
Powers
,
and
Spirits
into
a
Body
.
By
this
means
it
is
made
the
Beast
,
that
bears
the
Whore
;
it
is
made
an
Ass
,
which
bows
down
its
back
to
all
the
Burthens
of
every
Devil
,
and
Evil.
Thus
much
for
the
Distinctions
,
which
concern
the
manner
of
our
grieving
.
Now
follow
the
Rules
which
are
drawn
from
these
Distinctions
to
direct
us
in
the
Spiritual
manner
of
Mourning
.
1.
Rule
:
Know
the
Ground
of
your
Mourning
to
be
the
Subordinate
only
,
and
not
the
Supream
Appearance
of
God
,
Psal.
30.
5.
His
anger
endureth
but
a
moment
;
in
his
favour
is
Life
:
Weeping
may
endure
for
a
Night
,
but
Joy
comes
in
the
Morning
.
When
thou
grievest
,
and
lamentest
most
bitterly
,
then
remember
;
that
this
Discovery
of
God
,
which
covers
thee
with
so
much
Horrour
,
is
but
a
momentary
,
and
dark
one
;
it
is
the
Night
,
the
Back-part
of
God
.
The
Morning-appearance
,
the
Face
of
thy
God
is
Bright
,
and
Shining
with
Joy
.
The
Living
,
True
,
Eternal
Discovery
,
which
is
above
all
other
Discoveries
,
is
favourable
,
and
kind
.
When
thou
lookest
upon
God
,
and
takest
the
Rise
of
thy
Mourning
at
the
highest
:
then
say
;
my
Soul
,
there
is
yet
a
Sight
of
God
higher
than
this
,
into
which
if
thou
couldst
raise
thy self
,
thou
shouldst
find
all
their
Love
and
Delight
.
It
is
a
Rule
among
Divines
,
that
there
is
no
Supream
Evil.
Evil
hath
its
Root
in
the
Subordinate
Manifestations
of
God
,
in
his
Clothings
,
and
Disguises
.
Travel
on
to
the
Naked
Person
,
to
the
open
Face
of
God
,
and
thou
Travellest
beyond
all
the
Fountains
,
and
Heads
of
Grief
,
or
Evil.
2.
Rule
:
Understand
well
,
that
the
Object
of
all
Sorrow
is
the
State
of
Things
in
flesh
,
not
in
the
Spirit
.
The
Law
is
the
Ministry
of
Death
,
and
Condemnation
,
2
Cor.
3.
7.
Sin
comes
in
by
Occasion
of
the
Law
,
Rom.
7.
8.
The
Law
is
the
Occasion
of
Sin
,
and
the
ministry
of
Death
by
reason
of
the
Flesh
,
Rom.
8.
3.
What
the
Law
could
not
do
(
that
is
,
to
make
us
Holy
,
or
Happy
,
)
thorow
the
weakness
of
the
Flesh.
The
weakness
of
the
Flesh
is
the
Ground
,
on
which
all
wickedness
,
and
woe
is
wrought
.
The
Flesh
is
the
Shadow
,
the
Vail
,
Hebr.
10.
20.
Whatever
evil
is
the
Object
of
thy
Grief
,
so
grieve
,
as
knowing
it
to
be
in
the
Shadowy
part
,
in
the
Out-side
of
Things
only
.
'T
is
but
a
Leprosie
in
the
Skin
.
Job
calls
the
Fleshly
State
of
Things
in
themselves
,
and
not
in
the
Spirit
,
but
Skin
,
Job
19.
26.
So
doth
the
Devil
in
the
Proverb
:
Skin
for
Skin
.
The
Inside
,
the
Substance
,
the
Spiritual
;
and
Life-part
of
those
Things
,
over
which
thou
so
sadly
breakest
thy
heart
,
is
Peace
.
The
Altar
for
Sacrifices
was
without
the
vail
,
all
thy
Evils
are
without
the
vail
,
let
thy
griefs
then
abid
without
the
vail
,
like
the
Servants
of
Abraham
at
the
Foot
of
the
Mount
.
But
let
thy
Spirit
enter
within
the
vail
,
and
let
Isaac
only
go
thither
with
thee
,
the
Child
of
Mirth
,
and
Laughter
.
The
Sea
,
and
Storms
are
without
the
Vail
,
only
in
the
Shadow
.
The
Anchor
,
and
the
Rock
;
Rest
is
within
the
Vail
,
in
the
Spirit
,
and
Truth
of
Things
.
3.
Rule
:
Grieve
so
,
as
having
thy
Head
still
above
the
Clouds
of
Grief
in
a
clear
Light
of
Peace
and
Joy
.
Thy
Head
is
Christ
;
thy
Head
is
thy
Heavenly
Principle
,
thy
Life
hid
with
Christ
in
God
,
Colos.
3.
3.
This
is
your
Head
,
hiding
itself
in
a
Divine
Light
,
and
Glory
,
above
all
Storms
and
Changes
.
Divide
your self
then
in
your
Sorrows
.
Let
your
grief
be
upon
your
Inferiour
parts
:
but
let
your
Head
be
in
Joys
.
And
as
your
Inferiour
Parts
are
subordinate
to
your
Head
:
So
let
the
Joys
of
that
be
,
as
the
head
of
your
Griefs
.
They
that
are
washt
,
need
to
have
their
Feet
only
washt
;
said
our
Saviour
.
Let
your
Feet
only
be
washt
with
Tears
.
And
then
remember
,
that
the
Anointing
of
Glory
,
and
the
Oyl
of
gladness
is
upon
your
Heads
.
So
mourn
,
as
that
you
may
be
like
the
Description
of
Christ
,
Revel.
1.
14.
15.
that
your
Face
may
shine
like
the
Sun
in
its
Strength
,
while
your
Feet
are
in
the
Furnace
.
Feel
your
God
stroaking
your
Head
with
his
right
hand
,
while
his
left
hand
is
striking
your
Feet
with
an
Iron
Rod
of
Affliction
.
See
how
Job
in
a
Tempest
of
Miseries
yet
Glories
in
his
Head
lift
up
above
the
Storm
,
Job
16.
18
,
19.
O
Earth
cover
not
thou
my
Blood
,
and
let
my
Cry
have
no
place
.
Also
now
behold
!
My
Witnes
is
in
Heaven
,
and
my
Record
is
on
High
.
When
thy
Tears
and
Blood
run
down
upon
the
ground
,
when
thy
Cries
fill
the
Earth
;
then
raise
thy self
like
Job
,
and
say
:
even
now
,
behold
!
My
Head
is
in
Heaven
,
now
I
have
a
Life
in
my
Heavenly
Principle
,
which
is
an
Eternal
Record
of
my
Glory
,
and
Blessedness
.
This
testifies
of
a
Beauty
,
and
Joy
to
me
in
these
very
Sorrows
.
4.
Rule
:
Let
the
Heavenly
Principle
,
as
it
lives
in
the
Earthly
,
be
the
Spring
of
your
Sorrows
.
Let
not
thy
Griefs
be
an
Oppression
to
the
Spiritual
Man
in
thee
,
but
an
Oblation
from
it
.
Thy
Griefs
will
be
an
oppression
to
it
,
if
they
proceed
not
from
itself
Originally
.
For
then
its
Joys
in
the
Flesh
are
taken
away
from
it
by
another
,
by
the
Fleshly
Principle
.
Thy
Griefs
are
an
Oblation
by
the
Spirit
,
when
they
flow
Primarily
from
the
Spirit
.
For
then
itself
layeth
down
its
Joys
,
as
Christ
speaketh
of
his
Life
.
The
Blood
,
which
our
Saviour
shed
,
is
called
in
Scripture
the
Blood
of
God
.
Though
the
Blood
ran
thorow
the
Humane
Nature
.
Yet
the
Person
,
or
Principle
,
that
bled
in
that
Nature
,
was
God
.
Our
Divinity
ordinarily
teacheth
us
this
:
that
Christ
was
Man
,
that
he
might
Suffer
;
God
,
that
he
might
Merit
.
His
Blood
had
been
of
no
value
with
God
,
if
it
had
not
been
the
Blood
of
God
.
In
like
manner
your
Tears
cannot
be
Heavenly
and
Divine
;
if
they
be
not
the
Tears
of
the
Heavenly
,
and
Divine
Principle
in
you
.
Though
the
Earthly
Principle
be
as
the
Earth
,
in
which
these
bitter
Waters
bubble
up
,
and
run
along
:
yet
the
Heavenly
Principle
must
be
the
Spring
in
this
Earth
,
out
of
which
they
arise
:
Otherwise
they
will
be
of
no
use
to
you
,
nor
value
with
God
.
5.
Rule
:
Let
the
Mourning
of
your
Earthly
Principle
be
a
Subordination
,
and
Submission
to
your
Heavenly
Principle
.
This
makes
your
Sorrow
a
Sacrifice
,
when
without
this
your
Mourning
is
but
Murmuring
.
Heb.
10.
5
,
6
,
7.
Jesus
Christ
is
brought
in
speaking
to
God
his
Father
:
Sacrifice
,
and
Burnt-Offering
thou
wouldst
not
,
but
a
Body
hast
thou
prepared
m●
.
Then
said
I
,
lo
I
come
,
to
do
thy
Will
O
God
.
Thus
the
Heavenly
Principle
speaks
the
same
Language
in
every
St.
Thou
wilt
have
no
more
Sacrifices
of
Beasts
.
The
Time
is
past
,
in
which
thou
hast
taken
pleasure
to
have
the
Inferiour
Earthly
Principle
to
be
Sacrificed
to
,
and
by
the
Superiour
Heavenly
Principle
,
while
thine
Image
was
present
only
in
the
Type
,
and
Shadow
.
But
now
thou
hast
prepared
a
Body
for
me
,
thou
hast
brought
me
into
the
Earthly
Principle
,
that
I
should
make
a
Burnt-Offering
of
my self
to
thee
,
as
of
my
own
Body
.
They
were
to
bring
no
Strange
Fire
to
the
Sacrifice
,
but
to
wait
till
Fire
from
Heaven
fall
down
upon
it
and
consume
it
.
In
like
manner
is
the
Earthly
man
to
lay
itself
on
the
Altar
by
the
Power
of
the
Heavenly
Man
,
and
to
wait
,
till
that
bring
forth
a
Flame
of
Sorrow
upon
it
.
The
Earthly
man
should
say
alwaies
to
the
Heavenly
,
I
mourn
,
that
I
may
do
thy
Will
,
and
not
mine
own
.
Est
quaedam
flere
Libido
.
There
may
be
a
Lust
in
weeping
,
and
so
there
is
,
when
the
Outward
Man
fulfils
his
own
will
in
weeping
,
and
not
the
Will
of
the
Inward
Man
,
which
is
one
with
the
Will
of
Christ
and
God
.
6.
Rule
:
Let
the
Earthly
Principle
,
as
it
is
in
itself
,
be
only
a
Slave
to
you
in
your
Griefs
.
If
the
Flesh
have
a
Power
of
its
own
to
make
you
Grieve
,
to
qualifie
,
or
measure
your
Griefs
,
it
will
bring
the
Curse
of
the
Serpent
upon
you
:
it
will
make
you
to
go
upon
your
Belly
,
to
sink
altogether
into
your
sensual
and
Corruptible
Part.
It
will
make
you
feed
upon
Dust
,
seek
a
merit
in
,
and
a
Nourishment
from
your
Sorrows
.
When
the
Flesh
hath
Liberty
to
interpose
it self
in
our
mourning
,
it
makes
our
mourning
Brutish
,
or
Devilish
.
It
makes
our
mourning
Brutish
by
deriving
it
from
outward
,
and
Temporal
Things
;
by
terminating
it
on
these
.
So
our
Lamentations
are
as
the
howl
of
Dogs
,
and
cry
of
Bears
.
It
makes
our
mourning
Devilish
by
mingling
it
with
discontent
,
and
despair
.
So
the
Roarings
of
our
Spirits
are
like
the
yellings
of
Devils
to
Christ
:
Art
thou
come
to
Torment
us
?
The
Flesh
is
to
be
kept
as
a
Hewer
of
Wood
,
&
Drawer
of
Water
.
We
are
to
make
use
of
the
ways
and
weaknesses
of
it
,
to
help
to
break
our
Hearts
,
and
bring
forth
Tears
at
the
direction
of
the
Spirit
in
us
.
The
work
of
our
Grief
upon
our
Natural
Part
,
as
it
is
in
itself
,
must
be
to
keep
it
under
;
to
beat
it
as
a
Slave
,
to
destroy
it
as
an
Enemy
.
This
is
the
Ass
,
which
is
not
for
Sacrifice
,
but
to
have
its
neck
broke
,
except
it
be
redeemed
by
its
Subordination
to
the
Spiritual
Part.
I
have
done
speaking
of
the
manner
of
Spiritual
Mourning
.
I
come
now
to
the
Third
Particular
in
the
opening
of
the
Nature
of
this
Grief
,
which
is
the
Measure
.
The
Measure
of
Spiritual
Grief
hath
Three
Limits
.
-
1.
Limit
:
The
casting
out
of
Filth
.
-
2.
Limit
:
The
casting
down
of
Flesh.
-
3.
Limit
:
The
clearing
up
of
the
Face
of
God
towards
us
.
1.
Limit
:
The
casting
out
of
Filth
.
St.
Paul
1
Corin.
5.
3.
in
the
case
of
the
incestuous
Person
blames
the
Church
,
that
they
had
not
mourned
,
that
he
,
who
had
done
this
Thing
might
be
cast
out
from
among
them
.
The
Case
is
the
same
in
our
own
Persons
.
We
are
to
mourn
,
that
every
Evil
Thing
may
be
cast
out
of
us
.
We
are
to
keep
our
Hearts
in
a
melting
temper
,
till
our
Lusts
be
quite
melted
down
,
till
the
Gold
,
and
the
Dross
be
separated
one
from
another
.
We
are
to
weep
,
till
we
have
washed
our selves
clean
in
our
Tears
.
Obj.
But
you
may
here
ask
:
What
Power
is
there
in
our
Tears
,
or
Sorrows
to
cleanse
us
from
our
Filth
,
shall
we
say
with
the
Papist
,
that
our
mourning
merits
Grace
,
if
not
of
Desert
,
yet
for
desire
,
out
of
Congruity
?
Or
shall
we
say
with
the
Arminian
,
that
our
griefs
are
a
moral
way
of
working
upon
our
will
,
to
mortifie
that
,
and
make
it
weary
of
the
Pleasures
of
Sin
,
for
the
Pennance
of
Sorrow
?
Ans.
I
answer
to
this
,
that
there
is
neither
any
merit
in
the
Tears
of
any
Creature
to
move
God
;
For
if
thou
be
Righteous
,
it
is
to
thy self
.
And
the
Heavens
with
all
their
Hosts
are
Folly
,
and
Filth
before
Him
:
Neither
is
there
any
Efficacy
in
the
woes
of
man
to
purge
the
will
of
man
.
For
who
can
bring
a
clean
Thing
out
of
an
unclean
?
Can
any
one
redeem
his
Brother
from
Death
?
Can
one
Passion
or
affection
in
Man
by
a
Death
in
Sorrow
redeem
his
Brother
,
another
Passion
,
or
affection
from
the
Death
of
Sin
?
They
must
let
this
alone
for
ever
.
But
the
Spiritual
Griefs
of
a
Saint
are
the
Buddings
of
Aaron's
Rod
,
of
the
the
Cross
of
the
Lord
Jesus
in
him
.
And
from
hence
they
have
their
value
with
God
,
and
their
Vertue
on
us
.
1.
First
,
my
Sorrows
have
a
value
with
God
,
as
they
are
the
Sufferings
of
my
Saviour
in
me
.
St.
Paul
saith
of
himself
,
1
Colos.
24.
I
rejoyce
in
my
Sufferings
,
while
I
fill
up
that
which
is
behind
of
the
Afflictions
of
Christ
in
my
Flesh
for
his
Bodies
sake
.
All
the
Sufferings
of
Believers
are
the
Sufferings
of
Christ
propagating
themselves
thorow
his
mystical
Members
.
We
are
one
Spirit
with
our
Lord
Jesus
in
our
Tribulations
as
well
as
in
our
Consolations
.
Our
Groans
,
as
much
as
our
Gloryings
,
are
the
Breathings
of
that
Spirit
.
As
the
Soul
is
all
in
all
the
Parts
of
the
Body
,
making
every
Member
a
part
of
the
Humane
Nature
,
putting
upon
it
the
Beauty
of
that
Nature
:
So
is
Jesus
Christ
in
every
Thing
of
the
actings
,
or
Sufferings
of
Christ
any
where
,
giving
a
Divine
Beauty
,
and
worth
to
it
,
by
vertue
of
the
Union
.
2
Corin.
4.
10.
Always
bearing
about
in
my
Body
the
Dying
of
the
Lord
Jesus
,
that
the
Life
of
the
Lord
Jesus
may
be
made
manifest
in
my
Body
:
This
St.
Paul
saith
of
himself
.
The
Tears
from
our
eyes
are
the
Blood
from
the
Heart
of
the
Lord
Jesus
.
Though
not
as
our
Tears
,
yet
as
his
Blood
,
they
have
Power
with
God
to
bring
forth
his
life
in
us
.
Jesus
Christ
dies
over
again
in
thy
griefs
;
that
so
he
may
act
his
Resurrection
over
again
in
thy
Graces
.
The
Father
makes
a
Promise
to
the
Lord
Jesus
,
Es.
53.
10.
When
he
shall
make
his
Soul
an
offering
for
Sin
,
he
shall
he
see
his
Seed
.
This
is
an
Everlasting
Covenant
between
the
Father
,
and
the
Son
,
that
when
he
hath
descended
to
the
lowermost
parts
of
the
Earth
,
he
should
then
begin
to
ascend
.
When
the
Image
of
the
Invisible
God
hath
put
itself
off
into
the
Strange
Forms
of
Darkness
,
and
Death
;
then
is
it
to
spring
up
again
out
of
these
,
and
again
to
behold
itself
in
its
own
proper
shape
and
power
,
which
is
its
Seed
.
Thy
Saviour
,
and
Husband
makes
his
Soul
an
Offering
,
for
Sin
in
all
the
Sufferings
of
thy
Soul
.
Therefore
mayest
thou
now
challenge
it
of
the
Father
in
the
name
of
Jesus
Christ
,
that
he
may
see
in
thee
his
Seed
,
which
is
the
Power
of
an
endless
Life
.
Thou
mayest
say
;
behold
,
O
my
God!
by
him
,
whose
the
Signet
,
and
the
Staff
is
;
the
Glory
and
Power
of
thy
God-Head
;
by
him
am
I
in
these
Pangs
and
Sorrows
.
Let
then
a
Man-child
be
born
in
my
Heart
,
which
may
be
called
after
his
name
,
that
I
may
rejoyce
in
it
,
and
remember
my
Sorrow
no
more
.
Thy
Benjamin
is
come
before
thee
into
the
Land
of
Aegypt
,
as
thy
servant
in
my
servitude
.
Thy
Darling
hath
brought
himself
into
my
guilt
,
and
griefs
;
he
stands
before
thee
in
them
.
The
Lamb
of
God
a
slain
in
my
sufferings
.
O
then
let
it
be
a
Passover
,
that
the
evil
Angel
of
Lust
and
Misery
may
pass
from
the
house
of
my
Spirit
,
when
he
sees
the
blood
of
this
Lamb
in
my
Tears
sprinkled
upon
the
Posts
of
the
Door
.
2.
Secondly
,
Our
Sorrows
have
a
vertue
on
us
,
as
they
are
the
Sufferings
of
Iesus
Christ
in
us
.
Galat.
6.
14.
God
forbid
,
saith
Paul
,
that
I
should
glory
in
any
thing
,
save
in
the
Cross
of
our
Lord
Iesus
,
by
which
the
world
is
crucified
to
me
,
and
I
to
the
World
.
As
the
Person
of
Christ
is
the
Seed
of
God
,
which
springs
up
into
many
Sons
to
God
:
so
is
the
Cross
of
the
Lord
Jesus
a
Seed
that
remains
not
alone
,
but
brings
forth
much
Fruit.
It
grows
up
into
a
multitude
of
Crosses
,
a
Cross
in
each
good
Heart
,
a
Cross
in
every
Creature
of
this
world
.
This
Cross
of
Christ
is
the
wisdom
and
Power
of
God
making
themselves
first
the
Tree
of
the
Curse
,
on
which
all
the
Principles
,
and
Spirits
of
this
world
must
hang
:
Then
the
Tree
of
Life
bringing
forth
the
Fruits
of
Paradise
,
and
the
Third
Heaven
.
Every
care
or
cross
in
a
Saint
is
this
Cross
of
his
Saviour
sprouting
in
his
Person
.
The
Lord
Jesus
lies
hid
in
each
Tear
,
in
each
sigh
of
a
Holy
Spirit
.
He
is
there
,
as
the
Seed
falling
into
the
Earth
,
and
Dying
.
By
this
Death
he
delivers
himself
from
Death
in
thy
Heart
,
and
breaks
out
on
every
side
into
Discoveries
of
his
Grace
and
Glory
.
Say
of
thy
Trouble
;
why
art
thou
cast
down
O
my
Soul
?
This
is
that
Death
of
my
Saviour
in
me
▪
by
which
he
destroys
the
power
of
Death
in
my
Spirit
,
Sin
and
the
Devil
.
This
is
the
way
in
which
thou
shalt
praise
him
,
and
see
him
swallowing
up
the
Principle
of
Darkness
in
Darkness
,
that
he
may
bring
forth
himself
in
the
Light
of
his
Countenance
,
to
be
the
Light
of
thy
Countenance
.
I
have
been
the
larger
in
this
Objection
,
that
so
I
may
be
the
more
clearly
understood
both
in
this
,
and
in
the
following
Particulars
.
Whatever
mention
is
made
of
any
Beauty
,
or
Grace
in
a
Saint
,
is
not
to
be
imputed
to
the
Saint
,
but
to
the
Grace
,
and
Face
of
Jesus
Christ
in
him
:
so
is
the
Excellency
or
Efficacy
of
our
mourning
,
the
Discovery
of
our
dying
Saviour
in
it
.
No
Persons
,
no
Sorrows
are
Spiritual
,
if
they
be
not
one
Spirit
with
Jesus
Christ
.
But
thus
much
for
the
First
limit
in
the
measure
of
our
Sorrows
,
the
casting
out
of
Filth
.
2.
Limit
:
The
casting
down
of
the
Flesh
,
1
Cor.
9.
27.
I
,
saith
the
Apostle
,
keep
under
my
body
,
and
bring
it
into
Subjection
.
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
beat
it
black
and
blew
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
make
it
to
serve
.
The
end
,
and
so
the
bound
of
Humiliation
is
First
to
bring
down
the
Principle
of
the
Natural
Man
into
a
Principle
of
Darkness
,
that
it
may
no
more
put
forth
itself
in
its
own
Light
and
Life
.
Secondly
,
it
is
to
subdue
that
Principle
to
the
Heavenly
Principle
,
that
it
may
be
quite
slain
in
itself
,
and
revived
in
the
Spiritual
Man
a
Spiritual
Principle
.
Rom.
7.
24.
St.
Paul
calls
the
Natural
Man
,
this
body
of
Death
,
or
the
body
of
this
Death
.
It
is
a
body
of
Death
in
a
Two-fold
sense
.
First
,
Thy
Outward
Man
is
the
shadow
of
Death
cast
upon
thy
Spirit
.
It
is
the
Valley
of
the
Shadow
of
Death
thorow
which
thou
walkest
here
below
.
Thou
art
in
the
Body
sunk
down
to
the
borders
of
Death
,
being
already
come
within
the
shadow
of
it
.
The
whole
face
of
things
upon
thy
Person
,
and
round
about
thee
,
is
a
dead
Image
,
and
the
Image
of
Death
:
For
he
,
who
hath
the
Power
of
Death
,
hath
entred
into
it
with
his
Principality
,
and
taken
away
the
true
Life
of
it
,
setting
it
up
now
,
as
an
Appearance
in
,
and
of
himself
.
Secondly
,
Thy
Outward
Man
is
a
Body
of
Death
,
because
it
is
appointed
to
Death
.
The
Body
by
one
Death
hath
brought
it self
out
of
the
Divine
Life
into
the
Power
of
Darkness
,
into
a
Hellish
Root
.
Now
by
another
Death
it
must
be
broken
off
from
this
Root
,
and
brought
back
again
into
an
Eternal
Stock
.
Our
mourning
then
must
last
,
while
we
are
in
the
Body
of
this
Death
,
till
this
be
no
more
this
Body
,
but
perish
in
Death
.
The
Devil
cast
us
out
of
our
Innocency
,
and
from
the
face
of
God
;
he
set
up
himself
,
by
setting
up
the
Natural
Man
in
it self
.
We
were
turn'd
out
of
Paradise
,
when
we
came
into
this
Body
,
which
is
now
the
Beast's
skin
.
Again
,
By
the
Ruine
of
the
Natural
Man
,
we
must
raise
the
Building
of
God
,
and
cast
down
the
Devil
.
By
putting
off
the
Beast's
skin
,
by
the
dissolution
of
the
Tabernacle
of
Beasts
skins
in
Death
,
we
return
into
Paradise
.
We
are
therefore
to
go
mourning
to
our
Graves
.
3.
Limit
:
The
clearing
of
the
face
of
God
towards
us
,
Matth.
9.
15.
Our
Saviour
tells
the
Jews
,
That
his
Disciples
could
not
fast
while
the
Bridegroom
was
with
them
.
But
the
Bridegroom
should
be
taken
away
.
And
then
they
should
fast
in
those
days
.
The
Face
of
God
in
Jesus
Christ
,
is
the
Soul's
Bridegroom
.
Who
,
that
is
the
Bride
of
this
Bridegroom
,
can
take
joy
in
any
thing
,
when
this
Face
is
withdrawn
and
hid
from
him
?
Shall
not
our
Souls
fast
from
the
Freedom
and
Fulness
of
Natural
Delights
,
when
our
Spirits
are
made
to
fast
from
the
Beauties
and
Delicacies
of
Jesus
Christ
?
This
is
the
season
of
Mournning
.
It
is
now
beautiful
to
see
a
holy
Soul
Widow-like
,
with
a
Vail
upon
the
face
of
all
her
Glory
and
Content
;
when
her
God
is
gone
a
great
Journey
from
her
.
What
can
she
do
but
mourn
,
when
he
is
absent
,
who
was
the
Light
of
her
Eyes
,
the
Anointing
of
her
Face
and
Head
?
What
can
set
an
end
to
her
mournings
,
till
he
return
,
and
wipe
away
all
Tears
from
her
Eyes
,
by
setting
himself
in
the
Eye
of
her
Spirit
?
Psal.
30.
7.
Thou
didst
hide
thy
face
,
and
I
was
troubled
,
saith
David
.
Will
it
not
be
Winter
when
your
Sun
is
gone
?
Can
you
expect
a
Spring
,
till
he
turns
toward
your
Earth
again
?
Is
it
not
the
Presence
of
the
Lord
Jesus
,
that
makes
all
things
fresh
,
and
full
of
Beauty
round
about
thee
?
When
he
is
withdrawn
,
who
was
the
Image
of
God
in
them
,
do
not
all
things
droop
and
languish
in
thine
Eyes
?
Canst
thou
then
chuse
but
languish
with
them
?
If
the
Lord
Jesus
be
the
Root
of
thy
Spirit
,
and
his
Spirit
the
Sap
of
thy
Comforts
,
thou
wilt
grieve
in
his
absence
without
arguments
to
persuade
thee
to
it
;
as
naturally
,
as
Flowers
nipt
with
Frosts
hang
the
head
.
Nay
no
arguments
will
be
able
to
raise
thee
to
any
degree
of
chearfulness
,
except
he
come
,
and
make
himself
the
argument
.
When
thy
Corruptions
,
like
Fogs
from
the
Earth
,
have
gathered
into
Clouds
,
which
hide
the
Heaven
of
thy
Lords
Face
from
thee
:
weep
then
,
till
these
Clouds
be
again
dissolv'd
by
the
Showers
of
thy
Tears
,
and
so
thy
Jesus
again
discover
himself
over
thee
as
a
clear
sky
.
I
have
done
with
the
Third
particular
in
the
Nature
of
Spiritual
mourning
,
which
was
the
measure
of
it
.
4.
The
Mystery
.
The
Mystery
of
every
thing
is
in
God
,
Ephes.
3.
9.
the
Mystery
hid
in
God
who
created
all
Things
by
Jesus
Christ
.
This
is
the
Mystery
of
Things
,
their
ground
,
their
beginning
,
and
end
in
the
Person
of
God
and
Christ
.
Neither
can
we
be
Spiritual
in
any
thing
any
further
than
we
see
the
Mystery
of
it
,
and
stand
in
the
Mystery
.
The
Mystery
of
a
holy
Grief
is
Threefold
.
-
1.
Mystery
:
Conformity
to
Iesus
Christ
.
-
2.
Mystery
:
Complyance
with
the
Will
of
God
.
-
3.
Mystery
:
The
Compleating
of
our
Persons
.
1.
Mystery
:
Conformity
to
Jesus
Christ
.
We
read
,
Ephes.
1.
4
,
5.
that
we
were
chosen
in
Christ
before
the
Foundation
of
the
world
:
We
were
predestinated
to
the
Adoption
of
Children
by
Jesus
Christ
.
We
sprung
up
in
Eternity
,
in
the
Heart
of
God
,
out
of
the
Person
of
the
Lord
Jesus
there
,
as
Images
of
him
,
who
as
he
rose
up
in
the
Divine
Nature
,
the
essential
Image
of
it
,
was
Fruitful
from
the
Root
of
that
Nature
according
to
the
Power
of
Life
,
and
Store
of
Spirit
in
it
.
So
he
multiplied
himself
by
the
strength
of
the
Father
into
many
such
Images
in
the
heart
,
and
thoughts
of
God
.
Thus
we
were
chosen
in
,
and
by
him
.
Thus
also
we
were
chosen
to
be
Conformed
to
the
Image
of
this
Son
,
as
you
shall
read
,
Rom.
8.
29.
Whom
he
did
foreknow
,
he
did
also
predestinate
to
be
conform'd
to
the
Image
of
his
Son
.
The
Fathers
fore-knowledge
of
us
in
his
Son
,
was
the
ground
of
our
predestination
by
him
,
and
conformity
to
him
.
A
chief
part
in
Christ
is
the
dark
part
,
his
Sufferings
,
a
chief
part
of
our
Conformity
to
him
lies
in
our
Sufferings
and
Sorrows
.
Rom.
8.
17.
Joynt-heirs
with
Christ
,
if
so
be
we
suffer
with
him
,
that
we
may
be
also
glorified
together
.
Our
whole
inheritance
is
our
conformity
to
the
Lord
Jesus
.
This
Inheritance
lies
as
well
in
Suffering
,
as
in
being
glorified
.
We
have
a
double
interest
in
Christ
:
One
in
the
Unity
of
his
Spirit
:
Another
in
the
variety
of
his
Body
.
According
to
our
First
interest
we
are
one
with
Christ
,
that
is
,
by
the
Unity
of
the
Spirit
,
1
Cor.
6.
17.
So
we
are
to
have
the
fulness
of
Christs
Sufferings
form'd
over
again
upon
our
Persons
in
the
Spirit
,
2
Cor.
4.
10.
According
to
our
Second
interest
in
the
Body
of
Christ
we
are
only
particular
members
,
1
Cor.
6.
15.
In
this
particular
membership
a
particular
〈◊〉
of
Sufferings
pertains
to
us
,
according
to
our
place
in
the
Body
.
The
portion
of
sorrow
allotted
to
every
Saint
in
this
capacity
,
is
as
much
inferiour
to
the
miseries
of
our
Blessed
Saviour
,
as
that
Member
is
inferiour
to
the
Head
.
But
for
this
reason
the
Providence
of
God
leads
us
to
occasions
of
sorrow
,
and
then
opens
in
us
a
spring
of
Sorrow
,
that
we
may
fulfil
our
measure
in
the
sufferings
of
Christ
,
Col.
1.
21.
This
is
the
first
Mystery
of
our
Griefs
,
our
Conformity
to
Christ
;
that
we
may
be
Brethren
,
Spouses
and
Members
of
Christ
.
2
Mystery
.
Our
Complyance
with
the
Will
of
God
.
We
mourn
,
that
we
may
be
like
Christ
;
Brethren
grown
up
from
one
Root
with
him
;
Spouses
drawn
forth
from
his
side
,
Bone
of
his
Bone
,
Flesh
of
his
Flesh
;
Principle
of
his
Principle
,
Image
of
his
Image
;
Strength
of
his
Strength
;
Weakness
of
his
Weakness
.
But
now
you
may
ask
,
what
the
mystery
of
all
sufferings
and
griefs
are
,
as
they
are
Christ's
first
,
and
so
ours
?
Answ.
I
answer
to
that
by
a
place
of
Scripture
,
Heb.
5.
8.
Though
he
were
a
Son
,
yet
learned
he
Obedience
by
the
things
which
he
suffered
.
There
are
Two
Waies
of
Learning
;
one
Speculative
,
in
the
Contemplations
of
the
Spirit
;
the
other
Practical
in
the
Conformity
of
the
Person
.
There
are
Two
Waies
of
Obedience
;
one
in
the
Will
,
being
prepared
,
and
ready
to
all
things
;
the
other
in
the
Work
of
Doing
or
Suffering
,
being
actually
undertaken
,
and
thorowly
undergone
.
Our
Lord
Jesus
was
ever
in
all
things
obedient
to
his
Father
,
so
far
as
that
State
in
which
he
was
,
would
permit
.
While
he
liv'd
in
Heaven
,
he
was
obedient
to
the
Death
,
in
the
Contemplations
of
his
Mind
,
and
the
Conformity
of
his
Will
,
so
far
as
these
two
Wings
could
carry
him
.
But
all
this
while
,
the
Devil
might
say
of
Jesus
,
as
he
did
of
Job
;
He
dyes
for
his
Father
in
his
Speculations
,
and
Purposes
at
a
distance
;
while
his
Father
maintains
a
hedge
of
Life
,
and
Joys
round
about
him
;
while
he
sees
not
Death
,
but
as
Death
it self
is
a
living
and
beautiful
Image
in
a
Prospect
of
Glory
.
Therefore
Jesus
Christ
is
brought
down
into
Flesh
,
that
he
may
try
,
and
so
experimentally
learn
another
way
of
suffering
,
by
an
Actual
Descent
into
the
Power
of
Darkness
,
and
Misery
,
as
it
is
in
its
own
Principle
.
Our
Father
could
have
prevented
the
Rising
up
of
the
Spring
,
or
Principle
of
Sin
in
the
Heart
of
the
creature
:
So
he
could
have
cut
off
all
occasions
of
sorrow
or
suffering
:
He
could
have
taken
away
Sin
by
a
change
,
and
not
by
a
Death
;
Transfiguring
instead
of
Crucifying
us
;
and
this
too
,
by
the
heavenly
Person
resting
upon
us
in
a
White
Cloud
,
and
taking
us
up
in
it self
,
without
its
Descent
into
the
Dark
Cloud
of
this
earthly
Body
.
Thy
Father
could
restrain
the
Issues
of
Lust
in
thee
,
which
send
forth
so
much
Filth
,
upon
which
we
pour
forth
so
many
Tears
.
So
our
Tears
might
have
been
spared
.
But
if
all
this
had
been
,
where
had
been
the
Testimony
of
our
Obedience
to
the
Father
?
There
are
Two
Waies
of
Obeying
God
:
One
in
the
concurrency
of
his
Will
,
and
ours
;
the
other
,
in
a
contradiction
between
his
Will
and
ours
.
A
holy
Spirit
obeys
God
the
first
way
in
Heaven
and
Joys
.
For
there
it
takes
up
its
Joys
,
and
tasts
a
Sweetness
in
them
,
much
more
out
of
Obedience
,
than
Appetite
;
because
they
are
the
Will
of
God
,
rather
than
because
they
agree
with
its
own
will
.
But
we
obey
God
the
Second
way
on
Earth
in
Afflictions
.
In
Heaven
we
give
up
our
will
to
be
swallowed
up
in
the
Will
of
God
,
as
a
River
in
the
Sea
.
In
our
Sorrows
we
Sacrifice
our
wills
to
the
Will
of
God
,
as
the
Beasts
were
Sacrificed
by
their
Death
,
and
by
Fire
.
So
Jesus
Christ
,
when
his
will
was
at
the
height
of
contrariety
to
the
Will
of
God
according
to
its
own
proper
inclination
;
If
it
be
possible
,
let
this
Cup
pass
from
me
.
Yet
then
he
cut
the
Throat
of
his
will
,
and
laid
it
panting
upon
the
Altar
,
to
be
wholly
consumed
in
the
dreadfullest
way
,
in
the
Fire
of
divine
wrath
and
vengeance
.
Thou
in
all
thy
Griefs
accomplishest
the
same
Mystery
after
the
same
manner
.
Thou
Feastest
the
will
of
the
Father
by
the
Fast
of
thine
own
will
.
Thou
obeyest
thy
God
,
and
servest
his
Pleasure
by
the
binding
,
and
Offering
up
of
thy
Isaac
,
all
thy
Pleasures
.
3.
Mystery
:
The
Compleating
of
our
Persons
.
This
is
yet
a
Further
,
and
the
utmost
depth
in
the
Mystery
of
our
Sorrows
.
The
Scripture
holds
it
forth
in
the
Person
of
Christ
as
the
Pattern
;
in
our
Persons
,
as
the
Copies
of
that
Pattern
.
We
read
of
Jesus
Christ
,
Heb
2.
10.
that
,
he
was
made
Perfect
through
Sufferings
.
That
is
Perfect
,
which
hath
all
parts
belonging
to
it
.
It
belonged
to
the
Person
of
Jesus
Christ
to
act
all
parts
,
to
appear
in
all
shapes
.
For
he
was
to
be
the
dwelling
place
of
all
Fulness
,
1
Colos.
19.
He
was
to
unfold
the
manifold
wisdom
of
God
in
his
own
Person
,
Ephes.
3.
10.
He
came
forth
as
the
Word
,
to
make
a
full
and
distinct
expression
of
God
.
The
Nature
of
God
is
the
Glass
,
in
which
all
Natures
are
first
formed
,
and
seen
.
The
Natures
of
Light
and
Darkness
,
Shame
and
Glory
,
Joy
and
Misery
;
to
say
all
,
the
Natures
of
Love
and
Wrath
,
the
two
Contrary
heads
of
all
distinct
Natures
are
Originally
in
God
according
to
their
Eternal
Ideas
,
or
First
Forms
.
If
Jesus
Christ
had
not
come
forth
into
all
these
Forms
,
and
taken
upon
himself
these
several
Natures
in
their
utmost
varieties
,
and
contrarieties
:
he
had
wanted
some
parts
belonging
to
his
Person
,
and
been
imperfect
in
his
Relation
,
as
a
Son
,
a
Saviour
;
in
his
Office
as
a
Representer
,
a
Reconciler
.
Therefore
,
as
St.
Paul
witnesseth
,
He
descended
first
to
the
lowermost
Parts
of
the
Earth
,
then
He
ascended
above
all
Heavens
,
and
that
for
this
reason
;
that
He
might
fill
All
:
Eph●s
.
4.
10.
Thus
he
was
made
perfect
by
Sufferings
.
The
descent
of
Christ
was
the
drawing
of
the
Picture
of
the
God-Head
upon
him
in
its
lowest
and
outermost
Mysteries
,
or
wonders
of
Glory
;
in
its
Back-parts
or
Feet
.
The
Ascent
,
was
the
Uniting
of
the
lowest
to
the
highest
:
the
bringing
of
the
outermost
into
the
bosom
of
the
Innermost
:
the
drawing
up
of
the
Feet
into
the
Bed
,
into
the
rest
,
and
Glory
of
the
head
.
The
Scripture
holds
forth
the
accomplishment
of
the
same
Mystery
in
our
Persons
after
the
same
manner
.
Jesus
Christ
went
thorow
these
Sufferings
,
as
our
Captain
,
that
he
might
lead
us
the
same
way
to
the
same
end
;
that
he
might
bring
us
,
as
Sons
to
inherit
the
same
Glory
;
to
fulfil
all
Righteousness
,
all
the
goings
forth
of
the
God-Head
in
our selves
thorow
Christ
,
Heb.
2.
10.
St.
James
c.
1.
v.
2
,
4.
exhorts
the
Saints
to
account
it
all
Joy
,
when
they
fall
into
all
manner
of
Temptations
:
and
to
let
Patience
have
her
perfect
work
,
which
would
make
them
Perfect
,
entire
,
wanting
nothing
.
We
were
brought
forth
upon
the
uppermost
parts
,
the
Face
of
the
Earth
in
Paradise
.
Let
us
now
with
Jesus
Christ
go
down
into
the
Deep
,
to
the
lowermost
parts
of
the
Earth
,
by
Sufferings
and
Sorrows
.
Let
us
patiently
endure
till
we
are
carried
thorow
all
the
Chambers
of
Death
,
and
the
innermost
corners
of
that
Cave
of
Darkness
;
till
we
be
carried
out
of
all
,
up
into
Heaven
:
So
we
shall
be
clothed
with
all
the
Wonders
of
God
,
and
have
his
manifold
Wisdom
,
his
Fulness
displaid
in
our
Persons
as
his
Sons
also
,
together
with
our
Saviour
.
Willingly
then
Travel
thorow
the
valley
of
Baca
,
of
Mourning
,
and
Lamentation
;
as
the
way
of
Perfection
,
the
Accomplishment
of
the
Mystery
of
God
in
you
.
Now
I
have
performed
the
first
part
of
my
promise
,
which
was
to
speak
of
the
Nature
of
Spiritual
Mourning
.
There
remains
behind
,
the
Second
part
of
my
promise
,
which
is
to
speak
of
the
Mixture
of
Spiritual
Mirth
,
and
Spiritual
Mourning
.
I
will
direct
you
to
this
Mixture
by
Five
Rules
:
1.
Rule
:
So
grieve
,
as
giving
Glory
to
God
in
your
Griefs
.
1
Cor.
10.
31.
Whether
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
Glory
of
God
.
whether
ye
Mourn
or
be
merry
,
let
both
be
to
the
Glory
of
God
.
Mourn
not
,
as
questioning
the
Sweetness
in
the
Will
of
God
,
the
Wisdom
in
the
Counsels
of
God
,
the
Strength
in
the
Power
of
God
,
the
Beauty
in
the
Face
of
God
,
the
Pleasures
in
the
Person
of
God
,
the
Infiniteness
in
all
.
Grieve
not
to
the
Clouding
,
but
the
clearing
of
the
Appearances
of
God
in
your
Spirit
.
Let
not
your
Sorrows
be
as
a
troubled
Sea
,
but
as
a
Sea
of
Christal
,
thorow
which
you
may
see
the
glorious
face
of
God
.
As
the
Beams
of
the
Sun
shining
thorow
red
Glass
,
so
will
the
glory
of
God
be
appearing
thorow
your
Sorrows
.
It
will
beget
a
Pleasantness
in
your
bloodiest
Pangs
.
2.
Rule
:
Let
your
Mourning
raise
,
not
ruine
the
Life
of
the
Spiritual
Man
in
you
.
Though
the
Outward
Man
perishes
,
the
Inward
Man
is
renewed
day
by
day
,
2
Cor.
4.
16.
Let
your
Sorrows
weigh
down
the
Natural
Man
only
,
as
one
of
the
Buckets
,
that
the
Spiritual
Man
as
the
other
of
the
Buckets
,
may
be
lifted
up
.
If
that
Life
which
is
Light
in
the
Lord
,
be
lifted
up
by
your
Griefs
,
It
will
draw
up
your
Person
,
and
your
Griefs
themselves
into
the
Pleasantness
of
its
own
Light
.
3.
Rule
:
Mourn
in
the
Name
of
Christ
,
Colos.
3.
17.
Whatsoever
ye
do
in
Word
,
or
Deed
,
do
all
in
the
Name
of
the
Lord
Iesus
.
The
Name
of
the
Lord
Iesus
wraps
up
Four
Things
in
it
,
which
I
shall
express
by
Four
Rules
in
this
present
case
.
1.
Mourn
in
the
Power
of
Christ
,
The
Power
of
Christ
is
the
Power
of
Eternal
Life
,
which
carries
an
unexpressible
sweetness
along
with
it
,
even
then
,
when
it
goes
forth
into
the
saddest
operations
.
Thy
Tears
will
be
a
Spiritual
Wine
,
if
they
be
the
Fruit
of
this
Vine
.
2.
Mourn
in
the
Image
of
Christ
.
Every
thing
is
delightful
to
us
,
which
brings
our
well-beloved
into
our
Thoughts
,
though
it
be
,
but
as
a
Picture
,
or
Shadow
of
him
.
Love
delights
in
likeness
,
especially
to
be
itself
made
like
that
which
it
loves
.
This
will
make
thy
Sorrows
Comfortable
to
thy
Heart
,
and
Glorious
in
thine
Eye
,
if
thou
Transferrest
them
upon
thy self
,
as
in
a
Figure
of
Jesus
Christ
.
3.
Meurn
for
Christ
.
Make
him
the
end
of
thy
Sorrows
.
Christ
is
the
end
of
the
Law
for
Righteousness
sake
,
Rom.
10.
4.
Let
Jesus
Christ
be
the
end
of
thy
Griefs
for
thy
Joys
sake
.
The
End
puts
a
Loveliness
,
and
Pleasantness
upon
the
means
,
and
way
to
it
.
If
thy
Sorrows
be
for
Self
,
and
from
Self-love
:
they
will
be
like
Brine
,
they
will
have
a
Gnawing
,
Burning
Saltness
in
them
.
But
if
they
be
for
thy
Saviour
,
and
from
his
Love
,
they
will
be
Fresh
,
and
Sweet
on
thy
Spirit
,
as
the
Dew
of
Heaven
on
the
tender
Grass
.
4.
Mourn
,
as
in
Union
with
the
Person
of
Christ
.
A
Sai●t
is
a
Name
of
Anointing
,
which
signifies
Two
in
one
;
the
Ointment
,
or
Oyl
,
and
the
Anointed
:
the
Sanctifier
,
and
the
Sanctified
.
He
that
Sanctifies
,
and
they
that
are
Sanctified
are
of
one
,
Heb.
2.
11.
They
must
also
be
in
One.
Our
Griefs
are
never
Saintlike
,
or
Holy
;
if
they
be
not
in
Consort
,
and
Fellowship
with
Iesus
Christ
.
Rom.
8.
17.
Joint-heirs
with
Christ
,
if
so
be
we
suffer
with
him
.
Our
Sufferings
are
a
Murther
,
not
a
Sacrifice
;
they
are
to
Death
,
not
to
Life
;
if
they
be
not
in
Union
with
Jesus
Christ
.
If
they
be
in
Union
with
Christ
,
that
Union
unites
a
Sweetness
,
and
Joy
to
them
.
These
are
the
Branches
of
the
Third
Rule
.
4.
Rule
:
Let
your
Grief
be
a
Grace
.
If
your
Grief
be
from
Nature
only
,
it
is
carnal
,
not
spiritual
;
it
is
such
a
Death
,
as
is
a
Sowing
to
the
Flesh
,
which
will
bring
forth
Corruption
,
and
Death
.
Whatever
is
not
of
Faith
is
Sin
,
Rom.
14.
23.
If
your
Mourning
be
not
a
Grace
in
you
,
one
of
the
Daughters
of
Faith
,
which
is
the
mother
of
all
Grace
:
it
is
Sin
,
and
to
be
resisted
by
you
,
as
the
Devil
.
But
if
your
Mourning
be
Gracious
,
then
it
is
a
Sowing
to
the
Spirit
,
of
which
you
shall
reap
Immortality
Such
Tears
are
Precious
Seed
,
Spiritual
Seed
,
which
have
the
Sweet
Rellish
,
and
Power
of
Immortal
Life
in
them
.
5.
Rule
:
Let
your
Mourning
be
in
God
.
In
him
,
saith
St.
Paul
of
God
,
we
live
,
and
move
,
and
have
our
Being
,
Acts
17.
28.
It
is
true
Naturally
of
all
men
.
It
is
much
more
true
of
Saints
in
a
Spiritual
sense
.
We
live
the
life
of
Grace
,
we
Mourn
,
we
have
our
Spiritual
Being
and
Motions
in
God
.
A
Natural
,
and
Spiritual
Man
have
their
Being
in
God
after
a
different
manner
.
A
Natural
Man
hath
his
Being
in
God
,
as
he
is
the
Principle
of
the
First
Creation
,
in
which
he
is
as
in
Thick
Darkness
.
A
Spiritual
Man
hath
his
Being
in
God
,
as
God
is
in
Christ
,
who
is
the
Brightness
of
the
Glory
of
God
.
Abide
in
me
,
saith
Christ
,
that
is
in
the
Brightness
of
the
Glory
of
God
,
and
ye
shall
bring
forth
much
Fruit
,
John
15.
4.
5.
If
you
will
bring
forth
your
Tears
,
as
Fruit
to
God
,
you
must
weep
in
the
midst
of
the
Glory
,
and
Joys
of
the
Divine
Nature
.
God
in
his
Naked
Beauties
must
be
the
Stage
,
on
which
you
must
act
the
saddest
part
of
your
Sorrows
.
What
Part
will
not
such
a
Stage
,
and
Scene
of
Delights
make
Pleasant
?
If
thou
mournest
right
,
thou
art
in
God
,
while
thou
mournest
,
thou
seest
nothing
below
,
above
,
on
every
side
of
thee
,
but
the
Gold
,
and
Curious
Work
of
his
Glory
.
Will
not
this
Guild
thy
Grief
,
and
put
a
chearfulness
upon
it
?
PSAL.
XLV
.
VER.
1.
My
Heart
is
enditing
a
good
matter
;
I
speak
of
the
things
,
which
I
have
made
touching
the
King
;
my
Tongue
is
the
Pen
of
a
ready
Writer
.
THis
Psalm
is
believed
to
be
composed
upon
the
same
occasion
with
the
Canticles
;
The
Marriage
between
Solomon
,
and
the
Daughter
of
Pharaoh
,
which
is
made
by
the
Holy
Ghost
,
a
Type
of
the
Mystical
Espousals
between
the
Lord
Jesus
,
and
a
Holy
Soul
.
The
Eternal
Spirit
delights
to
play
with
itself
,
casting
from
its
Heavenly
person
the
shaded
Light
of
this
Creation
,
then
filling
every
part
of
it
,
even
the
darkest
,
with
figures
of
its
own
Sweetnesses
,
and
Beauties
.
Strange
Wives
were
charged
upon
Solomon
,
as
a
Mother-Sin
big
with
many
hateful
Birth●
.
Yet
this
cloudy
piece
of
Providence
is
a
Vail
curiously
wrought
with
the
Divine
Images
of
Christ
on
the
Throne
,
his
Queen
all
in
beaten
Gold
at
his
Right
Hand
with
their
pure
,
immortal
Lovelinesses
,
Loves
,
and
mutual
Joyes
;
under
which
Vail
lies
hid
the
Living
Face
itself
of
all
these
Glories
.
Prov.
25.
2.
It
is
the
Glory
of
God
to
conceal
a
thing
:
but
the
Glory
of
Kings
to
search
out
a
matter
.
It
runs
thus
in
the
Original
:
It
is
the
Glory
of
God
to
conceal
the
Word
:
but
the
Glory
of
Kings
to
search
out
the
Word
.
It
is
a
height
of
Glory
beyond
the
Compass
of
every
created
Understanding
,
the
hiding
of
the
eternal
Word
,
which
is
brighter
infinitely
than
ten
thousand
Suns
all
joined
into
One
,
under
a
vail
slighter
,
and
thinner
,
than
the
most
empty
shadow
,
to
form
the
Picture
of
this
Glorious
Word
upon
every
part
of
the
shadow
,
and
then
again
to
vail
that
also
with
the
Darkness
of
the
Shade
.
But
this
is
the
Glory
of
Jesus
Christ
,
to
bring
down
these
Mysterious
heights
,
and
make
them
familiar
to
the
Eye
of
the
Creature
.
It
is
an
Eye
of
Glory
in
the
Saints
,
those
Fellow-Kings
to
Jesus
Christ
,
by
which
they
discover
the
Picture
in
the
shade
,
the
ravishing
depths
of
the
Life
itself
in
the
Picture
,
and
make
it
their
Royal
Entertainment
to
converse
continually
with
the
Beauties
,
and
Sweetnesses
of
the
Divine
nature
in
them
both
invisible
to
common
senses
.
This
Psalm
is
entituled
,
A
Song
of
Loves
.
The
sweetest
Matter
exprest
in
the
sweetest
Manner
.
Both
are
a
Divine
Harmony
.
The
Loves
here
are
a
Harmony
of
the
most
Heavenly
,
and
most
Spiritual
Hearts
.
The
Song
the
Harmony
of
the
most
Heavenly
,
and
most
Spiritual
Voices
.
The
Loves
figure
out
the
Father
,
the
pure
,
unfathomed
,
unconfined
Spring
of
Unity
,
and
Sweetness
,
where
all
things
lie
embracing
each
other
in
their
first
,
and
softest
Bed
:
The
Song
represents
the
shining
Word
,
the
harmonious
Wisdom
,
the
Essential
Musick
,
Beauty
and
Image
of
the
Godhead
,
the
Son
,
in
whom
all
the
Riches
of
Love
are
with
an
equal
Richness
,
and
Loveliness
displaid
.
The
Song
of
Loves
,
these
Loves
thus
sung
,
this
Marriage
of
Love
,
and
Loveliness
paint
out
to
us
the
Joyes
and
Glories
of
the
Thrid
Person
the
Holy
Ghost
.
But
by
whom
was
this
Song
sung
?
Some
read
;
The
Song
of
the
beloved
Virgins
.
These
are
the
friends
of
the
Bridegroom
,
and
the
Bride
,
which
sing
the
Epithalamium
,
or
Marriage-Song
.
In
the
Canticles
they
are
called
,
The
Daughters
of
Jerusalem
,
which
some
Interpreters
understand
to
be
the
Holy
Angels
.
Angelical
Spirits
are
expressed
by
the
name
of
Virgins
very
fitly
:
1.
For
the
preservation
of
their
native
sweetness
,
their
primitive
beauty
,
the
flower
of
the
Divine
Image
i●
them
uncorrupt
,
untainted
.
2.
For
their
single
Estate
,
being
separate
from
mixture
,
and
union
with
any
sorts
of
Earthly
Bodies
below
them
,
and
not
yet
raised
to
a
marriage
with
the
Divine
Body
,
the
Substance
,
and
Fulness
of
the
God-Head
in
Jesus
Christ
;
because
they
are
the
fairest
,
softest
,
and
sweetest
Images
of
all
created
Things
.
It
is
the
manner
of
the
Hebrew
Tongue
to
express
the
Beauty
,
and
Loveliness
of
things
by
the
feminine
Sex
.
The
Woman
is
the
Glory
of
the
Man
.
Christ
the
Brightness
of
the
Fathers
Glory
is
represented
in
this
Form
by
the
Jerusalem
above
,
the
Mother
of
us
all
.
In
the
Proverbs
he
is
figured
by
a
Virgin-Queen
in
her
Pallace
,
his
Angels
as
Maidens
attending
on
this
Virgin-Queen
,
and
sent
forth
by
her
to
invite
her
guests
.
Thus
separate
and
Angelical
Spirits
,
those
invisible
Beauties
,
which
are
the
immediate
Copies
and
Springs
of
all
visible
things
,
as
also
the
Mark
,
and
White
to
which
the
activity
and
operations
,
of
all
natural
Principles
,
as
Arrows
are
directed
,
be
known
by
the
names
of
Nymphs
,
and
Virgins
.
I●hn
the
Baptist
was
the
Restorer
of
the
Law
,
the
proper
Ministry
of
Angels
,
which
was
ministred
by
Angels
,
and
by
which
only
the
Angelical
Life
and
Glories
,
as
figures
of
the
Divine
,
were
ministred
to
us
.
He
therefore
is
called
by
the
Holy
Ghost
,
An
Angel
going
before
the
Lord
to
prepare
his
way
.
He
speaks
of
himself
,
as
a
Friend
of
the
Bridegroom
,
rejoicing
to
hear
his
voice
,
and
making
one
in
the
Quire
of
Angels
,
which
sing
to
the
Bridegroom
,
and
the
Bride
,
while
they
lie
on
Beds
of
Glory
in
the
embraces
of
each
others
Love
.
These
Angels
are
those
Friends
,
which
Jesus
Christ
calleth
upon
,
in
his
Song
of
Songs
,
when
he
comes
into
his
Spouse's
Garden
,
Cant.
5.
1.
I
have
drunk
my
Wine
with
my
Milk
,
Eat
O
Friends
,
Drink
,
be
enebriated
with
Loves
.
St.
Paul
expounds
this
Scripture
,
Eph.
3.
10.
That
unto
the
Principalities
,
and
Power
in
Heavenly
places
might
be
known
by
the
Church
the
manifold
Wisdom
of
God
.
The
Hearts
,
and
the
Lips
of
the
Spouse
of
Christ
;
the
Marriage-Union
between
Christ
and
a
saint
,
in
the
spiritual
and
Heavenly
Image
,
is
the
Golden
Cup
,
out
of
which
the
Angels
drink
in
rich
Discoveries
of
God
,
the
Glories
and
sweetnesses
of
the
Divine
Nature
,
which
are
there
poured
forth
immediately
from
their
Fountain
,
which
are
that
Wine
of
Love
,
with
which
Christ
,
and
his
Spouse
entertain
each
other
.
O
the
Dignity
!
O
the
Delights
of
a
Holy
Soul
!
Angels
sing
to
it
;
Angels
pry
into
its
Beauties
,
and
Joys
;
Angels
draw
the
Waters
of
their
blissful
Light
,
and
Life
from
this
Well
.
The
Sounds
,
Operations
,
Lives
,
Essences
of
Angels
are
only
a
Musick
,
Songs
of
Love
,
and
Joy
to
the
beloved
Soul
,
and
her
Bride-groom
in
their
Union
.
In
this
sense
Christ
,
and
a
Saint
in
their
Spiritual
Glory
,
ride
together
upon
the
Cherubims
.
The
Angels
are
made
as
perfumed
gales
of
Wind
,
on
which
they
Flie
;
Flames
of
a
Divine
Fire
of
Love
,
Joy
,
and
Glory
,
which
continually
spring
up
,
shine
before
them
,
and
round
about
them
;
penetrate
thorow
all
things
,
converting
all
things
into
the
same
Ministerial
Brightnesses
,
and
Harmonies
of
an
Immortal
Life
,
and
Love
under
their
Feet
.
But
there
is
another
passage
worth
our
observation
,
before
we
leave
the
Title
to
this
Psalm
:
To
the
chief
Musician
upon
Shoshannim
.
Shoshannim
was
an
Instrument
of
six
strings
,
upon
which
the
Tune
to
this
Song
was
plaid
.
If
there
be
,
as
Divines
say
,
Tot
Mysteria
quot
Apices
,
so
many
Mysteries
,
as
points
of
words
,
letters
,
or
Marks
in
the
Holy
Scripture
,
we
may
well
believe
this
six-stringed
Instrument
to
allude
to
the
Creation
made
up
of
the
several
Works
of
six
several
Days
.
He
that
hath
Eyes
to
see
what
the
Spirit
doth
,
and
Ears
to
hear
the
Sound
of
the
Spirit
,
understands
this
great
frame
to
be
a
well-tuned
Instrument
of
so
many
strings
,
as
there
are
Creatures
in
it
;
the
whole
Composure
of
Providence
from
the
beginning
of
the
world
to
the
end
of
it
,
this
Song
of
Loves
plaid
upon
it
by
Jesus
Christ
to
his
Heavenly
Bride
,
whose
Spiritual
senses
see
the
Harmonious
,
and
Delicate
Motions
of
his
Hand
upon
every
string
,
and
take
in
with
unexpressible
delight
the
ravishing
Melody
.
Shoshannim
signifies
also
the
six-leaved
Lilly
.
Can.
2.
1.
It
is
doubtful
whether
the
Holy
Spirit
speak
in
the
Person
of
Christ
,
or
the
Church
,
when
he
saith
in
his
Song
,
I
am
the
Rose
of
Sharon
,
and
the
Lilly
of
the
Valleys
.
It
is
generally
understood
of
Christ
.
In
that
Mysterious
History
of
Esther
,
as
Esther
,
Mordecai
,
the
Jews
,
so
the
City
Shushan
,
the
City
of
the
Lilly
represent
the
Church
of
Christ
in
general
,
or
each
holy
Soul
in
particular
.
Interpreters
here
apply
the
Lilly
to
the
Bride
,
It
is
in
the
plural
number
Lillies
,
and
the
clause
may
be
rendred
,
concerning
the
Lillies
.
So
the
Subject
of
this
Song
of
Loves
is
signified
to
us
,
Jesus
Christ
,
and
his
beloved
Bride
,
two
Lillies
upon
the
same
Root
,
Flourishing
with
the
same
Beauties
,
smiling
Reflections
each
of
other
.
Either
of
them
with
his
six
leaves
comprehends
in
itself
the
perfections
of
the
whole
Creation
in
their
Original
Purities
,
and
Sweetnesses
.
Both
alike
,
in
that
Spiritual
Image
in
which
they
are
united
,
are
to
the
variety
of
Creatures
,
as
the
Seventh
Day
to
the
other
six
,
a
Bed
of
Rest
,
and
Delights
with
a
Canopy
of
Glory
;
their
Rest
,
Sanctification
,
and
Blessedness
.
But
it
is
time
to
pass
from
the
Title
to
the
Psalm
itself
.
The
first
verse
is
a
Preparation
to
the
matter
contained
in
the
Song
.
It
consists
of
Three
Parts
.
1.
The
Flame
,
and
fulness
of
the
Author
;
My
heart
enditeth
a
good
matter
.
The
word
,
Enditeth
,
is
used
only
this
once
.
Some
expound
it
,
boileth
with
a
good
matter
,
and
make
it
an
allusion
to
Meat-offering
in
the
Sanctuary
prepared
by
fire
in
a
Frying-pan
.
So
the
eternal
Spirit
,
which
is
Love
,
hath
the
place
of
the
Holy
Fire
.
The
Heart
is
the
Frying-pan
.
The
Excellencies
of
Jesus
Christ
in
his
own
Person
,
and
his
Brides
,
with
their
mutual
Affections
,
and
Joyes
are
the
Meat-offering
.
Some
interpret
this
Boiling
by
the
bublings
and
wellings
forth
of
a
Fountain
.
Thus
the
Chrystalline
Waters
of
the
Light
,
Life
,
and
Beauties
of
Christ
,
mingled
with
the
Heavenly
Fire
of
his
Love
,
are
the
Sea
.
The
Heart
is
the
Spring
into
which
this
Sea
by
Invisible
Tracts
,
and
hidden
Passages
conveyeth
its
flowing
Treasures
,
which
from
thence
pour
themselves
forth
into
rich
,
pleasant
,
and
plentiful
Streams
.
2.
The
Excellency
of
the
Subject
,
I
speak
of
the
things
,
which
I
have
made
touching
the
King
.
This
King
is
called
God
,
and
seated
upon
the
Throne
of
Eternity
,
v.
6.
which
verse
is
cited
,
and
applied
to
Jesus
Christ
,
as
he
comes
the
second
time
into
the
World
,
attended
by
all
his
holy
Angels
after
his
Resurrection
;
and
Ascent
to
the
Throne
of
his
Father
.
This
is
the
King
,
this
is
the
Bridegroom
,
and
the
Beloved
of
the
Soul
;
Jesus
cloathed
with
the
Royal
garment
of
his
Divine
Nature
,
crowned
with
the
Glory
of
the
Father
,
perfumed
with
all
the
good
ointments
of
the
Holy
Ghost
.
3.
The
Power
,
by
which
the
Author
is
inspired
in
the
composing
of
this
Song
My
Pen
is
the
Tongue
of
a
ready
Writer
.
Holy
men
of
God
spake
,
as
they
were
moved
by
the
Holy
Ghost
.
2.
Pet.
1.
21.
As
the
Son
is
the
Wisdom
,
Power
,
and
Glory
of
the
Father
:
So
the
Holy
Ghost
is
the
Love
of
the
Father
,
and
Son
,
he
is
called
by
the
name
of
Charity
,
or
Love
,
1
Cor.
13.
v.
1.
8.
He
is
that
Love
,
by
which
God
and
a
Saint
dwell
one
in
another
,
as
Love
is
described
to
be
the
Union
between
the
Lover
,
and
the
beloved
Object
.
So
he
is
spoken
of
.
1
John
4
16.
God
is
Love
;
He
that
dwells
in
Love
,
dwells
in
God
,
and
God
dwells
in
him
.
It
is
the
Inspiration
of
this
Holy
Spirit
of
Love
,
by
which
this
Song
of
Loves
was
penned
.
My
Heart
is
enditing
a
good
matter
.
My
heart
is
full
,
boileth
up
,
and
floweth
forth
with
a
good
matter
,
sweet
,
beautiful
and
profitable
,
This
Heart
represents
every
Member
of
Christ
,
which
all
have
one
,
and
the
same
Spirit
.
These
words
thus
opened
,
afford
us
this
Doctrine
.
1.
Doct.
A
good
Heart
is
a
Treasury
of
good
things
.
Matth.
12.
35.
A
good
man
out
of
the
good
Treasure
of
his
heart
bringeth
forth
good
Things
.
A
Treasure
,
or
Treasury
implyeth
two
things
:
1st
.
A
Place
.
A
good
Heart
is
a
Treasury
like
Heaven
in
three
respects
;
1.
It
is
great
,
and
spatious
.
It
comprehends
all
things
within
itself
.
It
hath
nothing
above
it
,
or
without
it
,
to
shut
it
up
,
and
confine
it
.
2.
It
is
of
a
sh●●●ing
,
and
glorious
Substance
,
made
of
Light
.
3.
It
is
incorruptible
,
immo●●
impregnable
.
No
Thief
can
there
break
in
to
steal
.
No
moth
,
or
rust
consumes
:
There
is
no
Principle
of
corruption
,
or
decay
within
:
No
power
from
without
can
prevail
there
.
2.
Precious
things
laid
up
in
this
Heavenly
Heart
make
it
a
good
Treasury
.
All
the
precious
things
of
the
Sun
,
and
Moon
,
of
the
Heavens
above
,
and
the
deep
below
,
are
here
.
Here
are
Eden
and
Paradise
.
Gen.
2.
10.
A
River
went
out
of
Eden
to
water
the
Garden
.
The
Jews
observe
from
this
place
,
that
there
are
two
Paradises
,
a
Superiour
,
and
Inferiour
;
One
above
,
Another
below
.
In
that
above
is
the
Fountain
of
Pleasure
,
from
thence
the
stream
descends
,
which
makes
that
below
ever-green
,
and
flourishing
with
delights
.
Eden
signifies
Pleasure
or
Delight
,
which
name
in
another
word
is
given
to
Christ
,
as
he
was
eternally
in
the
bosom
of
the
Father
;
Prov.
8.
30.
I
was
by
him
,
one
brought
up
with
him
,
Delights
from
day
to
day
.
Jesus
Christ
in
his
Heavenly
Image
,
in
the
Substance
and
Essence
of
the
eternal
Light
,
is
Eden
,
the
Paradise
above
.
In
his
earthly
Image
,
the
sweet
Shade
where
all
his
Beauties
seem
at
once
to
sleep
and
spring
,
he
is
the
Paradise
below
.
There
is
he
the
Eden
,
and
the
Fountain
in
the
midst
of
Eden
.
Here
the
Garden
watered
by
the
River
going
forth
from
Eden
.
A
good
Heart
hath
in
itself
both
these
Paradises
;
the
Fountain
,
and
the
Stream
;
Eden
,
and
the
Garden
.
Cant.
4.
15.
The
Lord
Jesus
calls
his
Spouse
,
A
Fountain
of
Gardens
,
a
Well
of
living
Waters
flowing
from
Libanon
.
The
holy
Heart
is
both
the
Fountain
which
makes
all
things
Gardens
,
Paradises
,
which
way
soever
it
flows
,
and
those
Gardens
too
.
It
is
both
Libanon
with
the
Fountain
in
it
;
and
the
Gardens
below
in
the
vallies
,
in
the
midst
of
which
the
Living
Waters
from
this
Fountain
run
along
.
Reas●n
.
The
Heart
is
that
Spirit
,
which
is
the
first
Spring
,
and
Principle
of
Life
in
man
.
Prov.
4.
23.
Keep
thine
heart
with
all
Diligence
:
For
out
of
it
are
the
Issues
of
Life
.
All
the
treasures
of
this
World
,
its
Light
,
Forms
,
Vertues
,
operations
are
first
in
the
Sun
.
From
thence
they
flow
forth
in
various
Streams
all
round
about
him
,
while
yet
they
are
still
comprehended
in
him
,
as
being
not
only
their
inmost
Center
,
but
also
their
outmost
Circle
of
Light
,
and
Life
.
So
is
the
Heart
,
or
Spirit
of
Man
,
an
Invisible
Sun
in
the
midst
of
him
,
far
more
great
or
glorious
than
this
which
we
see
;
in
which
all
forms
,
and
acts
of
Life
,
like
Beams
,
rise
up
first
,
and
fullest
;
from
whence
they
are
dispensed
,
and
dispersed
.
The
Hebrew
word
,
to
keep
,
imports
a
double
sense
.
1st
.
Diligently
observe
thine
Heart
,
what
Spirit
,
or
Principle
it
is
,
by
which
thou
art
acted
.
Such
as
this
is
,
such
is
thy
whole
Life
.
If
thy
Heart
be
a
Substantial
,
true
,
pure
Spirit
,
thy
whole
way
,
and
work
,
all
thy
Joyes
are
Substance
,
Truth
,
Light
,
Immortality
,
as
the
Visions
of
God
.
If
the
Heart
which
is
in
thee
,
be
shadowy
,
thy
Life
is
vain
and
empty
,
the
dream
of
a
shadow
.
Is
thy
heart
corrupt
,
and
polluted
?
then
are
all
thy
Streams
poisoned
,
death
lurks
and
sports
itself
in
them
with
an
innumerable
company
of
Devils
.
2.
Keep
,
that
is
,
preserve
thine
own
,
thy
true
Heart
with
all
diligence
.
Abide
in
Christ
,
and
his
Love
,
as
the
only
root
of
Life
,
from
whence
alone
spring
the
sap
,
greennesses
,
flowers
,
fruits
of
true
Sweetnesses
,
Beauty
,
and
Blessedness
.
Watch
day
and
night
,
that
no
other
Spirit
put
forth
itself
in
thee
;
for
every
other
Principle
besides
Christ
,
and
his
Love
,
will
certainly
prove
a
Counterfeit
,
and
instead
of
a
Heart
,
out
of
which
the
Issues
of
Life
ought
to
be
,
a
root
of
bitterness
.
There
is
a
Twofold
Heart
:
-
1.
Natural
.
-
2.
Spiritual
.
1.
There
is
a
Natural
Heart
.
This
is
the
supream
part
of
the
natural
Soul
,
the
Angelical
Spirit
in
Man
.
1
Thes.
5.
23.
St.
Paul
prayes
:
The
very
God
of
Peace
sanctifie
you
wholly
:
and
I
pray
God
your
whole
Spirit
,
and
Soul
,
and
Body
be
preserved
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
.
Here
we
have
the
natural
Man
divided
into
three
parts
,
which
are
equally
capable
of
being
sanctified
,
or
by
defilement
made
subject
to
blame
.
1.
Spirit
.
2.
Soul
.
3.
Body
.
The
Spirit
is
as
the
Fountain
;
the
Soul
the
Stream
of
Life
:
The
Body
the
Channel
in
which
this
Stream
runs
along
.
The
whole
Man
is
one
Beam
sprung
immediately
from
the
Divine
Glory
.
The
upper
end
of
the
Beam
,
where
it
is
fullest
and
brightest
,
immediately
united
to
,
and
rooted
in
the
supream
Light
,
makes
the
Spirit
.
The
lowest
point
,
least
and
darkest
,
almost
vanishing
into
the
Shade
,
with
which
it
mingles
its
light
,
where
it
toucheth
the
Earth
,
is
the
Body
.
The
Soul
is
the
middle
of
that
Beam
,
partaking
of
both
these
,
dividing
and
uniting
them
,
like
the
Firmament
between
the
Waters
above
and
the
Waters
below
;
the
Angels
being
the
Waters
above
the
Firmament
;
and
Corporeal
Lives
those
below
.
The
Spirit
is
the
Angel
in
Man
,
or
Man
in
the
Similitude
and
Society
of
Angels
;
the
invisible
Image
,
the
first
Treasury
of
all
his
Natural
Beings
,
Beauties
,
and
Life
,
which
afterward
descends
,
and
distinguisheth
itself
into
the
varieties
of
Inferiour
Acts
,
and
Appearances
.
St.
Paul
therefore
in
the
forementioned
place
calls
it
their
whole
Spirit
.
The
Body
is
the
Outward
and
Visible
Image
,
the
Shadow
below
of
this
above
.
The
Soul
is
the
Life
,
by
which
the
Spirit
descends
into
the
Body
,
maintains
communion
with
it
,
and
gathers
it
up
again
into
itself
.
According
to
these
Distinctions
and
Descriptions
Solomon
discourseth
,
Eccles.
12.
7.
Then
shall
the
Dust
return
to
the
Earth
as
it
was
:
and
the
Spirit
shall
return
to
God
,
who
gave
it
.
The
name
of
God
there
signifies
Gods
or
Angels
,
for
whom
it
is
frequently
,
and
expresly
used
in
the
Holy
Scripture
.
The
Jews
say
it
properly
imports
the
Divine
Nature
,
as
it
is
cloathed
with
the
Angelical
;
God
in
the
midst
of
all
his
Holy
Angels
,
coming
forth
into
the
Creation
,
descending
to
be
the
Head
of
it
.
It
is
an
English
Proverb
:
If
men
could
live
without
the
company
of
Women
,
men
,
they
should
converse
with
Angels
.
This
is
true
;
when
the
Spirit
,
which
is
the
Head
,
and
the
Man
in
us
,
withdraws
itself
from
its
Shadowy
Image
,
the
Body
,
which
is
as
the
Woman
,
it
finds
itself
in
the
Form
of
an
Angel
,
and
in
the
Society
of
Angels
.
From
the
Angelical
State
and
Company
it
descends
into
the
Body
.
Thither
it
returns
again
,
when
it
leaves
the
Body
.
This
is
the
Natural
Heart
,
the
Angelical
Spirit
in
Man
,
made
in
the
Similitude
of
God
,
as
he
cloaths
himself
with
the
Angelical
Image
,
as
with
a
Garment
of
Light
,
and
so
vailing
his
naked
,
unaccessible
Glories
comes
forth
to
be
the
Head
of
Angels
.
This
Spirit
is
the
Immediate
Seat
of
the
Divine
Presence
,
the
Glory
the
Angelical
Throne
.
Here
the
precious
things
of
the
Sun
,
and
the
Moon
,
of
the
Invisible
,
and
Visible
Image
of
the
Divine
Nature
;
here
the
Riches
of
the
whole
Creation
appear
together
in
their
fullest
Lustre
,
and
most
beautiful
Order
.
The
Letters
of
the
Latine
Name
for
Heart
,
Cor
,
make
the
first
Letters
of
those
word
,
Camera
Omnipotentis
Regis
,
which
being
interpreted
are
,
the
Chamber
of
the
Almighty
King
.
It
is
a
common
observation
,
that
the
Heart
of
Man
is
Triangular
,
which
therefore
cannot
be
filled
with
the
round
World
,
but
only
with
the
Trinity
.
This
Heart
,
of
which
we
speak
,
is
properly
Triangular
,
consisting
like
the
Angels
,
of
these
Three
,
Essence
,
Understanding
,
and
Will
,
the
proper
,
and
Immediate
Type
of
the
Trinity
,
which
as
it
can
be
fitted
,
and
filled
up
only
with
the
Truth
of
that
Type
,
those
Three
ever-blessed
Persons
,
as
their
Seal
in
the
noblest
mettal
,
next
themselves
,
it
contains
more
expresly
,
more
at
large
,
and
more
gloriously
all
those
Figures
,
and
Draughts
of
Divinity
,
which
are
imprinted
upon
the
Face
of
any
Creature
.
O
the
inestimable
Treasures
of
Mans
Natural
Heart
,
if
Sin
change
it
not
from
a
Palace
of
Angels
to
a
Prison
of
Devils
,
or
a
Grave
!
2.
There
is
a
Spiritual
Heart
,
1
Corin.
6.
16.
He
that
is
joyned
to
the
Lord
,
is
one
Spirit
.
Mark
the
Absoluteness
and
Universality
of
the
expression
:
one
Spirit
.
He
who
is
joyned
to
the
Lord
Jesus
by
believing
,
is
one
Spirit
with
Christ
,
one
Spirit
in
Christ
,
one
Spirit
,
as
Christ
is
one
.
Galat
,
3.
19
,
20.
St.
Paul
thus
distinguisheth
between
the
Law
,
and
the
Gospel
:
The
Law
was
ordained
by
Angels
in
the
hand
of
a
Mediator
.
Now
a
Mediator
is
not
a
Mediator
of
one
;
but
God
is
one
.
There
is
a
Twofold
Mediator
;
one
,
who
hath
his
Ground
in
the
Distance
,
and
his
End
to
maintain
the
Distance
between
Two
Parties
.
The
other
is
founded
in
an
Unity
,
and
his
work
is
to
manifest
,
and
make
perfect
this
Unity
.
The
Character
of
the
Law
is
Duality
,
and
Division
.
God
,
and
the
Creature
are
presented
each
to
other
,
as
two
upon
different
Principles
,
treating
on
a
Covenant
of
works
,
containing
different
Terms
to
be
performed
by
each
apart
.
In
the
Gospel
God
reveals
himself
,
as
he
is
One
,
as
he
is
the
Ground
,
the
Object
,
the
End
of
all
his
affections
,
and
operations
;
as
he
comprehends
himself
,
and
the
Creature
in
one
Person
,
and
in
one
Spirit
in
our
Lord
Jesus
;
as
he
loves
the
Creature
with
the
same
love
,
with
which
he
loves
himself
,
and
beholds
it
in
the
same
Glory
,
with
which
he
beholds
himself
in
Christ
.
This
is
the
Covenant
of
Grace
,
in
which
the
Lover
,
and
the
Beloved
are
both
One
.
You
may
now
ask
me
two
Questions
:
-
Q.
1.
How
God
is
One
?
-
Q.
2.
How
a
Believer
is
one
Spirit
?
Q.
1.
How
is
God
One
?
An.
God
is
one
four
wayes
.
1.
He
is
perfect
.
He
comprehends
all
parts
of
Excellency
in
every
kind
and
degree
,
Essentially
in
one
supream
,
and
undivided
Point
of
Being
within
himself
.
He
is
to
himself
the
Eye
,
the
Light
,
and
the
Object
;
the
Love
,
the
Loveliness
,
the
Joy
and
Fruit
of
both
;
all
in
One.
The
most
curious
Composition
of
all
Sweets
in
one
Ointment
,
or
Perfume
;
The
most
natural
extraction
of
the
vertues
of
all
herbs
and
flowers
into
one
Sweetness
in
Hony
falls
infinitely
short
of
the
Unity
of
all
Perfections
here
,
and
the
Perfection
of
this
Unity
.
2.
God
is
Pure
.
There
is
no
mixture
in
him
.
As
they
say
of
Gold
the
purest
Mettal
;
It
is
plenum
sui
,
full
of
itself
:
so
is
God
in
the
highest
sense
.
Every
grain
of
pure
Gold
,
is
Gold
.
Every
thing
in
God
is
God
.
There
is
no
mixture
,
Division
,
Allay
,
or
Bound
.
The
Divine
Nature
is
endlesly
compleat
,
and
entire
within
itself
,
like
a
Sea
of
unshaded
Light
,
which
hath
no
shore
,
or
Bottom
.
God
is
Light
,
and
in
him
is
no
darkness
.
2
John
1.
5.
3.
God
is
unchangeable
.
He
is
the
Rock
unmoveable
;
He
is
the
Rock
of
ages
.
All
successions
of
Time
,
like
Waters
of
a
River
pass
by
him
,
and
behold
him
through
all
revolutions
fixt
in
the
same
place
,
and
State
.
He
is
the
Rock
of
Eternity
.
As
Wheels
turning
round
in
a
Cave
within
a
great
Rock
:
So
all
the
Times
and
Changes
of
this
World
are
comprehended
within
the
Unchangeableness
,
and
Eternity
of
his
Essence
.
4.
God
is
the
Fountain
.
He
is
not
a
Broken
,
Barren
,
but
a
perfect
,
and
pregnant
Unity
.
Rom.
9.
36.
Of
him
,
and
Through
him
,
and
To
Him
are
all
things
,
to
whom
be
Glory
for
ever
.
As
all
numbers
are
a
Unity
multiplied
,
so
are
all
things
various
Sparklings
of
this
Divine
Unity
;
Emanations
,
and
Manifestations
of
the
same
God
presenting
himself
to
us
at
sundry
times
,
and
in
divers
manners
.
Love
is
defined
to
be
Partus
in
pulchro
,
a
Birth
in
a
Beauty
.
This
is
the
true
nature
of
things
,
that
Divine
Love
,
which
is
the
Birth
of
all
Varieties
of
,
and
in
this
Beautiful
,
this
Blessed
Unity
.
2.
Q.
How
is
a
Believer
one
Spirit
?
1.
That
One
,
Eternal
Spirit
brings
forth
the
Spirit
of
a
Saint
,
as
his
own
immediate
,
proper
and
Peculiar
Birth
;
as
the
dear
Reflection
of
himself
.
A
Saint
is
the
Workmanship
of
Jesus
Christ
,
not
as
a
Picture
is
of
a
Painter
,
but
as
a
Child
is
of
the
Father
,
one
Spirit
,
one
Life
,
one
Divine
Nature
is
in
Both.
2.
This
one
Spirit
begets
,
and
brings
forth
the
Spirit
of
a
Saint
in
his
own
likeness
.
Rom.
8.
29.
God
hath
predestinated
us
to
be
conformed
to
the
Image
of
his
Son
;
that
is
to
his
heavenly
Image
,
as
he
is
the
quickning
Spirit
:
1
Cor.
15.
45
,
49.
The
Lord
Jesus
is
our
Father
,
the
Father
of
the
new
World
,
the
New
Birth
in
us
,
as
he
is
the
Heavenly
one
,
that
Spirit
,
which
is
the
supream
Unity
,
the
Lord
and
Fountain
of
Life
,
and
Spirits
.
So
he
brings
us
forth
in
the
Image
of
the
same
Heavenly
Form
,
and
of
the
same
Divine
Unity
.
Thus
he
prays
to
his
Father
;
John
17.
22.
The
Glory
which
thou
gavest
to
me
,
I
have
given
to
them
,
that
they
may
be
One
,
as
we
are
One.
Behold
the
Divine
Birth
of
a
Saint
,
the
Divine
Likeness
into
which
he
is
born
,
and
the
Divine
Unity
,
the
Ground
,
and
Form
of
the
Divine
Birth
,
and
Likeness
.
3.
The
Eternal
Spirit
unites
itself
to
the
Spirit
of
a
Believer
thus
regenerated
in
the
most
Intimate
,
Entire
,
and
Inseparable
manner
.
They
mutually
inhabit
,
fully
possess
,
perfectly
enjoy
each
other
.
In
life
,
and
death
,
time
,
and
eternity
they
are
undivided
.
Thus
this
Heavenly
Adam
,
the
Unity
,
and
Fountain
of
Spirits
casts
himself
into
the
sleep
of
Humane
Life
,
and
of
Death
,
that
he
may
bring
forth
from
his
Side
,
and
his
Bosom
this
Sister-Spirit
,
this
true
Eve
,
the
Mother
of
all
Living
,
of
all
Heavenly
,
and
Spiritual
Lives
,
as
he
is
the
Father
.
Then
,
when
he
awakens
in
the
Resurrection
from
the
Dead
,
he
takes
her
to
be
his
Spouse
,
as
she
is
his
Sister
in
the
Fellowship
of
the
Divine
Unity
,
which
is
the
glorious
Ring
,
and
Circle
of
all
Relations
.
So
she
,
who
is
Spirit
of
his
Spirit
,
in
the
likeness
of
the
same
Spirit
,
is
made
one
Spirit
with
him
.
Thus
you
have
an
Answer
to
these
two
Questions
.
You
see
,
how
God
is
One
;
How
he
,
that
is
joyned
to
the
Lord
,
is
one
Spirit
.
O
that
men
knew
God
unvailed
,
revealed
in
the
Light
,
and
Grace
of
the
Gospel
,
as
he
is
One
!
O
that
they
they
did
rellish
the
Sweetness
of
this
Unity
of
the
Spirit
,
which
is
the
height
of
all
Relations
,
by
which
God
is
one
to
a
Believer
in
all
times
,
and
things
,
one
in
him
,
one
with
him
;
by
which
he
also
is
one
to
,
in
,
and
with
God!
This
sight
and
sense
would
make
us
to
be
continually
in
Pangs
of
longings
to
be
regenerated
,
and
brought
forth
into
this
Spirit
,
and
Unity
;
as
Jesus
Christ
is
always
in
pangs
of
Love
to
bring
it
forth
,
and
form
it
in
us
.
But
to
conclude
this
Reason
;
This
Holy
Spirit
,
this
Spirit
of
Unity
,
and
Unity
of
the
Spirit
is
the
Spiritual
heart
,
of
which
we
speak
.
St.
Paul
Ephes.
3.
expresseth
it
by
being
rooted
in
Love
.
This
is
that
Root
,
which
we
have
in
the
eternal
Love
of
God
,
in
that
Love
,
which
is
God
,
in
God
,
as
he
is
Love
.
This
is
the
new
Heart
,
which
is
bred
and
cherished
in
the
bosom
of
the
Father
.
These
Heavens
above
us
comprehend
in
their
Circuits
all
things
here
below
,
which
,
as
learned
men
teach
us
,
are
figures
,
&
images
of
their
vertues
sent
forth
from
them
.
But
they
have
fixed
in
themselves
innumerable
Bodies
of
Light
,
and
Glory
far
exceeding
all
things
here
.
They
say
,
that
these
Heavens
are
Circular
,
because
that
round
Figure
is
most
ca●acious
,
and
beautiful
,
as
being
an
Image
of
the
Unity
of
Angelical
〈◊〉
How
great
and
glorious
a
Circle
then
vastly
transcending
the
Heaven
of
Heavens
is
this
Divine
Unity
,
this
Spirit
which
is
the
new
heart
of
a
Saint
?
All
the
Heavens
,
and
this
earth
lie
within
the
compass
of
it
,
as
Light
shadows
which
it
casteth
from
it self
.
But
as
for
those
Treasures
which
are
proper
to
it
,
which
are
fixt
in
it
,
how
infinitely
more
innumerable
,
how
infinitely
richer
are
they
?
The
mind
of
Christ
with
all
the
Beauties
,
and
Brightnesses
there
;
the
deep
things
of
God
,
with
all
those
Lights
and
Joys
unfathomable
to
every
natural
Eye
,
and
Heart
,
lie
within
the
Circuit
of
this
Spiritual
Principle
.
A
great
Philosopher
call'd
the
Angelical
Spirit
in
man
,
which
is
his
Natural
Heart
,
the
Flower
of
the
Soul
.
It
is
so
indeed
,
as
the
Blossoms
upon
Fruit-Trees
;
but
the
Divine
Spirit
,
the
Spiritual
heart
is
the
Fruit
,
1.
Use.
Seek
this
good
heart
,
which
hath
so
good
a
Treasure
in
it
.
That
you
may
seek
it
with
all
affection
,
and
diligence
,
take
these
Three
directions
:
Believe
the
Truth
of
this
Principle
:
Consider
the
Preciousness
of
it
:
Understand
your
Propriety
in
it
.
1.
Believe
the
Truth
of
this
Principle
.
When
the
Apostles
asked
the
Christians
in
Samaria
,
whether
they
had
received
the
Holy
Ghost
,
they
answered
,
that
they
had
not
so
much
,
as
heard
whether
there
were
a
Holy
Ghost
or
no.
Is
not
this
the
temper
of
many
amongst
us
,
of
most
,
of
the
sensitive
,
and
natural
Spirit
in
us
all
?
We
do
not
so
much
as
believe
,
that
there
is
a
Holy
Ghost
;
much
less
,
that
this
Holy
Ghost
is
poured
out
upon
any
Soul
,
as
a
Heavenly
Anointing
from
above
;
or
dwells
in
any
heart
,
as
the
Principle
of
a
supernatural
,
and
eternal
Life
.
He
that
comes
to
God
,
must
believe
,
that
God
is
,
and
that
he
is
a
Rewarder
of
those
that
diligently
seek
him
:
Heb.
11.
6.
Fix
in
thine
heart
with
an
unshaken
faith
,
these
two
Radical
Truths
,
from
which
all
the
fatness
,
and
sweetness
of
the
Tree
of
Life
is
derived
into
our
Spirits
:
1.
That
God
is
.
2.
That
there
is
a
Union
between
God
and
Man
in
One
Spirit
.
Say
frequently
to
thy self
:
It
is
true
,
It
is
the
first
Truth
,
upon
which
all
other
Truths
are
built
;
that
there
is
a
supream
,
incomprehensible
Being
,
which
shines
through
all
,
and
fills
all
,
the
Fountain
,
and
Measure
;
the
End
,
Perfection
,
and
Blessedness
of
all
Beings
.
It
is
as
true
,
that
this
ever-glorious
God
descends
in
Jesus
Christ
to
sow
himself
by
his
own
good
Spirit
as
a
Divine
Seed
in
the
heart
of
man
below
;
that
by
the
unvailing
of
his
original
Excellencies
he
shines
,
as
a
spiritual
Sun
from
above
into
the
Soul
,
to
quicken
,
awake
,
and
call
forth
this
Seed
,
in
the
vertue
of
which
the
Soul
springs
into
a
new
,
and
heavenly
Being
,
comes
to
God
by
the
fresh
Participations
of
his
life
,
grows
up
into
his
Likeness
,
pleaseth
him
,
is
possess'd
,
and
enjoy'd
by
him
,
possesseth
,
and
enjoyeth
him
with
an
unexpressible
fulness
of
all
mutual
,
and
Divine
Pleasures
.
When
the
Merchant
in
the
Gospel
found
a
Pearl
in
the
Field
,
he
went
,
and
sold
all
to
purchase
this
Field
.
If
you
have
discovered
this
rich
Pearl
of
the
Divine
Nature
,
as
a
Root
at
the
bottom
of
yo●●
Spirits
:
go
,
exchange
every
Principle
,
Power
,
and
excellency
to
give
〈◊〉
self
up
to
the
conduct
,
activity
,
fruitfulness
,
enjoyment
of
this
alone
.
2.
Consider
the
preciousness
of
this
Heavenly
Principle
,
Es.
6.
13.
God
compares
his
people
in
the
greatest
desolations
to
an
Oak
,
whose
Substance
is
in
it
,
when
it
hath
cast
its
leaves
:
so
saith
he
,
the
Holy
Seed
shall
be
the
Substance
thereof
.
Consider
here
three
Precious
Things
in
this
good
Heart
,
which
is
the
Seed
,
and
Principle
of
Grace
in
us
.
1.
This
Spiritual
Principle
is
a
Substance
.
Solomon
complains
of
all
things
under
the
Sun
;
the
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
filled
with
hearing
.
He
brings
this
as
an
Argument
,
and
effect
of
their
vanity
.
All
things
here
are
Shadows
only
,
and
so
empty
,
unsatisfactory
,
endlesly
raising
expectations
,
and
desire
,
but
never
answering
them
.
When
this
Spirit
,
which
is
far
above
the
Sun
is
received
by
thee
,
when
this
becomes
the
Principle
of
all
thy
faculties
,
which
sees
in
thine
Eye
,
hears
in
thine
Ear
,
understands
,
and
wills
in
thine
heart
;
when
this
is
the
Treasury
,
from
which
all
Objects
come
forth
to
act
those
faculties
:
then
thine
Eye
will
be
satisfied
with
seeing
substantial
Beauties
,
thine
Ear
will
be
filled
with
substantial
Melodies
,
thine
Understanding
will
sit
down
to
a
Heavenly
Feast
of
substantial
Lights
,
and
Truths
,
thy
Will
shall
lie
down
to
a
Sweet
and
Eternal
rest
in
a
bed
of
substantial
Embraces
,
and
Joys
,
in
the
midst
of
the
Substance
,
and
Essence
of
Goodness
itself
.
2.
This
is
the
Holy
Seed
.
The
Heavens
over
our
Heads
are
pure
.
They
are
free
from
that
gross
,
and
dark
Matter
,
with
which
all
Forms
of
things
are
mixt
here
on
Earth
.
This
Purity
of
theirs
,
is
their
Transparency
,
Light
,
Lustre
,
Harmony
,
Vertue
,
Incorruptibility
.
Yet
they
are
Corporeal
,
and
Bodily
;
their
bright
Beauties
shall
be
turned
into
Darkness
,
and
Blood
.
The
Angels
are
purer
far
,
than
these
Heavens
.
They
have
no
Cloud
,
Clog
,
or
Dross
of
Bodies
.
Yet
are
they
mixtures
of
Light
and
Shade
.
Their
Glories
are
vails
upon
the
true
Glory
.
They
wax
old
,
as
a
Garment
,
and
are
changed
.
Their
Nature
is
subject
to
stains
,
and
falls
.
But
this
Principle
,
which
is
the
Seed
,
and
Heart
of
a
Believer
is
purer
than
the
Heavens
,
or
the
Angels
.
It
is
the
Spirit
of
God
,
the
true
Light
,
in
which
there
is
no
Darkness
;
Simple
,
incorruptible
,
Unchangeable
.
3.
This
Principle
is
durable
.
It
is
a
Fountain
springing
up
in
the
Soul
to
Eternal
Life
,
John
4.
O
precious
Treasure
!
Eternity
is
defined
to
be
the
full
,
and
unbounded
Possession
of
all
Good
at
once
,
in
One.
Pearls
have
their
price
,
because
they
have
their
lustre
in
a
lasting
Substance
.
This
Holy
Seed
is
the
onely
Pearl
of
price
,
both
for
its
Lustre
,
and
for
its
lastingness
.
The
Will
of
Man
naturally
moves
to
good
.
The
greater
the
good
is
,
and
the
more
clearly
it
appears
to
us
;
so
much
the
more
natural
,
and
powerful
are
the
motions
of
our
Will
to
it
.
Did
we
understand
the
goodness
of
this
Spiritual
Principle
for
the
Reality
,
the
Excellency
,
the
Eternity
of
it
;
the
Waters
are
not
carried
so
naturally
,
so
constantly
to
the
Sea
,
nor
Fire
upwards
to
the
Bosom
of
Heaven
;
as
our
Souls
would
to
this
Sea
of
Life
,
and
Bosom
of
Love
,
Union
with
God
in
the
Unity
of
his
own
Spirit
.
Thus
we
have
done
with
the
2d
Direction
to
quicken
us
in
our
pursuit
of
a
new
Heart
,
a
Spiritual
Principle
,
which
is
to
consider
the
preciousness
of
it
.
3.
Understand
your
Propriety
in
this
Divine
Principle
.
1.
You
were
made
in
the
Similitude
,
and
Image
of
God
.
He
is
your
Original
;
the
Substance
and
Truth
of
your
Being
;
more
truly
your selves
,
than
you
are
your selves
.
2.
God
is
your
Father
,
There
is
one
God
the
Father
,
of
whom
are
all
Things
,
saith
St.
Paul
1
Cor.
The
Cheeks
of
Christ
are
said
to
be
Beds
of
Spices
:
Cant.
5.
v.
13.
Our
Immortal
Souls
,
our
whole
Persons
are
sprung
up
out
of
the
Glories
of
the
eternal
Spirit
,
as
Spices
,
and
Flowers
out
of
their
Beds
in
the
Gardens
.
When
we
are
united
to
this
Spirit
,
we
return
to
our
own
Original
,
like
those
flowers
,
we
sink
down
into
our
proper
Beds
and
Roots
,
to
receive
a
fresh
Life
and
Beauty
.
3.
We
are
made
by
,
and
in
Christ
,
Col.
1.
By
Christ
,
as
our
immediate
Principle
,
and
Pattern
;
In
Christ
,
as
our
proper
Habitation
.
The
Original
Sin
of
Devils
,
which
infected
Mankind
,
is
plainly
set
down
to
be
this
:
Jude
6.
They
kept
not
their
first
State
,
in
Greek
,
Principle
:
but
left
their
own
Habitation
.
Propriety
begets
Love
;
for
both
Love
and
Propriety
have
their
life
and
root
in
Unity
.
There
is
nothing
which
is
so
much
thine
own
,
as
God
,
as
Christ
,
as
the
Spirit
.
These
are
thine
own
Father
;
thine
own
Habitation
,
where
thou
art
at
home
;
thine
own
Principle
;
thine
own
Original
;
thine
own
truest
and
best
Self
.
Let
this
Propriety
then
by
Love
ascending
from
thee
,
by
the
sense
,
and
influence
of
a
greater
Love
far
descending
upon
thee
,
encourage
,
allure
,
and
attract
thee
to
this
Divine
Principle
,
this
Spirit
of
Union
,
by
which
thou
becomest
one
Spirit
with
Christ
,
and
the
Father
.
Thus
return
,
O
man
,
whosoever
,
whatsoever
thou
art
,
to
thine
own
Home
,
to
thy
proper
Unity
,
as
the
wandring
Bird
to
her
nest
;
and
the
Wife
of
Adulteries
to
the
bosom
of
the
Husband
of
her
Youths
,
where
she
finds
a
Fountain
of
Heavenly
Loves
still
flowing
fresh
for
her
,
as
at
the
first
;
into
which
she
casts
her self
,
and
finds
all
the
Beauties
of
her
Youth
,
and
Purity
restored
unto
her
,
as
in
the
beginning
;
her
sins
and
sorrows
flying
away
,
and
vanishing
into
the
Air
of
this
eternal
Spirit
,
as
Shadows
of
the
Night
,
and
Dreams
of
a
man
asleep
,
when
he
waketh
.
Use
2.
This
good
Treasure
of
a
good
Heart
is
a
Cordial
,
and
Comfort
against
Losses
,
or
Sufferings
.
Heb.
10.
34.
The
holy
Penman
tells
the
Disciples
,
to
whom
he
writes
,
they
took
joyfully
the
spoiling
of
their
Goods
,
knowing
in
your selves
,
that
ye
have
in
Heaven
a
better
and
an
enduring
Substance
.
Some
read
it
knowing
that
you
have
in
your selves
in
Heaven
a
better
,
and
an
enduring
Substance
.
This
Scripture
upon
the
riches
of
the
Spiritual
Principle
in
a
Believer
groundeth
five
sweet
and
full
Consolations
.
1.
▪
Thou
hast
the
Substance
.
A
Lacedaemonian
invited
to
hear
one
sing
like
the
Nightingale
answered
,
To
what
purpose
,
when
I
can
hear
the
Nightingale
itself
.
When
thy
sense
mourns
to
thy
Soul
,
and
saith
:
They
have
taken
away
our
Estates
,
our
Friends
,
all
the
joys
of
Life
.
They
will
take
away
our
Lives
also
:
let
thy
soul
reply
;
why
should
we
mourn
for
the
Shadows
,
when
still
we
have
the
Substance
?
2.
Thou
hast
all
things
better
.
Philosophy
saith
,
that
every
plant
below
,
hath
its
Star
in
Heaven
;
each
Star
its
Angel
above
;
the
Angels
their
Idea's
,
or
Original
Essences
,
and
Truths
,
in
God
,
to
which
they
are
as
Types
only
.
Is
thy
Flower
withered
?
Thou
hast
it
in
a
Star
.
Is
thy
Star
darkned
?
For
thy
Star
thou
hast
an
Angel
.
Are
the
good
Angels
,
which
ministred
to
thee
,
withdrawn
from
thee
?
They
are
present
,
and
appear
to
thee
in
a
better
manner
,
in
the
Form
of
God
.
Canst
thou
grieve
for
the
loss
of
a
Figure
in
Wax
,
when
thou
hast
the
same
Figure
in
a
Gold-Seal
,
from
which
the
Impression
of
that
Form
was
made
upon
the
Wax
?
3.
Thou
hast
all
to
endure
for
ever
.
The
Scripture
compares
Spiritual
,
and
Heavenly
Things
to
Spices
,
for
their
Sweetness
,
and
Incorruptibleness
,
because
they
partake
much
of
the
Sun
.
Spices
are
prefer'd
before
Flowers
,
because
they
have
a
more
lasting
Sweetness
;
and
not
only
so
,
but
they
preserve
us
both
living
,
and
dead
from
corruption
.
Therefore
they
are
used
for
preservatives
from
Infection
,
and
for
Embalmings
.
Thou
seest
thy
Flesh
,
and
all
the
Glory
of
the
Flesh
round
about
thee
wither
,
and
fade
away
.
Trouble
not
thy self
.
In
stead
of
these
Flowers
thou
hast
Spices
.
Thou
hast
all
thy
pleasant
things
in
an
incorruptible
Spirit
,
where
they
not
only
preserve
their
sweetnesses
ever
fresh
for
thee
,
but
thee
also
ever
flourishing
in
the
enjoyment
of
them
.
4.
Thou
hast
all
in
Heaven
.
A
Believer
is
ever
in
Heaven
,
and
hath
Heaven
in
himself
.
For
that
Spirit
,
which
is
his
Principle
is
the
highest
Heaven
.
The
Joys
of
the
Gospel
are
compared
often
to
a
Feast
,
to
a
Wedding-Dinner
at
the
Marriage
of
a
Kings
Son
.
Now
there
go
to
make
up
a
Feast
,
not
only
costly
,
and
curious
fare
,
but
all
things
suitable
,
Stately
,
and
rich
Rooms
,
Musick
,
Perfumes
,
excellent
company
,
all
the
Furniture
,
and
Entertainment
great
,
beautiful
,
and
delighting
.
Thus
thy
Sufferings
only
change
the
Scene
.
What
thou
hadst
before
on
Earth
;
now
thou
hast
in
Heaven
,
in
the
glorious
Fellowship
of
all
Angels
,
and
Triumphant
Spirits
,
with
the
Ointments
of
the
Holy
Ghost
,
the
Melodies
,
and
Harmonies
of
Divine
Love
sounding
thorow
all
the
Beauties
of
the
Divine
Nature
,
in
the
purest
Light
guilding
all
;
Joys
,
and
Immortal
Pleasures
like
Doves
with
Silver
Wings
,
and
Golden
Feather
flying
about
every
where
,
being
nothing
but
the
Spirit
of
all
Grace
,
Joy
,
and
Glory
in
various
forms
.
5.
Thou
hast
all
this
Substance
,
this
Heaven
in
thy self
.
A
Believer
hath
these
Heavenly
Things
in
himself
by
a
threefold
Union
.
1.
By
a
Union
of
Love
.
As
these
Heavenly
things
are
thy
Beloved
;
so
thou
art
their
Love
.
As
thou
beholdest
all
pleasantnesses
in
their
faces
:
so
thou
art
their
Garden
of
Pleasures
,
where
all
precious
things
,
new
and
old
,
are
treasured
up
for
thy
Beloved
.
They
are
thy
rest
,
and
delight
:
their
Desire
is
towards
thee
.
You
are
in
the
Unity
of
the
Spirit
,
as
One
made
Two
,
and
Two
made
One
again
.
2.
By
a
Union
of
Likeness
.
Those
Heavenly
things
,
and
thy
Spirit
are
as
Brother
and
Sister
that
suckt
the
breasts
of
the
same
Mother
;
as
Twin-Lilies
,
or
Roses
springing
from
the
same
Root
of
Love
.
They
are
to
you
,
and
you
to
them
,
as
clear
and
shining
Glasses
,
in
which
you
mutually
see
the
Faces
each
of
other
,
and
your selves
as
reflections
of
each
others
Beauties
.
Jesus
Christ
in
the
Canticles
often
calls
the
Holy
Soul
his
Sister-Spouse
.
He
calls
her
,
Can.
1.
9.
My
Love
.
The
word
in
Hebrew
according
to
its
Root
is
the
same
with
that
,
which
signifies
a
Friend
,
who
is
described
to
be
Alter
Idem
,
the
same
in
another
Person
.
It
properly
imports
One
made
into
Two
by
a
Division
,
as
Adam
,
and
Eve
;
the
other
half
on
Ones
self
.
3.
By
a
Union
of
Substances
.
Bodies
can
never
meet
in
One
.
No
one
Body
can
ever
be
in
two
places
at
once
;
nor
two
bodies
ever
in
one
place
.
They
unite
only
by
Touches
,
by
their
outsides
,
by
Accidents
,
and
Shadows
.
A
Holy
Heart
,
and
Heavenly
Things
unite
,
as
Spirits
,
as
the
purest
Spirits
,
where
the
Unity
is
most
perfect
.
These
intimately
,
totally
,
essentially
,
formally
penetrate
,
possess
,
fill
,
and
actuate
each
other
.
You
have
a
shadow
of
it
in
the
mixture
of
Lights
;
or
in
two
clear
,
and
bright
Eyes
,
when
they
look
full
,
and
stedfastly
one
upon
another
.
So
Christ
prays
,
John
17.
21.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
one
in
us
.
Again
,
v.
23
,
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
One.
The
Radical
,
and
Original
Unity
is
that
of
the
Blessed
Persons
in
the
Trinity
;
the
most
immediate
Branches
,
and
liveliest
Copies
of
it
are
those
Two
,
of
the
Divine
,
and
Humane
Nature
in
Christ's
Person
;
of
the
Head
and
Members
in
his
Mystical
Body
.
But
this
shall
suffice
for
our
present
Doctrine
,
that
a
good
Heart
is
a
Treasury
of
good
things
.
PSAL.
XLV
.
VER.
II.
Thou
art
fairer
than
the
Children
of
Men
:
Grace
is
poured
into
thy
lips
:
therefore
God
hath
blessed
thee
for
ever
.
THis
Psalm
is
a
Song
of
Loves
.
It
containeth
the
whole
mystery
of
the
Gospel
,
and
of
the
life
of
a
Saint
with
his
Saviour
,
both
in
the
Figure
and
Substance
,
which
is
all
an
Heavenly
Song
of
Spiritual
,
and
eternal
Loves
.
An
Holy
Soul
in
love
with
Jesus
Christ
is
altogether
taken
up
with
this
Threefold
exercise
.
1.
The
Description
,
and
Contemplation
of
the
Person
of
her
Beloved
.
2.
The
Desire
,
and
continual
longings
by
day
,
and
by
night
to
be
possess'd
of
,
to
enjoy
this
Person
.
3.
The
care
,
and
labour
to
be
like
him
,
to
partake
of
his
Beauties
and
Graces
,
to
derive
them
by
the
channels
,
and
streamings
of
the
Spirit
into
itself
,
to
transform
itself
into
his
Likeness
.
St.
Paul
spends
the
first
part
of
his
discourses
in
drawing
aside
the
Curtain
,
and
setting
the
Person
of
Christ
in
its
entire
form
,
naked
glories
,
and
native
sweetnesses
in
the
Eyes
of
Believers
.
Then
he
leadeth
,
and
presseth
them
to
the
enjoyment
first
,
next
to
the
Imitation
of
this
Jesus
upon
the
ground
of
his
own
Loveliness
,
Love
,
and
Life
.
The
first
part
of
this
Psalm
is
spent
in
like
manner
upon
the
Person
,
and
Praises
of
the
Lord
Jesus
.
This
Verse
hath
Three
Parts
.
1.
The
Beauty
of
Christ
;
Thou
art
fairer
,
than
the
Children
of
Men
,
2.
The
Love
,
and
Sweetness
of
Christ
;
Grace
is
poured
into
thy
lips
.
3.
The
Seal
of
the
God-Head
,
of
the
Father
,
of
his
Blessedness
,
and
Eternity
upon
the
Person
of
Christ
;
therefore
God
hath
blessed
thee
for
ever
.
1.
The
first
part
in
the
Text
is
the
Beauty
of
Christ
;
Thou
art
fairer
than
the
Children
of
Men.
Jesus
Christ
is
the
fairest
of
all
men
.
He
is
fairer
than
the
whole
generation
of
Mankind
.
He
is
fairer
than
any
person
born
of
Man
.
The
Lord
Jesus
excells
all
Mankind
in
Beauty
,
in
Three
respects
.
1.
The
Humane
Nature
of
Christ
taken
by
itself
,
was
born
of
a
Virgin-Mother
,
and
God
immediately
supplying
the
place
of
a
Father
.
So
it
was
,
as
a
Morning-beam
begotten
between
a
pure
Sun
,
and
a
clear
sweet
Air.
Then
it
was
born
without
Sin
,
the
proper
,
and
only
deformity
of
Spirits
.
Thus
his
Soul
and
Body
were
like
a
Silver
stream
,
flowing
quietly
in
a
clean
channel
,
where
the
Image
of
the
Skie
,
and
all
the
Heavenly
Bodies
figures
itself
constantly
,
and
clearly
.
So
did
the
Mind
,
Will
,
and
Workings
of
the
God-Head
figure
themselves
,
and
shine
in
the
Manhood
of
Christ
.
Lastly
it
is
the
common
sense
of
Divines
,
that
the
Complexion
of
Christ
was
very
delicate
,
and
pure
,
arising
from
the
most
accurate
proportion
of
the
Elements
,
the
most
exact
Harmony
,
and
purity
of
the
Humours
,
and
Spirits
in
his
Body
.
We
never
read
,
that
he
was
at
all
Sick
.
As
this
made
all
his
Sufferings
the
greater
thorough
the
quickness
of
his
sence
:
so
it
made
him
in
his
outward
Form
extreamly
sweet
,
and
lovely
above
the
rest
of
men
.
But
besides
all
this
,
the
Holy
Ghost
seems
to
fix
its
eye
upon
the
Humane
Nature
of
Christ
in
two
other
States
different
from
that
of
his
Incarnation
by
the
Virgin
Mary
;
as
he
is
the
First-born
of
the
whole
Creation
,
or
of
every
Creature
;
and
as
he
is
the
First-born
of
those
that
rise
from
the
Dead
;
Coloss.
1.
15
,
18.
The
Jews
say
,
that
the
Messias
was
the
first
Creature
;
that
all
the
rest
were
made
by
Him
,
in
Him
,
and
for
Him
,
as
Pictures
to
the
Life
,
and
Copies
to
the
Original
.
A
German
Divine
teacheth
,
that
he
who
receives
the
Body
of
Christ
,
receives
at
once
all
,
that
is
good
,
or
fair
in
the
whole
world
from
the
Beginning
to
the
End
of
it
.
But
the
Humanity
of
the
Lord
Jesus
,
as
he
is
the
First-born
of
those
that
are
risen
from
the
Dead
,
excels
Adam
in
all
his
Innocency
,
and
primitive
Perfections
,
yea
,
and
Himself
also
,
as
he
was
the
First-born
of
every
Creature
,
the
Natural
Head
of
Angels
,
as
much
as
Heaven
exceeds
the
Earth
,
or
a
Paradise
in
the
third
Heavens
an
Earthly
One
,
1
Corin.
15.
49.
The
former
was
an
Earthly
Beauty
,
fading
,
designed
for
a
Sacrifice
,
to
be
exposed
to
all
sorts
of
shame
,
and
Sufferings
,
to
be
made
a
Prey
to
the
devouring
jaws
of
Death
.
This
latter
Beauty
is
Heavenly
,
Incorruptible
,
seated
upon
a
throne
,
which
indureth
for
ever
,
and
ever
.
2.
The
Second
Respect
,
in
which
Christ
is
fairer
than
the
Children
of
men
is
,
the
Union
between
the
Divine
,
and
Humane
Nature
.
All
the
Beauties
of
our
Saviours
Manhood
are
heightned
by
this
Union
to
that
Lustre
,
and
Loveliness
,
which
cannot
be
express'd
in
any
meer
Creature
;
as
a
fine
Cloud
,
a
Garden
of
Flowers
,
a
Statue
of
Gold
are
quite
other
things
,
when
the
naked
Sun
sheds
his
Beams
immediately
upon
them
,
than
when
they
are
seen
in
a
common
,
or
reflected
Light
.
By
vertue
of
this
Union
the
Humane
Nature
of
Christ
is
One
Person
with
the
Divine
.
As
precious
stones
are
a
common
water
congealed
,
but
inclosing
particles
of
the
Heavenly
,
Aetherial
Light
,
and
Spirit
:
So
the
Manhood
of
the
Lord
Jesus
in
its
lowest
state
of
Flesh
,
in
its
Blood
,
in
the
Grave
,
excel'd
in
vertue
,
outshined
in
Lustre
,
Rubies
,
Diamonds
,
all
the
precious
things
of
the
Creature
in
Heaven
,
and
Earth
,
by
vertue
of
this
Union
.
For
in
all
these
States
God
was
the
Person
there
;
all
subsisted
in
him
,
as
Branches
in
the
Tree
of
Eternity
.
As
Thomas
did
to
the
Wounds
of
Christ
:
So
may
we
to
our
Beloved
in
every
form
,
in
the
Ghastliness
of
Death
fall
down
ravished
with
the
greatness
of
his
Glory
,
and
cry
out
;
My
Lord
,
and
my
God
.
Every
thing
of
our
Jesus
seen
into
the
depth
,
and
inside
of
it
,
or
in
a
right
Light
is
an
Heaven
of
Heavens
,
John
1.
14.
The
word
was
made
Flesh
,
and
dwelt
among
us
,
and
we
saw
his
glory
,
the
glory
,
as
of
the
Onely-begotten
Son
of
God
.
3.
The
last
,
and
highest
consideration
of
our
Saviours
Beauty
is
,
as
he
is
God
,
One
with
the
Father
,
the
Onely
true
God
.
This
is
the
Head
of
fine
Gold
,
of
solid
Gold
,
to
which
all
his
other
Beauties
are
,
as
the
Locks
,
and
Curles
of
his
Hair
,
blacks
as
a
Raven
,
Shadows
,
and
Foils
.
Can.
5.
11.
This
is
your
Beloved
,
and
this
is
your
Friend
,
O
believing
Souls
.
I
shall
now
give
you
a
Proof
from
Scripture
,
and
Reasons
concerning
the
whole
Person
of
Christ
after
this
explication
of
his
Beauties
in
particular
Forms
,
and
States
.
Man
was
made
in
the
Image
,
and
Similitude
of
God
,
of
the
whole
Trinity
.
For
so
Divines
expound
that
,
Gen.
1.
Let
us
make
man
in
our
own
Likeness
,
of
the
Three
ever-blessed
Persons
in
the
God-Head
.
Some
make
it
a
consultation
of
the
Deity
in
the
Assembly
of
all
the
Holy
Angels
to
make
man
an
Image
,
where
all
their
various
Excellencies
should
meet
in
the
Unity
of
his
Person
,
to
make
Man
a
Musical
Harmony
,
of
which
every
Angel
makes
a
part
only
.
Upon
either
of
these
Interpretations
Man
is
the
most
beautiful
of
all
Creatures
,
having
the
perfections
of
all
Summed
,
and
Sealed
up
in
himself
,
to
make
a
compleat
similitude
of
the
Divine
Nature
;
like
mystical
Letters
in
the
Living
Word
,
of
which
the
First
Adam
is
a
Figure
.
In
the
1.
of
Ezek.
The
living
Creatures
full
of
Wings
,
and
Eyes
,
by
which
the
Angelical
Nature
is
represented
among
their
other
manifold
Forms
,
which
appear
in
every
particular
Angel
,
is
the
Form
of
a
Man
.
This
Humane
Form
is
the
Image
of
God
,
the
Beauty
of
the
Angelical
Essences
,
and
the
proper
Essence
of
man
.
Let
us
then
enlarge
our
Doctrine
,
and
confirm
it
in
its
Latitude
.
If
Jesus
Christ
be
fairer
than
the
Sons
of
Men
,
He
is
the
fairest
of
all
Things
.
Proof
.
C●n.
5.
9
,
10.
The
Spiritual
Bride
,
which
is
the
Church
in
general
,
and
each
believing
Soul
in
particular
testifieth
of
Christ
by
the
Spirit
of
Truth
,
that
He
is
white
and
ruddy
,
the
chiefest
of
Ten
Thousand
.
We
have
here
the
Beauty
of
Christ
set
forth
,
first
,
Absolutely
;
then
Comparatively
.
First
,
Absolutely
;
He
is
white
and
ruddy
.
The
Hebrew
word
for
white
signifieth
smooth
,
clear
,
shining
brightness
,
like
that
of
the
Body
of
Heaven
in
the
fairest
,
and
calmest
day
.
That
for
ruddy
imports
the
purest
,
and
most
sparkling
red
,
like
that
of
a
Ruby
.
The
same
Word
for
the
substance
is
set
for
the
richest
Ruby
,
Lament
,
for
the
Ground
out
of
which
the
First
Man
was
made
,
Gen.
2.
which
,
say
the
Jews
,
was
the
fairest
Composition
of
all
the
finest
parts
of
the
Earth
,
with
its
most
precious
vertues
far
beyond
the
finest
Gold
.
The
same
word
also
is
used
for
the
First
Man
in
his
First
Make
,
when
he
was
the
fairest
Flower
in
Paradise
.
The
most
perfect
white
is
the
purest
Light
,
which
hath
no
Darkness
in
it
.
The
purest
red
,
is
the
most
exact
mixture
of
Light
,
and
Shadow
.
In
General
these
words
import
a
compleat
beauty
in
the
Person
of
Christ
.
a
beauty
suitable
to
us
,
fitted
to
the
Eye
of
our
Faculties
,
our
Sense
,
and
Understanding
.
It
is
the
manner
of
Men
to
express
the
most
perfect
beauty
of
a
Face
by
pure
White
,
and
Red.
We
have
also
a
signification
,
that
the
choicest
beauties
here
are
Shadows
only
of
Jesus
Christ
.
White
,
and
Red
in
the
loveliest
Face
below
is
the
Type
,
and
Figure
;
in
that
glorious
Person
it
is
the
Truth
,
the
Original
.
Divines
call
the
Creatures
with
all
their
Excellencies
Vestigia
Dei
,
the
Foot-steps
of
God
.
If
the
Print
of
Christs
Feet
in
the
Dust
make
such
Beauties
in
Flesh
and
Blood
,
in
these
Heavens
,
in
the
Angels
;
what
are
the
Beauties
of
his
own
Divine
Person
?
1.
In
Particular
,
1.
White
is
the
Unity
of
Light
in
its
simplicity
.
This
is
the
Person
of
Christ
,
Red
expresseth
the
variety
of
Light
and
Darkness
with
all
their
Degrees
,
and
Mixtures
,
as
they
lie
in
the
Unity
of
a
pure
,
and
simple
Light
.
This
is
Light
in
its
several
Forms
,
and
Dresses
.
This
is
the
high
,
and
Universal
Harmony
,
which
maketh
all
sorts
of
Musick
,
and
Beauty
thorow
all
things
in
Heaven
,
and
Earth
,
as
it
sendeth
forth
Sounds
,
and
Glympses
of
itself
any
where
.
This
hath
all
things
in
itself
in
their
several
perfections
.
This
maketh
every
thing
in
itself
a
Divine
Musick
,
and
Beauty
to
the
Spiritual
Eye
,
and
Spiritual
Ear.
2.
White
is
the
God-Head
in
Christ
,
making
a
Day
of
Beauty
,
whi●h
hath
no
night
going
before
it
,
or
coming
after
it
.
Red
is
the
Lord
Jesus
,
as
he
is
God-man
,
where
the
Day
,
and
the
Night
make
one
entire
Day
of
perfect
Beauty
,
the
Night
sweetly
shadowing
the
Day
,
the
Day
shining
beautifully
thorow
the
Night
.
Here
Beauty
hath
all
its
Charms
and
Sweetnesses
of
its
Mornings
and
its
Evenings
.
3.
White
is
Christ
in
Glory
.
Red
is
this
Christ
,
this
Glory
descending
to
the
Depth
of
all
Sufferings
.
Red
is
the
Colour
of
Blood
.
Nothing
is
more
apt
among
Natural
things
to
delight
,
and
ravish
our
Souls
,
than
the
Musick
of
an
excellent
hand
carried
down
in
just
degrees
by
soft
,
and
melting
strains
to
the
lowest
,
and
there
,
as
it
were
,
quite
silenced
;
then
on
a
sudden
carried
up
again
to
a
Sprightly
,
and
Triumphant
height
.
How
agreeable
,
how
delightful
a
Spectacle
is
this
to
the
Eye
of
the
Spirit
,
to
see
the
Lord
Jesus
,
who
is
Glory
itself
descending
with
beautiful
Conformities
to
the
Wisdom
of
the
Father
,
with
sweet
meltings
of
himself
into
the
Will
of
the
Father
,
thorow
all
degrees
of
Sufferings
into
the
Silence
,
and
Darkness
of
Death
itself
;
then
in
a
moment
to
spring
up
into
Glory
,
and
Immortality
by
the
Resurrection
from
the
Dead
?
What
believing
,
and
loving
Soul
,
when
she
seeth
these
beautiful
goings
of
her
Jesus
on
the
Earth
,
on
Mount
Golgotha
,
in
the
Grave
,
would
not
gladly
go
●own
with
him
in
the
Fellowship
of
his
Sufferings
into
the
same
Grave
,
as
in●●
a
Spiritual
Marriage-bed
,
to
come
forth
immediately
in
the
glorious
Morn●●g
of
the
Resurrection
,
as
a
Bridegroom
out
of
his
Chamber
?
I
have
hitherto
spoken
of
the
Absolute
Praise
of
Christs
Beauty
in
this
Scripture
;
He
is
White
,
and
Ruddy
.
I
am
now
to
speak
of
the
Comparative
Praise
;
He
is
the
chiefest
of
ten
thousand
:
Ten
thousand
is
a
particular
number
set
for
All.
The
Hebrew
word
signifieth
the
greatest
number
;
it
is
applied
to
Angels
,
Psal.
68.
18
,
The
Chariot
of
the
Lord
is
ten
thousand
;
Angels
are
understood
.
The
Angels
are
the
fairest
of
all
creatures
.
Our
Saviour
is
the
fairest
of
all
the
Angels
.
The
word
Chiefest
is
in
Hebrew
a
Standard-bearer
.
The
Standard-bearer
carries
the
Banner
.
The
Banner
is
the
Mark
and
Prize
under
which
all
the
Troop
march
,
for
which
they
fight
,
to
which
,
and
under
which
the
whole
Troop
is
gathered
together
.
The
Beauty
and
Loveliness
of
Christ's
Person
,
is
the
Banner
spread
over
all
things
,
under
which
,
in
the
force
of
which
,
for
which
all
things
move
in
their
several
courses
,
to
which
the
gathering
together
of
All
shall
be
.
The
Instinct
of
this
is
All
Love
.
The
Possession
and
Springing
forth
of
this
All
Joy
.
We
read
in
the
Acts
of
an
Altar
with
an
Inscription
,
To
the
unknown
God
.
St.
Paul
preaching
upon
this
Text
,
telleth
the
Athenians
;
Him
,
whom
ye
ignorantly
worship
,
preach
I
unto
you
;
meaning
Christ
.
In
the
whole
frame
of
Nature
every
Heart
,
every
Creature
,
every
Affection
,
every
Action
is
an
Altar
with
the
same
kind
of
Inscription
;
To
the
Unknown
Beauty
;
To
the
Unknown
Jesus
.
This
is
the
Mark
,
the
White
,
which
every
Being
in
nature
ignorantly
moveth
to
,
which
every
motion
ignorantly
aimeth
at
;
this
is
that
which
all
Understandings
,
all
Loves
ignorantly
worship
,
esteem
and
adore
;
this
Beauty
of
Jesus
Christ
,
concerning
which
we
now
speak
.
Blessed
are
your
hearts
,
O
Believers
,
which
are
Spiritual
Altars
with
the
Person
of
Christ
,
engraven
upon
them
by
the
finger
of
God
,
flaming
with
the
fire
of
an
heavenly
Love
,
and
bearing
this
Inscription
;
To
the
known
Beauty
of
that
Jesus
,
whom
we
know
,
whose
Person
our
Eyes
have
seen
,
our
Ears
have
heard
,
our
Hands
have
handled
,
the
Arms
of
our
Spirits
have
embraced
.
I
come
now
from
the
Proof
,
to
the
Reasons
of
the
Doctrine
,
which
are
four
.
-
1.
Iesus
Christ
is
Beauty
in
its
Original
.
-
2.
He
is
the
Perfection
of
Beauty
.
-
3.
He
hath
all
the
Parts
of
Beauty
most
compleat
in
his
Person
.
-
4.
All
Beauty
is
derived
from
him
.
Reas.
1.
The
Person
of
Christ
is
Beautiful
in
its
Original
.
He
is
the
First
,
so
the
Highest
,
and
Best
Beauty
,
Heb.
1.
3.
Christ
is
said
to
be
The
Brightness
of
the
Glory
of
God
.
Four
things
go
to
make
up
the
Glory
of
God
:
1.
Excellency
;
2.
Excellency
at
the
height
;
3.
An
Union
of
all
Excellencies
reflecting
upon
,
imparting
themselves
to
each
other
.
All
center
themselves
in
the
bosom
of
every
one
.
All
see
themselves
living
and
shining
in
the
face
each
of
other
,
as
in
a
living
Looking-glass
.
Our
Beloved
is
that
Image
,
into
which
this
Glory
so
brings
forth
it self
,
that
it
is
One
with
it self
.
Brightness
implies
three
things
;
1.
Glory
at
the
Height
,
as
Light
in
the
Sunshine
;
2.
Glory
appearing
,
Glory
in
an
Image
;
3.
Glory
in
its
Purity
.
The
Person
of
our
Jesus
is
such
an
Image
,
as
is
the
Glory
itself
,
a
Deep
of
Glory
,
a
pure
,
unmixt
,
unconfined
,
infinite
Glory
.
He
is
an
Image
of
so
clear
Glory
,
so
One
with
the
Glory
,
that
All
the
God-Head
appears
in
Him
,
and
nothing
of
it
can
hide
itself
from
being
seen
there
.
The
Person
of
Christ
is
the
Essential
and
Eternal
Glory
of
the
God-Head
in
its
own
proper
Form
,
in
which
it
may
be
seen
by
Spiritual
Eyes
,
in
which
it
may
be
a
heavenly
Bridegroom
capable
of
being
possessed
,
embraced
,
and
enjoyed
by
the
Spiritual
Bride
,
the
Wife
of
this
Lamb
,
without
spot
or
blemish
.
Can
any
soul
that
hath
had
the
least
glympse
of
this
Mine
,
this
Mass
of
Glory
,
the
Blessed
Person
of
Christ
,
be
so
treacherous
,
like
Judas
,
as
to
value
him
at
,
and
sell
him
for
thirty
pieces
of
silver
,
the
Riches
of
this
world
?
Can
any
Spirit
,
upon
whose
inward
Eye
the
least
Beam
of
his
Beauty
hath
faln
,
be
so
prophane
,
as
Esau
was
,
to
sell
his
Birthright
,
his
Inheritance
in
this
Kingdom
of
Beauty
,
the
Glorious
Person
of
his
God
and
Saviour
,
for
a
Mess
of
Pottage
,
for
sensual
satisfactions
,
for
a
lust
,
for
a
shadowy
life
on
Earth
?
It
is
added
,
Heb.
1.
3.
That
He
is
the
express
Image
of
His
,
(
namely
,
God
the
Father's
)
Substance
,
or
Person
.
True
Beauty
is
defined
to
be
the
proper
and
native
Image
of
some
True
Good
.
The
True
Beauty
calls
,
and
allures
all
hearts
to
it
.
The
True
Good
gives
them
rest
in
the
bosom
of
that
Beauty
.
Beauty
is
Goodness
visible
:
Good
is
the
Invisible
Spring
and
Center
in
that
Beauty
.
God
is
the
First
and
Supreme
Good
;
Jesus
Christ
then
,
who
is
the
Express
Image
of
His
Substance
and
Person
,
in
whom
He
is
figured
after
the
most
exact
and
lively
manner
,
is
the
First
and
Supreme
Beauty
.
God
the
Father
is
the
First
and
Supreme
Good
,
as
the
God-Head
in
the
Root
.
Jesus
Christ
is
the
First
and
Supreme
Beauty
,
as
the
God-Head
in
the
Flower
,
springing
out
of
,
and
standing
in
the
Bosom
of
its
Root
,
having
all
the
virtues
of
the
Root
in
clear
and
full
figures
forming
themselves
most
gloriously
,
and
most
amiably
upon
it
.
The
Holy
Spirit
is
the
First
,
the
Supreme
Love
and
Joy
,
as
the
God-Head
in
the
Fruit
,
in
which
all
the
precious
virtues
of
the
Root
,
all
the
lively
and
lovely
Beauties
of
the
Flower
are
tasted
,
feasted
upon
,
and
enjoyed
.
To
make
our
Esteem
,
Admiration
,
Adoration
and
Love
yet
greater
,
we
must
also
observ●
that
these
Three
in
the
Divine
Nature
,
in
the
Person
of
Christ
,
the
Root
,
the
Flower
,
and
the
Fruit
,
are
inseparable
;
they
all
mutually
comprehend
each
other
,
that
every
One
may
be
perfect
,
having
the
Other
Two
entire
in
it self
.
Ho!
every
one
that
sitteth
under
the
shadow
of
any
melancholy
,
any
grief
,
or
fear
;
that
saith
,
who
will
shew
us
the
True
Good
?
Who
will
shew
us
Beauty
indeed
,
or
where
the
place
of
Love
is
?
Who
will
make
us
to
drink
of
the
Fountain
of
Joy
?
Come
hither
to
the
Person
of
Christ
.
But
come
boldly
,
stand
not
without
the
Vail
,
press
into
the
Holy
of
Holies
,
come
near
to
the
Person
of
Christ
himself
.
Come
past
all
shadows
of
Glory
;
come
to
the
brightness
of
Glory
,
the
naked
Person
of
your
Jesus
.
Here
shall
your
Eyes
be
satisfied
with
Beauty
;
your
Souls
shall
rest
in
Goodness
;
you
shall
take
your
fill
of
Love
,
and
Joy
.
Reas.
2.
The
Person
of
Christ
is
the
perfection
of
Beauty
,
Psal.
50.
2.
From
Sion
the
Perfection
of
Beauty
God
shall
shine
.
There
are
three
Things
,
which
I
would
make
clear
to
you
in
this
Scripture
.
1.
That
Sion
is
the
Third
Person
in
the
Trinity
,
the
Holy
Spirit
,
2.
That
the
Perfection
of
Beauty
is
a
description
of
the
Second
Person
the
Lord
Jesus
.
3.
Why
these
two
are
so
joyned
,
as
if
one
only
were
meant
.
This
verse
hath
a
deep
Mystery
of
Divinity
in
it
.
Glorious
Persons
are
contained
here
.
But
there
is
a
Vail
of
borrowed
Names
from
inanimate
things
upon
them
.
It
will
be
worth
your
time
,
and
patience
to
stay
a
while
at
this
place
,
to
search
into
the
Mystery
,
to
take
off
the
Vail
,
and
discover
the
Beauty
.
1.
I
think
it
will
be
plain
to
every
understanding
,
that
the
blessed
Spirit
is
figured
by
Mount
Sion
,
if
you
compare
three
Scriptures
,
Gal.
4.
26.
Jerusalem
above
is
free
,
which
is
the
Mother
of
us
all
,
Gal.
4.
28
,
29.
We
Brethren
are
the
Children
of
the
Promise
,
as
Isaac
.
As
therefore
it
was
then
,
so
it
is
now
,
he
that
is
born
after
the
Flesh
,
persecuteth
him
that
is
born
after
the
Spirit
.
In
the
First
of
these
verses
,
Jerusalem
above
is
said
to
be
the
Mother
of
us
all
.
In
the
Second
these
,
All
us
,
are
expounded
to
be
the
Children
of
Promise
.
In
the
Third
verse
the
same
persons
are
described
by
being
born
after
the
Spirit
.
This
Phrase
of
being
born
after
the
Spirit
is
fully
explained
by
that
of
Jesus
Christ
,
from
whence
it
seemeth
to
be
taken
,
John
3.
That
which
is
born
of
the
Flesh
,
is
Flesh
:
That
which
is
born
of
the
Spirit
,
is
Spirit
.
To
be
born
after
the
Spirit
,
and
of
the
Spirit
signifie
both
the
same
thing
.
Is
it
not
then
evident
,
that
the
Jerusalem
above
,
which
is
free
,
which
is
the
mother
of
all
the
Spiritual
Seed
,
is
the
Eternal
Spirit
,
after
which
a
Saint
is
born
,
that
is
,
of
this
Spirit
,
and
in
the
Image
of
this
Spirit
,
where
there
is
Liberty
,
2
Corin.
4.
Now
lay
the
Third
Scripture
by
these
two
,
Heb.
12.
22.
We
are
come
to
Mount
Sion
,
the
Heavenly
Hierusalem
,
the
City
of
the
living
God
,
to
the
Millions
of
Angels
,
the
general
Assembly
,
to
the
Church
of
the
First-born
written
in
Heaven
,
to
the
Spirits
of
just
men
made
perfect
,
to
God
,
to
Jesus
Christ
.
Before
,
we
Saw
Hierusalem
above
,
and
the
Spirit
,
now
we
see
Mount
Sion
,
and
the
Heavenly
Hierusalem
to
be
the
same
.
Is
it
not
then
an
infallible
demonstration
,
that
Sion
and
the
Holy
Spirit
are
One
,
as
the
Type
,
and
the
Truth
?
Can
any
other
be
the
living
City
of
the
living
God
,
where
all
the
Holy
Angels
the
First-born
of
the
Father
,
the
Spirits
of
all
Saints
,
as
well
on
Earth
,
as
in
Heaven
,
Jesus
Christ
in
his
Mediatory
Kingdom
,
the
Father
upon
the
Throne
of
Judicature
meet
,
and
appear
together
in
the
full
liberty
of
Eternal
Light
,
Love
,
and
Joy
;
besides
the
Unity
of
the
Spirit
,
which
is
the
Sweet
and
Sacred
band
between
the
two
Glorious
Persons
in
the
Trinity
,
between
all
pure
,
Spiritual
,
Divine
Beings
above
and
below
?
This
is
the
Spring
,
and
Immortal
Seat
of
them
all
.
2.
We
have
in
this
place
another
Person
set
forth
by
this
bright
,
and
lovely
Character
,
the
Perfection
of
Beauty
.
We
may
discover
our
own
Beloved
,
and
Bridegroom
the
Lord
Jesus
under
this
Title
,
if
we
bring
to
it
the
Lights
of
two
other
Scriptures
shining
like
this
by
his
Appearance
in
them
.
In
Heb.
1.
3.
He
is
stiled
the
Brightness
of
Glory
.
Is
not
this
the
same
,
as
to
say
;
The
Perfection
of
Beauty
?
2
Corin.
4.
6.
God
hath
shined
in
our
hearts
unto
the
Light
of
the
Knowledge
of
the
Glory
of
God
in
the
Face
,
or
Person
of
Jesus
Christ
Can
Face
answer
Face
in
a
Glass
more
exactly
than
these
Two
Scriptures
answer
one
another
?
In
both
you
have
God
,
God
shining
:
in
one
you
have
God
shining
from
the
Perfection
of
Beauty
:
in
the
other
God
shining
with
a
Light
of
Glory
in
the
Face
,
or
Person
of
Christ
.
God
in
all
the
Creatures
,
whether
they
be
Visible
,
or
Invisible
casts
forth
Shadows
only
of
Himself
.
Then
he
appeareth
in
the
Perfection
of
Beauty
;
when
he
appeareth
in
the
Person
of
Christ
,
as
Light
in
the
Body
of
the
Sun
.
3.
But
why
are
these
two
so
joyned
,
as
if
they
were
the
same
Thing
,
from
Sion
the
perfection
of
Beauty
?
I
will
not
examine
,
whether
we
may
not
disjoyn
them
in
reading
,
by
putting
in
between
them
,
and
,
or
in
,
Particles
frequently
understood
;
from
Sion
,
and
,
or
in
the
Perfection
of
Beauty
God
shineth
.
This
needeth
not
.
There
is
plainly
a
difference
between
the
English
,
and
the
Hebrew
.
The
Hebrew
runneth
word
for
word
thus
:
From
Sion
,
from
the
Perfection
of
Beauty
God
hath
shined
.
So
you
have
the
Three
Persons
of
the
ever-blessed
Trinity
clearly
distinguished
,
and
united
in
this
shining
of
the
God-Head
.
The
Father
shineth
,
from
the
Spirit
his
holy
hill
of
Sion
,
from
the
Person
of
Christ
the
Perfection
of
Beauty
.
These
Two
Persons
are
placed
here
,
as
One
in
Another
,
a
Globe
of
Light
in
a
Globe
of
Light
,
and
the
Father
shining
from
them
both
to
awaken
in
us
this
great
,
and
glorious
Truth
,
that
the
Persons
of
the
Sacred
Trinity
have
their
Perfection
in
each
other
,
and
are
ever
undivided
,
when
they
appear
nakedly
in
their
proper
Forms
.
The
whole
Trinity
is
the
Crown
of
Beauty
upon
every
one
of
them
.
In
particular
Jesus
Christ
never
appears
,
as
the
Perfection
of
Beauty
,
but
when
he
,
and
the
Spirit
appear
both
in
One
,
2
Cor.
3.
from
the
14th
to
the
end
you
read
of
a
vail
upon
the
Face
of
Moses
,
the
Person
of
Christ
in
the
Type
;
then
of
a
vail
upon
the
Hearts
of
the
Jews
.
These
are
both
the
same
vail
.
For
the
vail
is
never
upon
the
Person
of
Christ
properly
,
and
simply
,
but
upon
the
Eye
of
our
Spirits
;
as
the
Cloud
is
never
upon
the
Body
of
the
Sun
,
but
upon
our
Corporeal
Eyes
.
For
,
as
that
doth
in
the
midst
of
its
world
;
so
doth
the
Person
of
Christ
in
the
midst
of
all
things
ever
comprehend
,
and
contemplate
himself
,
and
all
things
,
in
the
simple
and
pure
Light
of
his
own
naked
Beauties
.
But
then
in
the
same
place
we
read
,
that
the
Vail
is
taken
away
in
Christ
;
and
where
the
Spirit
of
the
Lord
is
there
is
Liberty
;
that
is
,
freedom
from
the
Vail
;
Christ
is
seen
unvailed
in
his
naked
Glories
.
It
is
added
;
Now
the
Lord
is
that
Spirit
.
Then
mention
is
made
in
the
last
verse
;
of
beholding
the
Glory
of
the
Lord
with
open
Face
;
that
is
,
Eye
to
Eye
,
the
naked
Eye
of
our
Souls
to
the
naked
Eye
of
his
Beauties
;
every
Spirit
being
all
Eye
.
The
verse
is
closed
thus
;
as
by
the
Spirit
of
the
Lord
;
or
more
agreeably
to
the
Greek
,
as
of
the
Lord
the
Spirit
.
I
have
alledged
all
this
to
make
it
plain
to
you
,
and
to
seal
it
upon
your
understandings
,
and
memories
,
that
Jesus
Christ
is
then
only
seen
in
his
true
Person
and
shape
,
without
a
vail
,
when
he
is
seen
in
the
Spirit
,
when
Christ
and
the
Spirit
are
seen
,
as
two
distinct
Persons
in
One.
Sion
,
the
Type
of
the
Spirit
signifieth
Vision
.
Hierusalem
the
Figure
of
the
same
Spirit
,
the
Heavenly
Hierusalem
is
by
interpretation
the
Heavenly
Vision
of
Heavenly
Perfection
and
Peace
.
The
Lord
Jesus
is
the
Perfection
of
Beauty
,
the
Heavenly
Harmony
of
all
things
,
the
Peace
of
all
Hearts
,
and
Desires
.
The
Person
of
the
Spirit
is
the
Heavenly
Vision
of
this
Heavenly
Perfection
.
By
the
way
observe
,
that
the
Holy
Ghost
speaks
in
this
50
Psal.
of
the
Day
of
Judgement
the
Second
,
and
last
Coming
,
and
Appearance
of
our
Lord
and
Saviour
,
after
which
he
shall
go
away
,
and
disappear
no
more
.
See
here
,
what
manner
of
Appearance
this
is
;
in
what
State
,
in
what
Form
the
King
of
Glory
comes
to
the
Marriage
of
his
Bride
,
and
to
reign
upon
the
Earth
.
He
comes
in
a
Spiritual
,
and
Divine
Form
,
in
the
Person
of
the
Spirit
.
The
Eternal
Spirit
is
an
anointing
of
Beauty
upon
the
whole
Person
of
our
Beloved
.
He
again
is
a
Sun
of
Beauty
looking
forth
in
the
Person
of
Spirit
.
Nay
,
the
Lord
Jesus
cometh
in
the
Glory
of
all
the
Three
Persons
;
the
Father
shineth
in
the
Person
of
the
Son
;
the
Son
shineth
in
the
Person
of
the
Spirit
;
all
Three
in
One
shine
together
in
the
glorified
Humanity
of
the
Lord
Jesus
,
all
three
glorifie
that
with
themselves
;
Inhabiting
,
and
shining
forth
round
about
with
a
full
Light
of
glory
in
it
,
Figuring
themselves
in
their
Divinest
Forms
upon
it
;
overshadowing
it
,
and
cloathing
it
with
the
Brightnesses
of
their
own
most
entire
,
and
most
naked
Appearances
.
Thus
is
Jesus
the
Perfection
of
Beauty
.
The
Glory
of
the
God-Head
is
now
consummate
in
Him
,
when
all
the
Three
Persons
appear
quite
unvailed
in
his
Person
.
You
who
love
and
wait
for
this
Appearance
of
your
Heavenly
Bridegroom
;
who
see
this
day
,
which
his
Spiritual
Beauties
make
,
and
rejoyce
to
see
it
with
a
Joy
unspeakable
,
and
glorious
;
you
,
who
live
in
the
sweet
dawnings
of
this
day
upon
you
;
you
,
who
have
any
thing
of
the
Spirit
of
the
Bride
in
you
;
cry
continually
;
Even
so
,
so
come
quickly
Lord
Jesus
in
this
Thrice-Beautiful
,
and
Thrice-Blessed
Appearance
.
Thus
the
Person
of
Christ
is
the
Perfection
of
Beauty
.
Perfection
implyeth
3
Things
.
-
1.
Clearness
.
-
2.
Compleatness
-
3.
Comprehensiveness
.
1.
Clearness
.
That
which
is
perfect
,
is
pure
,
hath
no
spot
,
or
mixture
of
any
thing
Forreign
.
As
every
drop
of
Milk
is
Milk
;
so
every
thing
,
the
smallest
Point
in
the
Person
of
Christ
is
Beauty
.
He
is
Beauty
itself
in
the
abstract
,
in
its
simple
Essence
.
This
Finite
world
cannot
satisfie
our
desires
,
because
they
are
infinite
.
Behold
here
the
Person
of
Christ
,
a
world
of
Beauty
,
and
infinite
to
terminate
,
and
satiate
your
infinite
desires
.
For
every
thing
is
bounded
by
another
,
or
by
its
Contrary
;
nothing
by
itself
;
as
Light
by
Darkness
▪
Life
by
Death
.
Our
Lord
Jesus
is
a
Light
of
Beauty
,
where
there
is
no
Darkness
,
and
so
no
bound
to
set
a
stop
to
it
from
multiplying
itself
endlesly
within
itself
,
meeting
no
where
in
its
utmost
Circles
of
glory
with
any
thing
besides
itself
.
It
is
this
Beauty
,
which
is
sown
in
every
Spirit
,
shooting
up
,
and
budding
in
desires
,
flowring
in
delights
.
Love
is
this
Beauty
in
the
Seed
,
desires
the
sproutings
of
this
Love
.
Therefore
are
our
Loves
,
and
Desires
infinite
,
because
this
Jesus
,
the
Beauty
,
which
is
their
Root
,
and
their
Fruit
,
is
so
.
2.
Compleatness
.
The
Beauty
of
Christ
is
perfect
;
nothing
can
be
added
to
it
,
Solomon
saith
,
Eccles.
1.
7.
All
rivers
run
into
the
Sea
,
and
the
Sea
is
not
at
all
the
fuller
.
It
is
the
Person
of
Christs
,
which
is
this
Mystical
Sea
of
all
Beauty
,
and
Sweetness
,
all
the
rivers
of
created
Beauty
,
and
Sweetness
go
forth
from
him
,
and
take
away
nothing
.
They
all
return
into
him
again
,
and
add
nothing
.
When
Lot
had
been
made
to
drink
Wine
freely
by
his
Daughters
,
he
perceived
not
when
they
lay
down
,
nor
when
they
rose
up
.
Believing
beloved
Souls
,
drink
in
the
Lovelinesses
of
your
own
Heavenly
Husband
,
drink
abundantly
of
them
;
so
will
ye
have
little
,
or
no
sense
of
the
presence
of
the
Sweetness
of
any
Object
,
or
Relation
among
the
Creatures
,
when
ye
lye
down
in
its
embraces
;
or
of
its
absence
,
when
ye
rise
up
from
it
never
to
return
to
the
enjoyment
,
or
sight
of
it
any
more
.
Your
Jesus
in
his
single
Person
is
all
Loveliness
compleat
in
itself
.
He
is
the
same
;
that
which
all
Creature
are
;
that
which
they
are
not
;
with
them
,
and
without
them
.
Their
presence
,
and
their
absence
are
the
same
,
equally
full
of
the
same
Beauty
,
and
Sweetness
in
him
.
3.
Comprehensiveness
.
The
Perfection
of
Beauty
comprehendeth
all
Beauties
,
and
Beautiful
Things
in
itself
.
It
is
the
First
,
and
Essential
Beauty
,
which
by
its
presence
beautifies
every
thing
.
The
Beauties
of
Angels
,
Stars
,
and
Flowers
;
of
Bodies
,
and
Spirits
,
all
flourish
together
eminently
,
and
unfadingly
in
the
Person
of
Christ
,
which
is
the
Paradise
of
God
,
and
the
Bed
of
Flowers
there
.
Thou
,
who
mournest
,
and
loathest
thy self
for
some
Deformity
,
or
Defilement
of
Spirit
;
who
bemoanest
thy self
for
some
defect
,
comfort
thy self
concerning
this
in
the
Person
of
Christ
.
God
is
said
in
one
place
;
to
call
all
the
Stars
by
name
,
and
no
one
of
them
is
wanting
.
The
Person
of
thy
Saviour
hath
all
Spiritual
,
and
Natural
Beauties
in
itself
.
Here
thou
mayst
call
by
Name
the
proper
Beauties
of
thy
Person
,
to
cloath
all
thy
shame
with
Glory
,
to
supply
all
thy
wants
with
suitable
Grace
.
Thou
shalt
find
no
one
wanting
.
Every
one
will
answer
readily
;
here
am
I
;
behold
I
bear
thine
Image
,
and
the
Inscription
of
thy
Name
upon
me
.
I
have
been
laid
up
from
Eternity
in
the
Perfection
of
Beauty
,
and
kept
for
thee
,
unto
this
Season
.
You
that
complain
for
the
want
of
any
Loveliness
,
come
to
Jesus
Christ
,
that
you
may
have
it
,
and
have
it
in
abundance
,
richly
to
enjoy
.
He
is
that
well
of
Beauty
springing
up
to
eternal
Life
,
that
is
,
with
All
,
with
Infinite
,
with
Endless
Beauties
.
You
,
who
〈◊〉
your
hearts
captivated
by
any
thing
lovely
on
Earth
,
come
hither
.
Where
the
Person
of
Christ
is
seen
,
as
he
appears
in
the
Spirit
,
unvailed
;
there
is
Liberty
;
the
fulness
of
a
Divine
Beauty
,
the
freedom
of
a
Divine
Love
taking
off
from
our
hearts
the
Chains
of
every
ensnaring
,
and
enslaving
passion
.
Behold
that
which
thou
lovest
,
in
Christ
the
perfection
of
Loveliness
,
where
it
is
truest
,
and
sweetest
;
so
love
it
in
him
.
Behold
Christ
beautifying
by
his
presence
every
beautiful
Object
,
like
the
Sun-shine
on
Flowers
;
so
love
him
in
it
.
One
said
;
if
a
man
know
not
the
way
to
the
Sea
,
let
him
follow
the
course
of
a
River
.
Every
stream
of
Sweetness
flows
from
our
Saviour
,
and
runs
into
him
,
Let
thy
heart
accompany
it
in
this
course
,
so
shall
it
be
led
by
a
pleasant
Guide
to
Jesus
Christ
.
The
nearer
thou
followest
it
to
Christs
Person
,
the
larger
and
fuller
will
the
Sweetness
be
,
as
a
River
near
the
Ocean
;
till
it
be
perfected
in
him
.
When
thy
heart
breaketh
over
any
departing
Beauty
,
or
dying
Sweetness
in
a
Friend
,
Child
,
Wife
or
Life
,
then
think
upon
the
Comprehensiveness
of
Christs
Beauty
,
which
holds
all
other
Beauties
in
it
,
as
Heaven
doth
the
Angels
.
Solomon
saith
in
Ecclesiastes
,
When
man
dieth
,
the
body
goeth
to
the
Dust
,
from
whence
it
came
;
the
Spirit
to
God
,
who
gave
it
.
Each
thing
returns
to
its
Original
,
to
the
Element
from
whence
it
is
taken
,
and
of
which
it
is
ever
a
part
.
Darkness
sinks
down
into
the
Pit
of
Darkness
:
the
Spirit
,
which
is
the
Light
,
Life
,
Sweetness
every
where
,
every
Spark
,
and
Image
of
Divinity
re-ascends
,
and
retreats
into
the
Bosom
of
the
first
Image
of
God
,
which
is
Christ
.
Each
pleasantness
,
each
beam
of
loveliness
,
is
a
glance
,
and
sparkle
of
this
Eternal
Image
of
Essential
Beauty
,
which
enfoldeth
all
things
,
and
mingleth
itself
with
all
things
.
That
which
thou
callest
the
fading
of
any
Sweetness
dear
unto
thee
,
is
only
the
hasting
of
the
loving
stream
to
its
beloved
Sea
;
the
disappearing
of
the
bright
flame
of
Life
into
the
glorious
Brightness
of
its
unseen
Element
.
Thou
sayst
;
it
is
now
dying
,
now
dead
,
when
it
is
emptying
itself
into
the
Ocean
of
Beauties
;
retreating
into
the
pure
,
and
incorruptible
Element
of
Beauty
,
the
Blessed
Person
of
Christ
.
Cleave
to
it
in
this
view
of
it
,
cast
thy self
with
it
into
these
secret
,
and
sacred
depths
of
Life
,
and
Loveliness
;
so
shalt
thou
never
lose
it
,
or
thy self
,
save
by
being
both
together
swallowed
up
into
the
perfection
of
Beauty
,
the
Eternal
Treasury
of
all
Beauties
,
Jesus
Christ
.
I
have
now
finished
the
Two
first
Reasons
of
the
Fairness
of
Christ
above
all
things
;
the
Original
,
the
Perfection
of
Beauty
in
his
Person
.
Before
I
pass
to
the
other
Two
Reasons
,
let
us
look
down
a
little
upon
our selves
,
and
make
some
application
of
these
Beauties
,
which
we
have
seen
in
the
Person
of
our
Lord
,
to
our
own
Persons
,
to
enlighten
the
Darknesses
,
and
redress
the
deformities
there
.
Use.
1.
A
Caution
.
Let
us
take
heed
,
that
we
make
no
inference
,
take
no
encouragement
from
the
Loveliness
of
Christ
to
make
our selves
unlovely
in
his
Eye
,
to
defile
his
Spouse
in
our selves
,
to
stain
his
Glory
by
Sensuality
,
Lust
,
or
any
presumptuous
Sin
.
Our
Saviour
now
dying
saith
to
his
Father
of
his
Disciples
:
I
sanctify
my self
,
that
they
also
may
be
sanctified
,
John
17.
Jesus
Christ
put
off
in
Death
every
thing
of
Earth
,
and
Flesh.
He
lifteth
himself
up
by
his
Cross
into
Glory
;
that
he
may
present
himself
again
to
the
Eye
of
our
Spirits
in
the
Spiritual
,
and
Heavenly
Brightness
of
the
Divine
Form
,
and
Glory
;
that
he
may
baptize
us
into
the
same
Sea
of
his
Blood
,
and
into
the
same
white
Cloud
of
his
own
Spiritual
Beauties
;
that
we
also
by
him
may
die
to
the
Flesh
,
and
live
with
him
in
the
Spirit
.
Hath
Jesus
Christ
to
this
end
made
himself
higher
than
the
Heavens
,
Heb.
that
our
Hearts
,
and
Live●
should
be
low
and
vile
,
as
the
Earth
?
Is
he
ascended
above
all
the
Angels
,
all
the
Principalities
,
and
Powers
of
Light
,
that
we
should
become
like
Beasts
,
and
yield
up
our
Bodies
,
and
Spirits
Instruments
to
the
Principalities
and
Powers
of
the
Darkness
of
this
World
,
and
of
Hell
?
Is
there
any
hope
of
renewing
such
a
Person
by
words
,
who
thus
turneth
the
rightest
,
and
pleasantest
words
of
the
Lord
Jesus
,
and
his
Beauties
unto
nourishment
to
vain
,
and
filthy
Lusts
,
to
Corruption
?
Is
any
more
to
be
done
,
but
to
leave
him
to
that
Dreadful
,
and
Delightful
Maran
Atha
;
which
is
by
interpretation
,
The
Lord
cometh
;
to
the
Person
of
Christ
himself
in
his
own
immediate
Appearances
,
when
those
glorious
and
unexpressible
Beauties
of
the
Spirit
,
and
God-Head
,
in
which
he
shall
appear
,
shall
be
Flames
of
Fire
burning
upon
,
and
consuming
every
Earthly
,
Fleshly
Principle
,
or
Spirit
in
every
Form
.
Use.
2.
A
Conviction
of
the
Evil
of
Sin
,
which
blindeth
us
to
the
sight
of
this
Beautiful
,
and
Blessed
Person
of
our
Lord
Jesus
.
How
should
we
all
curse
to
the
Pit
of
Hell
,
from
whence
it
arose
,
that
Charm
,
or
Enchantment
,
if
any
had
such
force
to
change
the
Sun
into
Sack-cloath
,
or
hinder
it
from
shining
any
more
upon
the
Earth
?
How
much
worse
than
a
Grave
would
it
make
the
whole
world
,
when
we
should
have
eyes
open
,
and
no
Light
?
Far
greater
is
that
mischief
,
which
the
Devil
worketh
by
Sin
.
By
the
charm
of
this
world
,
which
he
raiseth
,
as
an
Apparition
,
and
Lying
Image
from
Hell
,
together
with
the
Lusts
,
which
he
awakeneth
by
it
,
he
taketh
away
from
us
the
glorious
Light
of
Christs
Person
ten
thousand
times
brighter
,
sweeter
,
and
of
more
consequence
to
us
,
than
the
Sun
in
Heaven
,
2
Corin.
4.
4.
By
this
means
all
our
faculties
are
,
as
so
many
Eyes
continually
awakened
,
continually
benighted
with
the
blackness
of
Darkness
,
deluded
with
empty
Shadows
,
and
disappointed
of
the
beloved
Substance
.
So
are
our
Spirits
wandring
in
an
everlasting
Darkness
,
tormented
night
and
day
with
the
fire
of
their
own
restless
,
eager
,
and
unsatisfied
desires
;
while
Jesus
Christ
their
only
Light
,
and
Food
is
hid
from
them
under
the
Cloud
of
their
Corruptions
.
Take
heed
especially
of
three
Sins
,
3
of
Covetousness
;
Uncleanness
;
Enmity
.
1.
Take
heed
of
Covetousness
,
Mat.
6.
22.
Our
Saviour
warneth
his
Disciples
to
take
heed
,
what
they
made
their
Treasure
,
because
where
the
Treasure
sure
is
,
there
the
Heart
will
be
.
v.
21.
The
beloved
Object
irresistibly
draweth
the
Heart
to
itself
,
and
transformeth
it
into
itself
,
as
Seed
doth
the
ground
in
which
it
is
sown
.
The
Eye
,
saith
Christ
,
is
the
Light
of
the
Body
.
If
thine
Eye
be
single
,
thy
whole
Body
shall
be
full
of
Light
,
But
if
thine
Eye
be
evil
,
thy
whole
Body
shall
be
full
of
Darkness
;
and
if
the
Light
,
which
is
in
thee
be
darkness
,
how
great
is
that
Darkness
?
The
whole
Soul
,
and
every
Spirit
is
an
Eye
.
The
understanding
is
an
Eye
of
Light
;
the
Will
is
an
Eye
of
Love
.
The
same
word
for
the
substance
of
it
in
the
Hebrew
signifies
an
Eye
,
and
a
Fountain
.
The
Object
is
the
Light
of
this
Eye
,
which
sheds
abroad
in
it
the
Beams
of
its
Light
,
Sweetness
,
and
Influence
.
These
are
the
waters
springing
up
in
this
Fountain
.
The
single
Eye
in
the
Language
of
the
Scripture
is
the
good
,
the
liberal
,
large
,
open
Eye
.
The
Eye
is
single
from
its
Object
,
when
it
hath
fixed
unchangeably
in
it
that
single
Object
,
which
is
truly
and
eternally
One
;
when
it
looketh
upon
all
things
only
as
they
are
comprehended
in
this
Unity
.
This
is
such
a
singleness
,
such
a
simplicity
,
that
the
Eye
,
and
the
Object
are
both
One
;
the
Supream
,
and
Eternal
Unity
is
both
the
Eye
and
the
Object
in
this
Spirit
;
and
so
the
Fountain
,
which
goeth
forth
from
its
own
Eden
,
maketh
the
Soul
a
Paradise
,
and
watereth
the
whole
Body
.
The
Evil
Eye
is
a
contracted
,
divided
,
narrow
,
covetous
,
envious
,
malicious
Eye
.
Beware
O
man
,
that
the
things
of
this
world
,
that
this
world
be
not
in
thine
Eye
.
As
Jesus
Christ
is
the
Image
of
the
Invisible
God
:
so
is
this
World
the
Image
of
its
God
,
the
Devil
,
the
Prince
of
Darkness
,
by
which
he
becomes
visible
to
thee
,
enamou●eth
thy
Soul
,
setteth
himself
in
thine
Eye
,
and
thine
Heart
,
with
all
his
Hells
,
and
Fires
hid
within
this
Cloud
.
And
now
a
blackness
of
Darkness
big
with
a
dreadful
Tempest
of
Wrath
dwelleth
within
thee
,
and
covereth
all
things
round
about
thee
.
But
if
Jesus
Christ
be
the
Object
of
thy
Love
,
he
will
be
as
a
Divine
Sun
in
the
Center
,
and
midst
of
thy
Spirit
,
powring
forth
a
great
plenty
of
rich
,
and
glorious
Beams
thorow
all
parts
,
every
point
of
thy
Soul
,
thy
Body
,
every
thing
round
about
thee
.
Now
all
things
shall
be
to
thee
one
entire
,
and
beautiful
Body
of
Divine
Light
.
Indeed
the
world
compared
with
the
great
,
and
glorious
world
of
Light
,
and
Beauty
in
the
Person
of
Christ
,
is
as
a
Mote
in
the
Sun
.
But
if
this
Mote
be
in
thine
Eye
,
it
will
deprive
thee
of
the
sight
of
this
Sun
.
2.
Take
heed
of
Uncleanness
.
St.
Jude
,
v.
23.
teacheth
us
to
hate
the
Garment
spotted
with
the
Flesh.
The
Holy
Spirit
seemeth
here
to
represent
a
Saint
after
this
manner
;
Jesus
Christ
in
the
inward
,
and
Spiritual
Man
,
as
a
Sun
shining
in
Heaven
;
The
outward
and
natural
Man
,
as
a
Garment
of
Light
sent
forth
from
this
Sun
,
thorow
which
the
Sun
itself
is
seen
in
every
point
of
it
.
As
often
as
any
unclean
thought
,
or
fleshly
Imagination
ariseth
in
us
,
this
becomes
a
spot
upon
our
Garment
.
Now
the
White
is
turned
into
Blackness
of
Darkness
,
the
Beauty
into
Burning
,
the
Face
of
Christ
,
and
of
Heaven
are
clouded
,
and
appear
no
more
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
saith
our
Saviour
,
Matt.
5.
All
vision
dependeth
upon
the
suitableness
between
the
Eye
,
and
the
Object
.
All
sense
in
every
kind
of
things
proceedeth
from
the
suitableness
between
each
Faculty
and
its
proper
Object
.
Suitableness
is
the
visible
Image
,
and
effect
of
an
hidden
Unity
,
and
awakeneth
that
,
as
the
Sun
doth
its
own
Seminal
vertues
in
the
Earth
,
which
spring
up
into
all
manner
of
Plants
,
Flowers
,
and
Fruits
.
The
pure
Beauties
of
Christs
Person
are
seen
only
by
a
pure
Eye
,
which
Eye
is
the
living
Image
of
the
same
Person
in
the
Unity
of
the
same
Spirit
,
and
awakened
in
us
by
the
Appearances
of
that
Glory
.
There
is
a
Three-fold
Purity
;
Moral
;
Legal
;
Evangelical
.
If
we
would
see
the
Image
of
God
in
the
visible
Frame
of
Nature
,
which
is
the
Person
of
Christ
in
its
Shadow
;
we
must
be
baptized
into
the
Blood
,
that
is
,
into
the
Principle
,
and
Spirit
of
this
Image
;
we
must
be
washed
in
this
Laver
from
all
the
gross
disorders
,
and
pollutions
of
the
Flesh
unto
a
Moral
Purity
.
If
we
would
see
the
Divine
Image
shining
in
the
midst
of
the
Intellectual
,
Angelical
,
Invisible
things
of
Nature
,
which
is
the
Person
of
Christ
in
its
Picture
;
let
us
baptize
our selves
into
the
Blood
,
that
is
into
the
Spirit
and
Principle
of
this
Image
.
Let
us
in
this
Spring
wash
off
,
by
the
Fire
upon
the
Altar
offer
up
all
sensitive
Forms
,
which
is
the
Sacrifice
of
Beasts
,
that
our
Spirits
may
be
like
the
vail
of
the
Tabernacle
having
Cherubims
,
the
Forms
of
Invisible
,
and
Heavenly
things
only
formed
upon
them
.
This
is
our
legal
Purity
.
But
would
we
see
that
Image
of
the
invisible
God
,
which
is
itself
invisible
to
every
Natural
Eye
,
of
Men
,
and
Angels
?
Would
we
see
,
not
the
Shadow
,
the
Picture
,
but
the
Brightness
of
Glory
;
the
Person
of
Christ
in
the
Life
unvailed
?
We
must
then
be
baptized
into
the
Blood
,
the
Spirit
,
the
Principle
of
this
Eternal
,
Essential
Image
of
God
.
This
alone
can
purify
the
Heavenly
Things
themselves
,
Heb.
This
alone
can
wash
out
the
impression
and
similitude
of
every
Creature
in
its
Natural
State
,
that
the
uncreated
Glory
,
which
alone
is
the
true
Heaven
,
and
lies
hid
under
the
other
,
as
a
Diamond
in
a
heap
of
rubbish
may
shine
forth
.
This
is
our
Evangelical
Purity
,
and
our
Evangelical
Vision
of
God
in
the
Person
of
Christ
.
When
thou
art
come
never
so
little
past
the
lusts
of
the
Flesh
;
thou
shalt
meet
with
him
,
whom
thy
Soul
loveth
,
Jesus
Christ
in
his
Shadow
.
This
will
be
an
Earthly
Paradise
to
thee
springing
up
thorow
thy
body
,
thy
senses
,
all
vsible
things
round
about
thee
.
When
thou
art
come
never
so
little
past
the
Flesh
itself
,
and
all
Appearances
of
things
in
that
;
thou
shalt
meet
with
him
,
whom
thy
Soul
loveth
,
in
a
lively
,
lovely
Picture
,
thy
Jesus
in
the
Form
of
an
Angel
.
All
that
was
dear
to
thee
,
and
present
with
thee
in
the
dark
shadow
,
thou
shalt
now
see
again
with
gain
,
and
enjoy
in
the
bright
Picture
.
Thy
Earthly
Paradise
shall
be
grown
up
,
transformed
,
and
enlarged
with
thee
into
a
Heaven
of
Angels
.
When
thou
art
come
never
so
little
past
these
Watchmen
themselves
,
the
Angels
,
without
the
walls
of
the
City
of
this
whole
Creation
;
thou
shalt
meet
with
him
,
whom
thy
Soul
loves
,
the
Lord
Jesus
in
his
naked
,
living
,
and
eternal
Beauties
.
Here
thou
shalt
see
the
Light
of
Life
far
above
all
Shadows
and
Pictures
,
enlarging
itself
to
take
in
,
and
comprehend
them
also
.
Not
only
the
Persons
,
and
Things
represented
in
those
lower
Scenes
,
and
Forms
:
but
the
Scenes
,
and
Forms
themselves
appear
again
,
and
appear
eternally
in
this
last
and
highest
opening
of
the
Mystery
of
God
.
Not
only
that
Rose
,
which
was
the
Treasure
hid
in
the
Seed
,
the
Stalk
,
the
Leaf
,
the
Thorn
,
sheweth
itself
full
blown
in
all
its
Beauties
,
and
Sweetnesses
,
but
that
Seed
;
Stalk
;
each
Leaf
;
every
thing
of
the
Rose-Tree
;
every
dust
of
the
Earth
round
about
it
,
is
now
a
Distinct
Rose
.
This
is
the
Rose
of
Sharon
,
our
Jesus
seen
,
as
he
is
,
the
vail
taken
off
in
the
Gospel
by
the
Holy
Spirit
.
Follow
after
Holiness
in
all
degrees
of
it
,
that
you
may
see
this
Jesus
,
as
he
ascends
thorow
all
Degrees
of
things
.
Fly
from
every
degree
of
uncleanness
which
will
be
a
spot
upon
your
Garments
,
that
the
Beauties
of
Christ
cannot
shine
in
them
,
neither
in
your
outward
,
and
Earthly
,
or
your
Inward
,
Angelical
Garment
.
3.
Beware
of
Enmity
.
The
Holy
Ghost
saith
;
●
John
.
He
that
hateth
his
Brother
,
walketh
in
darkness
until
now
.
Every
Saint
,
every
Man
,
every
Creature
,
each
Providence
is
our
Brother
,
as
it
is
the
work
of
God
,
the
Birth
of
God
by
Jesus
Christ
,
and
beareth
the
Image
of
him
,
who
is
the
Wisdom
of
God
.
All
Hatred
is
a
Twin-birth
with
Darkness
.
Both
arise
immediately
out
of
the
departure
and
separation
from
the
Unity
,
which
is
the
womb
,
from
whence
spring
together
that
Blessed
Pair
,
Light
and
Love
.
All
Enmity
and
Hatred
besides
that
,
which
is
the
loving
,
and
lovely
opposition
of
Love
itself
to
Hatred
,
and
Enmity
,
is
the
seed
of
the
Serpent
,
out
of
which
himself
ariseth
,
and
by
which
he
propagateth
his
Serpentine
brood
.
The
Jews
say
in
their
Proverbs
;
The
Spirit
of
God
resteth
not
upon
an
Angry
,
or
a
sad
Man
.
While
thy
Soul
is
wrapt
up
in
a
black
Cloud
of
Malice
,
or
tossed
with
any
Tempest
of
wrath
,
the
Sun
of
Love
,
the
Glorious
Person
of
thy
Saviour
,
which
is
all
an
immortal
Flame
of
Love
appeareth
not
to
thee
,
neither
can
it
be
seen
by
thee
,
all
whose
Lovelinesses
are
the
Beauties
,
and
Beams
of
Love
.
Rom.
3.
24.
Jesus
Christ
is
called
the
Propitiation
.
This
was
in
the
Tabernacle
and
Temple
the
Golden
Mercy-Seat
,
on
which
God
sat
between
the
Cherubims
,
and
talked
with
Moses
.
In
allusion
to
this
we
read
of
the
Throne
of
Grace
,
Heb.
4.
16.
The
Person
of
Christ
in
his
Heavenly
Form
is
the
Propitiation
,
the
Golden
Mercy-Seat
,
the
Throne
of
Grace
,
the
Throne
of
Love
,
of
the
freest
,
sweetest
,
purest
Love
,
If
you
streighten
a
Flame
,
and
bar
it
from
its
Liberty
of
extending
,
and
dilating
itself
,
you
extinguish
it
,
and
lose
at
once
its
Light
,
and
Heat
.
If
you
contract
the
Love
of
Christ
in
you
by
Wrath
,
or
Enmity
,
you
make
your self
uncapable
of
the
sweet
Light
of
his
Appearances
,
and
of
the
Heavenly
Heat
of
his
Graces
,
and
Consolations
.
While
there
is
among
you
strife
,
anger
,
malice
,
murmurings
,
whisperings
,
hard
thoughts
,
evil
speakings
,
or
any
such
thing
;
Heaven
is
not
now
open
upon
you
,
neither
do
you
see
Jesus
,
as
he
comes
up
out
of
the
Baptism
of
his
Sufferings
into
a
Resurrection
of
Glory
with
the
Eternal
Spirit
in
the
Form
of
a
Dove
,
in
a
Form
of
Love
resting
upon
him
.
The
Priests
in
the
Temple
were
Morning
and
Evening
to
trim
the
Lamps
in
the
Golden
Candlestick
by
pouring
in
fresh
Oil
,
that
the
Light
might
not
go
out
by
day
,
nor
by
night
.
Your
Persons
,
O
ye
Saints
,
are
the
Temple
,
your
Spiritual
and
Divine
part
the
Golden
Candlestick
,
the
Heavenly
Person
of
your
beloved
is
the
Light
in
the
Lamps
of
this
Candlestick
.
If
you
would
preserve
this
Light
of
Glory
continually
shining
in
you
,
be
continually
pouring
in
from
that
vessel
of
Love
,
the
Heart
of
the
Father
,
fresh
Love
,
which
is
the
Golden
Oyl
of
the
Spirit
,
in
which
the
Life
,
and
Light
of
the
Divine
Nature
burneth
,
and
shineth
eternally
.
But
to
conclude
my
discourse
concerning
these
Three
Sins
.
The
Scripture
saith
;
Covetousness
is
Idolatry
.
We
make
an
Idol
of
every
Image
besides
the
Lord
Jesus
alone
,
which
we
set
up
in
our
Hearts
,
as
real
,
and
excellent
to
bow
down
our
Souls
to
it
by
our
esteem
,
and
affection
.
Every
Idol
hath
its
Devil
in
it
.
St.
Paul
saith
plainly
;
What
the
Gentiles
Sacrifice
to
Idols
,
they
Sacrifice
to
Devils
.
You
cannot
eat
of
the
Table
of
the
Lord
,
which
is
his
Glorified
Person
,
to
feast
upon
the
Delicacies
of
his
Beauties
set
before
your
Spirits
there
,
and
eat
of
the
Table
of
Devils
,
which
is
this
world
;
to
feed
upon
the
Dainties
of
the
Flesh
here
.
You
cannot
drink
of
the
cup
of
the
Lord
,
which
is
his
Spirit
,
to
take
in
the
Wine
of
Spiritual
Sweetnesses
from
this
,
and
drink
of
the
Cup
of
Devils
,
which
is
the
Spirit
of
this
World
,
to
swallow
down
the
riches
,
and
pleasant
things
of
that
.
2
Pet.
2.
13
,
14.
We
read
of
Spots
at
the
Feasts
of
the
Saints
,
who
are
those
that
have
Eyes
full
of
Adultery
.
St.
Jude
expoundeth
those
Feasts
to
be
Feasts
of
Charity
,
that
is
,
Love-Feasts
,
which
were
Joyned
with
the
Supper
of
the
Lord
.
The
Appearances
of
Christs
Person
in
the
Visible
,
Angelic
.
l
,
Divine
Images
,
are
our
several
Love-Feasts
.
An
adulterous
Eye
in
the
moral
sense
,
which
looketh
upon
any
visible
Object
after
an
undue
manner
,
is
a
Spot
upon
the
First
Love-Feast
.
The
adulterous
Eye
in
a
legal
sense
,
which
looketh
upon
any
Fleshly
,
or
visible
Figure
of
things
,
is
a
Spot
upon
the
Second
.
The
adulterous
Eye
,
which
setteth
its
Love
upon
Created
Forms
on
Earth
,
or
in
Heaven
,
is
a
Spot
upon
the
Last
,
and
best
Love-Feasts
.
All
these
Spots
are
Clouds
upon
the
Person
,
and
stains
upon
the
Beauty
of
Christ
,
which
at
once
dishonour
and
grieve
him
,
darken
and
defile
us
,
making
us
unworthy
,
and
uncapable
of
his
blessed
Appearances
to
us
.
As
an
adulterous
Eye
of
Lust
,
so
the
blood-shot
Eye
of
Wrath
is
unable
to
look
upon
this
Heavenly
Object
,
or
to
bear
the
brightness
of
his
Glory
.
I
will
wind
up
this
Use
with
this
solemn
adjuration
,
and
charge
:
If
there
be
such
a
Person
as
our
Jesus
;
if
this
Person
have
such
unsearchable
Treasures
of
Beauty
,
and
Joy
in
it
;
if
the
presence
,
and
appearance
of
this
King
in
his
Beauty
,
as
a
Bridegroom
,
as
a
Spiritual
Sun
in
the
hearts
of
the
Saints
be
no
dream
,
or
fancy
,
but
the
very
Spirit
,
and
Truth
,
and
Life
of
the
Gospel
;
I
adjure
,
and
charge
you
,
all
his
Saints
,
by
the
Hinds
,
and
Roes
of
the
Field
,
by
the
lovely
Person
of
your
Christ
,
by
the
pleasantness
of
his
Appearances
in
you
,
that
laying
aside
Covetousness
;
casting
away
all
Filthiness
both
of
Flesh
,
and
Spirit
;
putting
off
all
Wrath
,
Malice
,
Envyings
,
and
evil
speakings
,
you
fix
your
Eye
upon
,
fill
your
Souls
with
the
Beautiful
,
and
blessed
Person
of
the
Lord
Jesus
.
This
is
your
own
Fountain
.
Drink
waters
from
this
Fountain
alone
.
Behold
your selves
,
one
another
,
all
things
in
the
Light
of
this
Person
,
of
these
Beauties
,
as
they
lie
here
,
as
they
are
comprehended
in
this
fairest
,
greatest
,
and
most
Divine
Image
of
all
Loveliness
.
Christ
is
the
Truth
.
The
Appearance
of
things
in
the
sweet
Light
of
his
lovely
Person
is
True
,
This
is
that
Truth
,
which
if
you
walk
in
it
,
shall
dwell
with
you
for
ever
,
shining
with
a
precious
,
and
living
lustre
in
the
darkest
places
of
Sorrow
,
or
Death
.
In
this
Truth
live
at
peace
,
live
in
love
within
your selves
,
with
one
another
,
with
all
things
.
So
the
God
of
Peace
,
and
Love
shall
be
with
you
.
Amen
.
Reas.
3.
I
now
come
to
the
Third
Reason
of
the
Doctrine
,
our
Lord
Jesus
is
the
fairest
of
all
things
,
because
he
hath
all
the
parts
of
Beauty
compleat
,
and
entire
in
his
person
.
That
work
with
my
own
Spirit
,
and
with
all
Spirits
,
which
is
my
design
,
and
delight
,
is
to
woo
them
for
Christ
,
and
espouse
them
,
as
chast
Virgins
to
Christ
.
Eccles.
12.
10.
We
read
,
that
the
Preacher
sought
out
acceptable
words
,
and
the
words
,
which
he
found
out
were
upright
.
Solomon
was
a
figure
of
Christ
in
glory
,
King
in
the
Hierusalem
above
.
This
Glorious
Person
is
the
Preacher
,
the
Text
,
and
the
Sermon
.
Acceptable
words
in
the
Original
Language
are
words
of
delight
,
as
you
may
see
in
the
Margin
.
If
ever
it
be
fit
to
seek
out
pleasant
,
and
delightful
words
;
it
is
on
this
Subject
,
when
we
treat
of
the
Lord
Jesus
,
and
his
Beauties
.
If
ever
it
be
necessary
to
take
care
to
speak
right
words
;
it
is
now
,
when
we
speak
of
him
,
whose
Person
is
the
Center
,
from
which
all
the
lines
of
the
Gospel
,
of
Evangelical
Truths
,
Graces
,
Comforts
,
Glories
,
Spirits
are
drawn
;
into
which
they
all
run
;
in
which
they
all
meet
.
My
endeavour
therefore
is
,
that
all
my
discourses
may
be
steps
from
one
Scripture
to
another
,
that
by
the
explications
,
and
applications
of
these
I
may
enlighten
your
minds
to
the
sight
,
and
warm
your
affections
to
the
love
of
these
Blessed
and
Heavenly
Beauties
.
There
are
four
Parts
,
of
which
all
Beauty
consisteth
;
1.
Variety
.
2.
Harmony
in
the
variety
.
3.
Light
in
the
Harmony
.
4.
Life
in
that
Light
.
These
four
meet
all
eminently
,
and
transcendently
,
in
the
highest
degree
in
the
Person
of
our
Saviour
.
1.
There
is
all
variety
in
the
Person
of
Christ
.
Colos.
1.
19.
It
pleased
the
Father
,
that
in
him
all
fulness
should
dwell
.
Observe
how
St.
Paul
cometh
to
this
total
Sum
at
the
foot
of
the
Account
,
to
this
Conclusion
of
all
Fulness
in
Christ
.
From
the
15
th
v.
to
this
you
have
the
whole
Compass
of
Things
in
Nature
,
Grace
,
and
Glory
.
From
the
15
th
to
the
18
th
you
have
the
Circuit
of
Nature
in
the
full
extent
of
the
Creation
with
its
Creator
.
First
there
is
God
,
as
he
is
the
Author
of
Nature
.
Jesus
Christ
is
the
Image
of
the
Invisible
God
;
v.
15.
Then
you
have
the
whole
Creation
.
He
is
the
First-born
of
every
Creature
;
or
of
all
the
Creation
.
The
First-born
is
the
Excellency
of
Dignity
,
the
Excellency
of
Strength
.
Every
Creature
is
in
Christ
,
as
in
the
Excellency
of
the
Divine
Strength
.
in
its
Divine
Root
,
Power
,
Life
,
Vertue
;
as
in
the
Excellency
of
the
Divine
Dignity
;
in
its
Divine
Form
,
Beauty
and
Fruit.
As
our
Lord
Jesus
is
the
Image
of
the
Invisible
God
,
so
the
whole
Creation
lieth
in
him
,
as
in
a
Glorious
Fountain-Head
,
in
a
Beautiful
Womb
,
in
a
Beautiful
Pattern
,
in
one
entire
Form
of
Beauty
.
As
our
Lord
Jesus
is
the
First-born
of
every
Creature
;
so
each
Creature
is
seen
distinctly
in
Him
,
and
he
appeareth
distinctly
in
each
Creature
,
in
its
Primitive
,
Pure
,
Paradisical
State
.
In
the
next
place
you
have
this
General
drawn
down
into
Particulars
,
the
Heaven
,
and
the
Earth
;
the
Visible
,
the
Invisible
things
of
the
Creature
;
Angels
with
all
their
Orders
;
all
comprehended
in
the
Light
of
Christ's
Beauties
,
like
the
living
Creatures
in
the
White
Sheet
let
down
out
of
Heaven
to
St.
Peter
,
as
he
prayed
on
the
top
of
the
house
.
All
are
For
,
By
,
In
Him
;
v.
17.
Lastly
,
For
a
close
you
have
all
the
Forms
of
Nature
,
like
Flowers
of
Silk
in
a
Garment
of
Needle-work
,
shining
together
in
the
Person
of
Christ
;
v.
19.
We
read
in
the
latter
part
of
that
verse
,
All
things
subsist
by
him
.
It
is
in
Greek
word
for
word
,
All
things
have
subsisted
together
in
him
.
As
Beams
of
Light
stand
in
the
Sun
,
and
out
of
the
Sun
;
such
a
Sun
is
Jesus
Christ
,
such
a
Visible
Image
of
the
Invisible
God
at
the
Head
of
the
Creation
,
in
which
,
and
out
of
which
all
the
Creatures
stand
;
like
a
Bright
,
and
mysterious
knot
of
Millions
of
Distinct
Beams
:
As
a
great
and
fresh
Picture
taken
from
the
Life
made
up
of
many
less
Pictures
,
which
stand
in
it
,
of
which
,
several
Copies
are
taken
from
itself
,
and
Copy
from
Copy
:
So
is
our
Beloved
the
first
born
of
every
Creature
,
in
which
all
the
Creatures
subsist
together
in
their
proper
Distinctions
,
and
their
Universal
Harmony
.
After
this
first
Circuit
of
Nature
,
St.
Paul
passeth
to
the
second
Circuit
of
Grace
,
v.
18.
Here
also
all
things
appear
in
Christ
,
as
their
first
Principle
,
and
their
proper
Habitation
,
Jude
.
The
Garden
of
All
,
the
distinct
Root
,
and
Flower
of
each
Spiritual
Plant.
He
is
the
Head
of
the
Church
;
the
Beginning
,
the
Principle
;
the
first-born
from
the
Dead
.
Both
these
Circuits
.
St.
Paul
bringeth
into
one
Divine
Circle
of
Christ's
Glorious
Person
,
like
two
distinct
and
pleasant
Apartments
,
one
excelling
the
other
in
Riches
,
Greatness
,
and
Beauty
,
within
the
same
Palace
,
in
which
all
the
pleasures
of
the
God-Head
,
and
of
the
Father
,
lie
.
For
it
pleased
the
Father
that
in
him
should
all
fulness
dwell
.
v.
19.
Thus
we
see
how
St.
Paul
bringeth
all
fulness
through
all
Generals
,
and
Particulars
of
things
every
where
into
Jesus
Christ
,
like
the
Silver
and
Gold
out
of
all
the
Mines
of
Nature
,
and
Grace
,
refined
,
and
fashioned
by
the
Hand
of
a
curious
Workman
,
the
Divine
Spirit
into
one
Jewel
.
Behold
!
All
Fulness
,
the
Fulness
of
all
kinds
and
Degrees
;
All
Fulness
,
the
Fulness
of
all
Things
,
Invisible
,
and
Visible
;
Angels
,
and
Men
;
Heaven
,
and
Earth
;
Flesh
,
and
Spirit
;
God
,
and
the
Creature
;
All
Fulness
,
the
Fulness
of
all
States
,
Light
,
and
Darkness
;
Honour
and
Dishonour
;
Pain
,
and
Pleasure
;
the
Griefs
of
all
Sufferings
,
the
Joy
of
all
Glories
;
the
deepest
Guilt
of
Sin
;
the
brightest
Crown
of
Righteousness
;
He
was
made
Sin
for
us
,
that
we
might
be
made
the
Righteousness
of
God
in
him
;
Life
,
Death
,
the
Resurrection
from
the
Dead
,
Immortality
;
The
Earth
with
its
nethermost
parts
,
the
Heavens
with
all
the
Heights
above
them
;
in
a
word
,
Love
and
Wrath
with
all
their
Changes
,
and
Dresses
;
All
Fullness
dwelleth
together
in
Jesus
Christ
.
O
the
Greatness
of
the
Majesty
,
and
Fulness
of
this
Heavenly
Person
!
Job
saith
of
Wisdom
,
which
is
one
of
the
names
of
Christ
,
Job
.
11.
v.
6.
The
Secrets
of
Wisdom
;
it
is
double
to
that
which
is
.
The
Person
of
Christ
in
the
Secrets
of
its
Spiritual
Treasures
,
containeth
all
things
,
which
are
,
and
appear
in
the
Light
and
Eye
of
the
Creature
;
and
besides
these
which
are
Copies
,
their
Originals
.
Thus
is
it
double
to
that
which
is
;
having
in
itself
the
Shadow
,
and
the
Substance
;
the
Picture
,
and
the
Life
;
whereas
all
that
is
,
is
Shadow
,
and
Picture
only
.
The
Platonists
call
Secondary
,
and
created
Beings
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Beings
;
the
Original
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Unity
above
all
Being
.
But
Job
going
on
to
speak
of
Jesus-Christ
,
addeth
;
Canst
thou
find
out
the
Almighty
to
Perfection
?
v.
7.
As
high
as
Heaven
,
deeper
than
Hell
;
v.
8.
The
Measure
thereof
is
longer
than
the
Earth
,
broader
than
the
Sea
.
That
is
observable
;
The
Divine
Wisdom
called
also
the
Almighty
,
is
as
high
as
Heaven
;
but
deeper
than
Hell
.
His
Heights
are
all
Heavens
;
and
his
Depths
are
Heaven
below
Hell
itself
.
What
are
the
Dimensions
,
what
are
the
Comprehensions
of
this
Spiritual
Person
?
It
is
the
Heaven
of
Heavens
for
height
of
Glory
.
It
stretcheth
the
Compass
of
its
everlasting
Beauties
and
sweetnesses
,
beneath
Hell
itself
,
comprehending
that
in
its
Depths
,
amidst
the
precious
things
of
its
sacred
deep
below
.
It
s
Measure
extendeth
beyond
both
Earth
and
Sea
in
all
their
Literal
and
Mystical
Images
.
As
the
Earth
hangeth
in
the
midst
of
the
Air
;
as
the
Air
moveth
in
the
bosom
of
Heaven
:
So
Earth
,
Hell
,
Sea
,
Air
,
Heaven
,
and
all
live
,
move
,
and
have
their
Being
in
this
most
high
Person
,
and
Spirit
.
O
the
Greatness
of
the
Majesty
,
and
Fulness
of
Christ
!
I
think
not
fit
to
pass
over
this
Part
of
our
Saviours
Beauty
,
the
variety
in
him
,
without
Two
Notes
;
one
of
the
happiness
of
Believers
;
the
other
of
the
Unhappiness
of
Sinners
.
1.
Note
.
How
happy
are
they
,
who
are
persuaded
in
their
hearts
to
trust
in
Jesus
Christ
and
by
faith
to
abide
in
him
?
They
dwell
together
with
,
and
in
all
Fulness
.
When
they
travel
through
the
valley
of
Baca
,
of
Weeping
;
they
go
from
Strength
to
Strength
,
from
one
part
of
the
Variety
,
from
one
Beauty
,
in
the
Person
of
their
Beloved
to
another
;
So
they
see
,
the
God
of
Gods
in
Sion
;
the
open
face
,
and
full
Beauties
of
their
Bridegroom
in
the
Unity
of
His
eternal
Person
,
and
Spirit
in
every
form
of
things
.
Every
Pit
the
deepest
,
and
darkest
is
filled
with
Divine
Beauties
in
him
,
and
his
Fulness
.
Psal.
139.
v.
6.
David
cryeth
out
;
This
Knowledge
is
too
wonderful
for
me
.
The
Name
,
that
is
,
the
Person
of
Christ
is
Emmanuel
,
that
is
,
God
with
us
.
Mat.
1.
v.
23.
God
inhabiting
all
Forms
of
things
,
that
all
Fulness
may
dwell
in
him
,
and
so
he
may
be
with
a
Believer
,
a
Believer
with
him
every
where
,
at
all
times
.
David
was
in
this
Contemplation
of
Christ's
Person
,
and
ravished
with
it
;
Thou
compassest
my
path
;
v.
3.
Thou
hast
beset
me
behind
and
before
,
v.
6.
I
am
encompassed
,
and
shut
in
with
thy
Person
behind
,
and
before
,
from
Eternity
to
Eternity
;
in
every
Form
of
Darkness
,
or
Light
;
Earthly
,
or
Heavenly
.
I
am
still
with
thee
.
All
these
are
Varieties
only
in
thee
.
It
is
thy self
,
thy
Person
,
besetteth
,
compasseth
,
comprehendeth
me
,
and
my
way
in
them
all
.
O
Believers
,
when
you
see
Jesus
Christ
in
the
least
glance
of
His
Person
with
the
same
Eye
of
Light
,
and
Love
,
as
David
saw
him
with
;
do
not
you
also
meet
with
wonders
of
Delight
,
and
Glory
,
which
are
too
great
for
your
Hearts
,
Affections
,
or
Understandings
to
take
in
?
Do
not
the
lowest
,
and
least
things
seen
in
him
,
appear
to
you
as
Divine
Wonders
,
with
such
a
height
of
Light
in
them
,
as
no
created
Eye
can
reach
.
But
David
caught
up
into
the
view
,
and
Embraces
of
Jesus
in
his
Heavenly
Form
proceedeth
in
his
Rapture
;
Whither
shall
I
go
from
thy
Spirit
,
or
whither
shall
I
flee
from
thy
Presence
,
Face
,
or
Person
?
v.
7.
The
Spirit
,
and
the
Presence
,
or
Person
of
Christ
are
here
both
one
,
to
teach
us
,
that
this
Person
,
and
Presence
of
our
Saviour
,
in
which
he
is
the
same
,
yesterday
,
to
day
,
and
for
ever
,
in
His
Appearances
to
the
Saints
under
the
Law
,
under
Grace
,
in
Glory
is
entirely
Spiritual
,
a
pure
Spirit
.
If
I
ascend
up
into
Heaven
,
thou
art
there
;
if
I
make
my
Bed
in
Hell
,
behold
thou
art
there
;
v.
8.
Hell
in
Hebrew
,
and
Greek
signifies
no
more
〈◊〉
the
Grave
,
or
the
State
of
the
Dead
.
It
is
added
in
Hebrew
,
Behold
!
Thou
!
These
words
,
art
there
,
are
put
in
by
the
Translatours
,
as
you
may
see
by
the
Change
of
the
Letter
.
If
I
take
the
wings
of
the
Morning
,
and
dwell
in
the
uttermost
parts
of
the
Sea
,
v.
9.
even
there
shall
thy
hand
lead
me
,
and
thy
right
Hand
shall
hold
me
,
v.
10.
If
I
say
the
Darkness
shall
cover
me
,
even
the
Night
shall
be
light
round
about
me
;
v.
11.
Yea
the
Darkness
hideth
not
from
thee
;
but
the
Night
shineth
as
the
Day
;
the
Darkness
and
Light
are
both
alike
to
thee
,
v.
12.
These
last
words
too
are
added
;
to
thee
.
Go
thy
wayes
,
O
Believer
!
O
beloved
Spouse
of
this
Heavenly
Lover
;
say
to
him
with
the
same
tongue
,
in
the
same
language
of
Light
,
and
Love
,
as
David
doth
:
Wherever
I
fly
or
fall
,
I
am
ever
encompassed
with
,
ever
wrapt
up
in
thy
Spiritual
,
and
Glorious
Person
,
as
my
Heaven
,
as
the
Air
of
my
Life
,
O
my
Beloved
!
If
I
fly
,
it
is
in
the
face
of
these
Brightnesses
;
If
I
fall
,
I
lie
in
the
Bosom
of
these
Beauties
.
When
I
ascend
up
into
Heaven
,
behold
thou
art
there
.
Heaven
is
,
as
a
great
Room
of
State
,
and
Pleasure
in
the
Divine
Building
of
thy
Person
.
The
Light
of
this
is
all
the
Glory
;
the
Love
,
and
Loveliness
of
this
are
all
the
Treasures
,
and
feasts
of
Joy
there
.
The
several
Appearances
of
those
Distinct
Varieties
in
thy
Person
,
shooting
forth
themselves
like
Beams
with
a
Divine
Lustre
,
Warmth
,
and
Life
,
make
all
the
Angels
in
Heaven
.
The
Assembly
of
Glorified
Saints
is
the
Fruitfulness
,
and
Fulness
of
thy
Person
;
first
thy
Birth
,
and
then
thy
Bride
;
like
Eve
to
Adam
in
Paradise
;
the
Heavenly
Eve
to
the
Last
Adam
in
the
Heavenly
Paradise
;
thy
self
multiplying
it
self
,
that
it
may
have
a
meet
Help
for
it
self
to
be
the
Object
of
all
its
Loves
,
the
Subject
of
all
its
Joys
,
the
Mother
of
all
Living
.
What
have
I
in
Heaven
besides
thee
?
Ps.
73.
25.
Thy
Person
filleth
all
those
shining
,
and
smiling
Forms
of
things
in
Heaven
.
They
are
all
the
Beauties
in
thy
Face
;
the
smiles
in
thine
Eye
.
If
I
die
,
behold
thee
!
Death
itself
is
first
an
extasie
of
Love
,
in
which
thou
overshadowest
me
,
in
a
moment
snatching
me
out
of
the
Light
of
this
world
into
the
sweet
,
and
everlasting
Light
of
a
far
greater
,
and
more
Blessed
world
,
thy
Person
.
Then
is
it
an
extasie
of
Joy
to
find
the
same
Jesus
cloathed
with
the
same
white
,
and
shining
Rayment
in
the
Grave
,
as
I
beheld
him
in
Heaven
.
The
Grave
becomes
a
Bed
,
and
that
Bed
thy
Bosom
.
Luke
16.
22.
The
Begger
died
,
and
was
carried
by
Angels
into
Abrahams
Bosom
;
the
rich
man
also
dieth
,
and
is
buried
.
That
which
the
Grave
is
to
the
rich
man
,
that
to
the
Begger
,
to
the
poorest
Saint
,
is
the
Bosom
of
Jesus
,
figured
by
Abraham
,
in
whom
he
lay
hid
,
as
the
Seed
of
Eternity
.
Ere
I
was
aware
,
my
Soul
made
me
,
as
the
Chariots
of
Aminadab
;
Cant.
7.
Aminadab
is
my
Princely
People
;
a
Chariot
of
Angels
of
Glorious
Spirits
.
This
is
the
manner
of
the
Death
of
Christs
Spouse
:
Ere
she
is
aware
her
Soul
setteth
her
upon
,
or
rather
itself
becometh
to
her
a
Chariot
of
Angels
,
where
she
sitteth
upon
a
Golden
Throne
of
Love
,
encompassed
with
Curtains
of
Light
,
and
so
is
transported
in
the
twinkling
of
an
Eye
into
the
Arms
of
her
Beloved
;
her
whole
way
itself
lying
in
the
same
embraces
,
which
are
the
end
of
her
way
;
and
those
Angels
being
the
varieties
,
and
the
movings
of
those
Fulnesses
of
beauties
in
the
Bridegrooms
Person
,
which
is
the
same
Spring
,
and
Rest
of
love
in
them
all
.
Go
on
then
,
believing
Soul
,
with
David
,
and
say
to
thy
Saviour
:
but
the
time
may
come
,
when
I
shall
neither
rest
on
thy
bosom
,
as
a
Throne
of
Grace
in
Heaven
,
nor
as
a
Bed
in
the
Grave
,
in
the
Fellowship
of
thy
Death
.
I
may
be
hurried
to
the
uttermost
parts
of
the
Sea
;
to
that
State
,
where
storms
of
malice
,
and
wrath
rage
most
in
the
midst
of
the
blackness
of
Darkness
:
But
when
it
is
so
,
even
then
thou
risest
upon
me
,
and
sweetly
breakest
,
like
a
lovely
morning
,
in
the
Beauties
of
thy
Person
round
about
me
.
Thou
takest
me
upon
thy
Divine
Beams
,
as
upon
Silver
Wings
with
Feathers
of
Gold
,
in
which
the
Glories
of
the
Divine
,
and
Humane
Nature
are
united
.
As
thou
in
thy
course
circlest
thorow
all
the
infiniteness
of
differing
Beauties
within
thy self
,
thou
carriest
me
upon
these
Wings
of
thine
to
the
extremities
of
this
Sea
of
Darkness
,
and
Tempests
,
Even
here
also
,
as
in
Heaven
itself
thy
hand
,
which
is
thy self
,
thy
Spiritual
Person
,
thy
Divine
Life
in
Act
;
the
Activity
,
and
Appearance
of
thine
inseparable
Glories
lead
me
,
as
my
Strength
within
,
my
guide
and
way
before
me
,
my
light
round
about
me
.
Yea
even
here
thy
right
Hand
,
which
is
thy
Person
in
the
sweetest
,
fullest
Act
,
and
appearance
of
Love
,
Beauty
,
Majesty
,
and
Power
,
holdeth
me
;
at
once
bearing
me
up
in
itself
,
encompassing
with
itself
.
Thus
the
Sea
,
and
Tempests
are
still
thy
Person
in
the
same
Lovely
,
and
Eternal
Form
opening
new
Wonders
of
Beauty
,
and
discovering
greater
Riches
of
vaster
varieties
within
the
bright
Bound
of
its
own
Spiritual
Fulness
.
Yea
if
I
sink
so
low
,
that
I
begin
to
faint
,
and
say
;
now
the
Darkness
will
cover
,
and
overwhelm
me
;
now
the
night
will
seal
up
my
Eyes
from
the
sight
of
my
Beloved
,
and
hide
him
from
me
:
then
the
Night
it self
becomes
a
bright
Sun
round
about
me
in
the
Heaven
of
thy
Person
,
where
every
spot
of
Darkness
,
as
well
as
Beam
of
Light
is
a
shining
Point
,
or
line
of
Beauty
;
and
all
so
many
several
Suns
set
thick
one
by
another
.
Can.
5
,
11.
The
Head
of
Christ
is
said
to
be
as
fine
Gold
;
the
Bushes
,
or
Curles
of
his
Locks
black
as
a
Raven
,
which
is
the
Bird
of
Death
.
The
blackest
Darknesses
,
with
the
most
affrighting
Horrours
are
but
those
black
Locks
with
their
Bushes
,
and
Curls
,
which
grow
,
and
live
upon
the
Golden
Head
of
my
Jesus
,
and
are
a
principal
part
of
thy
Beauties
.
Thy
Golden
Head
is
in
the
midst
of
them
,
shineth
thorow
them
every
where
;
like
a
mid-day
Sun
shedding
his
Beams
of
Gold
thorow
a
pleasant
Grove
,
making
so
perfect
,
and
delightful
a
mixture
of
the
Light
,
and
the
shadow
,
that
both
seem
one
.
The
Shadow
heightens
,
and
sweetens
the
Light
;
the
Light
shineth
in
the
Shadow
,
sweetneth
,
and
softneth
it
.
Each
appeareth
,
as
the
same
Beauty
,
the
same
Person
of
Christ
,
in
a
different
posture
,
in
a
different
dress
.
Thus
the
Light
and
the
Darkness
are
both
alike
in
thee
to
me
.
The
Light
is
thine
Eye
.
Thy
Person
is
all
an
Eye
of
Life
,
Beauty
,
Love
.
The
Darkness
is
the
Apple
of
thine
Eye
.
Here
all
inferiour
excellencies
are
lost
,
and
covered
in
a
deep
shade
.
Here
thy
Spirit
and
Person
is
most
naked
;
here
it
uniteth
all
the
Beams
,
and
Forces
of
its
loveliness
,
and
love
;
here
I
see
my self
,
mine
own
Image
,
and
Person
shining
with
an
Immortal
light
round
about
it
.
The
Darkness
is
the
variety
making
the
Beauty
,
and
distinguishing
the
unity
of
Light
into
the
Riches
of
mani●old
Divine
Colours
,
Shapes
,
and
pleasant
Operations
of
Love-delights
,
in
thy
Person
.
The
Darkness
is
the
excess
,
and
depth
of
thy
Light
swallowing
up
every
Eye
of
Nature
in
me
,
then
giving
me
a
new
Eye
,
and
a
new
Vision
of
things
in
itself
.
Day
unto
day
uttereth
Speech
;
Night
unto
night
declareth
Knowledge
:
Psal.
19.
2.
Thou
my
Jesus
,
the
Immortal
word
,
and
onely
wisdom
of
thy
Father
,
art
this
Speech
,
this
Knowledge
.
The
Day
and
Night
agree
in
this
;
both
are
Divine
Sounds
of
the
Living
Word
;
Divine
Representations
of
the
Heavenly
Image
,
Divine
expressions
of
the
eternal
wisdom
;
that
is
,
both
are
thine
Appearances
,
distinct
Appearances
of
the
same
Beautiful
Person
;
several
parts
of
the
same
fulness
lying
together
,
as
Lines
,
and
Colours
in
the
delightful
Bosom
,
and
Face
of
one
Transcendent
,
Spiritual
Beauty
.
Thy
Person
appeareth
in
them
both
with
equal
fulness
,
and
is
equally
the
fulness
of
both
.
Thus
in
this
one
blessed
Person
of
thine
both
are
made
one
,
and
are
alike
to
me
.
This
is
the
happiness
of
every
Believer
.
This
is
my
First
Note
.
2.
Note
.
How
unhappy
is
every
Sinner
,
Prov.
5.
14.
There
is
one
brought
in
bewailing
himself
:
How
had
I
almost
fallen
into
all
Sin
in
the
midst
of
the
great
Congregation
?
Thou
canst
never
Sin
out
of
the
presence
,
from
under
the
Eye
of
this
Jesus
,
whose
Person
is
the
great
Assembly
of
all
Living
,
Immortal
Beauties
,
pure
Beauties
,
Spiritual
,
the
Beauties
of
Holiness
.
A
Poet
in
a
clear
night
surprized
by
Thieves
,
as
he
Travelled
,
when
they
were
now
about
to
murther
him
,
pointing
to
Heaven
;
so
many
Stars
,
saith
he
,
as
are
yonder
,
so
many
watchful
Eyes
are
there
witnesses
of
this
Murther
:
So
many
Forms
of
things
,
as
are
round
about
thee
;
so
many
Eyes
of
Heavenly
Beauties
look
upon
thee
,
make
the
darkest
night
to
shine
bright
,
as
day
round
about
thee
,
when
thou
thinkest
to
hide
in
the
greatest
secrecy
the
practice
,
or
thought
of
any
Lust.
When
thine
Eyes
shall
be
unsealed
,
how
will
thy
Spirit
within
thee
be
amazed
,
and
confounded
,
how
will
thine
heart
within
thee
be
melted
to
see
,
that
thou
hast
covered
thy self
with
the
loathsom
,
abhorred
deformities
of
so
many
pollutions
,
so
many
profannesses
in
the
midst
of
the
great
Congregation
of
all
living
Lovelinesses
,
and
Loves
walking
round
about
thee
,
and
seeing
thee
,
though
thou
lookedst
not
to
them
?
But
thus
much
for
the
First
part
of
Beauty
in
Christ
;
the
Variety
.
2.
The
Second
part
is
the
Harmony
in
this
Variety
St.
Paul
after
that
he
had
said
;
that
all
Fulness
dwelt
in
Christ
,
addeth
:
and
having
made
peace
by
his
blood
it
pleased
the
Father
by
him
to
reconcile
all
things
to
himself
,
whether
they
be
things
in
Heaven
,
or
things
in
Earth
,
Col.
1.
20.
The
Spiritual
Form
of
Christ
is
,
as
a
Musical
Instrument
.
All
varieties
of
things
in
Heaven
and
Earth
are
so
many
strings
upon
this
Instrument
,
which
are
all
by
the
life
and
vertue
of
the
Instrument
itself
so
tuned
one
to
another
,
and
made
to
sound
in
Consort
,
that
they
fill
the
Ears
of
God
himself
with
a
most
Divine
,
and
pleasing
Melody
.
There
is
another
Scripture
,
which
agrees
with
this
,
and
goeth
further
expressing
the
Harmony
,
and
the
Ground
of
it
,
Ephes.
1.
10.
That
in
the
dispensation
of
the
fulness
of
times
he
might
gather
together
all
things
in
One
in
Him
,
both
things
in
Heaven
,
and
things
on
Earth
,
in
Him
.
Here
you
have
the
Variety
,
all
Fulness
,
the
Fulness
of
Times
;
then
the
Harmony
;
this
Fulness
gathered
up
into
One
;
&
both
these
in
Christ
,
in
Him
.
Then
the
Fulness
is
explained
;
Things
in
Heaven
,
and
things
on
Earth
.
Then
he
brings
it
in
a
second
Time
,
in
him
.
Unity
is
the
ground
of
all
Harmony
.
The
Unity
of
Christs
Person
,
maketh
the
Harmony
in
him
by
a
concurrence
of
four
Particulars
.
1.
The
Unity
of
this
Spiritual
Person
,
which
is
most
entirely
one
,
springeth
up
into
all
variety
within
itself
,
2.
This
Transcendent
Unity
boundeth
all
this
infinite
variety
with
itself
.
3.
This
glorious
Unity
runneth
through
the
whole
variety
,
as
a
string
of
Silk
through
a
row
of
Pearls
.
4.
The
entire
unity
of
this
high
and
Heavenly
Person
standeth
compleat
in
every
branch
,
and
point
of
all
the
vast
variety
at
once
;
as
the
Soul
is
said
to
be
all
in
the
whole
Body
,
and
all
in
every
part
of
it
;
or
as
if
the
Body
of
the
Sun
in
stead
of
encompassing
the
Heavens
successively
should
at
once
shine
with
its
entire
Body
of
Light
in
each
point
of
the
Firmament
,
as
the
same
,
and
yet
so
many
distinct
Suns
,
being
an
Unity
of
all
Lusters
,
and
yet
that
Unity
set
in
so
many
distinct
Varieties
,
which
are
as
highly
,
and
ravishingly
various
each
from
other
,
as
the
unity
is
one
in
itself
.
This
is
that
wonderful
Person
of
Christ
;
this
is
that
Word
,
that
Image
of
God
,
which
is
the
Supream
,
and
Universal
Harmony
,
the
Supream
,
the
Universal
Musick
,
and
Beauty
.
This
maketh
all
the
Beauty
,
and
Musick
through
Heaven
.
and
Earth
,
as
it
giveth
forth
any
where
any
Glance
,
or
sound
of
itself
.
This
Harmony
comprehendeth
all
particular
Musicks
,
and
Beauties
of
the
Creature
with
their
several
sorts
and
degrees
in
their
distinct
Perfections
within
itself
.
This
maketh
all
things
with
all
their
motion
,
Musick
,
and
Beauty
by
its
Universal
Presence
with
them
,
and
comprehension
of
them
.
Blessed
is
he
who
hath
a
seeing
Eye
to
discern
this
Beauty
in
every
Appearance
,
the
most
rugged
,
black
;
blessed
is
he
who
hath
a
hearing
Ear
to
take
in
this
Musick
from
every
motion
,
the
most
sharp
,
the
most
confused
.
Yea
blessed
is
he
who
lies
with
his
whole
Person
,
and
Life
wrapt
up
in
this
Harmony
;
who
moveth
,
as
always
carried
on
in
the
Chariot
,
upon
the
Wings
of
this
Harmony
.
A
Caution
.
Naturalists
report
a
Serpent
to
be
often
bred
of
the
Brain
,
and
Marrow
of
a
mans
back
,
when
he
is
dead
.
So
too
often
that
Serpentine
Spirit
,
which
feedeth
upon
the
dust
of
sensuality
,
and
beareth
an
enmity
to
the
Holy
and
Heavenly
Dove
,
is
engendred
from
the
sweetest
,
and
most
substantial
Truths
,
which
are
as
the
Marrow
and
Brain
of
Divine
Wisdom
,
when
they
are
become
corrupted
,
and
dead
notions
,
in
dead
and
corrupt
Spirits
.
How
are
these
two
glorious
Principles
the
Golden
P●llars
on
which
the
Whole
Gospel
is
established
;
That
all
Fulness
dwelleth
in
Christ
;
That
every
thing
of
Christ
,
in
Christ
is
altogether
lovely
;
●mproved
by
many
unto
the
grossest
Pollutions
,
and
greatest
Profanenesses
?
But
these
are
willingly
ignorant
,
that
as
God
is
the
God
of
order
,
and
not
of
confusion
,
so
all
variety
lieth
in
Jesus
Christ
in
that
perfect
Harmony
,
which
is
the
Beauty
of
Holiness
,
and
the
excellency
of
the
Divine
Wisdom
.
All
natural
things
stand
in
Christ
in
a
double
Harmony
one
with
another
;
and
with
the
Divine
Nature
,
as
faultless
Figures
of
that
purity
,
and
glory
in
the
Eternal
Spirit
.
So
Jesus
Christ
is
both
in
one
,
the
Image
of
the
Invisible
God
,
and
the
First-born
of
every
Creature
,
Colos.
1.
15.
Then
this
Beautiful
Nature
of
things
in
Christ
is
made
a
Sacrifice
upon
the
Altar
of
the
Cross
in
Death
;
that
it
may
put
off
the
Negative
Imperfections
,
the
Shadowy
Darkness
,
Slightness
,
Confinement
,
Mutability
inseparable
from
a
meer
Figure
.
Thus
is
this
State
of
things
subject
to
a
double
Law
without
it
,
and
above
it
;
one
of
its
Pattern
on
the
top
of
the
mount
above
Nature
;
the
other
of
Death
,
that
it
may
by
putting
off
itself
in
the
Shadow
put
on
its
truer
self
in
the
Eternal
Original
.
Thus
we
read
that
Christ
,
as
he
was
the
First-born
of
the
whole
Creation
became
the
First-born
from
the
Dead
:
Colos.
1.
18.
Thus
thorow
Death
,
being
purified
by
the
Blood
of
the
Lamb
the
Creature
passeth
out
of
that
Shadowy
State
by
rending
the
Vail
of
Flesh
,
where
it
is
in
Bondage
,
into
the
Liberty
of
the
Sons
of
God
,
where
it
is
a
Royal
Law
of
Life
,
of
Love
,
and
of
Liberty
to
itself
in
the
Spirit
of
God
and
of
Glory
.
The
Heavenly
Person
of
our
Lord
Jesus
is
a
Circle
within
a
Circle
.
1.
The
first
and
innermost
Circle
is
the
First
Image
of
God
in
Nature
.
This
comprehendeth
the
whole
Creation
.
This
is
made
up
of
its
Day
and
Night
;
Light
and
Darkness
.
All
things
of
Light
,
of
Truth
and
Goodness
,
are
embraced
by
a
Light
of
Divine
Love
.
All
things
of
Darkness
,
of
the
evil
of
sin
,
lye
in
the
Darkness
of
Divine
wrath
,
where
the
Evil
of
Sufferings
,
as
a
Secret
Fire
consumeth
them
.
2.
The
Circle
which
immediately
infoldeth
this
,
is
that
of
the
Death
of
our
Saviour
.
Here
the
First
Image
entreth
into
a
Divine
Shade
,
where
by
degrees
it
loseth
it self
and
vanisheth
,
as
to
its
former
appearances
in
the
Figure
,
sinking
into
its
Eternal
Seed
.
The
Spirit
of
Glory
in
this
Divine
Shade
is
the
Blood
of
Christ
purifying
the
Heavenly
Things
in
the
Creature
by
washing
away
the
Earthly
Forms
.
This
State
the
Jews
call
the
lower
Paradise
,
the
Paradise
,
under
the
Earth
.
For
as
a
Seed
hath
in
it self
all
the
Beautyes
,
and
Sweetnesses
of
the
whole
plant
under
the
vail
of
a
naked
Grain
:
so
here
all
things
are
as
Spiritual
,
and
Divine
Plants
full
of
all
Beauty
,
and
Sweetness
under
the
covert
of
this
Purple
,
Perfumed
Shade
of
our
Saviour's
Death
,
to
which
the
Holy
Ghost
was
an
anointing
of
all
precious
Spices
,
and
a
Lamp
shining
in
the
midst
of
it
.
This
Spirit
is
also
,
as
a
Fountain
from
Eden
running
along
in
the
midst
of
this
Paradise
,
like
a
River
,
and
Gardens
under
ground
in
the
Secret
of
the
Earth
.
The
third
Circle
is
the
Kingdom
and
Glory
of
Christ
.
In
this
the
two
other
Circles
are
seen
,
the
First
thorow
the
Second
,
as
Faces
in
a
Glass
of
Glory
.
Here
the
Heaven
of
the
God-Head
is
open'd
,
and
all
things
appear
as
Angels
of
God
ascending
,
and
descending
in
the
Person
of
Christ
.
This
is
the
Spring
of
the
Spirit
,
in
which
all
created
Forms
flourish
like
green
Leaves
,
and
flowry
Blossoms
in
the
Tree
of
Life
,
never
to
fall
or
fade
;
the
Eye
of
the
God-Head
as
a
rising
Sun
shedding
for
ever
sweet
Beams
of
Love
,
and
Life
upon
them
.
4.
The
last
and
greatest
Circle
,
the
Crown
of
Life
,
and
Beauty
,
is
the
Glory
of
the
Father
.
This
is
the
Autumn
,
and
Season
for
Ripe
Fruit.
Now
is
Jesus
returned
thither
,
where
he
was
at
first
.
Now
is
he
revealed
,
who
was
from
the
Beginning
.
God
is
the
first
,
and
the
last
;
all
in
all
.
All
things
see
,
and
enjoy
themselves
;
all
things
are
seen
,
and
enjoyed
in
their
unchangeable
Originals
.
This
is
that
Spiritual
and
Heavenly
Form
of
Christs
Person
,
into
which
he
is
ascended
;
in
which
he
is
,
as
on
the
Throne
of
the
Father
,
which
endureth
for
ever
and
ever
;
in
which
he
hath
gathered
up
all
things
into
one
.
This
is
that
Head
of
our
Lord
Jesus
,
which
is
of
the
finest
,
and
solidest
Gold
.
Thus
we
have
seen
the
Order
,
in
which
all
things
lie
in
our
Saviours
Person
,
according
to
which
he
descendeth
first
,
and
then
ascendeth
within
himself
:
The
Unity
of
this
first
and
highest
Form
,
which
is
the
Supream
and
largest
Circle
,
the
outmost
,
and
inmost
to
all
the
rest
,
as
their
Root
,
and
their
Crown
,
in
the
bosom
of
which
all
the
rest
lie
as
Colours
and
Figures
in
the
Light
.
This
so
goeth
down
into
the
other
,
that
it
maketh
all
one
,
and
resteth
itself
entirely
upon
each
point
of
every
one
,
and
enfoldeth
the
whole
in
itself
,
so
that
all
have
the
Truth
,
and
the
true
manifestation
of
their
Being
and
Beauty
only
,
as
they
lie
in
this
pure
,
and
perfect
Light
.
Every
inferiour
Circle
,
or
Form
of
things
is
comprehended
in
the
Superiour
,
and
hath
there
a
double
Appearance
.
1.
In
plain
.
So
it
is
a
native
Flower
in
that
Mystical
Garden
;
a
fair
feature
in
that
Face
of
Beauty
;
a
Spirit
of
that
Spirit
in
that
Spirit
,
one
Spirit
with
it
.
2.
In
Perspective
.
Thus
the
lower
is
seen
in
the
higher
,
as
at
a
distance
,
as
at
the
end
of
a
Cave
,
as
it
was
in
itself
,
as
passed
away
according
to
that
fashion
of
it
.
Coloss.
2.
17.
St.
Paul
.
complaineth
of
those
,
who
intrude
themselves
into
Heavenly
mysteries
,
which
they
have
not
seen
,
not
holding
the
head
.
These
,
as
St.
Jude
speaketh
,
are
Sensual
,
that
is
,
men
acted
only
by
a
natural
and
common
Soul
,
not
having
the
Spirit
.
So
in
those
things
of
our
Lord
Jesus
,
which
they
know
,
as
brute
Beasts
,
they
corrupt
themselves
.
They
have
not
anointed
Eyes
,
to
see
the
Harmony
,
and
Spiritual
Beauty
of
all
things
in
the
Person
of
the
Lord
.
They
discern
not
how
the
Original
,
and
first
Glories
by
fit
steps
,
shoot
forth
themselves
into
Figures
,
and
Shadows
,
how
they
lie
hid
as
the
immortal
Seed
and
Substance
in
them
;
how
like
the
Invisible
,
and
first
Sun
,
they
shine
in
the
midst
of
them
,
shine
quite
thorow
them
.
They
behold
not
the
Figures
ascending
like
a
Pillar
of
Smoak
perfumed
with
all
the
Spices
of
the
Apothecary
from
this
golden
Altar
of
Christs
glorious
Form
comprehending
them
,
and
being
ever
beneath
them
;
how
they
lose
themselves
by
degrees
in
the
sweet
shade
of
Christs
Death
;
how
they
spring
again
new
in
the
brightness
of
his
Resurrection
;
how
they
lie
continually
in
the
Original
Glory
,
where
the
whole
mystery
is
entirely
comprehended
,
perfected
,
and
finisht
.
These
men
set
not
their
hearts
upon
this
glory
of
the
Father
in
Christ
to
make
that
their
Righteousness
,
their
Strength
,
and
their
Song
in
every
other
Appearance
,
as
in
the
house
of
their
Pilgrimage
.
They
take
no
pleasure
in
the
joints
of
all
the
members
in
this
Divine
Body
,
which
are
Jewels
wrought
by
the
hand
of
a
skilful
workman
;
this
Unity
being
itself
the
mysterious
joynt
every
where
setting
all
,
and
binding
all
together
in
itself
in
that
Wisdom
of
God
,
which
is
this
Beautiful
Person
of
whom
we
speak
.
But
enough
of
this
Caution
,
and
of
the
Second
Part
of
Beauty
in
our
beloved
,
the
Harmony
in
the
vari●ty
.
3.
The
Third
Part
is
the
Light
in
the
Harmony
,
John
8.
12.
Our
Lord
saith
of
himself
;
I
am
the
Light
of
the
World
.
As
the
Sun
,
the
chief
and
most
glorious
Body
,
is
the
Light
of
all
Corporeal
and
bodily
Beings
:
so
this
blessed
Person
of
our
Saviour
,
the
first
and
best
Spirit
is
the
Light
of
all
Spirits
;
the
first
and
most
Glorious
Form
is
the
Light
of
all
Forms
of
Things
,
Bodies
,
and
Spirits
.
He
is
the
First
,
the
Supream
,
the
universal
Light
.
He
is
that
highest
Circle
of
Light
,
which
rideth
forth
upon
every
Circle
,
or
Beam
of
Light
,
each
point
in
every
Beam
,
Psal.
36.
9.
David
saith
to
God
;
In
thy
Light
shall
we
see
Light
.
The
Light
of
the
Father
is
Jesus
Christ
,
the
express
Image
and
Glory
of
the
Father
.
These
words
of
the
Psalmist
have
Two
senses
.
1.
As
colours
are
seen
in
the
light
of
the
Sun
;
so
every
colour
,
Light
,
and
Being
,
the
Light
of
the
Sun
itself
is
seen
only
in
the
Light
of
Christs
Person
,
as
this
pure
▪
and
eternal
Sun
shineth
upon
every
other
Light
and
Form
in
it
,
and
thorow
it
.
2.
Every
thing
as
it
is
seen
in
the
Light
of
this
Heavenly
Form
,
is
a
precious
stone
of
the
new
Hierusalem
.
It
hath
a
spark
of
this
everlasting
Light
,
which
playeth
in
it
,
and
is
incorruptible
.
The
Sun
is
changed
into
Sack-cloath
at
the
presence
of
an
Angel
,
whose
Light
so
much
excelleth
that
of
the
Sun
,
that
it
hath
no
Light
,
when
that
other
Light
shineth
forth
.
The
highest
Angels
vail
their
Faces
with
their
Wings
▪
lose
all
their
Light
and
Glory
,
when
Jesus
Christ
appeareth
upon
the
white
Throne
of
his
proper
Forms
,
and
naked
Person
.
What
manner
of
Light
is
this
then
,
how
pure
,
how
full
of
Glory
,
how
unexp●essible
,
incomprehensible
?
This
Light
,
this
Lustre
of
the
God-Head
is
that
Scene
,
that
Circle
in
which
all
the
variety
,
the
ravishing
Harmony
of
Things
lieth
in
Christ
.
This
is
the
Form
of
his
Person
.
4.
The
last
Part
of
Beauty
in
Christ
is
the
Life
in
the
Light
.
Life
is
a
Spring
of
Beings
,
which
maketh
every
thing
fresh
,
and
new
every
moment
.
Newness
is
attributed
to
the
Spirit
.
The
oldness
of
the
Letter
,
and
the
Newness
of
the
Spirit
are
opposed
one
to
another
,
because
the
Spirit
is
Life
.
Life
is
the
Spring
of
Motion
,
which
is
the
Chiefest
Charm
in
Beauty
,
and
in
which
all
Pleasures
consist
.
Jesus
Christ
,
John
8.
12.
calleth
Himself
the
Light
of
Life
.
The
Person
of
our
King
is
that
Light
which
is
the
Flower
,
and
Crown
of
the
Divine
Life
;
and
that
life
which
is
the
lustre
,
the
Sparkling
,
the
Perfume
of
this
Crown
,
and
Flower
.
He
is
the
Fountain
of
Life
.
Psal.
36.
9.
With
thee
is
the
Fountain
of
Life
.
This
Lovely
Person
is
the
Fountain
of
Life
in
the
Bosom
,
and
Heart
of
the
Father
Himself
.
He
is
the
Quickning
Spirit
,
1
Cor.
15.
45.
The
Lord
is
that
Spirit
which
is
in
its
own
Essence
,
and
proper
Form
:
Life
itself
in
the
Fountain
,
where
it
is
most
pure
,
most
plentiful
,
most
powerful
,
most
pleasant
.
How
do
all
Varieties
of
things
〈◊〉
in
the
Youth
of
all
Beauty
in
this
Fountain
of
Life
?
How
do
they
renew
their
youth
,
their
Beauties
every
moment
,
endlesly
?
Into
what
mutual
traffick
of
Beauties
,
and
Sweetnesses
,
into
what
uncessant
,
Sprightly
,
Pleasant
motions
,
what
Divine
Acts
of
Love
,
Joy
,
Delight
do
they
spring
up
?
How
is
the
Beauty
,
and
Joy
of
All
fulfilled
in
every
one
?
How
are
all
the
Beauties
,
and
Joys
of
All
eternally
varied
,
multiplyed
,
and
increased
,
when
all
lye
together
in
this
Fountain
of
Life
,
and
every
One
hath
this
Fountain
of
Life
in
Himself
.
This
Person
of
Christ
is
the
Fountain
of
the
Divine
Life
,
that
Springing
Fulness
of
the
Divine
Nature
in
each
Form
.
Here
the
Father
,
the
Supreme
Love
eternally
generateth
the
Son
,
the
Original
Beauty
.
Both
in
the
Spirit
eternally
embrace
each
other
,
infuse
themselves
into
each
other
,
renew
themselves
each
in
other
,
which
is
the
First
and
Universal
Joy
,
the
Fountain
of
Delights
.
Use.
Make
the
Single
Person
of
Christ
the
Sole
Ground
of
your
Faith
;
the
onely
Object
of
your
Love
;
the
Fountain
of
all
your
Comfort
and
Ioy
.
1.
Make
the
Single
Person
of
Christ
the
Sole
Ground
of
your
Faith
.
Rom.
10.
17.
Faith
cometh
by
Hearing
,
and
Hearing
by
the
Word
of
God
.
Our
Jesus
in
His
Spiritual
Form
of
Glory
is
the
Word
of
God
,
as
the
Sun
itself
is
Lux
,
the
First
Light
.
The
Scriptures
are
the
Word
of
God
,
as
the
Sun-shine
,
Lumen
,
the
Secundary
Light
.
The
First
is
a
Living
Light
,
a
Light
of
Life
.
The
Second
in
it self
is
Light
alone
without
Life
.
Look
thorow
the
outward
Word
for
the
Person
of
Christ
.
When
He
cometh
in
to
thy
Soul
by
His
Spiritual
Appearance
,
He
will
be
a
Light
of
Life
in
thee
,
at
once
revealing
His
Excellencies
in
thee
;
Giving
thee
an
Eye
to
see
these
Excellencies
,
by
this
Sight
Setting
them
in
thine
Heart
,
Setting
thine
Heart
▪
upon
them
,
as
a
Root
of
Faith
.
Esa.
45.
22.
Look
to
me
,
and
be
saved
all
ye
ends
of
the
Earth
;
saith
Jesus
from
His
Throne
,
High
,
and
lifted
up
,
on
which
Esay
saw
Him
sitting
,
which
is
His
Divine
Form
.
Behold
!
the
Person
of
thy
Saviour
setteth
it self
before
thee
to
attract
and
allure
thine
Eye
by
the
Light
of
His
Beauties
.
When
thou
lookest
to
Him
.
He
holdeth
thine
Heart
fast
for
ever
fixt
,
as
a
Seal
,
upon
His
Heavenly
form
by
the
Fulness
of
all
things
Good
,
Great
,
and
Glorious
in
Himself
:
He
soweth
the
seed
of
his
own
Form
and
Fulness
in
thee
by
the
flowing
forth
of
the
Life
together
with
the
Light
of
his
Beauties
.
All
Objects
for
Faith
to
fix
upon
;
the
answers
of
all
objections
against
believing
;
the
way
to
believe
;
the
power
of
believing
;
the
act
of
Faith
itself
;
with
the
Sweetness
,
and
Fruits
of
it
;
all
these
lie
folded
up
in
the
rich
Treasury
of
Christs
Person
;
all
these
flow
in
at
once
upon
the
Soul
,
spring
up
together
in
it
,
at
the
unvailing
of
the
Face
of
the
Lord
Jesus
;
as
the
whole
knot
of
Beams
pour
out
themselves
in
a
moment
thorow
all
the
Air
to
enlighten
,
quicken
,
beautify
and
cheer
it
,
when
once
the
Body
of
the
Sun
appeareth
.
Look
then
to
Jesus
,
O
poor
burthened
Spirit
.
Look
to
him
that
his
Light
may
shew
him
;
that
his
Living
Light
may
be
an
Eye
in
thee
to
see
him
;
that
thorow
this
Eye
thou
mayst
drink
in
by
the
streams
of
this
Light
of
Life
,
him
,
and
all
his
Beauties
to
be
a
Well
springing
up
to
all
Grace
and
Glory
,
to
everlasting
Life
in
thee
.
I
shall
divide
this
Exhortation
into
Two
Parts
.
1.
Let
the
single
Person
of
Christ
be
the
only
ground
of
Faith
in
thee
unto
justification
,
Es.
60.
1.
Arise
,
and
shine
;
for
the
Glory
of
the
Lord
is
risen
upon
thee
.
Thou
who
lyest
in
the
Dust
,
bearing
thy
shame
,
as
one
free
among
the
Dead
,
be
no
longer
unbelieving
,
but
believe
.
The
Person
of
Christ
in
the
Glory
of
the
Father
is
risen
upon
thee
,
filleth
all
things
round
about
thee
;
arise
and
shine
in
the
brightness
of
his
Appearance
.
Consider
the
Fulness
of
Beauties
in
Christ
,
and
say
thus
with
thy self
;
Hath
the
Sun
Beauty
enough
to
gild
every
Dung-hill
,
and
Dung-heap
here
below
,
though
that
be
on
Earth
,
and
he
in
Heaven
?
Is
not
my
Jesus
then
rich
enough
in
Glories
to
overspread
my
shame
,
and
nakedness
,
to
make
my
Person
shine
in
the
Beams
of
his
;
though
he
be
higher
than
the
Heavens
;
I
fal'n
down
to
the
nethermost
parts
of
the
Earth
?
Ther
Person
of
Christ
is
an
overflowing
Sea
of
Spiritual
Beauties
.
For
all
Fulness
dwelleth
in
him
.
If
thou
canst
not
cast
thy self
into
him
;
stand
still
,
and
see
how
he
breaks
forth
on
every
side
,
cometh
on
upon
thee
with
mighty
Floods
,
with
a
Deluge
of
Light
and
Beauty
till
he
cover
thee
,
and
swallow
thee
up
into
his
Bottomless
depths
of
pure
and
Divine
Glory
,
as
a
vessel
in
the
Ocean
,
which
is
fill'd
within
,
and
overflown
without
with
the
Waters
of
the
great
,
and
wide
Sea
.
2.
Let
the
single
Person
of
Christ
be
the
sole
Ground
of
Faith
unto
Sanctification
.
All
Fulness
,
the
Fulness
of
a
Sea
,
and
of
a
Spring
,
is
in
Jesus
Christ
,
Num.
21.
17
,
18.
You
have
an
excellent
Figure
in
a
History
.
The
Children
of
Israel
wanted
water
in
the
Wilderness
.
God
gave
them
a
Well
.
Then
they
sung
this
Song
.
They
encompassed
the
Well
;
they
sung
to
it
,
Spring
O
Well
;
the
Princes
digged
it
with
their
Staves
at
the
direction
of
the
Law-giver
.
Dost
thou
want
streams
of
Grace
?
Is
thy
Soul
a
dry
and
barren
Wilderness
?
Behold
Jesus
,
whom
God
hath
given
thee
for
a
Well
.
At
the
direction
of
this
Law-giver
dig
up
the
ground
in
thine
heart
,
till
this
Well
,
this
Jesus
appear
.
Then
whatever
Grace
thou
wantest
,
at
all
times
encompass
his
Spiritual
Person
in
thy
Soul
,
and
sing
to
him
;
Spring
O
Well
.
Joh.
4.
14.
The
Water
which
I
will
give
him
,
saith
Jesus
Christ
,
shall
be
a
Well
springing
up
in
Him
unto
everlasting
Life
.
Take
but
in
One
Drop
,
the
least
Drop
of
the
Sweetness
of
Christ
,
the
least
glance
of
His
Beauty
into
thy
Spirit
;
in
this
thou
takest
in
the
Person
of
Christ
Himself
,
the
Fountain
,
that
shall
spring
up
within
thee
unto
the
Life
of
Holiness
which
is
the
same
for
Nature
and
Duration
with
Eternal
Life
in
Heaven
;
Divine
,
and
Incorruptible
.
2.
Make
the
Single
Person
of
Christ
the
only
Object
of
thy
Love
.
Let
all
the
Fulness
of
thy
Love
be
poured
forth
upon
this
Person
,
which
hath
All
Fulness
of
Beauty
in
Him
.
There
is
a
Twofold
Love
;
of
Benevolence
;
of
Complacency
.
1.
Love
thy
Lord
Jesus
with
all
thy
Love
of
Benevolence
.
St.
Paul
complaineth
,
Philip.
2.
21.
Every
man
seeketh
his
own
things
:
no
man
the
things
of
Jesus
Christ
.
Seek
,
and
pray
for
the
prosperity
of
Jesus
Christ
all
thy
daies
in
His
Truths
,
in
His
Graces
;
in
His
Glory
thorow
the
whole
Earth
;
in
His
Church
;
in
every
Creature
,
where
he
is
sown
as
a
Seed
.
Love
him
with
the
Love
of
Wife
,
Children
,
Friend
,
Country
,
Parents
,
Life
,
In
Isaac
shall
thy
Seed
be
called
,
said
God
to
Abraham
.
In
Jesus
let
all
Relations
,
even
of
thy self
,
to
thy self
,
have
their
Name
,
Truth
and
Vertue
to
thee
.
Let
all
those
Blessings
,
with
which
thou
shalt
bless
any
of
these
,
come
upon
the
Head
of
the
Lord
Jesus
.
Wish
well
to
,
bless
all
these
in
the
name
of
the
Lord
Jesus
.
Say
continually
,
let
the
Immortal
Word
upon
its
Wheels
run
,
and
be
glorified
thorow
all
these
,
thorow
the
whole
Heavens
and
Earth
.
Those
that
are
Florists
and
love
Flowers
,
procure
the
choicest
slips
of
Flowers
,
set
them
in
their
Gardens
,
water
them
,
watch
them
,
cherish
them
with
the
greatest
tenderness
and
care
.
So
do
thou
love
Jesus
Christ
.
Be
continually
sowing
and
setting
him
,
his
Beauties
in
thine
own
,
in
every
Spirit
,
in
every
Appearance
.
Water
them
,
cherish
them
by
Word
,
Example
,
Faith
,
Prayer
.
Go
out
often
into
the
Fields
;
go
down
often
into
the
Gardens
to
see
whether
these
precious
Plants
bud
and
Blossom
.
2.
Love
the
Person
of
thy
Beloved
with
all
thy
Love
of
Complacency
,
Prov.
18.
1.
A
man
through
desire
se●arating
himself
,
intermedleth
with
all
Wisdom
,
or
with
all
Substance
.
Behold
here
the
Spouse
her
love
of
Complacency
to
her
Spiritual
Bridegroom
in
three
Steps
;
Desire
;
Separation
;
Enjoyment
.
1.
Desire
.
Thy
Saviour
is
called
in
the
Prophet
,
Hag.
2.
7.
The
desire
of
all
Nations
.
Thy
Jesus
,
who
hath
all
Beauties
for
all
Eyes
and
Spirits
,
who
hath
all
desirable
things
in
himself
,
is
the
desire
of
all
Nations
.
Shall
not
he
then
be
the
desire
of
all
Principles
,
and
Powers
of
Life
or
Being
,
in
thy
whole
Spirit
,
Soul
,
and
Body
?
shall
not
he
be
the
Object
of
all
thy
desires
?
This
Person
,
who
is
the
Sealed
Sum
,
and
perfection
of
all
Beauties
,
putteth
this
Song
into
thy
mouth
,
Can.
7.
10.
My
Beloved
is
mine
,
and
I
am
his
,
and
his
desire
is
towards
me
.
As
the
word
there
signifieth
;
he
continually
is
circling
round
about
me
,
hovering
over
me
with
the
Eyes
of
all
his
Beauties
,
and
Loves
,
upon
me
;
as
a
Kite
about
his
Prey
.
Do
thou
add
to
thy
Song
this
part
also
;
and
my
desire
is
toward
him
,
Psal.
27.
David
saith
;
one
thing
have
I
desired
of
the
Lord
,
that
I
may
be
all
the
days
of
my
life
in
his
Temple
,
beholding
his
Beauty
,
and
seeking
still
.
The
Heavenly
Form
of
Christ
is
the
Temple
,
or
Palace
;
and
the
God
,
or
King
in
it
,
the
Beauty
of
all
.
Say
thou
to
Jesus
Christ
:
I
now
,
for
what
is
my
sighing
before
thee
?
This
is
all
my
desire
;
that
I
may
be
continually
in
the
Heavenly
Light
,
and
Divine
Form
of
thy
Person
;
that
I
may
be
continually
feasting
all
my
Faculties
and
Senses
on
thy
Beauties
,
and
endlesly
making
fresh
Discoveries
of
new
Beauties
in
thee
.
2.
Separation
,
Cant.
8.
6.
The
Church
cryeth
to
Christ
;
Set
me
as
a
Seal
upon
thine
Heart
,
as
a
Seal
upon
thine
Arm.
For
Iealousy
(
that
is
,
Love
in
its
Strength
,
at
its
Height
)
is
strong
as
Death
,
cruel
as
the
Grave
,
the
flame
of
it
is
as
the
Flame
of
the
Lord
.
Love
and
Death
both
agree
in
this
that
they
are
a
separation
.
I
protest
by
my
Rejoycing
in
Iesus
Christ
,
I
dye
dayly
;
saith
St.
Paul
.
The
Love
of
a
Saint
to
Jesus
Christ
is
a
Daily
Death
;
a
Separation
from
all
created
Objects
,
a
Retirement
out
of
this
whole
World
visible
,
or
invisible
,
into
the
World
of
the
Blessed
,
that
World
of
Eternal
Light
,
and
Beauty
;
to
be
alone
with
Him
,
and
in
Him
;
to
be
inseparably
united
in
One
Love
,
in
One
Loveliness
;
in
One
Spring
,
and
One
Stream
of
Beauties
with
Him
,
as
a
Seal
upon
His
Heart
,
as
a
Seal
upon
His
Arm.
Where
we
read
,
Cant.
8.
6.
Love
is
strong
as
Death
,
cruel
as
the
grave
;
the
coals
thereof
are
coals
of
Fire
,
which
hath
a
most
vehement
flame
,
which
hath
,
is
put
in
by
the
Translatours
,
a
most
vehement
Flame
,
is
in
Hebrew
,
the
Flame
of
Jah
;
of
the
Lord
,
of
Jesus
.
Learn
here
the
Divine
Mystery
of
Love
in
Death
.
The
Death
of
a
Believer
,
a
Lover
of
Christ
,
is
Love
itself
,
which
is
the
Fire
of
God
burning
from
the
Center
of
our
Spirits
,
from
beneath
the
Foundations
of
our
Natural
Being
,
till
it
have
consumed
the
whole
frame
of
this
Creation
in
us
,
and
transformed
us
into
one
everlasting
Flame
with
itself
;
till
it
have
separated
us
from
every
Form
of
things
into
his
own
Shining
,
and
Flourishing
Form
,
which
is
the
Person
of
our
Beloved
;
the
Temple
,
Palace
,
Paradise
of
Love
,
of
the
God-Head
,
which
is
that
Primitive
,
the
purest
Love
.
3.
Enjoyment
.
This
is
the
Third
Step
in
the
Love
of
Complacency
.
The
Intermedling
with
all
Wisdom
,
or
all
Substance
.
Our
Jesus
is
the
only
Wisdom
,
Substance
,
and
Truth
.
The
Fulness
of
things
in
Harmony
,
as
they
make
all
Beauties
and
Pleasures
;
in
their
Substances
and
Truths
,
as
they
have
the
first
,
&
freshest
Glory
upon
them
,
and
are
incorrup●●●e
,
lie
in
the
Person
of
Christ
.
The
Hebrew
word
to
intermeddle
signifieth
to
mingle
with
,
or
roul
our selves
in
the
midst
of
all
Wisdom
,
and
Substance
,
that
is
,
in
the
Bosom
of
Jesus
.
O
believing
,
loving
Soul
!
Thy
Beloved
,
when
He
cometh
into
thy
Spirit
,
saith
,
Can.
1.
I
am
come
into
my
Garden
,
my
Sister
,
my
Spouse
,
I
have
gathered
my
Spice
,
I
have
eaten
my
Hony
with
my
Hony-Comb
,
I
have
drunk
my
Wine
,
and
my
Milk
.
When
thou
comest
into
his
Bosom
,
and
Spirit
,
say
thou
to
him
▪
Now
am
I
come
into
my
Garden
,
my
Brother
!
my
Bridegroom
!
I
gather
all
pleasant
,
precious
,
and
incorruptible
Fruits
in
thy
Person
,
together
with
their
Root
,
thy
Person
.
So
I
transplant
them
into
my
Spirit
and
Person
.
I
eat
of
the
excellencies
of
Wisdom
,
which
are
sweeter
to
my
Soul
,
than
Honey
is
to
the
Palate
,
I
eat
them
in
,
and
with
thy
Person
,
the
essence
of
Wisdom
itself
,
as
live
Honey
with
the
Honey-comb
.
I
drink
in
my
Wine
and
my
Milk
;
the
Spirit
,
and
Sweetness
of
thy
Divine
and
Humane
Nature
;
of
the
New
Heaven
,
the
naked
Appearance
of
the
God-Head
,
and
the
new
Earth
,
the
Divine
Appearance
of
the
whole
Creation
in
thy
Spiritual
Form
.
Thus
I
stretch
my self
at
large
,
I
roul
my self
at
liberty
in
the
midst
of
all
Beauties
and
Delights
.
Here
I
rest
in
Eternal
Ioy
with
the
perfect
Complacency
of
all
my
Faculties
,
of
my
whole
Spirit
,
Soul
and
Body
,
in
thine
Heavenly
Person
.
3.
Make
the
single
Person
of
Christ
the
Fountain
of
all
thy
Comforts
.
1.
Consider
,
that
there
is
indeed
such
a
Jesus
,
so
Beautiful
,
Eccl.
11.
7.
Solomon
telleth
us
;
the
light
is
sweet
,
and
it
is
a
pleasant
thing
to
behold
the
Sun
.
If
the
light
of
this
Heaven
be
sweet
,
and
the
sight
of
this
Sun
infuse
a
pleasure
into
us
,
when
we
look
upon
it
:
what
is
the
Light
that
shineth
in
the
Person
of
Christ
?
What
doth
once
glance
of
this
Sun
of
the
Divine
World
?
How
doth
it
make
the
heart
in
our
bosom
leap
to
him
,
and
dance
about
him
,
as
the
Needle
to
the
Loadstone
?
To
go
forth
in
a
fair
Summers
day
to
look
upon
the
green
Fields
,
and
clear
Skie
,
is
a
refreshing
to
our
Natural
Spirits
,
and
begetteth
a
lightsome
Joy
in
us
▪
come
forth
ye
dark
,
and
melancholy
Souls
!
see
this
Jesus
in
his
unvailed
Person
,
as
he
rideth
forth
upon
the
Circuit
of
the
whole
Heaven
and
Earth
in
his
name
Jah
,
in
his
Divine
Form
,
in
which
he
comprehendeth
and
filleth
all
;
see
that
New
Heaven
,
and
New
Earth
,
which
he
maketh
in
himself
.
As
Snow
at
the
shining
forth
of
the
Sun
;
so
will
the
heaps
of
Snow
,
the
Mists
and
Clouds
about
your
Heart
dissolve
into
an
unexpressible
Sweetness
,
and
Light
of
a
secret
Joy
and
hope
at
this
Sight
.
By
the
Light
of
the
Beauties
of
this
Person
cometh
the
Sight
of
him
:
by
this
Sight
cometh
Faith
:
then
cometh
all
Peace
and
Joy
in
Believing
.
Could
Davids
Harp
chase
away
Sauls
evil
Spirit
,
which
vexed
him
?
Is
there
any
evil
Spirit
,
which
will
not
be
chased
away
;
any
vexation
,
or
melancholy
,
which
will
not
be
charmed
by
this
Harp
of
God
,
by
the
Harmony
of
all
Heavenly
Beauty
,
and
Musick
in
the
Person
of
Christ
.
2.
Consider
,
that
this
Jesus
is
Beautiful
to
make
thee
Beautiful
.
Ephes.
1.
6.
God
is
said
,
in
his
Grace
,
that
is
,
in
his
sweetest
,
and
richest
Love
,
to
have
made
us
acceptable
,
that
is
to
have
made
us
lovely
in
the
Eye
of
his
Love
,
to
have
set
us
in
the
Embraces
of
his
Love
,
in
the
Beloved
One
,
in
the
Person
of
Christ
.
When
thou
liest
on
the
ground
covered
with
Sack-cloath
,
and
ashes
,
in
thine
own
Spirit
,
then
think
thus
with
thy self
:
When
the
Lord
Jesus
appeareth
in
all
his
Glories
before
the
Father
,
then
doth
he
represent
me
,
then
doth
he
present
my
Face
and
Person
to
the
Eye
,
and
heart
of
his
Father
in
the
Glass
of
his
own
Beauties
.
Will
not
th●s
revive
thy
Soul
within
thee
,
to
understand
,
that
the
Father
taketh
that
Beautiful
Image
,
and
sweet
Impression
of
thee
upon
his
heart
,
which
he
receiveth
from
the
most
lovely
sight
of
J●sus
Christ
in
his
fullest
lustre
?
that
all
the
thoughts
,
and
works
of
the
Father
concerning
thee
pass
thorow
this
Medium
,
the
Beautiful
,
and
Blessed
Person
of
Christ
?
Thou
sittest
on
the
dunghil
of
this
Body
of
Sin
,
this
Flesh
covered
from
Head
to
Foot
with
the
Sores
of
thy
Corruptions
.
Th●u
liest
in
the
Grave
of
this
Body
of
Death
,
where
all
cares
,
and
fears
,
like
Worms
feed
upon
thee
.
But
see
,
Jesus
boweth
the
Heavens
,
and
cometh
down
.
He
descendeth
in
that
Form
of
Glory
,
which
is
the
Heaven
of
Heavens
,
encon
pass●ng
thee
on
every
side
,
transfiguring
thee
into
a
shining
Glory
,
as
the
white
Cloud
of
the
most
excellent
Majesty
transfigured
him
,
when
it
rested
upon
him
.
3.
Consider
,
that
this
Jesus
is
Bautiful
for
thee
,
to
make
thee
happy
in
the
enjoyment
of
Him
.
David
in
a
pang
of
gr●●f
comforteth
himself
after
this
manner
;
Why
d●est
thou
cast
down
thy self
;
O
my
Soul
!
why
art
thou
so
troubled
within
me
?
Hope
in
the
Lord
;
I
shall
yet
praise
Him
,
the
Health
of
my
Countenance
,
(
or
,
the
Salvations
of
my
Persons
,
of
my
Pers●n
in
every
Form
,
and
Appearance
)
and
my
God
,
Psa.
42.
11.
Thus
do
thou
discourse
with
thine
own
Soul
,
when
it
is
overcast
and
bowed
down
with
fear
,
care
,
or
sorrows
:
Why
droopest
thou
my
Soul
!
Why
doest
thou
mourn
,
and
groan
?
Why
art
thou
thus
unquiet
within
me
?
Look
to
thy
Iesus
;
I
shall
yet
sing
new
songs
of
my
Beloved
,
and
praise
His
Beauties
,
these
are
the
Spiritual
wine
,
that
maketh
glad
my
Heart
;
the
Oyl
of
Joy
,
that
maketh
my
face
to
shine
.
He
is
a
Million
of
Salvations
,
and
Heavens
to
me
in
every
state
.
He
is
my
God
.
Why
art
thou
cast
down
,
O
my
Soul
!
Lift
up
thine
Eyes
to
the
Person
of
Christ
,
Is
not
this
Anoynted
One
,
with
all
the
Beauties
of
the
God-Head
,
ever
before
thee
?
Doth
not
be
continually
encompass
thee
,
and
shine
round
about
t●ee
with
all
variety
of
pleasantnesses
,
and
glories
,
like
the
Rainbow
round
about
the
Throne
of
God
?
Rev.
4.
Is
not
His
Desire
towards
thee
,
that
thou
mayest
rule
over
His
Beauties
,
and
satisfie
thy self
at
all
times
with
these
Breasts
of
Divine
Sweetne●s
?
Feed
then
like
a
Roe
,
among
these
Lillies
.
The
Person
of
Christ
is
not
His
own
,
but
Thine
;
Thou
hast
power
over
it
,
and
all
its
Heavenly
Treasures
.
Let
Him
then
with
all
His
Excellencies
lye
like
a
bundle
of
Myrrhe
between
thy
breasts
all
th●●
dark
Night
,
breathing
Sweetness
into
thy
Spirit
,
and
as
a
Cordiall
fortifying
thy
Heart
against
all
assaults
,
with
a
glorious
Joy
.
Here
make
thy self
,
with
all
thy
flocks
of
thoughts
,
and
affections
to
lye
down
,
O
my
Soul
!
Here
lose
thy
〈◊〉
,
and
this
dark
appearance
of
Things
,
in
these
Lovelinesses
of
thy
Savi●ur's
●ers●n
,
which
cometh
forth
,
like
a
Brdegroom
out
of
His
Chamber
of
Eternity
,
〈◊〉
His
Father's
Bosom
,
like
a
Sun
fresh
in
all
His
Morning-Beauties
,
to
run
his
race
of
Glory
in
thy
Person
,
and
to
swallow
up
that
into
the
Circles
of
His
Pure
Light
.
Reas.
4.
I
come
now
to
the
4
th
and
last
Reason
,
why
Jesus
Christ
is
the
Fairest
of
all
things
.
All
Beauty
is
derived
from
Him
.
Beauty
any
where
in
the
Creature
is
an
Image
of
the
Divine
Nature
,
by
which
that
maketh
itself
visible
,
testifieth
its
Presence
,
awakeneth
the
Soul
to
a
sense
of
itself
,
and
to
seek
after
it
.
The
Lord
Jesus
is
the
First
Image
of
the
Invisible
God
,
the
Supream
Beauty
.
So
every
other
Image
,
is
drawn
from
Him
,
dependeth
upon
Him
,
and
is
comprehended
primitively
,
purely
in
Him
.
Every
other
Beauty
is
a
Copy
of
Him
,
taken
from
Him
,
who
alone
is
the
Life
.
Col.
1.
18.
All
things
are
made
by
Christ
,
invisible
,
visible
;
in
Heaven
,
on
Earth
;
Angels
;
all
were
made
by
Him
,
and
for
Him
;
by
Him
,
as
the
Exemplar
Cause
,
for
him
,
as
the
End
,
that
thorow
the
Picture
the
Person
Himself
might
,
as
a
Sleeping
Seed
,
stir
up
itself
,
and
spring
in
the
Light
of
every
understanding
and
sense
,
in
the
Love
of
every
Heart
.
All
Things
are
By
Christ
Two
ways
,
1.
As
the
Pattern
of
the
Work
:
2.
As
the
Power
Working
.
1.
Every
thing
is
by
Christ
,
as
the
Pattern
of
the
Work
.
Our
Lord
Jesus
is
the
Wisdom
of
God
.
Wisdom
is
an
Inward
Image
in
every
Spirit
,
according
to
which
it
ordereth
its
way
,
and
fashioneth
its
work
that
the
Whole
may
be
One
Piece
,
and
a
Beauty
may
result
from
the
agreement
of
all
Parts
in
the
unity
of
the
whole
;
as
also
from
the
Harmony
of
the
outward
Form
,
and
the
Inward
Image
,
which
by
their
mutual
reflections
pour
forth
pleasures
,
and
joys
into
the
bosom
of
each
other
.
In
Nature
the
Spirit
included
in
the
Seed
of
a
Rose
,
hath
within
it self
the
Image
of
a
Rose-tree
,
with
all
its
proportions
;
leaves
and
flowers
;
beauties
and
sweetnesses
,
several
growths
,
the
bud
,
and
the
full-blown
Rose
.
According
to
this
Image
,
the
Seed
putteth
forth
it self
;
the
Spirit
in
the
Seed
formeth
it self
upon
the
outward
Matter
,
and
figureth
the
whole
Plant
in
all
the
progress
,
and
perfections
of
it
.
The
Person
of
our
Beloved
is
the
onely
Image
in
that
Eternal
Spirit
,
which
is
God
blessed
for
ever
.
In
this
glorious
Image
doth
He
ride
forth
upon
the
face
of
the
whole
Creation
from
the
beginning
to
the
end
.
In
all
His
works
of
Power
and
Providence
,
He
consulteth
onely
with
this
Beautiful
Image
in
His
own
Breast
,
in
which
all
the
Treasures
of
Wisdom
and
Knowledge
,
all
the
Patterns
of
Beauty
and
Excellency
are
laid
up
.
He
figureth
this
Image
upon
every
Creature
,
and
Work
:
he
fixeth
this
Image
itself
in
every
Creature
,
and
Work
,
which
by
the
lustre
of
its
presence
,
putteth
a
Life
in
the
Figure
,
and
giveth
a
gloss
to
it
,
as
the
Sun-shine
to
a
Flower
.
Gen.
40.
38
,
39.
We
have
the
History
of
Jacob
laying
streaked
and
speckled
rods
in
the
Water-troughs
before
the
Cattel
.
When
they
came
to
drink
,
they
saw
these
,
conceived
,
and
brought
forth
their
young
streaked
,
and
speckled
like
to
these
.
Thus
God
the
Father
in
all
the
Excellencies
of
the
God-Head
generateth
Jesus
Christ
,
and
setteth
his
Person
before
him
.
When
he
cometh
to
drink
of
these
waters
of
Life
,
to
take
in
,
and
feast
himself
upon
the
Joys
of
his
own
Essence
,
and
of
the
Divine
Nature
,
he
hath
his
Beloved
Son
in
his
Eye
continually
.
From
this
Beatifical
vision
he
is
filled
with
the
Innumerable
Forms
of
his
Son's
Beauties
.
From
this
Fulness
the
Father
becometh
Fruitful
,
and
bringeth
forth
the
Creation
with
all
the
Forms
,
and
changes
of
it
in
the
Figure
of
these
Eternal
Glories
.
2.
All
things
are
by
Christ
,
as
the
Power
working
,
Job
38.
14.
It
is
turned
as
Clay
to
the
Seal
;
they
stand
as
a
Garment
.
How
sweet
,
and
clear
a
Depth
is
this
Text
?
How
doth
Jesus
Christ
in
it
shine
from
the
Face
of
every
Creature
,
and
from
the
unfathomable
Light
of
his
own
Person
?
What
is
this
it
,
it
is
turned
?
You
shall
see
in
the
verse
immediately
before
,
it
is
the
Earth
,
which
frequently
is
taken
for
the
whole
Creation
in
the
language
of
the
Scripture
,
as
Heaven
for
God
.
But
what
is
this
Seal
,
to
which
the
Earth
is
turned
like
Clay
?
Two
verses
before
will
shew
you
,
that
this
Seal
is
the
Day-light
.
Luk.
1.
78.
Zacharias
in
his
Song
expresseth
Jesus
Christ
by
this
name
,
the
Day-spring
:
These
are
his
words
;
The
Day-spring
from
on
high
hath
visited
us
.
As
the
Day-light
,
when
it
springeth
in
the
morning
,
overspreadeth
the
whole
visible
World
,
and
setteth
a
new
Form
upon
every
thing
:
so
the
Lord
Jesus
,
as
a
Seal
by
the
presence
of
his
Person
with
every
Creature
imprinteth
the
figure
of
himself
in
a
beautiful
Form
upon
it
.
Thus
it
is
turned
,
as
a
Clay
to
the
Seal
.
Job
addeth
;
they
stand
,
as
a
Garment
.
The
Creation
is
spoken
of
first
Collectively
,
It
;
then
all
the
Creatures
in
particular
distributively
,
They.
There
are
two
rich
Glypmses
given
us
of
the
glorious
Person
of
our
Lord
in
the
Creation
by
these
words
.
1.
As
the
whole
Creation
in
general
,
so
each
in
particular
is
sealed
with
the
entire
Person
of
Christ
.
2.
All
the
Creatures
are
Sealed
with
the
Person
of
the
Lord
Jesus
without
,
and
filled
with
the
same
Person
within
.
Every
Creature
rightly
seen
,
is
as
a
Garment
of
Light
cloathing
the
Body
of
the
Sun
,
the
Person
of
Christ
;
and
wrought
in
every
part
of
it
with
the
Figure
of
this
Spiritual
Sun
.
The
Type
of
it
was
the
Vail
before
the
most
Holy
Place
.
Within
were
the
Cheru●ims
of
Massy
Gold
.
Upon
the
Vail
was
wrought
the
Similitude
of
the
same
Cherubims
in
all
manner
of
rich
Colours
.
Thus
the
Earth
is
turned
to
Christ
,
as
a
Clay
to
the
Seal
;
and
every
thing
in
it
standeth
,
as
a
Garment
upon
him
.
Perhaps
he
who
peruseth
this
place
in
Job
will
find
reason
to
believe
,
that
the
Holy
Spirit
pointeth
at
Three
States
.
1.
The
Creation
,
as
the
Figure
.
2.
The
Person
of
Christ
incarnate
,
as
the
First-fruits
.
3.
The
Reformation
,
as
the
Life
in
the
full
Harvest
.
Neither
will
it
seem
unlikely
to
those
who
compare
the
Scriptures
;
that
Zacharias
alludeth
to
Job
,
and
Job
here
to
the
first
of
Genesis
.
In
three
things
all
agree
;
1.
a
Darkness
.
2.
A
Light
rising
in
this
Darkness
,
and
triumphing
over
it
.
3.
A
New
Form
,
given
to
all
things
by
this
Light
.
But
to
return
;
Heb.
1.
3.
Our
Lord
is
said
to
be
,
The
express
Image
of
his
Fathers
Substance
.
The
word
is
Character
,
which
signifieth
an
Ingraving
,
as
upon
a
Seal
.
Great
Persons
first
engrave
their
Arms
upon
some
precious
matter
,
as
Gold
,
or
a
rich
stone
.
This
is
their
Seal
.
With
this
they
stamp
the
same
Image
upon
several
pieces
of
Wax
,
as
they
have
occasion
.
So
God
the
Father
setteth
deeply
,
and
richly
,
the
compleat
Form
of
his
Divine
Person
,
and
Substance
upon
the
Person
of
his
Son
.
Then
he
setteth
him
,
as
a
Gold-Seal
upon
the
Creation
,
as
Virgin
Wax
,
and
so
imprinteth
all
his
Beauties
upon
it
.
But
the
Lord
Jesus
stampeth
one
part
of
the
Creation
with
the
Impressions
of
his
Person
thorow
another
;
so
that
the
Figure
is
more
clear
and
perfect
in
the
invisible
part
of
things
upon
Angels
,
and
Spirits
;
more
obscure
,
and
imperfect
upon
the
Visible
part
,
the
Things
of
Sense
.
Before
I
leave
this
we
are
to
take
notice
that
the
matter
of
the
Creation
,
which
Job
calleth
Clay
,
is
expressed
by
Water
in
the
beginning
of
Genesis
.
I●
you
set
a
seal
upon
water
,
it
receiveth
the
Impression
without
resistance
,
but
keepeth
it
only
by
the
continuance
of
the
Seal
itself
upon
it
.
Thus
the
Preservation
of
the
Creature
to
the
end
,
is
the
same
thing
with
the
Creation
of
it
at
first
,
it
is
the
Impression
and
Figure
of
our
Saviours
Beautiful
,
and
Blessed
Person
,
which
is
the
Essence
,
and
Form
of
each
Created
Being
.
It
is
this
Glorious
Person
itself
,
the
Fountain
of
all
Forms
fixed
in
the
Impression
,
which
alone
every
moment
preserveth
each
Essence
,
and
all
Beings
,
by
renewing
them
.
If
the
Seal
be
taken
off
,
immediately
the
Figure
vanisheth
,
and
is
no
more
.
Use.
1.
Let
all
this
,
that
hath
been
spoken
of
the
Person
of
Christ
perswade
us
to
study
this
Person
,
in
which
such
unsearchable
riches
are
laid
up
,
and
to
seek
the
knowledge
of
him
.
Beautiful
things
alone
are
worthy
of
knowledge
.
This
Jesus
then
is
worthy
of
our
knowledge
.
For
he
is
fair
.
He
is
fairer
than
all
things
;
and
so
most
worthy
to
be
known
;
all
Beauties
are
comprehended
in
,
and
derived
from
him
.
His
Person
then
should
be
the
Center
,
where
all
the
lines
of
our
knowledge
meet
,
and
from
whence
they
are
drawn
.
I
shall
press
upon
you
the
Study
of
your
Beloved
in
the
simplicity
and
nakedness
of
his
Heavenly
Person
by
Two
Arguments
.
1.
The
Easiness
.
2.
The
Excellency
.
1.
The
knowledge
of
Jesus
Christ
is
Easy
.
Heb.
5.
11.
The
Holy
Spirit
had
made
mention
of
Melchisedech
in
the
verse
before
.
In
this
he
addeth
:
Of
whom
we
have
many
things
to
say
,
and
hard
to
be
uttered
by
reason
of
the
dulness
of
your
hearing
.
Melchisedech
signifieth
the
King
of
Righteousness
.
This
is
Jesus
Christ
in
that
Spiritual
Form
of
Divine
Glory
,
which
is
the
Throne
of
Righteousness
.
In
this
he
was
eternally
with
the
Father
,
in
his
heart
,
and
Eye
.
In
this
he
was
with
the
Saints
from
the
beginning
of
the
World
,
the
Immortal
Seed
in
their
Hearts
,
the
Joyful
,
and
Glorious
Object
in
the
Eye
of
their
Faith
.
In
this
he
appeared
frequently
to
them
thorow
outward
Figures
.
The
Holy
Ghost
telleth
the
Hebrews
,
that
He
hath
many
things
to
say
to
them
of
this
Person
.
He
hath
many
,
innumerable
Beauties
in
Him
to
unvail
,
and
shew
to
them
.
He
hath
many
things
to
say
,
many
words
,
and
expressions
,
to
declare
the
riches
of
each
single
,
Beauty
.
When
David
saw
this
Person
of
Christ
,
as
a
City
compact
in
it self
,
where
all
Spiritual
Beauties
,
and
Beautiful
Spirits
dwelt
together
in
a
most
Beautiful
Order
in
the
unity
of
this
First
and
Great
Spirit
,
in
the
Eternal
Palace
of
His
Spiritual
Form
,
he
cryed
out
:
Glorious
things
are
sp●ken
of
thee
,
O
thou
City
of
God!
Psal.
87.
3.
So
saith
the
Spirit
here
:
of
whom
I
have
many
things
to
Say
;
Then
He
addeth
;
and
hard
to
be
uttered
.
This
seemeth
a
strange
Testimony
to
bring
,
to
prove
the
Knowledge
of
Christ
to
be
easy
,
which
saith
plainly
;
the
things
of
Christ
are
hard
to
be
uttered
.
But
you
will
presently
see
these
words
to
have
in
them
a
full
,
and
manifold
proof
of
this
,
which
we
intend
.
The
Beauties
of
Christ
are
hard
to
be
uttered
.
Whence
ariseth
this
Difficulty
?
From
the
Nature
of
the
Things
?
St.
Paul
teacheth
us
,
that
Every
thing
,
which
maketh
manifest
,
is
Light
;
Eph.
5.
13.
If
that
which
maketh
every
thing
manifest
,
be
Light
;
then
is
the
Light
itself
most
manifest
of
all
things
;
then
the
higher
,
and
greater
the
Light
;
the
clearer
,
the
fuller
is
it
in
the
Manifestation
of
Itself
,
and
of
all
other
things
.
The
Person
of
Christ
is
the
most
pure
,
most
perfect
,
and
most
universal
Light
.
Nothing
shineth
so
openly
,
so
clearly
in
every
creature
,
in
every
place
,
in
every
Spirit
;
Nothing
so
easy
to
be
seen
,
as
the
Person
of
this
Lovely
One
.
Whence
then
is
the
difficulty
of
uttering
His
Glories
?
The
Spirit
answereth
the
Question
.
It
is
from
the
Dulness
of
our
Hearing
.
How
evident
an
Argument
is
this
of
the
Presence
of
our
Beloved
with
us
,
that
He
is
before
our
Eyes
in
every
Appearance
of
Things
,
that
He
is
in
the
midst
of
us
?
How
plain
a
Testimony
is
it
of
the
openness
,
and
clearness
of
His
Beauties
,
of
their
nearness
,
and
suitableness
to
our
senses
;
that
it
is
a
Dulness
in
us
not
to
see
this
Person
,
these
Beauties
?
We
never
account
it
to
be
a
Dulness
of
Sense
not
to
discern
things
Distant
,
or
Difficult
.
Solomon
saith
,
Prov.
14.
6.
Knowledge
is
easy
to
him
that
understandeth
.
The
Knowledge
,
which
this
Divine
King
had
his
eye
upon
thorow
his
whole
Book
,
was
that
Wisdom
,
which
is
the
Brightness
of
the
Glory
of
God
shining
forth
in
the
Soul
.
The
Holy
Ghost
seemeth
thorow
this
book
of
the
Proverbs
to
express
by
understanding
a
Divine
Light
and
Sense
,
which
is
the
Spirit
of
Christ
in
us
;
by
Wisdom
,
that
Divine
Object
,
which
is
the
Person
of
Christ
rising
in
us
,
like
the
Sun
in
his
proper
Sphere
.
This
Earth
which
we
tread
upon
,
This
Heaven
,
which
we
see
shining
round
about
us
,
are
not
so
manifest
to
our
natural
Senses
;
as
Jesus
Christ
,
that
Power
of
God
,
which
bringeth
forth
,
beareth
up
us
and
all
things
;
that
Wisdom
of
God
,
which
encompasseth
us
round
about
with
its
various
brightnesses
and
beauties
is
present
,
open
,
and
evident
to
the
Spiritual
Eye
.
Doth
not
this
move
us
;
to
understand
,
that
there
is
an
Heavenly
Person
ever
w●●h
us
,
in
whom
are
set
before
us
all
the
Delights
of
our
Eyes
,
all
the
Desires
of
our
Hearts
;
and
that
the
only
Bar
between
us
,
and
these
Beauties
,
these
Blessednesses
is
either
our
want
of
Senses
,
or
the
Dulness
of
our
Senses
,
that
we
discern
them
not
?
Mat.
10.
51.
Bartimeus
the
blind
beggar
,
hearing
that
Jesus
passed
by
,
cryeth
out
;
Jesus
thou
Son
of
David
have
mercy
on
me
.
He
ceased
not
to
cry
,
till
the
Lord
maketh
a
stand
,
and
asketh
him
;
what
he
would
have
.
He
answereth
;
Lord
,
that
I
may
receive
my
sight
.
Isa.
50.
4.
The
Prophet
saith
of
God
:
He
waketh
mine
Ear
morning
by
morning
:
he
wakeneth
mine
Ear
to
hear
,
as
the
Learned
.
You
that
are
no
Christians
indeed
,
who
have
no
Spiritual
Senses
,
cease
not
crying
,
Jesus
,
thou
Brightness
of
the
Father's
Glory
,
have
mercy
on
me
,
that
I
may
receive
my
sight
.
You
that
are
in
truth
Christians
,
and
have
Spiritual
Senses
drowsie
,
and
dull
,
whose
heart
is
awake
in
you
,
while
you
sleep
,
cry
to
the
Lord
Jesus
to
awaken
your
Eye
,
and
your
Ears
morning
by
morning
,
moment
by
moment
that
you
may
see
his
Shape
,
and
hear
his
voice
.
This
is
the
first
Argument
to
press
you
to
the
study
of
the
Person
of
Christ
;
the
Easiness
of
this
knowledge
.
2.
The
Second
Argument
is
the
Excellency
,
which
consisteth
of
two
Parts
,
the
Comprehensiveness
;
the
Efficacy
of
this
knowledge
.
1.
The
Comprehensiveness
of
the
knowledge
of
Christ
is
the
Excellency
of
it
,
Col.
2.
2.
All
treasures
of
Wisdom
and
Knowledge
are
hid
in
him
.
Several
Propositions
of
great
value
and
vertue
,
lie
wrapt
up
in
this
single
Proposition
.
1.
All
Things
,
that
are
to
be
known
,
lie
together
in
the
Heavenly
Form
of
Jesus
Christ
.
All
things
are
here
in
their
first
,
and
proper
Being
,
in
their
Truth
and
Substance
,
in
their
immutable
essences
,
as
they
are
capable
of
being
known
.
Every
thing
as
it
is
seen
without
this
Circle
of
Divine
Light
the
Person
of
Christ
,
is
a
Shadow
,
an
Apparition
,
a
Mockshow
of
itself
.
It
may
beget
a
Fancy
,
or
Opinion
in
our
Souls
,
but
no
Knowledge
.
2.
That
Light
,
in
which
alone
things
are
known
,
is
only
in
Christ
.
He
is
the
true
,
Supream
,
and
universal
Light
.
All
things
are
naked
,
and
manifest
before
him
:
Heb.
4.
13.
This
is
that
Divine
Light
,
in
which
every
thing
appeareth
in
its
Divine
Form
,
in
its
naked
Substance
,
and
Essence
,
uncloathed
of
every
Disguise
,
and
Vail
,
as
it
lieth
in
the
Divine
Understanding
,
which
is
the
measure
of
all
Truth
.
Therefore
our
Lord
Jesus
in
that
place
,
Heb.
4.
12.
where
all
things
are
said
to
be
naked
and
manifest
before
him
,
is
in
the
verse
before
called
;
the
Word
of
God
;
the
living
Word
;
the
living
Word
of
the
Divine
understanding
,
in
which
it
bringeth
forth
at
once
,
and
eternally
all
knowledge
to
itself
,
and
beholdeth
,
as
in
a
Glass
,
the
eternal
Truths
,
and
Essences
of
a●l
things
.
3.
The
Eye
,
which
taketh
in
all
Knowledge
is
in
Christ
;
As
the
Spirit
of
this
world
is
both
the
Fountain
,
and
the
Eye
,
which
sendeth
forth
,
and
taketh
in
all
n●tural
Images
;
then
our
Spirits
by
being
comprehended
in
this
Spirit
,
become
Springs
in
that
Spring
,
Eyes
in
that
Eye
,
bringing
forth
from
themselves
and
contemplating
in
themse●ves
the
various
Forms
of
being
in
this
world
;
so
is
a
Saint
Light
in
Christ
;
a
Child
of
Light
in
this
great
Father
of
Lights
.
Jesus
Christ
in
His
Divine
Form
is
the
Light
of
Life
;
that
is
.
1.
The
First
Light
,
as
the
first
Picture
is
called
the
Life
.
2.
The
True
Light
;
every
other
Light
is
a
Picture
of
Light
,
and
no
more
.
3.
A
living
Light
;
and
so
both
a
Fountain
,
and
an
Eye
.
In
the
Hebrew
the
same
word
for
the
substance
signifieth
both
.
A
Saint
Springing
up
in
his
inward
man
out
of
this
Spiritual
Form
of
Christ
,
and
standing
in
it
,
is
made
itself
also
,
a
Fountain
of
living
waters
flowing
from
Lebanon
;
of
all
living
Glories
flowing
from
the
high
,
and
flourishing
Mountain
of
the
God-Head
in
the
Person
of
Christ
:
Can.
4.
15.
He
is
made
also
an
Eye
set
fully
,
Can.
5.
12.
Aben
Ezra
in
his
notes
expounded
that
to
be
an
Eye
,
in
which
is
set
the
full
Image
of
the
whole
Nature
of
things
;
in
which
,
according
to
the
language
of
the
Gospel
is
set
the
Person
of
its
Beloved
,
that
entire
Image
of
the
God-Head
,
and
of
both
worlds
,
where
all
Fulness
dwelleth
together
in
a
Divine
Form
,
and
Glory
.
This
is
spoken
of
Christ
first
,
then
is
true
of
a
Saint
,
as
a
Saint
is
the
Image
of
Christ
.
4.
All
Things
,
as
they
are
known
in
Christ
,
are
a
Treasure
.
That
which
is
born
of
the
Spirit
,
is
spirit
;
John
3.
6.
That
which
is
seen
in
this
Spirit
of
Immortality
and
Glory
is
an
Immortal
,
and
Glorious
Spirit
.
This
is
the
true
multiplying
,
magnifying
,
and
glorifying
Glass
.
Each
Dust
is
here
known
in
the
bright
Form
of
a
Beautiful
Star
;
each
Star
is
discovered
here
to
be
an
Heaven
of
Stars
,
a
new
world
of
Glories
.
Every
thing
as
it
appeareth
in
Christ
,
is
something
of
Christ
.
Christ
altogether
is
Lovely
;
Can.
5.
16.
It
is
in
the
Original
;
Every
thing
of
him
is
desirablenesses
.
The
least
Point
,
that
a
Spiritual
Eye
can
touch
upon
in
the
Person
of
Christ
,
is
a
fresh
spring
,
a
full
Sea
,
a
great
,
and
bottomless
deep
of
all
Beauties
,
Excellencies
,
and
Joys
that
may
render
any
thing
perfectly
,
universally
desirable
.
5.
The
Knowledge
of
things
in
Christ
is
a
Treasure
.
It
is
Wisdom
,
as
well
as
Knowledge
.
It
is
a
knowledge
of
things
in
their
Head
,
in
their
highest
Beauty
,
Life
,
and
Truth
.
It
is
a
Fulness
of
Things
.
It
is
a
Transforming
Knowledge
.
We
are
changed
into
the
things
themselves
,
and
they
into
us
.
By
knowing
we
possess
,
and
enjoy
them
;
we
are
possessed
,
and
enjoyed
by
them
;
we
stand
both
in
one
Image
,
and
Spirit
mutually
comprehending
,
and
comprehended
;
mutually
cloathing
,
and
cloathed
.
All
this
Treasure
is
hid
in
Christ
,
not
as
in
a
Cloud
,
but
as
in
the
Sun
;
by
no
darkness
,
or
obscurity
there
;
but
by
the
Excess
,
and
Transcendency
of
the
Glory
;
by
the
Perfection
,
and
Purity
of
the
Light
;
as
Christ
is
hid
in
God
;
Col.
3.
This
hiding
maketh
the
Object
more
a
Treasure
,
and
more
evident
to
a
suitable
Eye
,
in
as
much
,
at
it
is
a
Divine
Form
in
a
Divine
Light
;
a
Form
of
Light
dwelling
in
the
Fountain
of
Light
.
How
worthy
is
this
Knowledge
of
that
Zeal
to
it
,
and
pursuit
of
it
,
which
the
wise
King
stirreth
us
up
to
,
Prov.
2.
3
,
4
,
5.
to
cry
for
it
,
to
the
Fountain
of
wisdom
above
,
with
the
voice
of
our
Faith
;
to
seek
it
as
Silver
in
every
thing
round
about
us
,
the
pure
mettal
in
the
oar
of
the
Creature
,
by
the
Flame
of
our
Love
;
to
dig
for
it
,
as
hidden
Treasures
within
our selves
,
below
the
Foundations
of
this
Creation
,
by
Humility
and
the
Cross
?
This
is
the
Comprehensiveness
of
the
Knowledge
of
our
Saviour
.
2.
The
Second
Excellency
in
this
Knowledge
is
the
Efficacy
.
This
divideth
itself
into
three
Branches
:
It
worketh
Grace
.
1.
Universally
.
2.
Powerfully
.
3.
Kindly
.
1.
The
Knowledge
of
the
Lord
Jesus
worketh
Grace
Universally
.
It
worketh
all
Grace
together
in
a
sweet
Harmony
.
John
17.
3.
In
a
bosom-discourse
between
himself
,
and
his
Father
,
where
he
is
most
naked
,
sweet
,
and
free
,
the
Lord
Jesus
saith
to
his
Father
;
This
is
Eternal
Life
to
know
thee
the
only
true
God
,
and
Him
whom
thou
hast
sent
,
Jesus
Christ
,
God
is
True
,
the
Truth
,
as
he
is
God
.
He
is
the
True
God
,
as
he
is
the
Onely
One
.
Jesus
Christ
is
sent
forth
from
him
,
as
he
is
the
Brightness
,
the
Effulgency
,
the
Outshining
of
his
Glory
;
his
essential
Image
.
Thus
is
he
also
one
with
him
.
The
Father
cannot
be
perfectly
known
by
him
,
if
he
be
not
perfectly
one
with
him
.
This
verse
hath
in
it
a
figure
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
One
thing
expressed
,
as
two
;
like
that
;
a
Cup
,
and
Gold
,
for
a
Golden
Cup.
So
here
;
to
know
the
only
true
God
,
and
Jesus
Christ
sent
forth
from
him
,
is
to
know
that
God
,
who
is
the
Unity
,
and
Truth
in
Jesus
his
essential
Image
,
in
which
he
comprehendeth
,
and
cometh
forth
into
all
manner
of
various
Images
;
the
outgoing
of
his
Divine
Essence
in
Eternity
and
Time
.
Eternal
Life
is
the
whole
Work
of
God
upon
the
Souls
of
the
Elect
from
the
Beginning
to
the
End
;
the
Divine
Life
begun
in
Grace
on
Earth
,
compleated
in
Glory
in
Heaven
.
I
have
formerly
said
,
that
Knowledge
maketh
the
Spirit
One
with
that
which
is
Known
.
How
should
this
endear
the
Knowledge
of
our
Blessed
Lord
,
and
quicken
us
to
follow
hard
after
it
;
The
true
Knowledge
of
our
Beloved
maketh
us
One
Spirit
with
Him
,
and
transformeth
us
into
His
Image
,
which
is
the
whole
Armour
of
God
put
on
at
once
;
the
compleat
frame
and
fabrick
of
all
Grace
rising
up
at
once
in
the
Heart
?
All
Graces
are
One
in
the
Person
of
Christ
.
By
taking
him
in
,
and
being
made
One
with
Him
,
we
take
in
All
Grace
,
and
are
molded
into
All
Grace
in
One
,
according
to
the
measure
of
the
Revelation
of
our
Lord
Jesus
in
us
.
The
want
of
having
this
Pattern
upon
the
Mount
,
Jesus
in
His
Heavenly
Form
in
the
Eye
of
our
Spirits
,
is
the
great
reason
why
the
Tabernacle
of
God
goeth
up
so
imperfectly
,
and
brokenly
in
us
.
One
Saint
is
careful
of
his
way
,
but
go●th
sadly
on
;
another
is
chearful
,
but
careless
.
One
is
sweet
and
slight
,
another
serious
and
soure
,
censorious
.
One
is
zealous
and
ignorant
;
another
high
in
his
Light
,
and
loose
in
his
Life
.
Particular
rules
and
precepts
,
are
like
a
Watering-pot
,
which
a
man
carrieth
up
and
down
in
his
hand
,
watering
his
flowers
and
plants
singly
and
slightly
.
While
one
is
watered
the
other
withereth
.
The
Discovery
of
our
Saviour
in
His
Spiritual
Person
to
the
Eye
o●
our
Spirits
is
,
as
the
gentle
Rain
from
Heaven
,
which
at
once
watereth
thy
whole
Garden
,
and
descendeth
to
the
Root
of
every
Truth
,
Grace
,
and
comfort
in
thee
.
Grow
,
saith
St.
Peter
,
in
Grace
,
and
in
the
Knowledge
of
Jesus
Christ
.
2
Pet.
l.
l.
Grace
indifferently
,
universally
in
the
whole
Nature
,
and
Kind
is
inseparable
from
the
Knowledge
of
Jesus
Christ
.
These
two
mutually
breed
,
and
feed
each
other
.
All
Grace
in
the
entire
Frame
and
Harmony
is
the
similitude
,
the
Image
of
Christs
Person
,
as
it
is
in
Glory
,
formed
in
us
.
As
Christ
riseth
and
shineth
forth
upon
us
,
this
Image
springeth
up
,
groweth
clearer
and
fairer
.
As
this
Image
cometh
to
perfection
;
so
Jesus
Christ
is
seen
more
perfectly
in
it
,
as
in
a
Glass
.
If
you
be
compleat
Christians
,
grow
at
once
proportionably
in
all
Grace
,
in
Light
,
in
Life
,
in
Love
;
study
the
Heavenly
Person
of
your
Bridegroom
,
grow
in
the
Knowledge
of
him
.
As
the
Eye
of
the
Husband
should
be
the
Looking-glass
of
the
Wife
,
by
which
she
adorneth
her self
:
so
let
this
glorious
Person
of
thy
Beloved
be
that
Spiritual
Glass
,
in
which
thou
O
Queen
,
O
Believing
,
and
loving
Soul
,
dressest
thy self
.
2.
The
Knowledge
of
our
Lord
Jesus
worketh
Grace
powerfully
.
Psal.
19.
5.
The
Sun
cometh
forth
like
a
Bridegroom
out
of
his
Chamber
,
and
a
strong
man
to
run
a
race
.
His
going
forth
is
from
the
end
of
Heaven
to
the
end
thereof
,
nothing
can
hide
it
from
his
Heat
.
St.
Paul
testifieth
to
us
,
Rom.
10.
18.
that
the
Lord
Jesus
is
the
subject
of
the
Spirit
in
this
Psalm
.
When
he
cometh
forth
from
the
Chamber
of
Invisible
,
and
Spiritual
Glories
in
his
Resurrection
:
He
cometh
into
the
Soul
at
once
;
as
a
Sun
for
Light
,
and
Glory
;
as
a
Bridegroom
for
Love
,
and
Beauty
;
as
a
strong
man
for
Life
,
Power
,
and
Progress
.
When
he
riseth
,
and
shineth
out
in
us
,
he
encompasseth
our
whole
Person
,
and
Life
from
one
end
to
the
other
;
he
searcheth
out
every
corner
in
both
.
There
is
nothing
so
close
,
so
dark
,
so
corrupt
,
so
hard
,
so
unclean
,
so
dead
,
so
comfortless
;
that
can
hide
itself
from
the
convincing
,
enlightning
,
consuming
,
softning
,
cleansing
,
quickning
,
comforting
heat
,
and
power
of
his
Appearance
.
Every
Beam
of
the
Sun
is
a
Figure
of
the
Sun
,
sheweth
the
Sun
itself
,
and
carrieth
along
with
it
three
Things
,
Light
,
Heat
,
and
Influence
or
Vertue
.
Such
is
every
Spiritual
Truth
in
the
Soul
.
It
is
a
Beam
from
the
Person
of
Christ
.
It
beareth
a
Figure
of
his
Person
,
and
setteth
his
Person
open
,
and
naked
,
like
a
clear
Sun
before
the
Soul
,
drawing
the
Eye
of
the
Spirit
to
that
,
and
terminating
it
alone
upon
that
.
Each
Spiritual
Beam
,
each
Glance
,
every
Discovery
of
Christ
bringeth
with
it
into
the
Soul
,
a
Light
of
Knowledge
;
a
Heat
of
Love
;
a
Convincing
,
Converting
,
Melting
,
Transforming
,
Chearing
,
Sanctifying
,
Spiritualizing
,
Glorifying
Influence
,
and
Power
.
Go
then
in
all
thy
pantings
,
in
all
thy
Prayers
by
night
,
and
by
day
cry
to
this
Blessed
Person
;
Arise
O
Sun
;
shine
O
Light
that
my
Soul
may
become
a
Spiritual
Garden
;
that
my
Garden
may
flourish
with
all
Spiritual
Plants
of
Truth
,
Grace
,
and
Joy
;
that
all
my
Spiritual
Plants
may
give
forth
their
smell
,
and
vertue
by
thine
Appearance
.
3.
The
Knowledge
of
Christ
worketh
all
Grace
,
and
maketh
it
most
kindly
.
Psal.
110.
3.
The
Spirit
saith
to
Christ
;
in
the
day
of
thy
power
thy
people
shall
be
a
willing
people
,
in
the
beauties
of
holiness
,
from
the
womb
of
the
Morning
,
the
Dew
of
thy
Youth
.
The
word
Power
signifieth
also
Armies
.
Willing
hath
a
twofold
sense
;
a
natural
,
pleasant
Freedom
;
and
a
Princeliness
.
The
Morning
is
the
Person
of
Christ
in
the
Glory
of
the
Spirit
,
who
is
called
in
Scripture
the
Day-spring
,
the
Light
,
the
Sun-rising
.
When
this
lovely
morning
breaketh
upon
thy
Spirit
from
the
midst
of
the
shades
of
unbelief
,
and
thy
natural
State
,
it
maketh
a
day
of
Power
,
a
day
of
Armies
.
Jesus
Christ
appeareth
now
in
the
Glory
of
his
Father
,
in
his
own
Glory
,
in
the
Glory
of
all
his
holy
Angels
.
He
boweth
down
all
these
Heavens
,
and
with
them
descendeth
from
above
into
thy
Spirit
.
With
these
Armies
of
Glories
he
fighteth
against
all
the
Powers
of
Darkness
in
thee
.
With
the
Power
of
these
Glories
he
subdueth
thee
to
himself
,
winneth
thy
Love
,
transformeth
thy
Spirit
and
Person
;
shineth
upon
,
and
draweth
forth
to
maturity
every
Seed
of
Glory
in
thee
.
The
Person
of
thy
Jesus
shining
out
in
thee
is
that
Morning
,
from
which
,
as
from
a
Beautiful
,
and
Blessed
Womb
,
falleth
the
Dew
of
Christs
Youth
,
which
is
his
Spirituality
,
his
Eternity
ever-full
,
ever-flourishing
with
all
Divine
Beauties
upon
his
Person
.
This
Dew
maketh
all
Graces
to
spring
in
thy
Soul
;
powerfully
;
plentifully
;
beautifully
;
pleasantly
;
with
State
and
Majesty
.
As
that
Vine
,
which
hath
most
of
the
Sun
,
bringeth
the
most
kindly
Grapes
;
the
greatest
Clusters
;
the
fairest
,
and
best
coloured
;
the
sweetest
,
the
largest
Grapes
;
the
most
abounding
with
Spirit
and
Heat
yielding
the
best
Wine
:
so
doth
that
Soul
,
which
liveth
most
in
the
Eye
of
the
Lord
Jesus
,
under
the
Beams
of
his
Person
unvailed
,
bring
forth
the
most
kindly
Fruits
of
the
Spirit
in
all
these
respects
.
1.
All
Grace
aboundeth
most
;
it
is
as
the
Dew
.
2.
It
is
pleasantest
.
Thy
people
are
a
willing
people
.
There
is
most
of
Love
,
of
Life
,
and
Delight
.
3.
It
is
most
Beautiful
.
There
are
the
Beauties
of
Holiness
.
4.
Every
Grace
is
greater
,
spreadeth
,
and
enlargeth
itself
more
;
hath
more
vertue
and
force
in
it
.
The
Appearance
of
Christ
.
maketh
a
Day
of
Power
.
5.
It
is
more
Princely
,
hath
enstamped
upon
it
more
of
the
Person
of
the
Lord
Jesus
,
and
so
more
of
the
Majesty
of
the
Divine
Nature
.
6.
It
yieldeth
the
most
excellent
wine
of
Heavenly
Joys
to
make
glad
the
heart
both
of
God
,
and
Man
.
It
is
the
Dew
of
Christs
Youth
.
It
hath
in
it
a
Confluence
,
a
Concurrence
of
all
the
Loveliness●s
,
Sweetnesses
of
the
Person
of
our
Lord
in
his
Sp●ritual
,
his
Immortal
State
,
which
is
his
Youth
flourishing
in
the
height
of
all
Divine
Pleasantness
,
and
Glory
never
to
fade
,
or
decline
.
O!
Let
us
all
be
found
in
the
●umber
of
the
Watchmen
,
that
watch
continually
for
this
morning
.
Let
us
go
forth
from
under
the
vail
,
from
out
of
the
Cave
of
the
Flesh
,
and
of
the
world
,
into
the
Light
of
this
morning
;
into
the
sweet
breakings
of
the
Eternal
Day
from
the
glor●ous
Person
of
our
Saviour
.
Let
us
receive
the
Dew
of
his
Youth
falling
upon
us
.
Let
us
see
the
Dew
of
his
Youth
falling
upon
all
things
round
about
us
,
making
the
Dese●t
to
Blossom
as
the
Rose
;
our
Hearts
,
all
things
to
us
Spring
,
Blossom
,
and
Flourish
with
the
Spiritual
,
and
Immortal
Beauties
of
our
Beloved
.
This
Dew
is
his
Sowing
,
his
watering
them
every
where
.
Use
2.
A
Direction
to
the
Knowledge
of
the
Person
of
our
Saviour
,
and
his
Beauties
.
The
Lord
himself
saith
,
The
words
that
I
speak
unto
you
,
they
are
Spirit
,
and
they
are
Life
;
John
6.
63.
Jesus
had
been
speaking
of
Himself
,
of
eating
his
Flesh
,
and
drinking
his
Blood
.
He
meaneth
by
words
,
the
Things
,
which
those
words
signify
.
The
Person
of
Christ
,
the
excellencies
,
and
vertues
of
his
Person
,
concerning
which
he
spake
to
them
,
are
not
Flesh
,
and
Blood
,
which
are
the
Shadows
only
,
dying
,
dead
,
yea
Death
itself
;
nor
meerly
Spiritual
;
but
Spirit
Substantially
,
and
Essentially
,
which
is
Life
not
by
Participation
,
but
Primitively
,
in
the
Essence
,
in
the
Spring
.
This
is
the
ground
,
which
I
lay
for
the
direction
,
which
I
am
to
give
you
in
your
study
of
the
Beautiful
Person
of
Christ
;
Christ
and
his
Beauties
are
Spiritual
.
Now
not
I
,
but
St.
Paul
giveth
you
two
Rules
,
1
Corin.
2.
7
,
8.
The
Holy
Apostle
speaketh
of
the
Knowledge
of
the
Wisdom
of
God
in
a
Mystery
.
Then
he
expresseth
this
Wisdom
of
God
in
a
Mystery
to
be
Jesus
Christ
,
the
Lord
of
Glory
;
the
Lord
,
whose
Person
is
all
Glory
,
whose
Principality
,
and
Kingdom
is
Glory
in
the
Abstract
,
Glory
in
its
utmost
extent
.
He
had
said
,
this
was
unknown
to
all
the
Princes
of
this
world
,
the
Princes
in
Wisdom
,
as
well
as
Power
,
the
highest
ranks
,
and
orders
of
Men
or
Angels
.
To
confirm
this
he
citeth
a
Scripture
in
the
next
verse
.
v.
9.
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entered
into
the
heart
of
Man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
Observe
by
laying
these
three
verses
together
,
how
St.
Paul
meaneth
one
Thing
by
these
three
expressions
;
The
Wisdom
of
God
in
a
Mystery
;
the
Lord
of
Glory
;
Things
prepared
by
God
for
those
that
love
him
.
The
Person
of
Christ
is
that
Image
of
Glory
,
and
of
the
God-Head
,
in
which
lieth
the
entire
Mystery
,
Wisdom
,
and
design
of
God
from
the
Beginning
to
the
End
,
with
all
its
way
.
He
is
a
Collection
of
all
those
Beauties
,
and
Blessedness
;
Loves
,
and
Joys
prepared
by
the
Father
for
his
Beloved
Ones
to
feast
upon
to
Eternity
.
Of
these
St.
Paul
determineth
;
that
the
noblest
,
highest
,
largest
senses
,
understandings
,
hearts
of
the
most
excellent
Creatures
are
uncapable
of
the
least
Glympse
,
or
tast
of
them
.
This
he
draweth
down
afterwards
to
a
Rule
,
which
is
my
first
Rule
.
Rule
1.
Spiritual
Things
are
Spiritually
discerned
,
1
Cor.
2.
14.
This
Rule
divideth
it self
into
Three
Branches
.
1.
Spiritual
things
are
discerned
by
a
Spiritual
Eye
.
St.
Paul
saith
The
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
;
for
they
are
foolishness
to
him
;
neither
can
he
;
for
they
are
Spiritually
discerned
,
1
Cor.
2.
14.
Nature
hath
a
Twofold
Eye
,
the
Eye
of
Sense
,
the
Eye
of
Reason
.
The
Eye
of
Sense
is
common
to
Man
with
Beasts
,
and
is
the
Bestial
Eye
.
This
discerneth
the
Beauties
of
Flesh
and
Blood
.
We
have
histories
of
Beasts
,
Birds
and
Fishes
,
which
have
been
in
love
with
Beautiful
Virgins
and
Youths
.
But
this
Eye
is
blind
to
Spiritual
Objects
.
A
Material
and
Corporeal
Object
,
if
it
excel
,
and
be
transcendent
in
Sweetness
,
Harmony
,
or
Beauty
,
destroyeth
the
Sense
,
as
the
Sun
dazleth
,
darkeneth
,
and
putteth
out
the
Eye
.
How
much
more
unable
are
our
Senses
,
to
take
in
,
or
bear
Immaterial
and
Spiritual
Glories
?
Nature
's
other
Eye
is
that
of
Reason
,
of
the
Mind
,
the
Intellectual
Eye
,
which
is
common
to
Man
with
Angels
,
This
is
the
Angelical
Eye
in
Man
.
This
can
discover
,
can
take
some
measure
of
the
Invisible
things
of
the
Creation
,
and
maintain
some
Commerce
with
Angels
.
But
the
Darkness
of
this
Eye
to
the
Beauties
of
Christ
is
painted
forth
in
a
lively
manner
by
that
sweet
and
sublime
Prophet
Isaiah
,
c.
6.
v.
1.
The
Lord
Jesus
appeareth
sitting
upon
the
Throne
of
His
Spiritual
and
Divine
Form
;
His
Train
of
Glories
filled
the
Temple
,
v.
2.
The
Seraphims
themselves
,
which
are
●eputed
the
Highest
Order
and
Degree
of
Angels
,
cover
their
faces
with
two
of
their
Wings
,
as
uncapable
of
the
Brightness
of
this
Blessed
Appearance
.
We
generally
profess
to
abhor
the
Principles
of
Sadducees
and
Socinians
.
O
that
we
did
not
most
of
us
fall
in
too
far
with
them
in
the
real
and
practical
part
!
The
Sadducees
deny
both
Angel
and
Spirit
.
They
allow
nothing
besides
that
which
their
Senses
can
take
hold
of
and
assure
to
them
.
Let
us
awaken
our
own
Souls
,
and
examine
our selves
.
Are
we
not
very
apt
to
reject
and
condemn
Jesus
Christ
Himself
,
if
He
come
in
any
Appearance
of
Beauty
,
and
Glory
,
which
beareth
not
the
Figure
of
,
which
hath
not
some
proportion
to
the
Forms
of
Flesh
and
Sense
?
The
Socinians
acknowledge
both
Angels
,
Created
Spirits
,
and
the
Eternal
uncreated
Spirit
above
them
.
But
they
admit
nothing
more
of
these
,
than
their
reason
can
give
reception
to
.
They
ascend
no
higher
to
these
,
than
the
Wing
,
of
their
Natural
understanding
can
carry
them
.
They
make
reason
the
only
Rule
,
and
Judge
of
Divine
Things
.
The
men
of
Sodom
went
about
groping
for
the
door
,
at
which
the
Angels
went
in
,
and
could
not
find
it
;
because
they
were
blind
.
Is
not
this
too
frequently
our
case
?
How
many
?
How
often
do
we
all
go
about
in
our
searches
,
groping
for
that
Gate
of
Heaven
,
by
which
the
Angels
,
all
Divine
Appearances
go
in
and
out
at
the
Heavenly
Person
of
our
Saviour
;
but
find
him
not
;
because
we
seek
him
with
those
natural
Eyes
of
our
own
sense
,
and
understanding
,
which
are
perfectly
blind
to
his
Beauties
?
Divines
teach
us
,
that
one
way
of
knowing
God
is
by
Negations
;
when
we
run
over
each
particular
good
in
every
Creature
;
when
we
lay
all
the
good
of
the
whole
Creation
together
in
one
heap
and
then
say
;
nothing
of
this
is
God
;
all
this
is
nothing
of
God
,
as
he
is
in
himself
;
his
Nature
,
and
Person
is
infinitely
beyond
,
and
above
all
that
is
here
.
We
were
advanced
to
a
good
degree
in
the
Knowledge
of
our
Lord
Jesus
,
if
we
were
arrived
at
this
Negative
way
of
knowing
him
;
if
when
we
were
gone
as
f●r
,
risen
as
high
,
as
our
outward
senses
,
our
inward
faculties
could
enlarge
,
and
lift
up
themselves
;
we
then
said
of
all
;
this
is
not
Jesus
Christ
.
No
,
he
is
made
higher
than
all
the
Heavens
of
sense
,
than
all
the
Heavens
of
Reason
,
and
of
Angels
.
When
we
are
thus
stopt
,
and
bounded
,
let
us
turn
to
Prayer
,
and
wait
for
the
opening
of
a
New
Eye
in
us
.
David
cryeth
out
,
Psal.
24.
7.
Lift
up
your
heads
,
O
ye
gates
,
and
be
ye
lift
up
ye
everlasting
Doors
,
and
the
King
of
Glory
shall
come
in
.
So
do
you
cry
;
Thou
everlasting
Door
,
thou
Eye
of
Eternity
,
thou
Spiritual
,
and
Divine
Eye
,
open
thy self
in
me
;
that
by
thee
the
King
of
Glory
may
come
in
to
me
,
and
fill
all
my
Soul
,
and
Senses
themselves
with
His
Train
.
So
shall
I
see
my
King
in
His
Beauty
.
2.
Spiritual
things
are
discerned
in
a
Spiritual
Light
,
1
Job
.
1.
7.
If
we
walk
in
the
Light
,
as
He
is
in
the
Light
,
we
have
fellowship
one
with
another
,
and
the
blood
of
Jesus
Christ
His
Son
cleanseth
us
from
all
sin
.
As
He
is
in
the
Light
:
He
is
God
the
Father
,
as
is
manifest
by
that
part
of
the
last
clause
in
the
verse
,
Jesus
Christ
His
Son
.
That
term
,
As
,
is
Emphatical
,
and
Distinguishing
.
There
is
a
Twofold
Light
;
One
in
which
the
Creature
is
;
Another
,
in
which
God
is
.
One
God
maketh
;
the
Other
God
is
.
The
Creature
is
in
a
Derived
,
and
Changeable
Light
like
the
Earth
.
God
is
,
like
the
Sun
in
His
own
Light
,
inseparable
from
Himself
.
St
Paul
distinguisheth
between
these
two
Lights
;
God
who
commanded
the
Light
to
shine
out
of
darkeness
,
hath
shined
in
our
hearts
the
Light
of
the
Knowledge
of
the
glory
of
God
in
the
face
or
Person
of
Jesus
Christ
,
2
Cor.
4.
6.
Behold
here
One
Light
which
is
commanded
,
by
the
Creating
Word
of
God
,
out
of
Darkness
,
which
is
called
up
out
of
the
Possibility
,
and
Principles
of
the
Creature
;
Another
Light
,
which
is
the
immediate
Shine
of
the
God-Head
itself
in
the
Face
of
Christ
.
As
the
Sunshine
is
called
the
Flower
of
Light
,
because
it
springeth
,
and
●lourisheth
in
the
Body
and
Face
of
the
Sun
itself
;
so
is
this
called
here
a
Light
of
Glory
in
the
Face
of
Christ
.
God
Himself
is
called
the
Father
of
Lights
,
Jam.
1.
17
,
that
is
,
the
Eternal
Sun
;
the
Sun
of
Spirits
;
the
Supreme
Sun
of
all
Beings
,
Spiritual
and
Corporeal
.
He
is
the
Fountain
of
Light
,
the
first
,
and
purest
Light
;
His
Essence
is
a
Light
of
Glory
.
This
Essential
Light
of
his
own
unchangeable
Glories
is
the
Heaven
,
in
which
he
is
.
St.
Paul
saith
of
him
;
he
only
hath
immortality
dwelling
in
the
Light
,
which
no
man
can
approach
unto
,
whom
no
man
hath
seen
,
nor
can
see
,
1
Tim.
6.
16.
The
Light
of
God
is
so
pure
,
that
it
is
invisible
to
every
Creature
.
It
shineth
with
such
a
Strength
,
and
Fulness
of
Glory
,
that
no
mortal
Eye
,
the
natural
sight
of
no
Man
,
or
Angel
,
can
approach
it
,
or
pierce
into
it
.
In
this
God
himself
dwelleth
,
as
in
a
Palace
composed
of
the
Beams
,
and
Brightnesses
of
his
own
God-Head
spread
round
about
him
,
and
encompassing
him
on
every
side
.
In
this
Palace
he
resideth
in
the
Center
,
and
midst
of
every
Spirit
,
every
Being
,
hid
from
the
search
of
all
.
In
this
high
,
and
strong
Tower
of
Divine
Light
Jesus
Christ
dwelleth
together
with
the
Father
,
and
is
hid
there
after
the
same
manner
;
Colos.
3.
3.
Our
Life
is
hid
with
Christ
in
God
.
He
is
hid
in
God
by
the
excess
of
Light
,
in
an
Abyss
of
Glory
.
But
how
then
shall
we
see
Jesus
Christ
in
his
own
Light
,
if
that
Light
of
his
Person
,
and
Beauties
by
its
unsearchable
Riches
,
and
Incomprehensible
,
unapproachable
Glories
hide
him
from
us
?
St.
Peter
answereth
this
objection
;
1
Pet.
2.
9.
Ye
are
a
chosen
Generation
,
a
Royal
Priesthood
,
a
peculiar
people
,
that
ye
should
shew
forth
the
praises
of
him
,
who
hath
called
us
out
of
Darkness
into
his
marvellous
Light
.
His
Light
in
Greek
is
properly
his
own
Light
.
Every
Light
in
the
things
of
sense
is
from
the
Sun
.
But
that
is
the
Suns
own
Light
,
which
is
inherent
in
the
Body
of
the
Sun
,
which
floweth
immediately
from
it
,
in
which
the
Sun
himself
is
seen
.
In
like
manner
that
is
Gods
own
Light
by
way
of
eminency
,
peculiarity
,
and
distinction
from
every
other
Light
;
which
is
the
very
shine
,
and
sparkling
of
the
God-Head
in
itself
,
upon
itself
;
in
which
it
seeth
,
and
rejoyceth
in
it self
;
in
which
alone
it
is
seen
;
which
is
inseparable
from
the
Divine
essence
,
and
Persons
,
as
the
Sun-shine
is
from
the
glorious
body
of
the
Sun
.
This
is
a
Marvellous
Light
.
This
Light
itself
is
a
Divine
Wonder
.
It
is
above
the
reach
of
every
Humane
,
or
Angelical
understanding
.
It
is
a
Light
,
which
openeth
a
Divine
World
of
Glorious
Wonders
;
every
thing
is
then
only
seen
right
,
and
in
its
true
state
,
when
it
is
seen
in
this
Light
.
Every
thing
seen
in
this
Light
is
a
Divine
Wonder
;
a
Divine
Mystery
,
Incomprehensible
,
for
the
greatness
of
the
Glory
,
to
sense
and
reason
;
but
familiar
,
and
plain
to
the
Spiritual
Eye
,
as
bred
up
with
it
,
and
continually
before
it
,
known
to
it
from
the
Beginning
.
The
Spiritual
Bride
meeteth
her
beloved
here
with
all
his
Beauties
in
this
Light
,
and
kisseth
him
,
as
her
Brother
,
as
born
of
the
same
Mother
.
There
is
no
strangeness
between
them
.
This
Light
is
indeed
the
Temple
,
the
Palace
of
the
God-Head
,
of
Eternity
.
The
Father
,
and
Christ
are
here
upon
the
Throne
of
their
Kingdom
,
in
the
Glory
of
their
Divine
Nature
.
But
a
Saint
is
a
Royal
Priesthood
;
a
King
,
and
a
Priest
.
So
he
is
taken
in
,
called
by
God
into
this
Sacred
Palace
,
and
Temple
,
to
behold
the
Beauties
,
to
contemplate
the
vertues
of
both
,
the
Father
,
and
the
Son
,
that
they
may
declare
them
by
the
Divine
Power
of
their
words
,
and
the
Beauty
of
Holiness
,
which
is
the
Sun-shine
of
the
Divine
Nature
in
their
Lives
.
We
are
now
by
this
Circuit
of
Scriptures
brought
back
to
that
First
,
on
which
we
grounded
this
Second
Branch
of
our
Rule
,
and
for
the
explication
of
which
we
have
taken
this
compass
.
If
we
walk
in
the
Light
,
as
he
is
in
the
Light
,
we
have
Fellowship
one
with
another
,
and
the
Blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
Sin
.
Who
are
these
,
that
have
Fellowship
one
with
another
.
St.
John
had
said
before
:
These
things
we
write
,
that
you
may
have
Fellowship
with
us
:
And
truly
our
Fellowship
is
with
the
Father
,
and
the
Son
,
v.
3.
Philosophers
tell
us
,
that
we
must
come
within
all
the
Beams
of
the
Sun
to
the
Body
of
the
Sun
itself
,
if
we
will
see
the
Sun
in
his
true
,
and
proper
Glory
.
Some
speak
of
a
Blessed
world
in
the
Sun
,
the
Rarities
,
and
Beauties
of
which
are
seen
only
by
the
Inhabitants
of
the
Sun
.
Gods
own
Light
is
a
Divine
World
,
in
which
the
Father
,
the
Son
,
all
the
Saints
dwell
together
eternally
,
have
their
proper
life
of
Divine
Sweetness
,
and
Blessedness
,
appear
in
their
proper
Forms
of
Divine
Purity
,
and
Beauty
.
If
ye
will
be
admitted
into
this
Society
,
to
a
sight
of
these
;
you
must
go
beyond
,
you
must
come
within
every
Light
of
the
Creature
,
all
Beams
into
the
Bosom
of
God
himself
,
into
the
Brightness
of
the
Divine
Essence
,
which
is
the
Living-looking-Glass
of
the
Holy
Trinity
.
Here
you
shall
see
your
Jesus
,
as
he
is
.
You
shall
see
him
,
as
you
are
seen
by
him
.
For
now
the
Blood
of
Christ
cleanseth
you
from
all
Sin
.
This
Light
of
the
Divine
Nature
which
is
the
Light
of
Life
,
and
the
Spirit
Himself
is
the
Blood
of
Jesus
eminently
,
in
the
vertue
of
it
,
as
it
is
Incorruptible
.
This
is
that
which
poureth
forth
itself
thorow
the
Humane
Nature
into
the
lowest
Forms
of
Dust
,
Darkness
,
Wrath
,
and
Death
,
in
the
place
of
Sinners
,
as
a
Ransom
of
Infinite
value
.
This
is
that
Precious
Blood
of
the
true
Vine
,
which
when
Justice
and
Wrath
have
drunk
of
,
they
are
satisfied
,
sweeetned
,
and
changed
into
Grace
and
Glory
;
an
over-spreading
Loveliness
,
and
an
overflowing
Love
.
This
is
that
Blood
,
in
which
the
Life
is
,
which
,
as
it
is
let
forth
in
Death
,
wrappeth
up
all
things
in
it self
,
washeth
them
from
filth
,
and
flesh
;
then
riseth
up
again
as
high
,
as
its
own
Spring
in
the
Heart
of
the
Father
,
and
carrieth
up
all
things
with
it self
into
the
Newness
of
the
Glory
of
God
.
Nothing
is
so
directly
contrary
to
the
Divine
Light
,
as
Sin
.
Therefore
it
is
expressed
by
Darkness
,
and
the
Night
.
As
the
Light
of
the
Day
cleanseth
all
Forms
of
things
from
the
Darkness
of
the
Night
which
lay
upon
them
;
that
now
they
have
fellowship
one
with
another
,
mingle
their
Beams
and
Beauties
with
mutual
Joy
:
so
doth
this
Blood
of
the
Lamb
,
the
Light
shining
in
the
Person
of
Christ
,
when
it
breaketh
forth
from
the
Shades
of
Death
in
the
morning
of
the
Resurrection
,
sanctifie
the
Heavenly
things
themselves
,
bring
forth
from
under
every
cloud
,
stain
,
and
dust
,
the
Heavenly
Persons
of
a
Saint
of
Jesus
Christ
,
of
God
,
the
Heavenly
Truths
,
and
Lives
of
all
Things
;
that
they
may
in
the
Unity
of
this
Light
maintain
a
precious
commerce
.
and
traffick
of
all
interchangeable
Sweetnesses
&
Excellencies
with
Immortality
unto
a
full
Joy
.
Psal.
4.
6.
David
thus
openeth
the
Hearts
,
of
the
multitude
,
and
his
own
Heart
;
Many
will
say
,
Who
will
shew
us
any
good
?
But
Lord
lift
up
tho●
the
Light
of
thy
countenance
upon
us
.
When
all
thy
faculties
and
Affections
,
all
the
Powers
of
thy
Soul
cry
,
Who
will
shew
us
Iesus
Christ
in
Glory
.
Let
thine
Heart
answer
to
God
,
and
say
,
Lord
,
lift
up
thou
the
Light
of
thy
face
upon
me
.
In
the
Shinings
of
thy
Face
is
my
Iesus
hid
;
and
in
these
Shinings
alone
will
He
be
seen
by
me
.
Thus
the
Spiritual
Beauties
of
Iesus
Christ
are
to
be
discerned
only
in
the
Spiritual
Light
of
His
own
Person
.
3.
Spiritual
Things
are
to
be
seen
in
Spiritual
Forms
.
This
is
the
Third
Branch
of
the
Rule
,
Joh.
20.
30.
When
the
Lord
after
his
Resurrction
had
appeared
to
the
Apostles
in
a
Body
of
Flesh
,
as
He
had
been
cruci●ied
;
the
Holy
Ghost
addeth
,
And
many
other
Signs
did
Jesus
in
the
presence
of
His
disciples
.
Observe
this
expression
well
;
His
Appearance
in
a
Natural
Body
,
the
same
,
in
which
He
had
formerly
lived
with
them
,
was
not
the
Truth
it Self
,
but
a
Sign
of
it
.
Luk.
24.
38.
Jesus
shewing
Himself
after
the
same
manner
to
His
Apostles
,
raiseth
them
from
their
fears
,
that
This
was
the
Apparition
of
some
Spirit
,
by
these
,
words
:
Behold
my
hands
,
and
my
feet
,
that
it
is
I
my self
.
A
Spirit
hath
not
Flesh
and
Bones
,
as
you
see
me
to
have
.
The
Lord
seemeth
to
speak
to
them
after
this
manner
.
You
have
not
yet
received
the
Spirit
;
but
are
hitherto
carnal
.
If
I
should
shew
my self
to
you
,
as
I
am
now
in
the
Glory
of
my
Resurrection
,
in
which
I
am
altogether
Spiritual
,
and
a
Spirit
;
you
would
not
know
me
;
you
would
not
believe
,
that
I
were
the
same
Person
;
you
would
be
afraid
of
me
.
I
have
therefore
wrought
this
Miracle
,
and
given
you
this
Sign
in
a
tenderness
towards
you
,
and
a
Condescention
to
your
present
weakness
.
By
that
Almighty
Power
over
Heavenly
and
Earthly
Things
,
which
I
am
now
cloathed
with
;
by
the
virtue
of
that
Spiritual
,
Divine
Form
and
Substance
,
into
which
I
am
now
raised
,
which
comprehendeth
within
it self
all
Form
,
Substances
and
Virtues
;
I
present
my self
to
you
in
that
same
Body
,
composed
of
the
same
Flesh
and
Bones
,
in
which
I
lived
with
you
,
and
d●ed
upon
the
Cross
before
your
Eyes
,
with
the
same
Wounds
,
which
I
then
received
.
And
,
because
this
is
a
Sign
,
therefore
do
I
accompany
it
to
your
Senses
,
and
to
your
Spirits
with
a
Double
Evidence
and
Seal
from
my
Divinity
;
One
,
that
this
is
no
Imposture
,
or
Apparition
,
with
which
Evil
Spirits
have
power
to
deceive
your
Sight
,
your
Hearing
,
your
Touch
,
all
your
natural
Faculties
;
but
that
Individual
and
Substantial
Body
of
mine
,
as
it
was
in
Flesh
:
the
Other
,
the
awakening
of
Spiritual
Senses
in
you
,
the
Shining
forth
of
my
Glorified
Body
,
and
my
Divinity
by
their
own
Light
upon
these
,
thorow
this
Sign
of
my
Natural
Body
reassumed
for
this
Service
.
But
now
beware
that
you
make
not
this
Sign
a
Stumbling-block
to
you
,
to
make
you
think
me
now
like
your selves
,
and
such
a
one
as
formerly
I
was
,
to
have
a
body
of
an
Earthly
Substance
,
or
Figure
,
consisting
of
Fl●sh
and
Bones
.
No
,
the
Days
of
my
Flesh
are
past
.
I
was
put
to
Death
in
my
Flesh
,
and
to
the
Flesh
,
I
am
now
quickened
by
the
Spirit
to
live
for
ever
in
the
Spirit
.
A
Spirit
hath
not
Flesh
nor
Bones
,
as
you
see
me
now
to
have
.
This
seemeth
to
be
something
of
our
Saviours
sence
in
this
place
.
St.
Paul
,
Rom.
8.
6.
saith
,
To
be
carnally-minded
is
Death
;
but
to
be
spiritually-minded
is
Life
and
Peace
.
The
Greek
word
comprehendeth
an
Act
of
both
the
Faculties
of
our
Souls
;
our
Understanding
,
and
our
Will.
To
look
upon
things
in
their
Fleshly
Forms
,
to
savour
and
rellish
a
Fleshly
Sweetness
in
things
,
is
Death
.
To
see
things
in
their
Spiritual
Appearances
,
to
savour
and
rellish
them
in
a
Spiritual
Sweetness
;
This
is
Life
,
and
Peace
,
which
is
the
Harmony
,
the
Musick
,
the
Crown
of
Life
.
When
the
Disciples
looked
down
into
the
Grave
,
for
Jesus
Christ
,
the
Angels
reproved
them
saying
,
Why
seek
ye
the
Living
among
the
Dead
?
He
is
not
here
;
He
is
risen
;
He
is
gone
before
you
into
Galilee
,
as
Himself
spake
unto
you
.
The
Flesh
was
our
Saviour's
Grave
,
and
is
still
the
Grave
of
the
Spirit
.
All
Forms
and
Beauties
of
the
Flesh
are
Grave-cloaths
bound
about
Him
.
Let
us
no
more
seek
the
Living
and
Immortal
Person
of
our
Beloved
,
nor
His
Living
and
Immortal
Beauties
,
which
are
all
Spirit
and
Life
,
among
the
Dead
things
of
the
Flesh.
He
is
not
here
in
Flesh
any
more
.
He
is
risen
,
and
gone
before
us
into
the
Spirit
.
Let
us
follow
Him
thither
.
I
have
done
with
the
First
Rule
to
direct
us
in
the
Knowledge
of
the
Person
of
Christ
;
Spiritual
Things
are
to
be
discerned
Spiritually
.
Rule
2.
Spiritual
Things
are
to
be
compared
with
Spiritual
,
1
Cor.
2.
13.
The
Holy
Ghost
teach●th
comparing
Spiritual
things
with
Spiritual
.
This
Rule
bringeth
me
to
the
Mark
and
White
which
I
aim
at
.
That
I
may
hit
it
the
more
exactly
,
I
must
●ix
a
while
upon
that
Scripture
,
1
Cor.
15.
35.
and
so
forward
.
I
lay
this
Groundwork
for
the
Building
,
which
I
intend
to
raise
upon
this
Scripture
;
The
set
Design
of
the
Apostle
here
,
is
to
discourse
of
the
Resurrection
of
the
Body
.
He
therefore
frameth
this
Question
to
himself
,
which
containeth
the
Great
Subject
of
his
whole
Discourse
in
this
place
:
How
are
the
dead
raised
up
,
and
with
What
Body
do
they
come
?
v.
35.
In
answer
to
this
question
he
treateth
of
the
Bodies
of
the
Saints
in
general
,
of
the
Body
of
Christ
in
particular
,
as
the
Root
,
and
Rule
of
the
Resurrection
to
all
the
rest
.
Upon
this
ground
I
shall
raise
three
Propositions
,
as
three
Stories
in
my
Building
,
which
will
take
in
the
greatest
part
of
St.
Pauls
words
upon
this
Subject
in
this
Scripture
.
Prop.
1.
The
Body
of
Christ
risen
from
the
Dead
is
not
to
be
compared
with
the
Body
of
Christ
living
upon
the
Earth
,
or
Dying
.
St.
Paul
likeneth
by
a
large
similitude
the
living
Body
to
a
Seed
,
the
Body
raised
to
a
perfect
Plant
sprung
up
out
of
that
Seed
.
v.
36.
37
,
38.
St.
Paul
maketh
expresly
three
Differences
.
1.
The
Life
of
the
one
is
a
Death
compared
to
the
life
of
the
other
;
and
so
the
world
,
in
which
it
is
a
Grave
,
to
that
Image
of
things
in
the
Resurrection
;
v.
36.
That
which
thou
sowest
,
is
not
quickned
,
except
it
die
.
2.
They
differ
as
two
several
Bodies
for
Substance
,
and
Shape
.
Thou
sowest
not
that
Body
,
that
shall
be
.
v.
37.
3.
One
is
as
bare
Grain
,
naked
;
dark
,
deformed
,
little
,
slight
:
the
other
hath
a
Body
,
a
Substantial
,
Beautiful
,
Distinct
fulness
,
It
hath
a
Form
of
Light
and
Beauty
;
proportions
of
greatness
,
and
magnitude
;
a
fulness
of
Substance
▪
It
hath
a
Divine
Body
,
a
Body
drawn
forth
from
the
Treasury
of
the
God-Head
;
God
giveth
it
a
Body
.
v.
38.
It
is
a
Body
,
a
Form
,
and
Fulness
sprung
forth
from
the
Divine
Wisdom
,
and
Will
,
bearing
the
Glorious
stamp
of
these
,
in
which
thems●lves
rest
with
a
full
Complacency
.
God
giveth
it
a
Body
,
〈◊〉
himself
pleaseth
.
v.
38.
It
is
also
to
the
Seed
it
s
own
Body
,
and
to
every
Seed
it
s
own
Body
.
v.
38.
As
John
the
Baptist
saith
of
Jesus
Christ
;
he
is
perfer'd
before
me
,
because
he
was
before
me
;
as
in
the
purity
,
and
Paradise
of
the
Creation
the
perfect
Plants
were
first
in
the
Fulness
of
their
Beauty
,
and
Fruit
,
bearing
their
Seed
in
them
:
so
in
the
Paradise
of
Eternity
before
the
World
,
which
is
Christ
the
Word
,
the
Wisdom
of
God
,
the
Immortal
,
the
Glorious
,
the
Divine
Bodies
,
and
Forms
of
things
were
first
,
as
the
Flourishing
Tree
,
comprehending
in
themselves
the
Bodies
,
and
Forms
of
Flesh
,
as
Shadows
,
or
naked
Seeds
,
hid
in
the
Light
,
or
Bosom
of
the
beautiful
Substance
,
and
Fruit.
Then
came
forth
the
Earthly
Forms
of
things
into
the
State
of
this
Creation
.
These
are
Shadows
,
under
which
the
Divine
Substances
are
vailed
.
These
are
Seeds
,
in
which
the
Tree
itself
lieth
hid
,
as
a
Divine
Mystery
.
By
the
breaking
up
of
these
Shadows
,
and
the
dying
of
these
Seeds
,
the
Immortal
Bodies
,
and
Glorious
Substances
themselves
spring
forth
thorow
them
.
So
every
Seed
hath
its
own
Body
in
the
Resurrection
.
1.
It
is
that
Body
of
Glory
,
in
which
it
lay
,
and
to
which
it
relateth
,
as
its
Divine
Original
,
or
first
Idea
in
the
mind
and
will
of
God
.
2.
It
is
that
which
lay
hid
virtually
in
it
.
3.
It
is
that
,
which
springeth
up
out
of
it
,
and
changeth
it
into
itself
;
Thus
the
Body
of
our
Lord
risen
,
is
the
same
Body
in
relation
to
the
same
Idea
,
or
Pattern
in
God
;
to
the
same
Soul
,
to
which
it
is
joyned
,
as
its
proper
Form
in
the
Person
of
Christ
;
to
the
same
first
Matter
,
out
of
which
it
is
taken
;
God
giveth
it
a
Body
,
as
it
hath
pleased
him
,
and
to
every
Seed
it
s
own
Body
,
v.
38.
My
Brethren
,
what
joy
is
it
to
think
,
that
the
Body
of
our
loving
,
and
beloved
Jesus
;
that
our
own
Bodies
;
that
the
Bodies
of
our
dearest
Relations
,
and
delights
lose
nothing
of
themselves
in
Death
;
yea
are
much
more
themselves
by
Death
in
the
Resurrection
;
as
a
man
awake
is
much
more
himself
,
than
in
a
Dream
;
a
King
upon
his
Throne
,
than
in
the
Grave
,
and
Tomb
?
We
shall
lose
nothing
of
our selves
,
nor
of
our
distinction
.
But
I
fear
I
go
to
far
for
common
understandings
to
follow
me
.
I
will
therefore
conclude
this
Proposition
with
a
plain
representation
of
the
Truth
to
you
.
As
the
thing
figured
,
exceedeth
the
figure
:
so
the
difference
between
the
Body
of
our
Lord
Jesus
before
Death
,
and
after
it
,
is
much
more
large
than
that
,
which
is
between
a
single
grain
of
Wheat
cast
into
the
Earth
,
and
the
standing
Corn
upon
the
ground
full-ripe
with
many
perfect
grains
of
Wheat
in
the
Ear
;
than
that
between
the
single
Seed
of
a
Rose
,
and
a
Rose-Tree
full
of
fresh
,
and
flourishing
Roses
;
or
the
Seed
of
an
Apple
,
and
a
well-grown
Apple-Tree
laden
with
ripe
Apples
.
What
Image
could
any
man
frame
to
himself
,
or
what
conjecture
would
he
make
of
a
Rose-bush
,
or
a
Rose
by
the
single
Seed
,
if
he
had
never
seen
the
things
themselves
?
No
more
is
it
possible
for
us
to
take
any
measure
of
the
Body
of
Christ
in
Heaven
,
or
at
all
to
guess
,
what
manner
of
things
it
should
be
,
by
his
Body
on
Earth
.
1.
John
.
2.
3.
we
read
from
the
mouth
of
the
Beloved
Disciple
,
who
lay
in
the
Bosom
of
Christ
,
knew
most
of
His
Divine
Secrets
,
and
was
best
acquainted
with
His
Person
in
Glory
?
that
,
now
we
are
the
Sons
of
God
,
but
it
doth
not
appear
,
what
we
shall
be
:
but
,
when
he
appeareth
,
we
shall
be
like
him
,
for
we
shall
see
him
as
He
is
.
Now
we
have
the
Seed
of
God
in
us
:
now
we
have
in
us
the
Seed
of
a
Divine
and
Glorious
Soul
,
of
a
Divine
and
Glorious
Body
.
But
,
what
this
Seed
,
which
is
sown
in
our
Earth
,
will
be
,
when
it
is
a
Tree
in
the
Heavenly
Paradise
;
what
this
Glorious
Soul
,
and
body
will
be
,
when
they
are
come
forth
,
grown
up
;
and
perfected
,
we
do
not
at
all
know
,
Only
this
aim
we
have
.
We
are
sure
,
that
we
shall
be
capable
of
an
immediate
Sight
,
and
Enjoyment
of
God
,
without
any
Vail
,
or
Garment
,
without
any
Representation
,
or
Distance
;
as
He
is
in
His
naked
and
simple
Essence
,
in
His
own
proper
and
immutable
Form
.
This
is
an
infallible
Argument
;
that
then
we
shall
be
in
the
Form
of
God
.
For
otherwise
it
would
be
impossible
for
us
to
see
it
,
and
take
it
in
.
St.
Paul
illustrateth
this
difference
between
the
Body
of
a
Saint
in
its
Life
on
Earth
,
and
in
the
Resurrection
,
by
two
Comparisons
;
the
Varieties
of
Flesh
and
of
Bodies
.
All
Flesh
is
not
the
same
Flesh.
There
is
one
Flesh
of
Men
,
another
of
beasts
,
another
of
fishes
,
another
of
birds
,
v.
39.
There
are
Terrestrial
Bodies
,
and
Caelestial
;
the
Glory
of
the
Terrestrial
is
One
,
the
Glory
of
the
Caelestial
is
another
.
There
is
one
Glory
of
the
Sun
,
another
of
the
Moon
,
another
of
the
Stars
;
one
Star
differeth
from
another
in
Glory
:
so
also
is
the
resurrection
of
the
Dead
.
v.
40.
41.
42.
It
is
a
very
great
mistake
to
think
,
that
the
Apostle
intendeth
here
to
set
forth
the
different
Glories
of
Saints
in
Heaven
.
He
hath
a
far
higher
,
and
nobler
design
.
This
is
his
sence
,
and
the
force
of
his
arguing
:
You
must
not
think
,
because
we
have
Bodies
on
Earth
and
Bodies
in
Heaven
,
that
upon
this
Ground
these
Bodies
must
be
of
the
same
Nature
,
and
Kind
,
or
at
all
like
one
another
.
How
vast
a
variety
of
Bodies
do
we
behold
with
our
Eyes
on
this
Earth
,
and
in
this
Heaven
?
As
great
as
the
number
of
the
Stars
in
the
visible
,
Heaven
;
so
great
,
and
incomprehensible
is
the
Variety
,
and
Several
Sorts
of
Bodies
.
For
every
one
of
these
differeth
from
the
other
.
Such
,
yea
,
far
greater
.
is
the
Difference
between
a
Body
,
when
it
is
sown
in
Death
,
and
a
Body
,
when
it
is
raised
up
.
A
Body
raised
,
though
be
it
still
a
Body
doth
more
vastly
differ
from
it self
here
,
than
any
two
Bodies
differ
in
the
frame
of
Nature
,
or
within
the
Compass
of
the
whole
Creation
.
The
properties
of
a
Body
in
Heaven
,
by
which
it
is
distinguished
from
a
Body
on
Earth
,
are
four
as
the
Apostle
reckoneth
them
up
;
Power
;
Glory
;
Incorruptibility
;
Spirituality
;
v.
42.
43.
The
ground
of
these
differences
he
layeth
in
that
Primary
,
and
Radical
One
;
It
is
sown
a
Natural
Body
;
it
is
raised
a
Spiritual
Body
;
v.
44.
The
Sun
doth
not
so
much
differ
in
matter
,
and
make
,
from
a
Clod
of
Earth
;
as
a
glorified
Body
doth
from
itself
on
Earth
.
For
both
those
are
Natural
:
here
one
is
Natural
,
the
other
is
Spiritual
.
Nay
an
Angel
doth
not
so
much
differ
from
a
Worm
in
its
Essence
,
and
Image
.
For
an
Angel
is
still
a
piece
of
Nature
,
a
part
of
the
first
Creation
,
all
which
the
Holy
Ghost
comprehendeth
under
the
term
of
Natural
.
But
a
Body
risen
from
the
dead
is
Spiritual
,
of
a
new
Creation
;
for
Matter
,
and
Form
vastly
different
from
,
vastly
above
every
thing
within
the
compass
of
this
whole
world
in
the
visible
,
or
invisible
part
of
it
.
To
conclude
this
Proposition
,
observe
how
St.
Paul
begins
this
discourse
with
a
quick
touch
;
Thou
Fool
!
Thick
skales
of
folly
do
lie
indeed
upon
the
Eyes
of
our
mind
,
if
we
perceive
not
all
things
in
this
Flesh
to
be
in
a
disguise
of
Sin
,
Death
,
Wrath
,
the
Devil
,
by
his
Sorceries
.
That
which
we
call
Death
,
is
the
casting
off
the
disguise
.
In
the
Spirit
we
see
,
and
are
seen
with
open
Face
.
Prop.
2.
The
Second
Proposition
,
which
is
the
Second
Story
in
my
building
raised
upon
this
Scripture
,
is
this
;
we
may
not
compare
the
Body
of
Christ
in
Heaven
,
with
the
Body
of
Adam
in
Paradise
.
This
Proposition
riseth
up
plainly
out
of
St.
Pauls
words
,
v.
46.
And
so
it
is
written
;
the
first
man
Adam
was
made
a
living
Soul
;
the
last
Adam
was
made
a
quickning
Spirit
.
Three
things
lie
plain
in
these
words
compared
with
the
Context
.
1.
The
Apostle-speaketh
of
Adam
,
and
Christ
with
a
peculiar
,
and
principal
respect
to
the
Bodies
of
either
.
The
Subject
,
which
he
now
professedly
handleth
,
is
the
Resurrection
of
the
Body
.
He
bringeth
this
up
to
its
Principle
,
and
Pattern
,
the
Glorified
Body
of
Christ
.
In
the
verse
before
he
established
this
Assertion
,
as
a
Pillar
,
on
which
the
whole
Frame
and
Fabrick
of
Divine
Truths
here
delivered
doth
lean
;
There
is
a
Natural
Body
,
and
there
is
a
Spiritual
Body
,
He
strengtheneth
that
distinction
by
this
Root
,
and
main
reason
of
it
in
the
verse
immediately
following
;
And
so
it
is
written
;
the
first
man
Adam
was
made
a
living
Soul
;
the
last
Adam
was
made
a
quickning
Spirit
.
You
seo
clearly
,
that
this
relateth
to
the
Natural
,
and
the
Spiritual
Body
.
2.
Adam
is
here
spoken
of
in
respect
to
his
Paradisical
Body
;
Jesus
Christ
to
his
Heavenly
Body
.
The
place
from
which
this
is
cited
is
the
History
of
Adams
Creation
,
as
he
was
brought
into
Paradise
;
Gen.
2.
7.
As
his
Body
was
taken
new
,
and
pure
out
of
the
Virgin-Earth
before
the
fall
,
and
the
curse
:
The
first
man
was
of
the
Earth
Earthy
,
v.
47.
such
as
the
first
Earth
,
of
which
he
was
composed
,
which
was
then
,
say
some
,
far
siner
than
Christal
,
Gold
,
or
Pearl
,
yea
than
the
Sun
is
now
;
Angelical
Earth
,
Jesus
Christ
in
that
Body
,
which
here
is
meant
,
is
The
Lord
from
Heav●n
.
3.
As
much
,
as
a
living
Soul
differeth
from
the
quickning
Spirit
;
that
is
,
as
much
,
as
a
small
Stream
of
Life
from
the
Ocean
,
which
hath
its
Fountain
in
itself
,
which
is
therefore
unconfined
,
and
infinite
;
as
much
,
as
a
little
Shadow
from
the
Eternal
,
Incomprehensible
Truth
,
and
Substance
:
such
is
the
dissimilitude
,
and
disproportion
between
the
beautiful
Body
of
Adam
in
Paradise
,
and
the
Blessed
Body
of
our
dear
Lord
in
Heaven
.
As
the
Earth
in
Essence
,
and
Appearance
;
in
Greatness
,
and
Glory
;
in
vertue
,
and
Comprehension
differeth
from
Heaven
,
not
only
this
Heaven
,
which
we
see
,
not
the
Heaven
of
Angels
above
our
sight
;
but
that
Heaven
,
out
of
which
our
Jesus
cometh
,
as
Lord
of
all
,
an
Heaven
higher
,
than
all
created
Heavens
:
such
is
the
difference
between
the
New-created
Body
of
Adam
,
our
first
Father
,
which
shone
about
his
spotless
Soul
,
as
the
Light
about
the
Sun
;
and
the
glorified
Body
of
Jesus
,
our
first
,
and
last
Lord
,
and
Love
.
O
all
ye
,
that
hear
,
and
believe
,
admire
with
me
the
insiniteness
of
the
wisdom
,
and
love
of
our
God
,
who
hath
made
the
loss
of
Paradise
by
Sin
so
great
a
gain
to
us
,
instead
of
that
,
giving
us
our
Jesus
.
But
we
shall
come
yet
more
clearly
to
the
mark
,
at
which
we
aim
,
if
we
examine
these
words
more
exactly
.
To
that
end
I
shall
propound
three
Questions
.
1.
Question
,
What
the
general
Nature
of
a
Body
is
.
Answ.
A
Body
is
the
compleat
Image
,
Instrument
,
and
Fulness
of
that
Soul
,
or
Spirit
,
to
which
it
doth
belong
,
Col.
2.
17.
A
Body
,
and
a
Shadow
are
set
opposite
one
to
another
.
Which
are
a
Shadow
of
things
to
come
,
but
the
Body
is
of
Christ
,
or
is
Christs
,
is
the
Body
of
Christ
.
A
Body
,
and
a
Shadow
agree
in
being
an
Image
.
But
the
Shadow
is
a
confused
,
useless
,
emply
Image
:
the
Body
express
,
Instrumental
,
Substantial
,
and
full
.
In
the
same
Chapter
a
little
before
,
v.
9.
we
read
of
the
Lord
Iesus
;
in
him
dwelleth
all
the
Fulness
of
the
GodHead
bodily
.
God
is
the
Person
in
Christ
,
the
glorified
Body
of
our
blessed
Saviour
is
the
express
Image
of
the
God-Head
.
God
is
seen
there
,
as
a
Man
is
at
home
in
his
house
;
nakedly
,
clearly
,
familiarly
,
constantly
,
entirely
,
in
all
Forms
,
and
Postures
.
This
glorious
Body
is
the
Universal
,
and
Immediate
Instrument
of
the
God-Head
,
the
Sphear
of
its
Activity
.
God
judgeth
all
,
acteth
all
,
exerciseth
all
the
operations
of
the
Divine
Nature
,
and
life
here
,
as
the
Sun
runeth
his
race
from
the
beginning
to
the
end
of
it
in
his
proper
Orb
,
and
Heaven
.
God
dwelleth
with
all
his
fulness
in
this
Body
.
He
delighteth
to
pour
out
into
the
Body
of
our
Beloved
,
and
his
Beloved
,
all
the
precious
Treasures
of
his
God-Head
.
Here
he
delighteth
to
possess
,
and
enjoy
them
in
a
Bodily
Form
,
in
the
Form
of
a
Spiritual
,
Heavenly
,
and
Divine
Body
.
As
at
the
Incarnation
the
word
was
made
Flesh.
A
Body
of
Flesh
,
Iohn
1.
14.
by
emptying
itself
to
nothing
:
so
now
is
the
Eternal
Word
again
in
the
Resurrection
made
a
Spiritual
Body
by
returning
,
and
rising
up
into
all
its
Fulnesses
in
the
same
Body
in
which
he
had
emptied
himself
.
The
Lord
Jesus
speaketh
of
himself
in
Glory
,
when
he
saith
;
In
my
Fathers
house
are
many
Mansions
;
John
14.
2.
The
Body
of
our
Bridegroom
is
a
Spiritual
Palace
,
in
which
all
the
excellencies
,
and
Off-springs
,
all
the
operations
and
works
of
the
Divine
Nature
have
their
several
distinct
Mansions
,
and
apartments
.
We
read
of
a
Tree
,
in
the
branches
of
which
all
the
Birds
of
Heaven
have
their
Nests
.
The
Spiritual
Body
of
Christ
is
the
Tree
of
Life
,
and
of
Love
,
which
hath
Branches
enough
;
and
large
enough
for
all
the
Birds
of
the
highest
Heaven
,
the
seven
Spirits
of
God
with
all
their
Train
,
all
the
variety
of
the
God-Head
to
make
their
several
Nests
in
them
.
I
may
add
also
;
for
all
the
Beasts
of
the
Field
,
all
inferiour
Forms
of
Things
to
lodge
under
its
Shadow
.
You
,
who
love
the
Lord
Jesus
,
and
his
Appearances
,
doth
not
this
move
you
,
doth
not
this
make
your
hearts
to
spring
,
and
dance
in
your
breasts
,
to
hear
,
that
your
Saviour
is
cloathed
with
this
Heavenly
Body
,
so
full
of
Glory
,
and
of
God
?
Can
we
forbear
now
from
saying
to
our
own
hearts
,
and
one
to
another
these
five
short
words
.
1.
If
we
have
formerly
known
any
thing
besides
our
Jesus
,
let
us
now
know
it
no
more
.
If
we
have
hitherto
known
Christ
after
the
Flesh
,
let
us
know
him
so
no
more
.
This
is
the
only
object
worth
all
our
knowledge
,
and
study
;
Jesus
in
his
Spiritual
Body
,
purer
,
and
brighter
than
the
Body
of
Heaven
in
Paradise
,
far
beyond
that
in
the
height
,
variety
,
and
compass
of
its
Glories
.
2.
How
black
doth
every
Sin
appear
in
this
Light
of
our
Lords
glorified
Body
.
When
a
Soldier
was
about
to
kill
Cresus
,
his
dumb
Son
cryed
out
;
thou
killest
the
King
.
So
cry
to
every
Lust
in
thine
heart
:
thou
crucifiest
my
Jesus
in
his
Spiritual
Body
,
the
Body
of
all
Divine
Beauties
shining
like
a
Divine
Sun
upon
thee
,
comprehending
thee
,
as
the
highest
●eaven
.
In
every
Creature
in
which
thou
seest
not
the
blessed
Light
of
this
Body
,
in
which
thou
doest
not
kiss
it
with
the
pure
mouth
of
the
Spirit
in
thee
,
thou
doest
crucisy
it
.
3.
Is
not
this
Bosom
,
this
Heavenly
Body
of
our
Beloved
,
a
Field
of
Lillies
indeed
,
the
Field
of
all
Spiritual
Beauties
,
and
Divine
Graces
?
Shall
we
not
,
like
pleasant
Roes
be
ever
feeding
here
?
As
Booz
said
to
Ruth
;
let
us
never
go
into
any
other
Field
,
to
gather
,
or
to
feed
?
Is
not
this
the
Paradise
itself
in
the
third
Heavens
,
where
all
the
Fulnesses
of
the
God-Head
are
in
a
Body
,
a
Divine
Body
.
4.
How
pure
,
and
Spiritual
are
we
to
be
in
Body
,
and
Spirit
,
if
we
are
to
be
Brides
to
this
Lamb
of
God
,
whose
Body
outshineth
all
the
Angels
,
and
is
raised
to
a
degree
of
Spirituality
far
above
them
?
5.
Is
this
that
Body
,
of
which
the
poorest
believing
Soul
may
say
by
the
Law
of
its
Spiritual
Marriage
;
my
Jesus
hath
not
power
over
his
own
Body
,
but
I
have
power
over
it
,
to
command
its
presence
with
me
;
to
delight
my self
in
it
,
as
my
Garden
of
Eden
,
of
pleasure
;
to
bring
forth
Fruit
by
it
?
Is
this
that
glorious
Body
of
Christ
to
which
these
vile
Bodies
,
yours
and
mine
,
are
to
be
made
like
by
that
Power
,
by
which
he
is
able
to
subdue
all
things
to
himself
,
to
the
similitude
of
this
Body
of
Divine
Glories
?
Is
this
the
Body
,
into
which
we
are
taken
up
,
and
which
we
are
at
home
with
,
when
in
death
we
are
withdrawn
from
these
Bodies
of
our
Pilgrimage
here
?
Qu.
2.
What
the
force
of
this
phrase
is
,
A
Living
Soul
.
The
first
Adam
was
made
a
Living
Soul
.
Was
he
not
made
a
Body
as
well
,
as
a
Soul
?
The
Body
seemeth
to
be
so
far
from
being
concerned
here
,
that
it
is
excluded
.
Ans.
This
Word
Soul
hath
Three
Acceptions
in
the
New
Testament
,
and
so
that
,
which
answereth
it
in
the
Old
.
1.
It
is
taken
for
the
Person
composed
of
Soul
and
Body
.
So
Gen.
46.
26.
All
the
Souls
which
came
with
Jacob
out
of
Egypt
,
which
came
out
of
his
loyns
;
that
is
;
All
the
Persons
.
For
the
Immortal
Soul
cometh
not
out
of
the
Parent
's
loyns
.
2.
The
Soul
signifieth
the
Natural
State
by
the
first
Creation
in
distinction
from
the
Spiritual
State
by
Grace
,
1
Cor
2.
14.
The
Natural
man
receiveth
not
the
things
of
the
Spirit
.
It
is
properly
;
The
Man
of
Soul
.
So
in
this
;
1.
Cor.
15.
44.
There
is
a
Natural
Body
;
there
is
a
Spiritual
Body
.
In
Greek
it
is
There
is
the
Body
of
a
Soul
;
and
the
Body
of
a
Spirit
.
The
word
is
the
same
there
,
and
in
v.
45.
A
Living
Soul
.
3.
By
Soul
is
meant
that
Life
,
which
the
Soul
exerciseth
in
the
Body
,
and
which
dependeth
upon
the
Body
;
The
Life
of
Sense
,
and
Reason
,
as
it
is
inseparable
from
Sense
,
Jude
19.
Sensual
,
not
having
the
Spirit
.
The
word
Sensual
is
the
same
with
Soul
;
Men
of
Soul
.
From
these
Scriptures
laid
together
you
may
collect
this
Explanation
of
a
Living
Soul
:
A
Natural
Person
living
a
Life
of
Sense
and
of
Reason
awakened
by
Sense
,
and
inseparably
tied
to
Sense
in
an
Earthly
Body
.
The
Body
is
as
the
tree
;
the
Life
as
the
Sap
;
the
Root
as
the
Person
,
out
of
which
both
spring
,
and
in
which
both
are
comprehended
.
Such
as
the
Tree
is
such
is
the
Sap
,
and
such
the
Root
,
which
have
their
perfection
in
the
Tree
.
Such
as
the
Earthly
Body
is
,
such
is
the
Life
,
such
is
the
Person
of
the
first
Adam
.
For
the
Body
is
the
Result
,
and
proper
Image
of
the
other
two
.
But
the
surest
,
and
clearest
Light
into
this
Phrase
,
a
Living
Soul
,
will
be
that
Scripture
,
where
it
is
first
used
,
and
whence
it
is
cited
:
Gen.
2.
7.
And
the
Lord
God
formed
man
of
the
dust
of
the
ground
,
and
breathed
into
his
Nostrils
the
breath
of
Life
,
and
man
became
a
Living
Soul
.
Three
things
lie
plain
in
this
Text.
1.
The
denomination
of
Man
is
put
peculiarly
,
and
signally
upon
the
Body
.
God
formed
Man
of
the
dust
of
the
Earth
.
2.
That
part
in
Man
distinct
from
the
Body
is
expresly
here
named
a
breath
of
Life
.
3.
The
Living
Soul
is
the
Body
having
received
the
breath
of
Life
into
it
.
Man
became
a
Living
Soul
.
Man
relateth
evidently
to
the
beginning
of
the
verse
;
God
formed
Man
,
that
is
,
the
Body
,
of
the
dust
of
the
Earth
.
So
in
this
Chapter
to
the
Corin.
The
Body
is
called
the
Man
.
The
first
Man
is
of
the
Earth
Eart●y
.
v.
46.
The
reason
why
the
Holy
Ghost
peculiarly
respected
the
Body
,
while
he
speaketh
of
Man
,
seemeth
to
be
this
;
the
Body
was
the
united
Image
,
and
Fulness
of
all
those
Beings
,
and
Beauties
,
which
were
divided
thorow
the
whole
C●eation
;
a
most
harmonious
Body
,
and
sacred
Collection
of
all
those
●iving
Exc●lences
,
Appearances
,
and
Operations
of
the
Eternal
Spirit
,
which
made
up
the
several
Creatures
like
single
Flowers
in
a
Garden
.
Thus
the
Body
of
Adam
was
a
Paradise
in
Paradise
,
the
Paradise
of
Paradise
.
The
breath
of
Life
was
in
this
glorious
Body
,
as
a
Spring
in
a
Garden
,
to
quicken
,
and
to
animate
it
.
Without
this
Body
,
the
breath
of
Life
is
naked
,
and
solitary
,
except
Christ
above
the
Law
of
Nature
be
in
the
place
of
a
Body
to
it
;
which
St.
Paul
signifieth
;
2
Corin.
5.
6
,
8.
Where
he
speaketh
of
being
at
home
in
the
Body
,
and
absent
from
the
Lord
;
and
again
of
being
absent
from
the
Body
,
and
present
with
the
Lord
.
By
this
time
it
appeareth
with
some
clearness
,
that
the
living
Soul
,
is
either
the
Body
of
the
First
Man
having
received
the
breath
of
Life
into
it
;
or
at
least
,
his
Person
consisting
of
Both
,
comprehending
Both
,
but
with
a
Principal
respect
to
the
Body
.
This
only
I
will
add
,
that
nothing
is
more
frequent
with
most
Authors
,
and
Languages
,
than
to
express
the
Soul
without
the
Body
by
a
Shade
,
or
Shadow
.
I
have
now
finished
the
2d
.
Question
,
What
we
are
to
understand
by
a
Living
Soul
.
Before
I
pass
from
it
,
let
us
make
a
stand
here
while
we
hearken
to
a
Twofold
Voice
from
Heaven
sounded
in
the
very
Essence
of
a
Living
Soul
:
1st
.
O
Living
Soul
!
cease
from
thy self
,
and
from
every
thing
round
about
thee
.
2.
O
Living
Soul
!
cast
thy self
into
the
Bosom
of
thy
Saviour
,
and
cleave
to
Him
.
1.
O
Living
Soul
!
cease
from
thy self
,
and
from
every
thing
round
about
thee
Consider
,
what
thou
art
,
what
an
Emptyness
,
what
a
Vanity
what
a
Nothing
.
Thy
Body
is
of
the
Earth
Earthly
.
The
Earth
is
a
meer
Darkness
,
without
any
Form
or
Vertue
,
except
that
which
it
receiveth
by
the
impression
of
Heaven
,
above
it
,
figuring
itself
upon
it
,
like
the
Images
of
the
Sky
in
the
Waters
.
Thy
Body
is
a
piece
of
this
Darkness
.
All
that
which
it
hath
of
Being
,
Beauty
,
or
Goodness
,
is
the
Figure
of
the
Heavenly
Body
of
Christ
cast
from
above
upon
it
.
Thus
thy
Body
in
Paradise
was
a
Shadow
onely
,
What
then
is
the
Breath
of
Life
in
this
Body
,
which
is
suitable
to
it
,
and
confined
to
it
;
which
hath
this
Body
for
its
only
Cloathing
,
for
its
proper
Image
,
and
Fulness
,
which
hath
the
Compleatness
,
of
its
Subsistency
,
and
Operations
in
it
;
which
hath
it
for
its
Glass
,
in
which
alone
it
beholdeth
it self
,
and
all
Objects
,
in
which
alone
it
converseth
with
them
?
This
is
a
Shadow
of
a
Shadow
,
a
Shadow
in
a
Shadow
,
the
Dream
of
a
Shadow
:
The
Body
a
Shadow
,
the
Life
of
this
Body
the
Dream
of
a
Shadow
.
The
Person
then
,
which
consisteth
of
this
Shadowy
Life
in
a
Shadowy
Body
,
can
be
but
a
Shadowy
Person
.
This
is
the
Best
of
Man
in
his
best
Estate
;
the
Living
Soul
in
its
primitive
purity
and
Glory
;
Adam
in
Paradise
;
a
Shadow
,
and
no
more
.
So
saith
the
Holy
Ghost
,
Rom.
5.
The
first
man
was
a
Figure
,
a
rude
Type
,
a
confused
Shadow
of
Him
,
who
was
to
come
.
The
Shadow
lyeth
upon
the
ground
,
often
moveth
,
and
appeareth
before
the
Body
.
But
the
Body
is
first
,
is
above
it
,
casteth
the
Shadow
from
it
,
and
governeth
all
its
Motions
.
If
this
were
Man
,
the
golden
Head
,
and
Sun
in
the
Paradiscal
world
;
if
all
the
Creatures
in
their
Paradisical
Births
,
and
Beauties
went
forth
,
were
renewed
every
moment
from
the
Divine
Presence
resting
in
the
Center
of
his
Person
,
and
surrounding
him
;
as
Beams
go
forth
from
the
Sun
;
what
then
were
all
the
pieces
of
Nature
in
their
first
Strength
,
Lustre
,
and
Sweetness
,
but
Shadows
of
this
Shadow
?
None
had
the
Principle
,
or
Truth
of
its
being
in
itself
,
nor
the
Power
of
itself
for
a
moment
.
But
now
Man
,
and
the
whole
Creation
are
fallen
by
Sin
;
the
Figure
in
the
Shadow
is
defaced
;
the
Impression
,
and
Image
of
the
Eternal
Glory
in
the
Darkness
of
the
Creature
,
which
gave
it
a
Being
,
a
Beauty
,
a
Force
,
are
withdrawn
.
The
Frame
of
Nature
is
now
a
Pit
of
Darkness
full
of
Confusion
,
where
Death
reigneth
in
the
midst
of
all
sorts
of
deformity
and
weakness
.
That
Counsel
of
the
Lord
was
seasonable
in
Paradise
itself
:
Es.
2.
l.
Cease
from
Man
,
whose
breath
is
in
his
Nostrils
,
who
hath
only
a
Shadowy
life
in
a
Shadowy
Body
;
wherein
is
he
to
be
accounted
of
?
Cease
from
every
thing
of
Nature
,
and
the
Creature
.
It
was
at
best
a
Shadow
.
What
Excellency
then
hath
it
to
be
esteemed
of
,
and
reckoned
upon
?
What
stability
,
or
Strength
to
be
trusted
to
,
and
relied
upon
?
Can
you
●ill
your
Embraces
with
an
empty
Shadow
?
Can
you
hold
fast
in
your
Arms
a
flying
Shadow
?
Will
the
Eye
of
your
Spirit
be
satisfied
with
seeing
Light
;
your
heart
be
filled
with
Life
;
shall
your
Soul
feed
upon
Substance
in
a
Shadow
?
This
is
the
first
voice
from
Heaven
sounded
in
the
very
essence
of
a
living
Soul
.
2.
O
living
Soul
cast
thy self
into
the
Bosom
of
thy
Saviour
,
and
cleave
to
him
.
Dost
thou
not
now
perceive
plainly
,
that
he
is
thy
Root
,
thy
Substance
,
thy
Life
,
thy
Strength
,
thy
Fulness
,
thy
Light
,
thy
Righteousness
,
thy
Perfection
,
thy
Glory
;
in
a
word
,
thy
true
self
;
when
thou
art
in
thy
best
state
a
Shadow
only
of
him
according
to
the
first
Creation
?
Is
not
this
the
Beauty
of
Nature
in
thee
,
and
thy
Moral
Righteousness
to
bear
the
Figure
of
him
,
and
his
Tabernacle
in
thy
Person
?
Is
not
this
thy
Spiritual
Glory
,
thine
everlasting
Righteousness
to
be
taken
up
into
him
,
and
to
be
cloathed
with
him
,
to
have
thy
Shadow
drunk
up
into
his
Light
?
Is
not
this
the
Life
,
Strength
,
and
rest
of
both
states
to
be
united
to
him
,
to
be
acted
by
him
in
that
Union
,
to
be
resigned
again
to
him
in
,
and
thorow
all
Actings
,
or
Sufferings
?
Let
us
consider
what
wretched
things
we
were
in
death
,
if
it
were
not
for
Jesus
Christ
.
How
would
our
poor
Souls
,
when
they
were
thrust
forth
,
and
cast
out
of
these
Bodies
wander
eternally
naked
,
empty
,
in
the
dark
,
and
desolate
,
driven
up
and
down
with
the
Storm
without
,
burnt
upon
within
by
the
unseen
Fire
of
Divine
wrath
?
But
now
Jesus
Christ
hath
been
to
all
his
Saints
from
the
Fall
,
the
Seed
of
a
glorious
Body
,
into
which
they
retreated
passing
from
hence
,
and
were
at
rest
,
as
in
a
Bed
of
Love
,
which
was
green
,
and
springing
.
Since
the
Resurrection
our
breath
of
Life
in
Death
,
and
in
the
Fall
of
this
frail
Body
drops
into
the
Bosom
of
that
Heavenly
Body
of
our
Beloved
,
as
the
ground
of
Divine
Life
and
Glory
,
from
thence
to
grow
up
into
,
and
flourish
in
an
Immortal
Body
of
its
own
,
like
unto
it
,
and
by
a
Divine
Union
joyned
with
it
in
Eternal
Embraces
.
Quest.
3.
In
what
sense
the
Lord
Jesus
is
here
said
to
be
a
Quickning
Spirit
.
Ans.
To
this
I
answer
three
things
.
1.
The
Person
of
Christ
,
as
it
comprehendeth
both
Natures
,
Divine
and
Humane
;
both
parts
of
the
Humane
Nature
,
Soul
and
Body
,
is
a
Quickning
Spirit
.
2.
The
Humane
Nature
is
expresly
spoken
of
to
be
a
Quickning
Spirit
.
The
last
Adam
was
made
a
Quickning
Spirit
.
Again
;
the
Second
Man
is
the
Lord
from
Heaven
.
v.
47.
3.
The
Body
of
our
Lord
is
principally
intended
under
this
description
of
●
Quickning
Spirit
.
This
appeareth
by
the
whole
Scope
of
the
Apostle
in
this
place
,
which
is
to
shew
with
what
Bodies
the
dead
Saints
are
raised
and
come
again
.
v.
35.
This
is
manifested
by
the
Context
.
All
the
foregoing
,
all
the
following
verses
treat
of
this
Subject
,
the
Body
in
the
Resurrection
.
Mention
is
made
of
a
Natural
,
and
a
Spiritual
Body
in
the
verse
immediately
before
.
v.
44.
The
same
are
again
brought
in
immediately
after
.
v.
46.
Then
the
force
of
the
Comparison
,
and
Opposition
maketh
this
plain
.
It
is
a
sure
Rule
;
Comparisons
,
and
Oppositions
must
speak
of
the
same
thing
,
to
the
same
point
,
and
in
the
same
respect
.
We
have
endeavoured
to
prove
,
that
the
living
Soul
chiefly
,
and
emphatically
marketh
out
the
Body
of
Adam
in
Paradise
,
when
his
Body
had
more
of
Life
,
and
was
more
a
Soul
,
more
Angelical
,
than
our
Souls
are
now
.
Therefore
the
Quickning
Spirit
opposed
to
the
living
Soul
must
especially
design
the
Body
of
our
Jesus
in
Glory
.
Lastly
,
other
Scriptures
say
the
same
thing
.
John
3.
6.
That
which
is
born
of
the
Flesh
is
Flesh.
That
which
is
born
of
the
Spirit
is
Spirit
.
That
which
is
born
of
the
Spirit
is
not
only
Spiritualized
,
heightned
,
and
adorned
with
Spiritual
qualities
,
like
the
Picture
of
a
Man
with
Lines
,
and
Colours
;
or
the
Statue
of
a
Man
richly
gilded
;
One
is
a
Stone
,
the
other
a
piece
of
Canvas
still
.
But
it
is
a
Spirit
substantially
,
and
essentially
.
It
is
a
Spirit
,
not
as
a
Soul
,
or
an
,
Angel
is
a
Spirit
;
but
as
that
Spirit
is
,
of
which
it
is
born
,
after
the
same
manner
,
in
which
;
That
which
is
born
of
the
Flesh
,
is
Flesh
substantially
,
and
Flesh
of
the
same
kind
with
that
,
which
bringeth
it
forth
.
As
the
Father
and
the
Son
have
both
the
same
humane
Nature
in
a
humane
.
Form
:
The
humane
Nature
is
one
in
both
.
But
the
humane
Form
is
distinct
in
each
,
and
maketh
them
two
Persens
:
so
the
Divine
Nature
of
the
Eternal
Spirit
springeth
up
in
a
Divine
Form
in
that
,
which
is
born
of
it
.
The
Eternal
Spirit
bringeth
its
Birth
forth
in
a
Divine
Form
,
and
at
once
together
with
that
,
itself
with
its
own
Divine
Nature
,
and
Divine
Form
dwelling
in
it
;
as
the
Root
,
the
Life
;
the
Form
,
the
Fulness
,
the
Fruit
,
the
Perfection
,
the
Truth
,
the
Glory
of
it
;
the
Spiritual
Temple
,
the
God
in
the
Temple
;
both
Spirits
in
the
same
Form
;
both
mutually
Temples
to
each
other
;
both
one
Spirit
.
Thus
it
is
made
a
Spirit
;
in
the
same
Form
with
its
Mother-Spirit
,
the
Eternal
Spirit
itself
.
It
is
made
a
distinct
Spirit
.
It
is
made
one
Spirit
with
the
Fountain
Spirit
.
It
is
made
a
Quickning
Spirit
,
having
the
Fountain
of
Life
,
and
Spirits
in
itself
.
Now
the
Body
of
our
blessed
Saviour
in
the
Resurrection
is
new-born
from
above
,
of
the
Spirit
of
Life
.
It
is
therefore
a
Spirit
of
Life
,
a
Fountain-Spirit
,
a
Quickening
Spirit
.
The
Resurrection
doth
not
gild
,
doth
not
spiritualize
the
Personal
,
or
Mystical
Body
of
Jesus
Christ
.
It
maketh
them
Gold
within
,
as
well
,
as
without
.
It
maketh
them
all
throughout
pure
,
and
fine
Gold
;
a
Spirit
of
Glory
.
In
this
Creation
,
and
in
natural
things
,
all
excellencies
are
Qualities
,
Accidents
;
all
Beauties
are
no
more
,
than
skin-deep
.
In
the
new
Creature
,
in
Spiritual
Things
every
excellency
is
a
substance
,
every
Beauty
is
the
Essence
,
and
Person
itself
;
there
a
Spirit
is
not
excellent
,
or
Beautiful
,
or
Immortal
.
But
each
Excellency
,
each
Beauty
,
Immortality
is
that
Spirit
.
The
Person
,
the
Spirit
is
the
Excellency
,
the
Beauty
,
Immortality
itself
.
Each
distinct
excellency
is
a
distinct
Spirit
;
and
all
Excellencies
,
all
Spirits
are
one
in
each
one
,
making
that
a
full
Assembly
the
whole
Quire
in
itself
.
They
all
dwell
together
,
and
are
made
perfect
in
one
.
This
is
the
New-Creature
,
the
Spiritual
Birth
,
the
Resurrection
from
the
Dead
.
How
happy
,
and
blessed
are
they
,
who
have
their
part
in
this
Birth
,
in
this
Resurrection
!
There
is
another
Scripture
to
this
purpose
,
1
Corin.
6.
17.
He
that
is
joyned
to
the
Lord
is
one
Spirit
.
In
the
verse
before
he
had
said
;
What
,
know
ye
not
,
that
he
who
is
joyned
to
an
Harlot
is
one
Body
.
For
two
,
saith
he
,
shall
be
one
Flesh.
v.
16.
Here
the
discourse
is
clearly
of
the
Body
.
As
the
earthly
Marriage
maketh
two
Bodies
one
Flesh
:
the
Heavenly
Marriage
maketh
them
one
Spirit
.
The
union
between
our
glorified
Lord
,
and
our
Bodies
in
the
Resurrection
is
as
immediate
,
and
entire
,
as
between
our
Saviour
,
and
our
Souls
;
so
that
these
also
are
Spirits
,
and
one
Spirit
with
him
.
Is
not
his
Body
then
first
a
Spirit
?
Doth
not
the
Union
between
the
Divine
Nature
,
and
his
Blessed
Body
make
that
a
Spirit
,
and
one
Spirit
with
itself
?
The
glorified
Body
,
and
Soul
of
a
Saint
are
one
Spirit
.
They
are
one
Spirit
with
the
glorified
Body
,
and
Soul
of
their
Jesus
,
with
the
three
Persons
in
the
Trinity
,
with
all
Beautiful
,
and
blessed
Spirits
.
All
are
one
Spirit
.
Yet
are
they
all
distinct
Spirits
.
If
the
distinction
were
taken
away
,
the
Harmony
,
the
Beauty
,
the
Musick
,
the
Marriage-joy
,
and
Marriage-love
in
Heaven
were
all
lost
.
Obj.
But
you
will
say
;
how
can
this
be
?
Are
not
Body
,
and
Spirit
contrary
?
How
then
can
a
Body
be
a
Spirit
?
Ans.
Flesh
,
and
Spirit
are
every
where
in
Scripture
opposed
one
to
the
other
:
but
not
so
a
Body
,
and
a
Spirit
.
Those
very
Terms
,
on
which
the
Contrariety
is
set
so
frequently
by
the
Holy
Ghost
between
Flesh
and
Spirit
,
shew
that
the
Heavenly
Body
,
the
true
Body
,
the
Body
of
Life
,
and
Glory
is
a
Spirit
.
I
shall
instance
only
in
a
Twofold
Opposition
;
one
where
the
Flesh
,
and
the
Spirit
are
set
as
Life
,
and
Death
;
the
other
,
where
they
are
set
as
the
Truth
,
or
Beauty
itself
,
and
the
Vail
upon
it
.
1.
The
First
is
Rom.
8.
6.
To
be
carnally
minded
is
Death
;
but
to
be
Spiritually-minded
is
Life
,
and
Peace
.
In
each
of
these
Words
Life
,
Peace
,
all
Joys
of
Life
and
Immortality
are
expressed
by
the
language
of
the
Spirit
.
Both
together
are
Joys
heaped
upon
Joys
;
Blessedness
upon
Blessedness
,
to
express
the
Infiniteness
in
which
they
rise
up
ever
New
,
though
there
can
be
never
any
thing
more
;
Or
the
Circle
of
Eternity
,
where
all
Fulnesses
of
Life
,
and
Joy
run
one
into
another
,
multiplying
themselves
upon
themselves
endlesly
.
Life
is
the
Flourishing
State
of
Things
,
a
Perpetual
Spring
.
The
Happiness
of
Princes
,
the
Blessedness
of
the
Divine
Nature
is
sum'd
up
in
Life
.
Live
,
O
King
!
The
Lord
liveth
.
Peace
is
the
whole
Gift
and
Legacy
of
Christ
to
His
Saints
.
My
Peace
I
leave
with
you
,
My
Peace
I
give
unto
you
.
It
is
All
the
Good
that
goeth
along
with
His
Presence
and
Appearance
in
His
Immortal
state
.
Hee
stood
in
the
midst
of
them
saying
;
Peace
be
with
you
,
when
He
appeared
to
them
after
His
Resurrection
.
Peace
is
the
Plenary
Rest
of
all
Parts
and
Faculties
of
the
whole
Person
in
a
perfect
Union
with
,
and
full
Fruition
of
their
proper
Objects
in
Perfection
.
The
Greek
Word
for
Peace
signifieth
the
Band
of
all
Perfections
,
the
Circle
of
Eternity
;
All
things
within
and
without
,
linked
together
in
the
Golden
Chain
of
a
Blessed
and
Divine
Harmony
,
making
an
Ornament
of
Beauty
for
the
Soul
to
put
on
,
making
a
Mus●ck
to
charm
the
Soul
into
the
Divine
Sleep
of
the
sweetest
,
and
deepest
Complacency
.
The
Hebrew
Tongue
expresseth
Both
Perfection
and
Peace
by
one
Word
.
This
is
the
Name
of
him
,
who
was
the
Eminent
Figure
of
Christ
in
Glory
;
Solomon
.
This
is
the
Name
of
Jesus
Himself
,
as
He
sitteth
upon
the
Throne
of
the
Divine
Nature
in
the
Kingdom
of
the
Spirit
,
Isa.
9.
6.
The
Prince
of
Peace
;
Some
translate
it
very
properly
;
The
Prince
;
The
Peace
or
Perfection
,
Shalom
.
But
to
apply
this
to
our
purpose
;
The
Image
of
things
,
as
they
stand
in
the
Spirit
,
is
in
it self
;
the
Appearance
of
things
in
this
Image
is
,
to
those
who
see
it
,
Life
,
and
Peace
;
that
is
,
Eternity
of
Blessedness
,
Heaven
it self
.
But
the
Image
,
and
Appearance
of
things
in
Flesh
is
not
onely
Dying
,
or
Dead
;
It
is
Death
itself
.
The
Life
of
Nature
,
and
of
Flesh
,
is
a
Shadow
onely
of
Life
,
and
the
Death
of
the
True
Life
,
which
is
in
the
Spirit
.
This
universal
Image
of
things
,
which
we
call
the
World
,
comprehending
the
whole
Creation
,
in
all
its
Beauty
,
is
no
more
than
the
Grave
in
which
the
Spiritual
Image
lyeth
sleeping
the
sleep
of
death
.
2.
The
second
Opposition
between
Flesh
and
Spirit
,
is
that
of
the
Truth
,
and
the
Vail
upon
the
Truth
,
Job
.
4.
24.
Our
Saviour
saith
;
The
Father
seeketh
such
Worshippers
,
as
worship
Him
in
Spirit
,
and
Truth
.
Spirit
,
and
Truth
,
are
here
joyned
in
the
same
sense
,
as
Spirit
,
and
Life
go
together
,
Job
.
6.
v.
63.
The
words
,
that
I
speak
,
they
are
Spirit
,
and
they
are
Life
.
The
Spirit
is
the
Truth
,
and
the
Life
.
The
Flesh
is
a
Dead
Counterfeit
,
as
a
Picture
is
the
Counterfeit
of
a
Man
,
being
neither
the
Life
,
nor
the
Truth
,
1
Joh.
6.
6.
The
Spirit
beareth
witness
.
For
the
Spirit
is
the
Truth
.
The
Spirit
is
the
last
,
and
onely
Witness
.
For
the
Spirit
is
the
Truth
itself
,
the
Universal
and
Eternal
Truth
.
There
are
two
Maxims
in
Philosophy
,
that
All
Truths
,
and
the
Essences
of
things
are
Eternal
.
The
Truth
then
,
and
Essence
of
a
Saint's
Body
,
and
of
Christ's
,
the
true
and
essential
Body
,
is
a
Spirit
in
the
Eternal
Spirit
.
It
is
not
Living
,
but
Life
it self
.
The
Body
of
Flesh
is
a
Vail
upon
this
True
Body
,
which
is
an
Immortal
Spirit
.
So
it
is
expresly
named
,
Heb.
10.
v.
20.
where
Christ
is
said
to
have
entred
,
and
made
a
living
way
for
us
into
the
most
Holy
Place
,
by
the
rending
of
the
Vail
that
is
,
His
Flesh.
The
true
Body
is
a
Spirit
and
Spring
,
of
Immortality
in
the
most
Holy
Place
,
the
Eternal
Spirit
.
When
it
cometh
forth
from
thence
into
the
open
streets
,
and
fields
of
this
Creation
,
it
casteth
over
itself
the
Vail
of
this
Fleshly
Body
.
In
Death
it
rendeth
,
and
casteth
off
this
Vail
of
Flesh
;
so
it
returneth
pure
,
and
naked
in
the
Resurrection
into
the
most
Holy
Place
,
into
the
Eternal
Spirit
again
,
where
it
ever
stood
after
an
unchangeable
manner
in
its
simple
,
and
unvailed
Beauties
.
So
is
that
Mystery
of
the
Gospel
accomplished
in
the
blessed
Body
of
our
Saviour
:
No
one
goeth
up
into
Heaven
,
but
he
,
who
come
down
out
of
Heaven
;
the
Son
of
Man
,
who
is
in
Heaven
.
Qu.
But
you
will
ask
me
now
;
What
becometh
of
this
Body
of
Flesh
in
the
R●surrection
?
Ans.
What
becometh
of
the
Seed
of
a
Plant
in
the
Spring
,
and
the
Summer
?
The
Plant
first
contracteth
its
Parts
,
and
Powers
;
its
Beauties
and
Sweet●●sses
under
a
Vail
,
while
it
maketh
itself
a
Seed
.
Then
again
it
breaketh
this
Seed
,
casteth
off
the
Vail
,
discovereth
by
degrees
its
entire
Form
with
all
its
Flowers
and
Fruits
,
As
before
the
Plant
was
hid
,
and
imprisoned
in
every
po●nt
of
the
Seed
;
so
is
the
Seed
now
Flourishing
,
and
rejoycing
with
all
its
several
vertues
,
and
pleasant
Forms
in
every
part
of
the
Plant.
We
read
,
Job
.
1.
14.
The
Word
was
made
Flesh.
The
true
,
and
Spiritual
Body
,
which
is
an
Immortal
Plant
in
the
Heavenly
Paradise
according
to
the
Almighty
Power
,
and
Myster●ous
Will
of
the
Eternal
Word
,
in
which
it
standeth
,
and
Flourisheth
,
maketh
itself
into
a
Body
of
Flesh.
Again
by
the
same
Power
in
the
sweet
,
and
glorious
Mystery
of
the
same
Will
,
it
maketh
this
Flesh
a
Spirit
,
If
you
ask
now
where
it
is
;
it
is
Singing
and
Triumphing
throughout
all
the
Div●ne
Powers
,
throughout
all
the
●nnumerably
various
Forms
of
Eternal
Life
,
Beauty
,
and
Joy
in
the
Heaven●y
Body
,
●or
that
which
was
Flesh
,
is
now
Spirit
.
As
the
Tabernacle
was
removed
into
the
Temple
,
when
the
Temple
was
built
up
,
and
set
there
,
as
a
part
of
the
Sacred
Mysteries
in
that
Holy
Place
:
so
the
Spiritual
Body
,
when
it
is
raised
,
taketh
up
into
itself
,
and
comprehendeth
in
itself
the
Vailing
Form
of
Flesh
,
as
a
Beautiful
Form
in
that
Divine
Mystery
,
which
it
finisheth
in
itself
.
Qu.
But
you
will
say
now
perhaps
;
How
is
this
done
,
by
what
Power
,
and
in
what
manner
is
the
Body
of
our
Lord
in
the
Resurrection
made
a
Quickning
Spirit
?
Ans.
I
answer
,
that
it
is
done
by
vertue
of
the
Personal
Union
between
the
Divine
and
Humane
Nature
in
Christ
.
The
Person
is
the
Word
,
the
Eternal
Spirit
.
This
Word
,
the
Soul
,
the
Body
of
our
beloved
Jesus
,
are
all
one
Person
,
so
all
one
Eternal
Spirit
,
the
Fountain
of
Life
.
As
the
Soul
is
said
to
be
all
in
the
whole
Body
,
and
All
in
every
part
of
it
:
so
is
the
Person
in
Christ
,
the
Immm●rtal
Word
All
in
the
whole
Humane
Nature
,
and
All
in
every
part
of
it
,
either
Soul
,
or
Body
.
The
Union
between
the
Divine
Nature
in
our
Bridegroom
,
and
his
glorified
Body
is
equally
immediate
,
and
entire
,
as
between
that
,
and
his
Triumphant
Soul
.
The
Humane
Nature
subsisteth
,
and
standeth
in
the
Divine
,
as
a
Tree
in
its
Root
.
But
this
Union
in
the
days
of
his
Flesh
is
as
that
between
the
Tree
,
and
its
Root
in
Winter
.
The
Resurrection
is
our
Saviours
Spring-time
,
and
Summer
.
Every
living
Root
in
Spring
ceaseth
not
to
send
forth
its
Sap
into
the
Tree
,
until
it
have
brought
forth
the
Tree
into
that
Form
,
and
laden
it
with
those
Fruits
,
which
are
proper
to
the
Root
.
In
the
Resurrection
the
Divine
Nature
riseth
up
with
all
its
Sweetness
,
and
Fatness
,
all
its
Vertues
and
Powers
into
the
Humane
Nature
,
till
it
have
spread
,
and
fashioned
it
entirely
into
its
own
Form
;
till
it
have
laden
it
all
over
with
the
precious
Fruits
of
its
own
excellencies
,
Joys
,
and
Glories
.
In
every
power
,
part
,
and
point
of
Soul
,
and
Body
,
though
never
so
mean
,
so
small
,
the
Fountain
of
the
God-Head
openeth
itself
;
the
Fulness
of
the
God-Head
poureth
forth
itself
,
that
as
the
Waters
cover
the
Sea
,
so
every
distinct
Part
,
or
Point
appeareth
,
as
a
distinct
Sea
of
the
Divine
Life
,
Joys
,
Loves
,
and
Glories
without
bottom
,
or
bound
.
This
,
O
shadowy
Man
,
O
faln
,
lost
Man
,
is
thy
Jesus
,
thy
Life
,
thy
Saviour
.
Look
to
this
Jesus
with
an
Eye
of
Faith
with
an
Eye
of
Love
,
live
by
Him
,
live
in
Him
,
live
to
Him
.
Triumph
thou
because
of
this
Jesus
.
Look
to
Him
as
,
1.
Thy
Principle
.
2.
Thy
Pattern
.
3.
Thy
Price
.
4.
Thy
Portion
.
1.
Look
to
this
Jesus
,
who
is
All-Beautiful
with
the
Beauty
of
the
GodHead
itself
,
as
thy
Principle
.
I
am
the
vine
,
ye
are
the
branches
.
He
,
that
abideth
in
me
,
and
I
in
him
,
bringeth
forth
much
fruit
.
Without
me
ye
can
do
nothing
,
saith
Jesus
Christ
,
Job
.
15.
5.
The
Tree
first
comprehendeth
the
Branch
in
itself
,
then
sendeth
it
forth
,
supplying
it
continually
with
its
own
Life
and
Sap.
By
the
vertue
of
this
Life
&
Sap
the
Branch
taketh
hold
of
the
Tree
,
sucketh
in
continually
fresh
and
vital
nourishment
,
by
which
it
flourisheth
,
and
bringeth
forth
much
fruit
.
What
shall
I
say
for
thee
,
who
yet
partakest
not
of
the
sweetness
,
and
fatness
of
this
Spiritual
Tree
of
Life
,
and
love
?
Thou
canst
bring
forth
no
Fruit
,
thou
canst
do
nothing
towards
thine
own
fruitfulness
.
Without
this
Jesus
thou
canst
do
nothing
.
O
that
thou
didst
understand
thine
own
Emptiness
,
and
the
Fulness
of
Sap
in
this
Vine
:
How
truly
All
things
Angels
,
Men
All
the
Creatures
can
do
nothing
,
are
nothing
without
this
Jesus
,
that
Spirit
,
which
is
the
onely
Truth
,
the
onely
Lfe
in
,
and
thorow
All
!
I
will
pray
over
thee
with
inward
bleedings
of
Divine
Love
from
my
heart
;
O
that
Jesus
thy
Root
,
who
comprehendeth
even
thee
also
in
the
Fulness
of
His
Heavenly
sap
,
and
vertue
,
would
bring
thee
forth
by
a
new
birth
,
as
a
Heavenly
branch
in
Himself
!
O
that
He
would
continually
milk
forth
from
His
Breast
the
streams
of
His
Life
into
thee
!
Thus
He
abideth
in
thee
.
Now
do
thou
,
now
wilt
thou
by
Him
abiding
in
thee
abide
in
Him
.
Shoot
forth
thy self
into
.
Him
,
as
roots
do
their
Sprigs
,
and
Branches
into
the
Earth
beneath
,
by
the
actings
of
thy
Faith
upon
him
.
Draw
his
Spirit
,
and
Grace
into
thy self
.
Be
green
,
be
fair
,
and
flourishing
in
the
Eye
of
Heaven
.
Bring
forth
much
Fruit
for
thy self
;
thy
Saviour
,
thy
Heavenly
Father
,
all
Angels
,
and
blessed
Spirits
to
feed
upon
in
Eternity
.
2.
Look
to
this
Jesus
,
as
thy
Pattern
.
What
thou
hast
seen
done
in
his
Soul
,
and
Body
,
by
the
Union
between
these
and
the
God-Head
;
the
same
Glory
shall
be
brought
forth
in
thy
Soul
,
and
Body
also
by
the
Union
between
him
,
and
thee
;
if
thou
in
thy
Soul
,
and
Body
adhere
,
and
stick
to
his
glorified
Soul
,
and
Body
,
as
they
are
full
of
the
Eternal
Word
dwelling
in
them
,
and
resting
upon
them
.
The
Angels
reproved
the
Disciples
,
when
Christ
was
taken
up
into
Glory
,
because
they
looked
to
a
visible
Heaven
to
see
their
glorified
Lord
still
with
Eyes
of
Flesh
:
Why
stand
you
here
gazing
up
into
Heaven
?
This
same
Jesus
,
who
is
taken
up
from
you
into
Heaven
,
shall
so
come
in
like
manner
,
as
ye
have
seen
him
go
into
Heaven
.
I
say
to
you
in
another
sense
:
stand
,
and
look
upon
your
Jesus
,
as
he
ascends
.
This
is
your
Pattern
.
As
you
have
seen
him
in
his
Humane
Nature
go
up
out
of
all
Fleshly
,
and
Visible
Images
into
an
Invisible
Glory
;
as
you
have
seen
him
taken
out
of
the
sight
of
every
created
Eye
in
the
white
Cloud
of
the
most
excellent
Majesty
of
the
Father
,
which
is
the
Heaven
of
Heavens
,
so
shall
the
same
Jesus
in
like
manner
come
again
in
your
Souls
,
and
Bodies
,
descending
into
them
upon
those
Spiritual
Heavens
,
and
changing
them
by
degrees
from
Glory
to
Glory
,
till
they
also
put
off
every
thing
of
Flesh
,
and
disappearing
to
every
natural
Eye
,
be
made
perfecti●n
the
same
Spirit
,
to
be
for
ever
together
with
him
there
,
where
he
is
,
and
like
him
.
3.
Look
to
Jesus
,
as
thy
Price
.
The
Lord
taketh
notice
of
the
low
thoughts
,
and
disesteem
,
which
the
Jews
had
of
him
by
that
,
which
they
gave
for
him
thirty
pieces
of
Silver
:
This
,
saith
he
by
the
Prophet
,
is
the
Price
,
at
which
they
valued
me
.
Thou
that
seemest
to
thy self
the
least
,
and
poorest
in
all
the
flock
of
Christ
,
see
the
great
,
the
unimaginable
thoughts
of
esteem
,
and
love
in
the
heart
of
God
for
thee
;
O
man
see
the
honour
,
and
affection
,
which
thy
God
hath
for
thy
Soul
,
how
precious
it
is
in
his
Eye
.
This
is
the
price
,
at
which
the
Father
valueth
thee
,
this
Jesus
his
onely
Son
,
full
of
God
,
and
of
Glory
,
enriched
all
over
in
his
whole
Person
,
with
all
the
Treasures
of
the
God-Head
laid
out
upon
every
part
of
him
.
Learn
O
man
,
to
believe
;
Learn
O
believer
,
to
value
thy
sel●
by
this
Price
,
at
which
the
Father
hath
valued
thee
,
this
Jesus
.
O
Sinner
,
expect
as
much
Love
,
and
Mercy
,
as
much
Grace
,
Comfort
,
and
Glory
to
raise
thee
above
the
lowest
depths
of
Sin
in
the
Guilt
,
Filth
,
and
Power
of
it
;
in
the
sting
,
shame
,
sufferings
,
and
wrath
,
which
go
along
with
it
;
as
this
Price
can
purchase
,
this
all-glorious
Jesus
is
worthy
of
,
with
the
Fulness
of
his
God-Head
multiplied
innumerable
times
over
,
in
his
Divine
Nature
,
in
all
parts
of
his
humane
Soul
,
and
Body
.
O
Saints
,
let
your
Faith
,
and
Hope
stop
no
where
,
until
you
find
that
brought
forth
in
you
,
which
may
answer
so
inestimable
a
price
,
until
you
find
your self
raised
to
that
pitch
of
Beauty
,
Blessedness
,
Glory
,
and
Spirituality
,
which
may
be
worthy
of
this
Jesus
.
4.
Look
upon
this
Jesus
,
as
your
Portion
.
Thou
,
who
canst
say
,
as
David
doth
,
Psal.
16.
5.
The
Lord
Jesus
is
the
Portion
of
my
Heritage
;
mayst
add
,
as
he
doth
.
v.
7.
The
lines
are
fallen
unto
me
in
a
pleasant
place
;
I
have
a
goodly
heritage
.
This
is
a
Fountain
sealed
,
and
a
Garden
inclosed
,
a
Fountain
sealed
,
a
Garden
inclosed
from
every
natural
Spirit
;
but
inclosed
with
walls
of
Fire
,
the
Fire
of
Eternal
Love
,
and
Glory
for
thee
;
sealed
with
thine
Image
,
and
the
Inscription
of
thy
name
upon
it
,
who
believest
.
Walk
in
this
Garden
,
delight
thy self
with
the
pleasant
beauties
,
sweet
smells
,
divine
vertues
,
precious
Fruits
of
the
God-Head
there
.
Go
down
into
this
Fountain
;
●ath
thy self
in
the
depths
of
it
,
lie
there
overflown
with
its
living
waters
,
till
thou
be
changed
into
the
same
waters
,
and
become
one
Fountain
,
one
Spirit
with
thy
Jesus
,
till
thy
Soul
be
made
like
his
glorious
Soul
,
thy
Body
be
made
like
to
his
glorious
Body
;
till
the
Fountain
of
the
God-Head
be
opened
,
and
the
Fulness
of
the
God-Head
poured
forth
in
every
part
of
These
,
as
of
Them
by
their
mutual
Union
,
and
Marriage
in
one
Quickning
Spirit
.
Propos.
3.
I
drew
the
Platform
of
a
Building
for
the
countenancing
of
my
Second
Rule
in
Direction
to
the
knowledge
of
the
Person
,
and
Beauties
of
our
glorified
Saviour
.
I
laid
the
ground
of
my
Building
in
the
latter
part
of
that
,
1
Cor.
15.
I
cast
this
Building
into
three
Stories
comprised
in
three
Propositions
.
I
have
finished
two
of
them
according
to
my
model
.
The
Second
Rule
for
the
sake
of
which
I
designed
this
Frame
,
and
Fabrick
was
,
that
Spiritual
Things
are
to
be
compared
with
Spiritual
.
The
two
Propositions
,
which
were
as
the
two
Stories
in
the
Building
were
these
.
1.
The
Body
of
our
Jesus
in
Heaven
is
not
to
be
compared
with
his
Body
on
Earth
,
either
living
,
or
dying
.
2.
There
is
no
Comparison
between
the
glorified
Body
of
our
Beloved
in
Heaven
,
and
the
first
,
the
fairest
Body
of
Adam
in
Paradise
.
I
am
now
to
add
the
Third
Story
,
so
to
lay
the
Top-stone
,
and
to
compleat
my
Building
.
Prop.
3.
The
Third
Proposition
is
this
:
The
Spiritual
Body
of
our
Blessed
Saviiour
is
to
be
compared
with
its
own
Spiritual
Principle
,
and
Pattern
,
The
Materials
,
Form
,
and
Furniture
for
this
Piece
of
the
Building
are
taken
out
of
that
Scripture
,
1.
Cor.
15.
47.
The
first
man
is
of
the
Earth
,
Earthy
:
the
second
man
the
Lord
from
heaven
.
See
here
Two
distinct
principles
,
and
Patterns
of
two
several
Men
,
differing
not
onely
,
as
distinct
Individuals
of
the
same
Kind
;
but
in
their
whole
Essence
,
and
Nature
,
as
Heaven
,
and
Earth
;
the
Shadow
,
and
the
Substance
;
the
Life
,
and
the
Picture
.
The
Principle
of
the
First
Man
is
Earth
:
the
Principle
of
the
Second
Man
is
Heaven
.
From
these
two
Principles
these
two
Men
take
their
whole
Nature
Name
,
and
Image
.
They
take
their
Nature
entirely
from
their
Principles
.
The
first
man
is
of
the
Earth
,
Earthy
:
the
second
Man
is
the
Lord
from
Heaven
.
v.
47.
As
the
Mettals
take
their
Essence
,
and
Substantial
Form
from
the
Mine
,
in
which
they
are
bred
,
and
out
of
which
they
are
drawn
:
so
the
first
Adam
,
from
the
Mine
of
Earth
below
is
Earth
in
his
Substance
,
and
Essence
.
The
second
Man
Jesus
risen
from
the
Dead
is
pure
Heaven
quite
thorow
in
the
Fundamentals
,
and
Essential
Parts
of
His
Immortal
Substance
,
as
well
,
as
in
the
Ornaments
,
and
Beautifyings
of
it
.
For
He
cometh
forth
from
a
Mine
of
finest
Gold
.
Hee
is
the
Lord
,
of
a
Nature
in
it self
above
All
,
and
over
All
,
from
Heaven
.
These
two
Men
take
their
Name
also
from
their
Principle
.
As
is
the
Earthy
,
such
are
they
that
are
Earthy
:
as
is
the
Heavenly
,
such
are
they
that
are
Heavenly
:
v.
48.
Behold
the
Earthy
,
and
the
Heavenly
.
They
take
their
Image
too
from
their
Principle
.
As
we
have
born
the
Image
of
the
Earthy
:
we
shall
also
bear
the
Image
of
the
Heavenly
.
The
Heavenly
One
beareth
the
Image
of
His
proper
Heaven
,
out
of
which
He
cometh
,
and
so
bringeth
Heaven
down
in
Himself
,
The
Earthy
One
is
cloathed
with
the
Image
of
the
Earth
,
out
of
which
He
is
taken
.
Thus
the
Principle
is
the
Pattern
also
.
Each
Man
is
All
that
,
which
He
is
,
for
Matter
,
and
Form
;
Substance
,
and
Image
;
Stuff
,
and
Trimming
;
Metal
,
and
Fashion
from
his
own
Principle
.
The
Principle
is
both
the
Mine
,
and
Mint
.
Each
Man
of
these
Two
comprehendeth
His
Principle
in
Himself
;
the
One
,
the
Earth
;
the
Other
,
Heaven
in
His
Heart
,
and
Face
;
in
His
Root
,
Substance
,
and
Sap
,
as
also
in
His
Form
,
Flower
,
an●
Fruit.
I
Know
no
piece
of
Knowledge
in
the
whole
Gospel
,
of
more
consequence
,
upon
which
more
of
Divine
Light
;
more
of
Divine
Life
,
and
Strength
:
more
of
Divine
Sweetness
,
Comfort
,
and
Joy
dependeth
,
than
a
right
Understanding
of
the
Difference
between
these
Two
,
the
Earthy
,
and
the
Heavenly
One.
This
is
the
Golden
Key
,
which
openeth
not
the
little
Wicket
,
but
the
great
Gate
into
the
Kingdom
of
God
;
the
Several
Natures
of
Adam
,
and
Christ
in
His
Humanity
;
the
Son
by
Creation
,
and
the
Son
by
Adoption
;
Man
in
Paradise
,
a
Saint
in
the
Spirit
and
in
Heaven
.
These
are
to
be
Know
by
their
Principles
onely
.
For
their
Principles
are
their
Patterns
.
Their
Principles
are
Earth
and
Heaven
.
These
will
be
best
Known
by
their
Answering
,
and
Opposition
one
to
another
.
All
,
that
is
,
is
divided
into
Heaven
,
and
Earth
.
1.
The
Earth
,
which
is
the
Principle
of
the
First
man
is
to
be
sought
out
and
discovered
,
that
we
may
upon
that
Foot-stool
ascend
to
the
Throne
;
that
we
may
come
more
distinctly
,
and
clearly
by
Degrees
to
a
Sight
of
that
Heaven
,
which
is
the
Principle
of
the
Lord
Jesus
in
Glory
.
This
lyeth
clear
before
us
,
that
the
Heaven
understood
in
this
place
cannot
be
any
Visible
,
or
Common
Heaven
,
no
,
not
any
of
the
Created
Heavens
.
This
is
an
Heaven
above
All.
For
He
,
who
cometh
forth
from
it
,
is
Lord
of
All.
He
is
made
Higher
than
All
Heavens
,
by
ascending
into
this
Heaven
,
which
is
of
another
Make
different
from
all
things
of
the
First
Creation
;
and
hath
a
New
Name
above
every
Name
,
that
is
named
in
this
World
,
or
that
which
is
to
come
;
the
World
of
Sense
,
or
the
World
of
Angels
:
Heb.
7.
26.
Eph.
4.
v.
10.
The
Earth
then
of
which
we
speak
cannot
be
the
Common
Earth
.
It
must
be
as
large
,
as
that
mentioned
,
Gen.
1.
v.
2.
out
of
which
the
Heavens
themselves
were
made
.
The
Earth
intended
here
by
the
Holy
Ghost
taketh
in
all
things
below
the
Heaven
mentioned
,
and
meant
by
Him
.
Angels
with
all
the
Invisible
.
Glories
of
the
First
Creation
are
Gods
arising
up
out
of
this
Earth
,
and
comprehended
within
the
Compass
of
it
.
I
will
set
up
Three
Lights
before
you
,
by
which
I
shall
endeavour
to
give
you
a
Prospect
of
this
Earth
,
and
of
the
First
Man
arising
out
of
it
,
so
,
as
to
be
a
Shadow
,
and
a
Figure
of
the
Heaven
we
aim
at
,
with
our
Bridegroom
coming
down
out
of
it
,
coming
down
in
it
,
as
His
Mother
of
Eternal
Love
;
His
Garment
,
and
Crown
of
Divine
Beauty
;
His
Chariot
of
Life
,
and
Light
;
of
Power
,
and
Pleasure
.
1.
Light
:
God
,
as
He
is
the
Head
of
the
First
Creation
,
cometh
not
forth
Naked
,
but
in
a
Shadowy
Image
of
Himself
,
which
He
casteth
,
as
a
Vail
,
over
the
true
and
proper
Beauties
of
His
own
Person
,
which
the
Eye
of
no
Creature
ever
saw
,
or
can
see
,
Psal.
104.
The
Psalmist
singeth
the
praises
,
and
wonders
of
God
in
the
Creation
.
After
the
preface
he
beginneth
thus
:
Who
coverest
thy self
with
Light
,
as
with
a
Garment
,
and
stretchest
out
the
Heavens
,
as
a
Curtain
;
v.
2.
You
have
a
manifest
allusion
here
to
the
Works
of
the
First
,
and
Second
Day
;
Gen
,
1.
The
Jews
say
from
this
Scripture
in
the
books
of
their
wise
,
and
learned
men
,
that
God
to
make
this
World
,
appeared
not
in
His
naked
Beauties
,
but
cum
Indumentis
suis
,
with
a
Garment
for
a
Covering
upon
Him
.
The
Light
,
in
which
God
shineth
forth
at
the
Beginning
to
form
a
Mass
of
Darknes
into
a
beautiful
Creation
,
was
onely
a
Shadow
of
the
Eternal
Light
of
His
own
Nature
,
and
Substance
,
and
a
Vail
upon
it
.
The
Glory
itself
,
the
Divine
Presence
,
and
Appearance
at
the
Head
of
this
Creation
,
which
was
spread
over
the
whole
Compass
of
it
,
as
an
Heaven
,
was
a
Curtain
drawn
before
the
true
Heaven
,
the
true
Glory
,
which
stood
behind
this
Curtain
;
like
the
Oracle
,
in
the
most
Holy
place
,
while
the
First
Tabernacle
was
not
yet
removed
This
is
the
First
Light
.
2.
Light
:
God
in
this
Shadowy
Image
of
himself
is
that
Earth
,
the
Divine
Earth
,
out
of
which
the
first
Man
is
made
with
a
Divinity
resting
upon
him
.
Gen.
1.
26.
God
said
;
let
us
make
man
in
our
Image
,
after
our
Liken●ss
.
The
word
Image
,
in
Hebrew
Tselem
,
seemeth
to
be
a
contract
of
two
words
,
Tsd
Maveth
,
the
Shadow
of
Death
.
It
is
used
,
Psal.
39.
6.
Man
walketh
in
a
vain
show
;
they
are
disquieted
in
vain
,
or
in
vanity
.
That
other
word
used
,
Gen
,
1.
26.
Our
Likeness
,
signifieth
similitude
,
silence
,
an
imagination
,
a
cutting
off
.
Both
import
thus
much
,
that
the
Divine
Image
,
the
Mother
of
the
first
Adam
,
in
whose
Womb
he
was
formed
,
out
of
whose
Womb
he
sprung
forth
,
upon
whose
breasts
he
hung
,
was
a
shadow
,
a
silent
vanishing
Shadow
of
the
Eternal
word
,
in
which
that
slept
,
as
in
its
Night
,
or
Death
.
As
Dreams
are
Imaginations
in
the
Fancy
,
which
act
their
parts
while
the
Man
sleepeth
:
such
was
this
Image
,
after
which
Man
with
the
whole
World
was
made
.
This
was
the
Mother-Earth
,
which
brough●
him
forth
,
which
beareth
him
,
which
nurseth
him
in
her
Bosom
,
and
dandleth
him
on
her
Knees
.
We
read
;
Gen.
2.
7.
God
formed
Man
of
the
dust
of
the
ground
.
The
word
Ground
is
the
same
with
Adam
.
It
signifieth
in
its
root
a
sparkling
Lustre
,
and
Ruddiness
,
like
that
of
the
best
Rubies
,
to
express
which
it
is
also
used
.
A
sweet
and
glorious
Light
shining
thorow
a
dark
shade
,
like
a
rosie
morning
;
or
the
Sun
setting
red
in
a
lovely
evening
,
because
being
low
he
shineth
with
his
bright
Beams
thorow
the
rising
mists
,
and
vapours
of
the
Earth
;
is
properly
intended
by
this
word
.
The
Light
of
the
God-Head
sparkling
in
a
Shadow
of
himself
,
glowing
under
a
Cloud
,
like
a
living
Ruby
from
the
Rock
of
Eternity
;
this
was
Adamah
,
the
Ground
,
the
Mother
of
Adam
.
God
formed
Adam
of
the
dust
of
this
ground
.
The
learned
Jews
paraphrase
after
this
manner
upon
the
dust
here
.
As
the
skilful
Apothecary
beateth
his
Spices
to
a
small
,
and
●ine
powder
,
that
by
a
more
curious
,
and
exact
mixture
of
them
he
may
make
them
into
a
rich
ointment
,
or
cordial
:
so
God
in
the
smallest
,
and
least
parts
perfectly
mingleth
,
and
uniteth
all
the
Principles
,
Powers
,
Forms
,
and
Vertues
of
the
several
Creatures
,
as
they
lay
together
in
their
first
,
and
fairest
Image
,
in
their
First-born
state
in
himself
.
Of
these
thus
tempered
he
sormeth
Man
,
the
Second
Image
of
the
whole
Creation
next
to
that
in
his
own
Person
.
Thus
Man
is
as
a
living
Crystal
,
in
which
the
entire
Form
of
all
the
world
visible
,
and
invisible
is
seen
transparently
in
the
whole
Glass
,
and
in
every
point
of
the
Glass
,
by
a
ravishing
concurrence
of
all
parts
in
each
,
the
m●nutest
part
,
with
a
most
beautiful
,
and
divine
Harmony
arising
from
the
accurate
Mixture
of
that
Precious
Dust.
Thus
Man
is
an
Universal
musick
,
where
the
well-measured
Motions
,
and
sweet
Sounds
of
all
the
Strings
meet
in
every
skilful
Touch
of
every
String
;
as
a
New
Circle
of
Heavenly
Melody
,
and
Delights
spread
from
a
New
Center
of
Life
,
and
Love
.
Thus
I
pass
from
the
Second
to
the
Third
Light
.
3.
Light
:
The
First
Adam
was
the
Golden
Head
of
the
First
Creation
next
to
God
in
Jesus
Christ
.
St.
John
in
the
1.
chapter
of
his
Gospel
describeth
the
order
,
and
manner
,
in
which
the
unfaln
World
came
forth
from
God
.
The
Word
,
which
was
Jesus
Christ
,
as
He
is
God
,
the
Essential
,
and
Eternal
Image
of
the
God-Head
,
was
made
by
His
own
Almighty
Power
,
according
to
the
Unsearchable
Counsel
of
His
own
All-Gracious
,
and
All-Glorious
Will
,
a
Shadowy
Image
of
Himself
.
As
upon
the
Vail
of
the
most
Holy
Place
were
wrought
in
pleasant
Colours
the
Figures
of
those
Cherubims
,
which
stood
within
the
Vail
shining
in
a
rich
Substance
of
Massy
Gold
:
So
was
it
in
the
most
Holy
Person
of
our
Saviour
,
the
true
,
and
living
Temple
of
the
Divine
Nature
,
The
Glories
of
the
Essential
Image
figured
themselves
upon
this
Mystical
Vail
of
the
Shadowy
Image
.
So
the
Beloved
Apostle
saith
to
us
,
while
he
openeth
the
Mysteries
,
and
Births
of
the
Divine
Love
;
v.
2.
All
things
were
made
by
Him
;
by
his
Lord
,
and
his
Love
;
our
Lord
,
and
our
Love
,
our
Jesus
.
As
He
was
the
Essential
Image
,
and
the
Pattern
upon
the
Mount
of
Eternity
,
All
things
were
made
by
Him
;
They
were
Copies
taken
of
Him
,
Shadows
cast
from
Him
by
the
Abunance
of
an
Overflowing
Life
,
and
vertue
in
Him
.
Without
Him
was
nothing
made
,
v.
2.
That
expression
Without
Him
;
properly
signfieth
,
apart
in
separation
,
or
disunion
from
Him
;
in
a
Self
Subsistency
.
All
the
Creatures
in
their
Flower
,
in
their
Virgin-purities
,
and
perfections
stood
,
and
flourished
together
with
their
united
Beauties
,
and
Sweetnesses
in
the
Person
of
our
Bridegroom
,
as
He
made
Himself
a
Shadowy
Image
.
After
this
manner
,
was
our
Jesus
The
Beginning
of
the
Creation
of
God
;
and
the
First-born
of
every
Creature
.
St
John
addeth
;
v.
3.
In
Him
was
Life
.
Some
Interpreters
joyn
the
latter
end
of
the
second
verse
with
the
beginning
of
the
third
,
and
read
;
That
which
was
made
,
was
Life
in
Him
.
The
sense
is
the
same
.
All
the
Creatures
in
the
Person
of
Christ
did
flourish
,
and
shine
together
in
the
unstain'd
Lustre
,
and
Harmony
of
One
Divine
Beauty
.
They
did
rejoyce
,
and
sing
together
in
the
Fellowship
of
One
Divine
Life
,
and
Love
.
Here
they
see
the
Beauties
,
they
smell
the
sweetnesses
,
they
tast
the
pleasant
vertues
,
they
feast
upon
the
precious
Substances
,
they
drink
in
the
pure
Lives
,
and
Spirits
of
each
other
continually
.
This
Life
was
the
Light
of
Man
,
v.
3.
From
this
Life-Image
of
the
Creation
in
Christ
propagating
itself
Immediately
,
and
entirely
,
springeth
forth
the
Essence
,
and
Form
of
Man
.
Man
is
now
a
Light
of
Glory
shining
freshly
,
and
fully
from
the
First
Created
Light
,
which
subsisted
in
the
Person
of
the
Eternal
Word
.
In
this
Light
of
Glory
stood
Paradise
with
all
the
Creatures
in
their
Pri●t●ve
,
Pure
,
and
First-born
State
,
next
to
their
First-born
State
in
our
Lord
Jesus
.
From
the
Fountain
arising
here
,
and
going
forth
from
this
Eden
all
the
Creatures
sprung
up
fresh
,
and
new
every
moment
,
in
their
several
Beings
,
and
Beauties
,
as
they
grew
upon
their
proper
,
and
distinct
roots
.
By
this
you
may
understand
the
sense
,
in
which
Adam
is
said
to
be
set
in
the
Garden
to
dress
it
,
and
to
keep
it
;
Gen.
2.
To
dress
it
,
signifieth
to
serve
it
,
or
minister
to
it
.
The
Lord
Jesus
by
his
Resurre●tion
from
the
dead
is
set
in
the
Heavenly
Paradise
to
dress
,
and
keep
that
.
So
he
saith
of
himself
:
I
go
to
prepare
a
place
for
you
;
John
14.
The
Paradise
above
is
set
in
the
glorified
Person
of
the
Lord
Jesus
.
From
the
Father
the
Fountain
of
the
God-Head
opening
himself
in
his
Bosom
,
he
riseth
up
with
an
Eternal
Form
of
Divine
Glory
into
every
particular
Saint
,
as
into
a
Spiritual
Plant
of
the
Heavenly
Paradise
,
which
comprehendeth
all
Paradise
with
its
Root
,
Body
,
and
Branches
in
itself
.
Jesus
Christ
is
the
Tree
of
Life
in
the
midst
,
the
Center
of
the
Eternal
Paradise
,
on
which
all
the
Fruits
of
this
Garden
grow
.
Each
Fruit
,
each
Plant
in
like
manner
is
a
Tree
of
Life
compleat
in
itself
bearing
all
the
other
Love-Plants
,
as
its
own
proper
Branches
,
and
Fruits
.
Thus
this
Paradise
in
the
third
Heavens
standeth
in
the
Person
of
Christ
,
and
standeth
out
of
the
Person
of
Christ
.
After
the
same
similitude
the
Paradise
below
standeth
first
,
standeth
entire
in
the
Angelical
Person
of
the
first
Adam
.
The
Lord
Jesus
in
his
Shadowy
Image
riseth
up
first
here
,
here
first
he
formeth
the
fairest
,
and
fullest
figure
of
himself
.
Every
Angel
,
every
Star
,
every
Flower
hath
here
its
first
,
its
freshest
Life
,
Beauty
,
and
Sweetness
.
All
fall
in
,
and
stand
here
,
as
parts
of
the
Musick
in
the
full
Harmony
.
As
all
the
parts
of
Musick
flow
forth
from
the
Universal
Harmony
,
and
are
measured
by
it
:
so
doth
the
first
Man
from
the
Fountain
rising
up
into
the
universal
Form
of
the
whole
Creation
in
himself
,
go
forth
every
moment
freshly
,
and
newly
into
the
temporary
Forms
of
each
particular
Creature
,
each
Angel
,
each
Star
,
each
Flower
,
ministring
to
them
the
number
of
their
parts
,
the
measure
of
their
proportions
,
the
weight
of
their
vert●●s
.
I
have
been
the
larger
in
this
place
,
that
we
may
enjoy
the
sweetness
of
the
Light
of
that
Scripture
more
fully
by
seeing
it
more
clearly
,
Rom.
5.
14.
The
first
Man
was
a
Figure
of
him
,
who
is
to
come
.
This
is
the
Earth
,
of
which
we
speak
,
God
in
a
Shadowy
Image
;
the
M●on
which
Pythagoras
called
,
an
Heavenly
Earth
;
or
an
Earthly
Heaven
.
Thus
is
the
first
man
of
this
Earth
,
Earthy
.
I
believe
you
run
before
me
in
your
thoughts
,
and
by
this
time
have
some
prospect
into
that
Heaven
,
from
which
the
second
Man
,
the
Lord
of
Glory
〈◊〉
.
I
am
now
to
proceed
to
this
,
which
is
our
Rest
,
and
the
end
of
our
〈…〉
he
unprofitable
,
nor
unpleasant
to
stay
here
a
while
,
and
re●●●
〈…〉
beautiful
Earth
,
this
blessed
M●n
rising
up
out
of
it
.
It
will
afford
us
two
Lessons
of
much
use
,
and
comfort
.
1.
Lesson
.
Fear
,
tremble
,
be
confounded
at
the
sight
of
Sin
,
and
fly
from
it
with
all
your
might
.
O
Man
!
What
a
glorious
Angel
wast
thou
?
How
wert
thou
in
the
similitude
of
God
?
the
Crownof
the
whole
Creation
?
Every
precious
stone
was
there
.
How
is
this
goodly
Creature
faln
?
Thou
art
become
by
Sin
a
Worm
,
and
no
Man
;
a
Serpent
creeping
upon
thy
belly
,
and
feeding
upon
the
dust
of
the
Earth
.
All
the
Creatures
grew
,
and
flourished
together
,
as
a
Nose-gay
in
thy
Bosom
,
being
in
their
Paradise
there
,
and
living
upon
their
Root
.
How
art
thou
made
a
filthy
,
noisom
sink
,
in
which
all
the
Creatures
●e
covered
with
dirt
,
withered
,
and
dead
?
O
the
Curse
,
that
goeth
along
with
every
Sin
!
I
have
heard
of
an
Holy
Divine
,
strong
in
Faith
,
who
,
haunted
by
an
Apparition
of
the
Devil
in
the
form
of
an
Hog
,
thus
reproached
him
:
Fie
Satan
once
a
beautiful
,
and
blessed
Angel
,
dost
thou
now
appear
in
the
shape
of
a
vile
,
filthy
Heg
?
The
Devil
was
so
stung
with
this
reproof
,
that
he
went
presently
away
out
of
countenance
,
and
vanished
cut
of
that
good
Mans
sight
.
When
we
are
tempted
to
any
Sin
of
Lust
,
Covetousness
,
or
Wrath
,
let
us
in
like
manner
say
to
our selves
:
Fie
my
Soul
,
once
in
the
Likeness
of
God
,
once
a
Quire
of
Angels
,
a
Paradise
in
thine
own
Person
;
wilt
thou
now
make
thy self
a
Hag
,
a
D●g
,
a
Toad
.
2.
Lesson
.
Set
a
high
value
upon
Jesus
Christ
;
set
your
hearts
upon
him
;
believe
in
him
;
love
him
;
run
into
his
arms
;
cleave
to
him
.
That
Paradise
,
that
Purity
,
that
Innocency
,
that
light
of
Life
,
and
Beauty
,
which
you
have
lost
,
are
found
again
in
his
bosom
changed
from
the
Shadow
to
the
Substance
.
He
,
that
was
the
Figure
in
the
first
Adam
,
and
vanished
out
of
your
sight
,
leaving
you
alone
,
naked
,
and
desolate
;
the
same
is
come
again
to
you
in
the
second
Adam
,
in
the
Truth
,
and
life
,
to
abide
for
ever
with
you
.
Augustus
Caesar
gloried
,
that
he
found
the
Buildings
of
Rome
Bricks
,
but
left
them
Marble
.
Our
Paradise
was
at
first
Earthly
,
and
fading
.
Our
Jesus
hath
prepared
for
us
in
himself
an
Heavenly
,
unfading
,
eternal
Paradise
.
When
Caesar
found
Cato
his
Enemy
slain
by
his
own
hand
,
that
he
might
not
come
into
the
power
of
the
Conqueror
;
Caesar
spake
these
words
over
the
dead
body
:
I
envy
thee
Cato
the
glory
of
thy
Death
;
seeing
thou
didst
envy
me
the
glory
of
thy
Life
.
Poor
man
!
faln
from
the
first
Beauty
,
and
Blessedness
;
lost
in
Death
,
and
Wrath
;
come
to
Jesus
Christ
;
do
not
thorow
unbelief
deny
to
him
the
glory
of
restoring
thy
Beauty
,
and
Blessedness
to
thee
better
,
than
at
the
first
,
by
restoring
thee
to
the
naked
Bosom
of
Eternal
Love
,
and
the
Substantial
Joys
of
eternal
Life
.
But
now
it
is
time
to
pass
on
to
our
second
Discovery
,
unto
which
all
this
hath
been
a
preparation
only
.
We
have
seen
the
flourishing
Earth
of
the
first
Man
,
which
is
only
as
a
sight
in
a
Cross-bow
,
or
Gun
to
direct
our
Eye
to
the
mark
,
which
is
the
Heaven
answering
to
this
Earth
.
Blessed
shall
our
Eyes
be
,
if
they
see
this
Heaven
opening
itself
,
and
the
Lord
coming
down
out
of
it
,
with
all
its
glories
under
his
Feet
,
and
round
about
him
.
2.
Heaven
:
God
in
the
brightness
of
his
own
Substance
,
uncloathed
of
every
garment
,
appearing
in
the
naked
Beauties
,
and
Loves
of
his
Divine
Nature
,
and
Person
;
this
is
the
Heaven
into
which
the
Body
of
our
Saviour
ascendeth
,
out
of
which
it
cometh
,
as
a
Bride
from
the
bosom
of
her
Bridegroom
as
the
Heavenly
Eve
from
the
side
of
her
Heavenly
Adam
;
Beauty
of
his
Beauty
,
Love
of
his
Love
;
joyned
to
him
inseparably
in
one
Spirit
,
and
one
eternal
Glory
.
This
is
the
Heaven
over
the
head
of
the
shadowy
Image
,
the
essential
,
and
eternal
Image
of
the
Father
.
This
is
the
Resurrection
of
our
Jesus
from
the
Dead
;
this
is
the
sweet
,
and
sacred
Mystery
of
our
Saviours
death
;
the
opening
of
the
shadow
,
as
a
Grave
,
in
which
the
true
Glory
slept
,
that
this
might
come
forth
,
and
as
it
riseth
,
overspread
the
shadow
;
as
it
overspreadeth
it
,
gather
it
up
into
itself
,
which
is
the
swallowing
up
of
Death
into
the
Victory
and
Triumph
of
Eternal
Life
;
the
darkness
of
the
shadow
into
the
everblessed
light
of
the
beloved
substance
.
Our
Love
is
never
awakened
,
or
stirred
up
till
himself
please
.
When
the
Beautiful
,
and
Acceptable
time
is
come
,
the
true
Glory
,
which
lieth
buried
in
the
shadow
awakeneth
,
by
a
mysterious
touch
upon
the
shadow
rendeth
it
,
as
a
Vail
;
then
it
looketh
forth
,
and
springeth
like
the
morning
,
like
the
fair
Moon
,
like
the
pure
Sun
,
the
Figure
,
and
the
Life
,
all
shining
together
with
one
Glory
in
the
Calm
,
and
clear
day
of
Eternity
.
I
shall
endeavour
to
explain
,
and
confirm
this
to
you
by
one
Scripture
;
John
17.
5.
Father
glorify
me
with
thy self
,
with
that
Glory
,
which
I
had
with
thee
before
the
world
was
.
Our
dying
Saviour
prayeth
for
his
humane
Nature
,
and
for
his
divine
Nature
,
only
as
it
was
united
to
,
and
sympathised
with
his
Manhood
.
The
God-Head
in
its
own
single
state
,
and
simplicity
is
ever
above
all
passion
,
and
so
all
prayer
.
Jesus
Christ
prayeth
to
be
glorified
with
the
Father
in
that
Soul
,
and
Body
,
in
which
he
was
presently
to
be
cruci●ied
with
Thieves
;
that
in
these
he
may
be
there
,
where
the
Father
is
,
that
is
,
in
the
high
,
and
holy
place
of
Eternity
;
to
this
end
that
in
these
he
may
partake
of
the
glory
of
the
Father
there
,
in
Eternity
.
Eternity
is
defined
to
be
:
The
possession
of
all
good
together
,
and
at
once
;
without
any
bound
terminating
it
before
,
or
after
,
or
in
any
kind
.
This
is
the
high
place
of
Eternity
,
above
all
Time
,
Change
,
Succession
,
or
Division
.
For
this
reason
is
our
Lord
said
to
be
Hig●er
than
the
Heavens
.
All
Created
Heavens
are
below
Eternity
.
They
have
M●●sures
,
and
Limits
set
to
the
Forms
of
their
Beings
,
and
to
their
Durations
,
which
they
ca●
not
pass
.
They
are
continually
rouling
thorow
successive
Changes
.
As
the
Sealyeth
all
in
Waves
:
so
do
the
Essences
of
the
most
great
,
and
glorious
Creature
▪
consist
of
manifold
,
and
various
Changes
.
Jesus
alone
in
His
Manhood
is
ascended
to
the
Height
of
Eternity
above
all
Changes
;
and
in
this
Height
of
Glory
He
cometh
the
second
time
into
the
World
,
when
it
is
said
to
him
;
Thou
changest
the
Heavens
,
as
a
Garment
,
and
they
are
changed
.
But
thy
throne
,
O
God
endureth
for
ever
and
ever
,
Heb.
1.
8.
12.
So
the
Lord
Jesus
expoundeth
Himself
in
that
prayer
of
His
;
Father
,
glorifie
me
with
thy self
,
with
that
Glory
,
which
I
had
with
thee
before
the
World
was
.
The
Glory
,
which
Christ
prayeth
for
in
behalf
of
His
Humanity
,
is
a
Glory
above
the
Creation
.
For
it
was
before
the
Creation
.
The
Glory
of
Christ's
Humane
Nature
in
the
Resurrection
from
the
Dead
,
is
a
Glory
in
Fellowship
with
the
Father
,
with
Him
,
who
was
from
the
Beginning
,
an
Eternal
Glory
,
a
Glory
,
which
is
,
when
yet
the
World
is
not
;
a
Glory
,
which
is
the
same
,
while
the
World
standeth
,
before
which
the
World
is
not
;
a
Glory
,
which
is
,
when
the
World
is
no
more
.
Eternity
hath
neither
Beginning
nor
End
;
neither
Succession
,
nor
Change
.
We
may
now
understand
,
how
Jesus
Christ
was
with
the
Father
,
before
the
World
was
.
1.
His
Divinity
was
there
.
For
in
that
He
and
the
Father
are
One
.
2
His
Humanity
was
with
the
Father
before
the
World
Personally
,
in
its
prope●●●rson
.
For
the
Divinity
is
the
Person
in
the
Humanity
.
3.
The
Soul
,
and
Body
of
Christ
were
there
in
their
Root
,
in
their
Original
,
in
the
Will
of
the
Father
,
which
is
Eternal
Love
in
its
unconfined
Absoluteness
;
in
the
Wisdom
of
the
Father
,
which
is
Eternal
Beauty
in
its
unlimited
Greatness
,
and
Universal
Comprehension
.
They
were
also
with
the
Father
before
the
World
in
their
glorified
State
.
For
their
Glory
,
which
is
Themselves
in
Truth
,
and
Perfection
,
is
Eternal
,
was
before
the
World
was
.
Thus
our
Saviour
in
His
Glorified
Humanity
is
that
Mel●hisedech
,
mentioned
in
the
Hebrews
,
c.
7.
v.
3.
without
Beginning
of
Life
,
or
End
of
Dayes
;
whose
name
is
always
;
I
am
,
Joh.
8.
58.
which
met
Abraham
with
Bread
,
and
Wine
,
when
he
came
from
the
slaughter
of
the
four
Kings
.
Blessed
art
thou
,
when
thy
Jesus
thus
appeareth
to
thee
in
the
Form
,
and
Glory
of
Melchisdech
,
when
He
is
known
to
thee
by
this
His
new
and
His
old
Name
of
Melchisedech
,
the
King
,
and
Priest
of
the
most
high
God
,
which
,
liveth
for
ever
,
liv●th
in
Eternity
above
all
Times
past
,
present
,
or
to
come
.
Thou
who
thus
seest
,
and
embracest
Him
,
to
thee
He
cometh
with
the
Bread
not
of
Angels
,
but
of
God
;
with
the
new
Marriage-Wine
of
the
Kingdom
of
God
,
Upon
these
the
Father
,
your
Beloved
,
and
you
sup
,
and
Feast
together
while
every
One
in
Him
,
is
both
the
Guest
,
and
the
Feast
.
Blessed
is
he
,
who
in
like
manner
thorowout
the
whole
Mystical
Body
of
our
Saviour
seeth
that
high
,
and
sweet
piece
of
Divinity
to
be
true
,
which
droppeth
from
the
Lips
of
Christ
like
Myrrhe
from
Lillies
;
Joh
,
c.
3.
v.
15.
No
one
ascendeth
into
Heaven
,
but
He
,
who
cometh
down
out
of
Heaven
;
the
Son
of
Man
,
who
is
in
Heaven
.
Mark
,
how
the
Lord
to
prevent
all
Objections
●ixeth
that
Title
,
the
Son
of
Man
,
upon
that
,
which
hath
its
constant
abode
in
Heaven
all
along
the
several
degrees
of
its
descent
,
and
Ascent
.
Jesus
Christs
encompasseth
,
and
circleth
in
His
Human
Nature
Descending
,
walki●g
sadly
on
the
Earth
,
hanging
on
the
Cross
,
lying
in
the
Grave
with
the
Glory
of
the
same
Humane
Nature
Eternal
in
the
Heavens
.
I
will
now
finish
my
Building
,
and
lay
the
Top-stone
by
giving
you
three
Representations
of
the
Person
of
your
Beloved
with
its
Beauty
in
the
Resurrection
;
as
his
Spiritual
Soul
,
and
Spiritual
Body
stand
in
the
same
Glory
with
their
Spiritual
Principle
,
and
Pattern
;
as
they
are
two
distinct
Heavens
exactly
answering
that
Heaven
,
from
which
they
come
,
it
being
both
their
Mine
,
and
their
Mint
.
So
I
shall
conclude
this
use
.
1.
Repres
.
All
my
representations
shall
be
grounded
on
clear
Scriptures
.
Can.
8.
6.
The
Spouse
prayeth
to
Christ
:
Set
me
,
as
a
Seal
upon
thine
Heart
,
as
a
Seal
upon
thine
Arm.
The
prayers
of
the
Heavenly
Bride
are
made
by
the
Spirit
according
to
the
will
of
God
,
and
so
are
always
answered
.
The
Divine
,
and
Humane
Nature
are
Bridegroom
and
Bride
married
together
in
one
Person
.
As
the
Impression
of
a
Seal
in
Wax
hath
all
its
Substance
,
and
Subsistance
in
the
Wax
,
is
nothing
,
but
what
the
Wax
is
in
that
Form
;
so
the
glorified
Soul
,
and
Body
of
our
Blessed
Lord
stand
,
as
Seals
,
as
Impressions
in
that
glorious
depth
of
Love
,
of
Light
,
of
Life
,
of
all
Being
,
which
is
the
Root
,
and
Heart
of
the
God-Head
;
they
stand
,
as
Sealed
Impressions
on
the
Arm
of
God
;
that
is
,
on
every
Excellency
,
every
Beauty
,
every
form
of
Glory
,
in
which
the
God-Head
with
endless
variety
,
with
incomprehensible
,
Sweetness
and
Majesty
spreadeth
forth
itself
.
This
is
all
that
,
which
they
are
;
the
unfathomable
Love
,
and
Innumerable
Beauties
of
the
Divine
Nature
in
the
Forms
of
a
Divine
Soul
,
and
a
Divine
Body
.
2.
Repres
.
Job
c.
38.
14.
speak●ng
of
the
New
Heaven
,
and
Earth
telleth
us
,
that
they
are
turned
to
the
Eternal
word
,
as
Clay
to
the
Seal
.
The
Manhood
of
Christ
in
Glory
hath
the
first
Model
of
these
in
itself
.
As
a
Golden
Seal
maketh
the
Impression
of
itself
on
Wax
,
and
then
fixeth
itself
unto
a
constant
abode
in
the
Impression
,
which
it
hath
made
:
so
the
Eternal
Word
imprinteth
by
itself
immediately
upon
its
own
Soul
and
Body
,
a
clear
,
deep
,
and
full
Image
of
itself
in
all
the
Treasures
of
its
Immortal
Life
,
and
Blessedness
;
uniting
itself
in
its
Divine
Substance
to
this
Divine
Image
most
intimately
,
most
intirely
,
inseparably
.
After
this
manner
the
Glory
,
with
which
the
Humane
Nature
of
Christ
is
glorified
,
is
the
Form
,
and
fulness
of
the
Divine
Nature
,
in
its
Purity
,
unmixt
with
any
other
Substance
,
or
Image
,
in
its
Perfection
,
possessing
,
comprehending
,
enjoying
itself
in
each
distinct
part
here
,
distinctly
,
and
compleatly
.
The
God-Head
by
its
unvailed
Presence
,
and
full
Appearance
,
at
once
fashioneth
the
Manhood
of
our
Jesus
in
every
part
,
and
point
into
its
own
Supream
Form
;
and
filleth
that
Form
throughout
with
its
own
most
glorious
Fulness
.
3.
Repres
.
St.
Paul
telleth
the
Saints
,
that
their
Souls
,
and
Bodies
are
Temples
of
the
Holy
Ghost
.
1
Corin.
6.
19.
If
it
be
so
in
the
Members
,
it
is
so
without
question
in
the
Head
.
Jesus
himself
calleth
his
Body
a
Temple
;
Destroy
this
Temple
,
and
in
three
days
I
will
build
it
up
again
.
This
he
spake
of
his
Body
.
The
Divine
Nature
,
the
Glorified
Soul
,
the
Spiritual
Body
of
our
Heavenly
Bridegroom
are
three
wonderful
Temples
.
The
matter
of
which
these
Temples
are
made
is
all
Spirit
of
the
Eternal
Spirit
;
the
Light
of
Eternal
Life
in
the
Spirit
.
The
fashion
of
these
Buildings
is
the
form
of
God
.
All
the
Beauties
,
and
varieties
of
the
Essential
Wisdom
,
all
the
ravishing
delights
of
the
first
,
the
highest
,
and
most
universal
Harmony
in
the
God-Head
,
shine
in
every
part
of
these
living
structures
.
Within
is
seen
the
high
,
and
Holy
Trinity
with
all
its
deep
,
dazling
,
and
delightful
Mysteries
unvailed
;
all
the
Persons
appearing
in
the
Lights
of
their
naked
,
and
united
Beauties
.
In
the
pure
,
and
transparent
brightness
of
this
Supream
Glory
,
which
is
the
first
,
and
the
last
,
are
seen
all
things
,
that
ever
passed
,
or
are
to
pass
over
the
Stage
of
this
Creation
from
the
Beginning
to
the
End
with
their
several
Motions
,
and
Changes
;
yea
,
Forms
far
more
innumerable
,
and
greater
,
than
ever
were
,
or
can
be
seen
in
this
World
;
the
whole
compass
of
Eternity
,
and
Time
,
as
it
cometh
down
out
of
Eternity
,
as
it
beareth
the
Figure
of
it
,
as
it
returneth
again
;
as
it
lieth
in
the
bosom
of
Eternity
,
as
it
is
one
piece
with
it
,
and
maketh
a
Triumphant
part
of
the
Divine
variety
there
.
All
these
are
seen
in
the
amiable
,
and
admirable
Face
of
the
Trinity
within
these
Temples
;
as
they
are
continually
rising
up
out
of
their
Fountain
,
the
Unity
of
the
first
,
and
most
transcendent
Love
,
the
Father
of
all
;
as
they
are
continually
falling
down
into
this
Fountain
again
;
as
they
are
ever
playing
upon
the
bosom
of
it
.
All
things
are
seen
here
,
as
rich
varieties
in
the
Harmony
of
an
entire
,
and
Immortal
Beauty
,
which
comprehendeth
all
Forms
,
and
hath
no
bound
besides
itself
,
which
sitteth
entire
,
and
undivided
upon
every
Form
,
and
Part
throughout
the
whole
,
which
is
the
only
Birth
and
Image
of
the
Father
.
All
things
are
seen
here
,
as
they
make
up
one
unexpressible
Marriage-Joy
between
this
Love
,
the
Father
,
the
Original
,
and
this
Beauty
,
the
Birth
,
the
Son
,
the
Image
by
which
they
both
breath
forth
themselves
into
one
Spirit
,
the
Band
,
and
Union
,
the
Inmost
Center
,
and
outmost
Circle
of
all
Sweetnesses
,
Graces
,
Amiablenesses
,
Pleasantnesses
,
Pleasures
,
Rests
,
Complacencies
,
Delights
and
Joys
thorow
Heaven
,
Earth
,
Time
,
Eternity
.
In
these
three
Temples
these
Things
are
to
be
observed
,
that
we
may
understand
their
Divine
Nature
,
and
wonderful
make
aright
.
1.
All
three
are
perfectly
distinct
in
the
highest
degree
of
distinction
each
from
other
.
2.
All
three
perfectly
answer
,
and
are
alike
to
one
another
.
3.
Every
one
comprehendeth
the
other
Two
exactly
,
and
entirely
in
itself
;
that
all
Three
stand
together
in
each
several
Temple
.
4.
All
three
Temples
joyn
perfectly
into
one
Temple
.
5.
The
first
Temple
is
the
precious
,
and
living
Stone
,
out
of
which
the
other
two
grow
up
into
living
Temples
.
It
is
the
Root
,
the
Life
,
the
Substance
,
the
Form
,
the
Fulness
,
the
perfection
,
the
glory
of
the
other
Two
.
I
must
interpose
here
two
Cautions
to
prevent
mistakes
.
1.
Cant.
Preserve
carefully
the
distinction
between
Spiritual
Things
,
both
in
the
Person
of
our
Saviour
,
and
in
his
Mystical
Body
.
The
Spirit
taketh
away
all
Separations
,
and
Divisions
from
God
.
All
breaches
upon
the
Unity
of
God
are
wounds
with
which
Sin
pierceth
the
Prince
of
Life
.
The
Spirit
healeth
these
breaches
.
But
it
preserveth
entire
all
distinctions
of
things
in
God
,
in
the
Divine
Unity
.
The
God-Head
,
the
Manhood
,
the
Soul
,
the
Body
;
the
Persons
of
the
Saints
;
and
of
their
Saviour
ever
keep
their
proper
parts
in
the
variety
to
make
the
Musick
of
Heaven
pleasant
.
As
Spirituality
heightneth
the
Unity
beyond
every
Created
comprehension
,
that
the
Sweetness
,
and
the
Glory
may
be
heightned
in
like
manner
:
so
doth
it
enlarge
the
variety
beyond
all
finite
proportions
,
that
the
Marriage-Joy
may
be
more
free
,
more
fresh
,
more
full
:
2.
Cant.
Preserve
carefully
the
distinction
between
God
,
and
the
Creature
,
God
is
that
,
which
he
is
in
himself
,
and
of
himself
.
The
Creature
is
that
,
which
it
is
by
its
Union
with
God
.
This
is
the
Incommunicable
Name
of
God
;
I
am
that
,
which
I
am
.
The
name
of
every
Creature
on
Earth
,
and
in
Heaven
is
:
I
am
that
,
which
I
am
in
God
;
I
am
that
,
which
God
is
in
me
.
I
have
now
made
an
end
of
my
third
Proposition
,
which
was
this
,
that
the
Spiritual
Body
of
Christ
is
to
be
compared
with
its
Spiritual
Principle
,
and
Pattern
.
Jesus
speaketh
to
this
sense
in
one
place
.
If
they
had
known
the
Father
,
they
would
have
know
me
;
if
they
had
known
me
,
they
would
have
known
you
they
.
The
Person
of
the
Bridegroom
is
known
aright
only
by
its
Pattern
,
and
in
its
Principle
,
which
is
the
Father
,
as
he
is
the
brightness
of
the
Fathers
Glory
,
the
express
Image
of
his
Substance
,
and
sporteth
eternally
in
his
Bosom
.
The
Person
of
a
Saint
is
then
only
seen
aright
,
when
it
is
seen
by
its
Pattern
,
and
in
its
Principle
,
which
is
the
Heavenly
Bridegroom
;
as
it
is
the
brightness
,
and
fulness
of
him
,
who
shineth
thorow
,
and
filleth
All
in
All
;
the
Glory
of
Christ
,
in
Christ
,
like
the
purest
Light
rejoycing
continually
in
the
Bosom
of
the
Sun
.
I
am
now
arrived
at
the
end
of
my
second
Rule
;
to
compare
Spiritual
Things
with
Spiritual
.
And
thus
I
have
concluded
my
present
use
,
which
is
a
direction
to
the
knowledge
of
the
Person
of
Christ
,
and
his
Beauty
.
Use
3.
An
exhortation
to
Holiness
,
and
Comfort
thorow
Faith
in
Jesus
Christ
.
This
exhortation
is
raised
upon
these
three
Grounds
,
1.
Ground
:
The
Person
of
our
Lord
is
unchangeable
.
For
he
is
in
his
true
Person
,
when
the
Vail
is
taken
off
from
him
,
an
Eternal
Spirit
in
an
Eternal
Glory
.
John
8.
58.
He
saith
of
himself
;
Before
Abraham
was
,
I
am
.
I
am
,
is
the
name
of
Eternity
,
and
unchangeableness
.
See
how
the
Lord
Jesus
comprehendeth
all
the
Successions
,
and
Distances
of
Time
before
Abraham
,
from
Abraham
to
that
moment
as
one
,
present
,
sixt
,
undivided
point
in
himself
.
As
a
Rock
standeth
firm
on
the
Shore
,
while
Millions
of
waves
rise
,
and
fall
at
its
foot
:
such
a
Rock
of
glory
,
and
Eternity
is
our
Saviour
.
While
all
the
Streams
of
Time
roul
along
successively
,
and
pass
away
;
while
all
the
waves
of
change
life
up
themselves
&
reak
&
bury
themselves
onein
another
,
this
Beautiful
,
and
blessed
Personstandeth
unchanged
,
unmoved
in
the
midst
of
them
all
.
How
great
an
Encouragement
is
this
to
you
,
who
are
tost
with
the
Tempests
upon
the
Sea
of
this
world
,
and
find
no
rest
,
to
retire
,
and
withdraw
your selves
into
Jesus
Christ
by
Faith
?
His
glorious
Person
is
a
perpetual
Calm
with
Sun-shine
.
Here
in
him
,
in
the
midst
of
all
the
Storms
of
this
world
is
the
same
sweet
untrou-bled
Calm
,
which
was
in
Eternity
before
the
wo●ld
was
.
Mal.
3.
6.
Our
Saviour
is
brought
in
speaking
after
this
manner
:
For
I
am
the
Lord
,
I
change
not
:
therefore
ye
Sons
of
Jacob
are
not
consumed
.
The
unchangeableness
of
the
Lord
Jesus
is
founded
upon
the
unity
of
his
Person
,
in
which
he
comprehendeth
,
beholdeth
,
converseth
with
himself
,
and
all
things
.
It
is
said
to
this
Jesus
by
the
Psalmist
cited
,
Heb.
1.
8.
Thy
Throne
,
O
God
,
endureth
for
ever
,
and
ever
.
This
Throne
in
the
same
Epistle
is
stiled
,
a
Throne
of
Grace
,
that
is
,
of
Love
;
The
Person
of
Christ
in
its
Unity
is
the
Throne
of
Love
,
and
Eternity
.
Hear
this
Word
,
all
Sinners
,
and
Saints
!
Hear
this
,
you
who
have
an
ear
to
hear
,
what
the
Spirit
saith
of
the
Person
of
Christ
.
You
,
that
have
none
,
let
this
word
come
to
you
,
and
make
in
you
a
hearing
Ear.
Hear
this
,
you
,
who
believe
not
,
that
you
may
believe
;
you
,
who
have
Faith
,
that
you
may
have
it
in
greater
abundance
.
The
same
Eye
,
with
which
Jesus
Christ
looked
upon
you
,
the
same
Beauty
,
in
which
he
beheld
you
,
the
same
Love
,
with
which
he
embraced
you
in
himself
in
Eternity
,
before
that
Sin
or
the
world
had
any
Being
;
with
the
same
Eye
he
now
looketh
upon
thee
,
in
the
same
Beauty
he
now
beholdeth
thee
,
with
the
same
Love
he
now
embraceth
thee
in
the
midst
of
all
thy
Pilgrimages
through
so
many
Darknesses
,
and
Deaths
.
For
he
is
unchangeable
.
All
the
Waters
,
all
the
Fires
of
Temptations
,
and
Troubles
,
thorow
which
thou
passest
,
cannot
drown
,
consume
,
or
at
all
empair
thy
Beauties
,
thy
Joys
.
For
thou
awakest
,
and
findest
thy self
ever
with
thy
Beloved
,
thy
Jesus
;
thou
findest
him
the
same
to
thee
;
thou
findest
thy self
the
same
in
him
.
For
he
changeth
not
.
So
those
Waters
,
and
fires
vanish
,
as
a
Dream
.
2.
Ground
:
The
P●rson
of
Christ
comprehendeth
all
Changes
in
itself
after
an
unchangeable
manner
.
Heb.
We
are
commanded
to
look
to
Jesus
,
the
end
of
our
Conversation
;
the
same
yesterday
,
to
day
,
and
for
ever
.
As
all
successions
of
Time
lie
united
in
one
point
,
in
one
present
,
undivided
moment
in
Eternity
;
where
all
things
past
,
and
to
come
are
ever
present
,
and
every
thing
of
Time
appeareth
cloathed
with
the
Form
of
Eternity
:
so
do
all
changes
lie
in
one
unchangeable
Glory
in
the
Lord
Jesus
.
The
Yesterday
of
In●initeness
before
the
world
;
this
worlds
Day
;
Eternity
after
this
world
are
〈◊〉
one
〈◊〉
,
one
Eternity
of
Life
and
Love
in
this
blessed
Person
.
This
world
in
itself
lieth
,
as
a
small
Island
in
the
midst
of
the
Ocean
of
Eternity
bounding
it
on
all
sides
.
In
the
Heavenly
Person
of
Christ
this
Island
is
sunk
,
and
swallowed
up
into
the
Depths
of
that
Ocean
.
Which
way
soever
▪
you
look
,
there
is
nothing
but
Heaven
and
Eternity
.
Are
you
wearied
with
the
Changes
of
your
own
Heart
,
and
This
World
?
Retire
into
the
bosom
of
your
Loving
God
,
and
Saviour
.
There
every
Change
lyeth
in
an
Unchangeable
Beauty
,
and
Blessedness
.
Do
variety
of
Objects
with
their
Changes
distract
,
and
divide
you
,
making
you
unsetled
,
and
unsafe
?
Would
you
be
unchangeable
in
a
Holy
,
and
Heavenly
Frame
of
Heart
?
Would
you
be
unmoved
in
the
Work
,
and
Joy
of
the
Lord
?
Fix
your
Eye
on
Jesus
Christ
;
Abide
in
Jesus
Christ
.
There
you
shall
see
the
Same
;
there
you
shall
be
the
Same
,
Yesterday
,
to
Day
and
for
Ever
.
The
Lord
was
buried
in
a
New
Tomb
hewed
out
of
a
Rock
in
a
Garden
.
What
a
Mysterious
,
what
a
beautiful
,
what
a
blessed
Figure
is
this
?
Let
us
fear
none
of
those
things
,
that
are
to
come
upon
us
.
A
Sick-bed
,
a
Prison
,
a
Grave
,
every
change
lieth
in
the
Person
of
our
Beloved
as
a
Mansion
cut
out
of
the
Rock
of
Eternity
,
in
the
flourishing
Garden
of
Eden
,
in
the
Paradise
of
the
Divine
Nature
.
3.
Ground
.
The
Person
of
Christ
hath
passed
thorow
all
Changes
after
an
Unchangeable
manner
,
St
Paul
teacheth
us
that
the
Lord
Jesus
hath
descended
to
the
Nethermost
parts
of
the
Earth
,
and
ascended
above
all
Heavens
to
this
end
,
that
He
might
fill
All
,
Eph.
c.
4.
v.
O
that
I
had
the
tongue
of
the
Learned
,
the
Learned
with
the
Learning
of
the
Holy
!
that
I
could
speak
to
you
with
Words
taught
by
the
Holy
Ghost
!
O
that
you
had
hearts
to
take
in
and
understand
more
,
than
I
can
express
!
Jesus
Christ
our
forerunner
is
gone
into
every
Form
of
things
from
the
Height
of
the
God-Head
above
to
the
lowest
Deeps
of
the
Creature
to
this
end
,
that
He
might
fill
every
Form
of
Things
with
the
Unchangeable
Fulness
of
His
own
Person
,
in
which
All
Fulness
dwelleth
together
in
a
Spiritual
and
Divine
Body
.
He
hath
by
this
means
filled
every
point
of
time
with
Eternity
:
every
spot
of
Earth
with
Heaven
;
every
Change
on
Earth
,
in
Time
,
with
the
Unchangeableness
of
Heaven
,
and
Eternity
.
St.
Paul
said
to
his
Friends
:
This
I
know
,
that
Bonds
await
me
in
every
place
.
But
my
life
is
not
dear
to
me
for
the
Testimony
of
Jesus
.
A
Believer
in
a
contrary
sense
may
say
,
This
I
know
,
that
my
Jesus
in
the
fulness
of
Unchangeable
Loves
,
Beauties
,
and
Joys
,
waiteth
for
me
in
every
Change
;
as
a
Spiritual
Bridegroom
in
a
Spiritual
Bed
of
Loves
,
which
is
ever
green
,
which
hath
a
Perpetual
Calm
upon
it
,
and
a
Perpetual
Spring
.
Nothing
therefore
is
dreadful
,
or
melancholy
to
me
for
the
unchanged
Pleasantness
of
my
Jesus
.
In
the
Eastern
countreys
they
imbalmed
the
Dead
Bodies
within
,
anoynted
them
without
with
costly
Spices
;
that
they
might
be
preserved
from
putrefaction
:
and
might
have
a
sweet
smell
.
When
the
Woman
in
the
Gospel
poured
forth
a
Box
of
pretious
Spikenard
upon
the
feet
of
Christ
;
He
said
to
some
,
who
were
offended
with
the
wast
:
Trouble
her
not
.
She
hath
done
this
against
my
burial
The
Lord
intimated
,
that
this
was
a
Sacrament
dispensed
by
a
Divine
Hand
representing
for
His
Consolation
this
high
,
and
holy
Mystery
;
that
Death
,
and
the
Dead
Body
in
the
Person
of
Christ
are
so
embalmed
,
anoynted
with
the
pretious
Spikenard
of
the
Eternal
Spirit
;
that
the
Dead
Body
is
Incorruptible
,
Immortal
,
and
Pleasant
;
Death
itself
is
a
Flourishing
Life
,
a
fragrant
sweet-smelling
Joy
,
as
it
lyeth
in
,
and
is
filled
with
this
Unchangeable
Person
.
O!
with
what
a
sweet
Indifferency
may
we
now
walk
thorow
all
the
Changes
of
Life
,
and
Death
,
when
our
Heavenly
Spouse
hath
thus
embalmed
,
anoynted
,
●●lled
all
with
the
Delights
,
and
Glories
of
His
Unchangeable
Person
,
and
Presence
!
Use.
3.
The
Knowledge
of
the
Lord
Jesus
in
His
Beauties
sanctifieth
,
and
sweetneth
our
Life
in
this
World
,
our
Death
,
and
Departure
out
of
the
World
.
This
Use
hath
Two
Parts
.
1.
Part
;
The
Opening
of
the
Person
of
Christ
upon
us
in
His
Spiritual
Glories
sanctifieth
and
sweetneth
this
Life
.
There
are
three
Principles
of
the
Knowledge
of
Christ
in
His
true
,
and
unchangeable
State
,
which
will
bring
home
His
Heavenly
Beauties
warm
,
and
shining
to
your
Hearts
on
this
Earth
by
natural
Deductions
from
each
Principle
.
1
Principle
.
This
World
in
its
pure
Naturals
is
the
Shadow
,
which
falleth
from
the
Heavenly
Body
of
Divine
Glories
in
the
Person
of
our
Fair
One.
This
hath
been
proved
at
large
above
.
Learn
then
from
this
Truth
4.
Lessons
.
1.
Lesson
.
Live
unconcerned
in
this
World
.
This
Divine
Lesson
is
taught
us
from
Heaven
by
the
Holy
Ghost
upon
this
Ground
;
1.
Cor.
7.
29
,
30
,
31.
But
this
I
say
Brethren
,
the
time
is
short
.
It
remaineth
,
that
both
they
that
have
wives
,
be
,
as
though
they
had
none
;
And
they
,
that
wept
as
though
they
wept
not
;
and
they
,
that
rejoyce
,
as
though
they
rejoyced
not
;
and
they
,
that
buy
,
as
though
they
bought
not
;
&
they
that
use
this
world
,
as
not
abusing
it
:
For
the
fashion
of
this
world
passeth
away
.
The
Apostle
here
divideth
all
this
World
into
4.
Heads
;
1.
Relations
;
2.
Passions
;
3.
Possessions
;
4.
Employments
,
and
Entertainments
.
Solomon
saith
in
one
place
;
Why
shouldst
thou
set
thine
heart
upon
that
,
which
is
not
.
There
is
no
real
Difference
between
having
a
Husband
,
Wife
,
or
Children
,
and
having
none
;
between
being
in
Grief
,
or
Joy
,
and
being
without
Grief
,
or
Joy
;
between
having
an
Estate
,
and
having
none
;
between
being
in
the
height
of
all
Employments
,
or
Entertainments
,
and
being
out
of
all
.
This
world
hath
nothing
real
.
It
is
all
a
Shadow
.
Seeing
then
the
various
States
of
things
on
Earth
have
no
real
Difference
;
pass
thou
thorow
all
estates
with
a
perfect
indifference
of
Spirit
,
in
a
constant
calm
.
Eccles.
1.
This
is
an
Expression
of
the
Vanity
,
of
all
things
here
;
One
Generation
goeth
,
another
cometh
but
the
Earth
standeth
for
ever
.
The
Scripture
in
several
places
makes
this
one
of
the
Names
of
God
,
The
Earth
;
the
Ground
,
out
of
which
all
Generations
of
Things
arise
,
and
into
which
they
return
again
.
Divines
interpret
,
that
Land
of
the
Living
mentioned
,
to
be
the
Divine
Nature
.
In
this
let
our
Spirits
be
a
Divine
Earth
standing
for
ever
unmoved
upon
its
own
Center
of
Eternity
,
while
one
change
after
another
cometh
,
and
passeth
away
again
.
The
Holy
Ghost
presseth
it
upon
us
by
three
Arguments
.
1.
This
World
is
a
Fashion
,
a
Figure
only
,
a
Shadow
.
The
fashion
of
this
world
.
In
having
this
world
thou
hast
a
Shadow
.
The
Substance
is
above
.
Let
the
world
in
having
thee
have
thy
shadow
only
.
Let
thine
heart
be
in
Heaven
with
Jesus
Christ
.
2.
This
world
vanisheth
,
as
a
shadow
.
The
fashion
of
this
world
passeth
away
.
The
Colours
in
a
Rain-bow
are
Appearances
of
Colours
,
and
no
more
,
made
by
the
reflection
of
the
Sun
upon
a
dark
,
and
watery
Cloud
.
So
they
suddenly
break
up
,
and
are
seen
no
more
.
The
Colours
of
a
Flower
upon
its
stalk
in
the
Garden
are
real
,
liv●●g
,
and
lasting
.
Such
is
the
difference
between
Things
on
Earth
,
and
Things
in
Heaven
.
Nothing
here
hath
either
Substance
,
or
Root
.
3.
This
world
is
a
flying
shadow
suddenly
gone
.
The
time
is
short
.
As
the
shadow
upon
a
Dyal
in
a
short
Winter-day
moveth
swiftly
,
passeth
away
presently
,
the
Sun
being
low
,
and
immediately
going
in
,
or
going
down
:
so
is
every
condition
,
every
comfort
in
Flesh.
This
is
the
first
Lesson
.
2.
Lesson
:
Live
without
care
,
and
with
content
.
Let
your
moderation
be
known
unto
all
men
.
The
Lord
is
at
hand
.
Be
careful
for
nothing
:
but
in
every
thing
by
Prayer
,
and
supplication
with
Thansgiving
let
your
requests
be
made
known
unto
God
,
Phil.
4.
5
,
6.
You
have
in
these
words
.
1.
A
Precept
for
moderation
.
Moderation
is
that
measure
of
Things
,
by
which
they
are
proportioned
,
and
tuned
each
to
other
,
so
as
to
fall
in
,
and
agree
in
one
.
This
is
that
which
maketh
Beauty
in
Sights
,
and
Musick
in
Sounds
.
A
contented
frame
,
composed
,
and
equal
motions
are
the
Beauty
,
and
Musick
of
your
Spirits
.
2.
The
Reason
of
this
Precept
followeth
;
The
Lord
is
at
hand
,
is
near
:
nothing
will
so
quiet
the
Soul
,
and
bring
it
to
rest
in
every
Appearance
of
things
here
so
,
as
a
right
sence
of
the
near
,
and
immediate
presence
of
the
Lord
Jesus
in
Glory
with
all
these
things
,
after
the
same
manner
,
in
which
the
Body
,
or
Substance
is
present
with
its
proper
Shadow
.
The
Body
is
present
with
the
Shadow
four
ways
;
as
sending
it
forth
immediately
from
itself
,
and
keeping
it
hanging
upon
itself
by
an
immediate
touch
,
and
union
every
moment
;
as
governing
all
its
motions
by
its
own
Acts
,
and
Operations
in
itself
;
by
its
own
Appearance
there
in
its
Figure
,
and
Similitude
;
by
its
Approach
,
and
Readiness
to
break
up
the
Shadow
by
its
breakings
forth
thorow
it
.
Canst
thou
think
that
thy
beloved
in
the
sweet
shinings
of
his
Beauty
,
in
the
wonderful
actings
of
the
Divine
Life
,
in
the
pleasant
motions
,
and
mysterious
operations
of
his
Love
,
is
thus
near
to
every
Creature
,
every
Providence
;
and
not
answer
this
Beauty
with
the
Beautiful
smile
of
a
contented
mind
,
this
Musick
with
the
melody
of
a
well-pleased
,
and
harmonious
temper
of
Spirit
:
many
that
were
sick
,
were
healed
by
the
shadow
of
St.
Peter
overspreading
them
,
as
he
passed
by
.
When
thou
art
sick
with
discontent
for
any
passage
of
things
in
this
world
,
submit
thy self
to
it
,
as
the
shadow
of
thy
dearest
Lord
,
with
which
he
overspreadeth
thee
from
his
own
Blessed
Person
,
being
himself
ever
at
hand
there
,
where
his
shadow
is
;
figuring
himself
with
his
own
Divine
Motions
,
and
Operations
upon
it
;
being
even
now
ready
to
disclose
himself
thorow
it
,
as
the
Rose
breaking
out
of
the
Bud.
Lie
down
under
every
accident
,
as
such
a
Divine
Shadow
of
this
Divine
Lover
with
his
Love
;
and
thou
wilt
find
thy self
healed
of
thy
sickness
of
Mind
,
of
every
Grief
,
and
Melancholy
.
3.
A
third
Thing
in
this
Scripture
alledged
is
a
Prohibition
of
Care
.
Be
careful
in
nothing
.
Care
is
a
Sin
universally
,
in
the
greatest
things
,
as
well
as
the
least
;
in
the
highest
things
,
as
well
as
in
the
lowest
.
Qu.
But
you
will
say
,
what
Care
is
that
,
which
is
Sin
?
Ans.
I
answer
;
that
Care
is
a
Sin
,
which
breaketh
the
moderation
of
your
Spirits
,
which
defaceth
the
Spiritual
Beauty
,
which
disturbeth
the
Spiritual
Musick
of
a
well-pleased
,
and
contented●mind
in
you
;
which
putteth
your
Spirits
out
of
tune
,
cloudeth
the
clearness
,
disordereth
the
Harmony
of
your
Spirits
,
distempering
them
,
and
making
them
to
jar
with
discontent
.
Again
that
care
is
sinful
,
which
is
contrary
to
this
Three-fold
sense
of
the
presence
of
the
Lord
Jesus
with
every
Creature
,
and
Occurrence
on
the
Earth
,
as
with
his
own
Shadow
;
his
Powerful
Presence
giving
it
Being
,
and
Motion
from
himself
,
fastning
it
immediately
to
himself
;
his
Beautiful●
Presence
imprinting
the
Likeness
,
and
Image
of
himself
upon
it
;
his
Love-Presence
calling
the
Soul
to
himself
by
it
,
coming
down
to
meet
,
and
embrace
the
Soul
there
,
ready
to
set
himself
in
the
place
of
his
Shadow
,
making
that
the
mark
,
and
forerunner
of
his
Person
,
and
Loves
in
their
full
Light
and
Heat
.
4.
In
the
last
place
the
Holy
Spirit
,
that
skilful
Apothecary
prescribeth
a
Cordial
to
preserve
you
from
this
trembling
of
the
Heart
,
from
carefulness
.
This
Cordial
is
made
up
of
six
precious
Ingredients
.
1.
Ingred
.
Prayer
.
With
Prayer
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
importeth
thus
much
:
stand
not
at
a
distance
;
tarry
not
without
.
Come
boldly
up
to
the
Throne
of
Grace
,
to
God
in
the
purest
,
and
most
raised
heights
of
his
Glory
,
and
Love
;
to
Love
,
as
it
is
seated
upon
its
highest
,
and
most
glorious
Throne
,
the
Heart
of
God
;
to
love
,
as
it
shineth
with
its
sweetest
smiles
in
the
Divine
Nature
unvailed
,
and
naked
.
Enter
boldly
within
the
Vail
,
behold
God
Face
to
Face
,
so
talk
familiarly
with
him
,
as
a
Friend
doth
with
his
Friend
.
Like
the
beloved
Disciple
,
lay
thine
head
in
his
Bosom
,
so
speak
to
him
,
as
a
Bride
to
her
Bridegroom
.
2.
Ingred
.
Supplication
.
By
Prayer
,
and
Supplication
;
v.
6.
The
word
rendred
Supplication
,
signifieth
in
its
root
three
things
,
Want
,
a
Band
,
Decency
,
or
Harmony
.
Have
a
Divine
sense
of
thine
own
Shadowiness
,
and
Vanity
upon
every
want
which
thou
feelest
.
Go
by
a
Divine
Power
,
and
in
the
Divine
Mystery
empty
thy self
into
God
,
bind
thy self
up
together
with
him
in
that
Golden
●Band
,
the
unity
of
his
Spirit
.
So
move
,
be
carried
along
thorow
all
things
in
the
Order
,
Decency
,
and
Harm●ny
of
the
God-Head
,
of
the
Divine
Wisdom
,
and
Will.
As
when
Sugar
is
cast
into
Wine
,
the
Wine
penetrating
into
all
parts
of
the
Sugar
dissolveth
,
and
melteth
it
entirely
into
itself
:
〈◊〉
in
every
state
,
in
every
streight
cast
thy self
by
the
Blessed
Spirit
into
that
Spirit
,
which
is
the
Wine
of
the
Kingdom
of
the
Father
;
let
that
Spirit
wind
,
and
work
itself
into
every
part
,
and
power
,
into
every
thought
,
and
affection
,
until
it
have
drawn
thee
quite
down
out
of
thy self
into
one
Stream
,
one
flood
of
Desires
and
Delights
,
of
Sweetness
,
Strength
,
and
Fulness
with
itself
.
Moses
ascending
upon
Mount
Sinai
passed
thorow
the
clouds
,
and
fires
;
so
he
came
to
the
top
of
the
Mount
,
where
he
saw
God
face
to
face
.
The
Eternal
Spirit
is
Mount
Sion
,
the
Mount
of
Prayer
.
Here
are
white
Clouds
of
Glory
,
which
do
much
more
overshadow
the
Creature
;
and
Love-fires
,
which
do
much
more
melt
down
the
Soul
,
and
devour
it
.
From
the
Valley
of
every
low
Condition
betake
thy self
to
this
Mount
of
Prayer
.
Wait
for
this
Holy
Mountain
,
the
Spirit
of
Prayer
to
spring
up
in
every
Valley
,
and
take
thee
up
,
and
carry
thee
along
upon
itself
.
As
thou
ascendest
,
pass
thorow
these
Clouds
,
lose
the
light
of
thine
own
Beauties
,
and
Being
,
before
this
excelling
brightness
.
Pass
thorow
these
Fires
.
Lose
thine
own
Fleshly
Substance
,
and
Subsistence
in
the
flame
of
the
Spirit
,
Lose
thine
own
Life
,
and
Form
in
the
Unity
of
Divine
Love
.
So
shalt
thou
arrive
at
the
top
of
this
Mount
,
where
thou
shalt
see
God
Face
to
Face
,
with
Life
answering
Life
,
Love
answering
Love
,
Beauty
answering
Beauty
;
being
in
the
full
view
of
his
naked
Glories
transformed
into
the
same
Glory
by
the
same
Spirit
,
2
Cor.
3.
l.
3.
Ingred
.
Thanksgiving
;
with
Thanksgiving
.
What
a
powerful
Antidote
against
Care
in
every
Cross
,
or
Difficulty
is
this
,
to
give
thanks
?
To
see
a
Divine
Glory
?
To
tast
Divine
Love
?
To
behold
God
descending
in
that
Darkness
,
as
in
a
Chariot
of
Clouds
,
of
Angels
;
taking
us
up
to
ascend
with
Him
thither
,
into
His
Palace
above
,
where
this
Cloud
shall
become
a
Throne
,
this
Chariot
a
Bed
of
Love
,
this
Angel
an
Eternal
Glory
in
the
Form
of
God
,
where
our
Beloved
,
and
our
Souls
shall
reign
together
,
feast
together
,
ly
down
together
in
mutual
Joys
,
and
embraces
for
ever
?
O
Believing
Soul
art
thou
in
Darkness
?
Open
the
Eye
of
Faith
;
see
thy
Jesus
,
and
thy self
from
the
supream
Circle
of
the
God-Head
running
forth
with
all
Lines
of
Life
,
Light
,
Love
into
this
Darkness
,
as
the
Center
in
the
midst
of
this
glorious
Circle
,
where
all
the
Lines
from
every
Point
of
it
meet
in
One.
Again
O
Believing
Soul
in
this
Sight
,
in
this
Sense
,
in
the
vertue
of
these
Divine
Descents
,
return
,
and
spread
thy self
by
all
these
Lines
of
Glory
together
with
thy
God
into
the
Circle
of
Eternity
.
There
comprehend
All
,
thy self
,
and
All
in
the
Incomprehensible
Mystery
of
God
,
There
see
,
hear
,
tast
,
enjoy
Him
,
as
Beauty
itself
,
Sweetness
itself
,
Musick
itself
,
Joy
itself
in
All.
See
,
Hear
,
tast
,
enjoy
All
,
as
that
Beauty
,
that
Musick
,
that
Sweetness
,
that
Joy
in
him
.
Thus
call
him
by
every
name
,
that
is
named
in
this
world
,
or
that
which
is
to
come
.
Call
every
thing
in
him
,
by
a
new
name
above
every
name
,
which
is
named
in
this
world
,
or
that
which
is
to
come
.
When
Jacob
saw
the
Chariots
,
which
his
Son
Joseph
sent
to
bring
him
down
into
Egypt
,
his
Soul
revived
,
and
he
said
;
it
is
enough
that
my
Son
Joseph
liveth
;
I
will
go
see
him
,
before
I
die
.
When
thou
seest
Clouds
of
Enemies
,
or
oppositions
in
thy
Affairs
,
which
are
apt
to
perplex
thee
,
and
fill
thee
with
care
;
shut
this
Eye
of
Flesh
,
which
representeth
all
things
false
;
open
the
Eye
of
the
Spirit
.
Then
look
again
,
and
see
the
Chariots
of
fire
,
and
Horses
of
fire
,
a
Spiritual
fire
shining
with
Glory
,
burning
with
Love
,
refining
,
and
spiritualizing
all
things
,
as
they
ascend
with
them
.
Now
let
thy
Spirit
revive
within
thee
from
its
care
to
a
Heavenly
calm
,
and
to
praises
;
Say
,
it
is
enough
;
my
Jesus
liveth
,
and
loveth
me
.
This
is
his
Chariot
.
The
Flames
of
it
are
Flames
of
Love
.
He
is
himself
in
the
midst
of
it
upon
a
seat
of
Gold
.
I
see
him
.
He
cometh
to
carry
me
up
above
this
world
into
his
Heavenly
Kingdom
.
I
will
ascend
with
him
.
4.
Ingred
.
The
making
of
our
requests
known
to
God
.
What
Hearts-●ase
is
this
to
have
the
priviledge
of
expressing
all
our
desires
to
God
himself
with
freedom
,
and
familiarity
,
at
a
banquet
of
Wine
,
of
Spiritual
Loves
better
than
Wine
?
The
Husbandman
planteth
his
Vine
against
a
South-wall
,
and
spreadeth
all
the
Branches
of
it
there
,
where
it
may
receive
the
Sun
fullest
,
and
longest
,
that
by
this
means
all
the
vertue
of
the
plant
may
be
drawn
forth
into
a
great
plenty
of
fairer
,
and
sweeter
Grapes
.
Let
thy
Spirit
be
a
Heavenly
Vine
planted
by
the
Eternal
Spirit
in
thee
.
Let
thy
will
be
the
Heavenly
sap
of
the
Divine
Will
,
and
the
Divine
Love
in
thee
.
Instead
of
cares
spread
all
thy
desires
,
like
the
Branches
of
this
Vine
,
fasten
them
continually
before
thy
Invisible
Sun
,
the
Face
of
God
,
where
the
Beams
of
his
Love
,
and
Excellencies
fall
with
greatest
heat
,
and
constancy
.
So
shall
all
the
sweet
Sap
of
thy
Vine
,
all
the
Divine
Will
in
thy
Will
,
that
is
,
all
Seeds
,
all
desires
of
Good
,
of
Love
,
of
Loveliness
,
of
Joy
,
of
Blessedness
be
made
to
grow
,
and
be
ripened
in
their
proper
season
unto
the
most
perfect
,
and
most
pleasant
Fruit.
5.
Ingred
.
Universality
.
Be
careful
in
nothing
;
but
in
every
thing
by
Prayer
,
and
Supplication
with
Thanksgiving
make
your
requests
known
to
God
.
There
is
nothing
too
great
for
us
to
be
assured
of
the
Ear
,
and
Heart
,
and
Hand
of
God
in
it
.
There
is
nothing
too
little
for
us
to
trouble
him
with
.
Every
thing
that
can
befal
us
in
an
opportunity
,
a
Scene
for
all
manner
of
Communion
with
God
,
for
Faith
,
and
Love
to
act
all
their
parts
upon
in
all
their
several
Habits
,
and
Dresses
.
Prayer
,
Supplication
,
Thanksgiving
,
Requests
find
a
p●ace
in
every
Providence
.
Day
unto
Day
declareth
Knowledge
:
Night
unto
Night
uttereth
Speech
,
Psal.
19.
3.
Every
State
,
every
season
of
Light
,
and
Darkness
in
all
senses
bring
down
from
Heaven
to
us
in
one
lovely
Love
Appearance
,
or
another
Jesus
Christ
with
the
Heart
of
the
Father
.
Let
every
day
and
every
night
,
as
it
returneth
to
Heaven
again
,
carry
up
Jesus
Christ
from
our
Hearts
,
and
our
Hearts
in
him
,
in
some
Spiritual
dress
to
the
Bosom
of
the
Father
.
In
every
thing
thy
God
acteth
all
manner
of
Loves
,
expresseth
,
and
conveyeth
all
his
Glories
to
thee
.
In
every
thing
do
thou
meet
him
,
return
to
him
the
activity
of
all
thy
Loves
,
and
the
exercise
of
all
Graces
.
6.
Ingred
.
The
Ground
of
all
these
Ingredients
,
and
their
vertue
in
this
Cordial
;
The
Lord
being
at
hand
.
v.
5.
The
Philosopher
in
a
Mill
seeing
his
Friends
making
a
doubt
of
coming
in
to
him
there
,
out
of
a
disesteem
of
the
place
,
and
of
him
for
being
found
in
that
place
,
invited
them
in
with
these
words
;
here
also
are
the
immortal
Gods
.
When
thou
feelest
thine
heart
standing
at
a
distance
from
any
condition
for
the
obscurity
of
it
;
or
disquieted
with
cares
in
any
condition
for
the
troubles
of
it
,
say
to
thine
heart
after
this
manner
;
here
also
is
my
Jesus
with
all
his
Train
of
Immortal
Glories
,
Loves
,
Angels
,
and
Spirits
.
Here
he
is
in
a
Figure
of
himself
.
Here
is
he
in
Person
under
this
Figure
.
Here
he
is
ready
to
shine
forth
,
and
appear
gloriously
.
This
is
his
Shadow
;
This
Shadow
is
his
Tabernacle
,
in
which
he
dwelleth
with
me
.
Upon
this
Ground
will
I
tune
all
my
cares
,
all
the
unquiet
motions
of
my
Spirit
to
Prayers
,
and
Praises
,
to
the
Melody
of
Faith
,
Love
,
and
Joy
.
Thus
much
for
the
2d
Lesson
of
living
without
Care
,
with
content
upon
this
First
Principle
in
the
knowledge
of
the
Lord
,
and
his
Beauties
;
that
he
maketh
this
world
a
Shadow
falling
from
his
Beautiful
Person
.
3.
Lesson
.
Live
beautifully
,
and
purely
,
as
Priests
to
God
in
this
present
world
.
For
this
world
is
the
Temple
of
God
,
in
as
much
,
as
it
is
Jesus
Christ
in
a
Shadow
.
For
the
Invisible
things
of
him
from
the
Creation
of
the
World
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
Eternal
Power
,
and
God-Head
,
Rom.
1.
20.
Four
things
make
a
Temple
.
1.
A
Divine
Authority
for
the
building
of
it
.
This
World
is
the
Creation
of
God
.
2.
A
Divine
Pattern
.
The
Invisible
things
of
the
God-Head
,
of
the
Lord
Jesus
the
power
of
the
God-Head
,
of
Eternity
are
figured
upon
this
World
.
3.
A
Divine
End
.
The
proper
end
of
these
Figures
is
to
form
notions
of
the
Divine
nature
upon
our
minds
,
to
lead
us
to
converse
with
it
,
to
bring
us
into
the
Participations
of
it
,
that
it
may
enjoy
itself
in
the
reflections
of
its
own
excellencies
,
and
Glories
from
us
;
v.
21.
When
they
knew
God
,
they
glorified
him
not
,
as
God
.
They
emproved
not
these
Figures
,
and
Notions
to
an
entrance
within
the
Vail
into
the
Glory
itself
,
which
was
the
Divine
end
of
them
.
4.
A
Divine
Presence
.
Jesus
is
he
,
who
filleth
All
in
All
,
Ephes.
1.
l.
In
what
a
Calm
,
in
what
Serenity
,
in
what
Purity
,
with
what
Beauty
should
we
appear
in
this
world
,
as
Priests
in
the
Temple
,
and
in
the
midst
of
the
Mysteries
of
God
?
Psal.
29.
9
,
In
his
Temple
doth
every
one
speak
of
his
Glory
.
In
the
Hebrew
you
may
read
every
Thing
,
as
well
as
every
One.
So
the
Margin
hath
it
;
every
whit
of
it
;
that
is
,
of
the
Temple
uttereth
Glory
.
Such
should
we
ever
be
,
as
those
who
see
the
essence
of
Beauty
,
who
hear
the
Soul
,
and
Spirit
of
Musick
,
who
tast
,
take
in
,
and
feel
the
pure
,
the
primitive
Life
of
all
Sweetness
,
and
Joy
in
the
Glory
,
the
God-Head
itself
inhabiting
every
part
and
point
,
every
passage
,
motion
of
Things
in
this
whole
Creation
,
as
in
a
Temple
.
How
would
our
Persons
,
and
lives
shine
with
a
spiritual
Lustre
;
how
sweet
would
the
Musick
of
our
Spirits
,
and
Conversation
be
,
if
we
did
thus
take
up
,
and
bear
this
Natural
Image
,
as
the
Tabernacle
,
and
the
Star
of
our
God
,
our
Beloved
Jesus
?
Figures
made
by
the
Eternal
Spirit
,
to
worship
,
and
enjoy
him
,
as
St.
Stephen
speaketh
,
Acts
7.
43.
Eccles.
3.
We
read
,
that
there
is
to
every
thing
a
Season
,
and
a
time
to
every
purpose
under
Heaven
.
v.
1.
To
be
born
,
and
to
die
;
to
plant
,
and
to
pull
up
.
v.
2.
To
kill
,
and
to
heal
.
v.
3.
To
weep
,
and
to
laugh
.
v.
4.
To
love
,
and
to
hate
;
for
war
,
and
for
peace
.
v.
8.
He
hath
made
every
thing
beautiful
in
his
Time
,
or
in
its
Time
.
v.
11.
And
whatsoever
God
doth
,
it
shall
be
for
ever
.
v.
14.
In
the
Tabernacle
,
and
Temple
every
part
,
every
pin
answered
to
the
Pattern
on
the
Mount
,
which
were
the
Heavenly
Things
themselves
in
the
Spirit
,
in
Eternity
.
All
objects
,
all
actions
in
the
Temple
,
the
Beasts
,
the
cutting
their
throats
,
the
taking
off
their
skins
,
the
taking
out
their
Entrails
,
the
cutting
them
in
pieces
,
the
boyling
,
the
burning
them
were
sacred
Figures
of
Divine
and
Immortal
Glories
,
to
which
the
Musick
of
the
Levites
round
about
upon
the
walls
with
their
Instruments
,
and
voices
kept
time
.
Thou
,
O
Man
,
art
set
in
this
world
,
as
a
Priest
in
this
Temple
.
Behold
!
Both
the
Intell●ctual
,
and
the
Bestial
part
in
it
;
Love
,
and
hatred
;
War
,
and
Peace
;
Joy
,
and
Grief
;
Light
,
and
Darkness
;
Weeping
,
with
Howlings
,
Laughter
with
Shouts
;
Life
,
and
Death
with
all
that
is
delightful
,
or
dismal
belonging
to
them
;
all
these
Heavenly
,
and
Divine
Mysteries
.
Every
one
answereth
to
a
purpose
in
the
Heart
of
God
,
to
a
Pattern
in
the
Eternal
,
and
Essential
Form
of
God
.
Every
one
answereth
to
the
Musick
of
the
Holy
Angels
,
which
stand
in
Quires
in
the
uppermost
parts
of
this
Creation
,
as
the
Levites
upon
the
walls
of
the
Temple
.
The
basest
,
the
bloodiest
Persons
,
and
Offices
;
those
that
kill
,
and
those
that
are
killed
,
bear
the
Figure
of
Jesus
Christ
,
like
the
Beasts
for
Sacrifice
,
or
the
Sacrificing
Priests
in
their
linnen
Garments
stained
with
Blood
.
Every
thing
is
beautiful
in
his
Time
.
The
Time
of
every
thing
is
Divinely
set
;
by
a
Divine
Pattern
,
in
a
Divine
Proportion
;
by
a
Divine
Power
.
Thus
each
thing
is
cloathed
with
a
double
Beauty
.
1.
The
Divine
Harmony
of
the
Universal
Image
in
Nature
,
resulting
from
,
and
resting
upon
each
particular
fitly
set
with
a
sacred
proportion
,
and
contrivance
in
its
own
Time
,
and
in
his
Time
,
that
is
,
by
a
Divine
Hand
in
a
Divine
Time
.
2.
An
exact
,
and
ravishing
Harmony
with
the
Eternal
Image
of
the
supream
Glories
in
God
.
As
line
for
line
,
feature
for
feature
,
colour
for
colour
,
motion
for
motion
from
a
Face
in
a
Glass
answer
to
the
Beautiful
Face
,
which
beholdeth
itself
in
the
Glass
;
so
is
God
,
and
this
world
;
the
Face
in
the
water
,
and
the
living
Face
;
Beauty
itself
,
by
looking
upon
the
water
,
at
once
Figuring
itself
upon
it
,
and
beholding
itself
in
it
;
all
being
reflections
of
its
own
Glorie●
.
Obj.
But
you
will
say
,
we
see
not
now
this
resemblance
of
the
Divine
Glory
in
the
face
of
the
Creature
.
Ans.
What
God
do●h
,
he
doth
for
ever
.
v.
14.
As
Jesus
said
to
Peter
of
the
washing
his
Feet
:
What
I
do
,
thou
knowest
not
now
:
but
thou
shalt
know
hereafter
;
that
may
be
applied
here
.
The
work
of
God
in
this
World
,
and
Time
,
is
for
Heaven
,
and
Eternity
,
to
be
understood
,
and
enjoyed
there
.
When
we
shall
come
into
the
presence
of
the
Life
,
and
the
Original
,
then
shall
we
look
again
with
another
manner
of
Eye
upon
the
Picture
,
and
have
an
unexpress●ble
pleasure
to
behold
one
in
the
other
.
As
the
Tabernacle
,
when
its
season
was
past
,
was
taken
into
the
Temple
.
So
when
Time
,
and
this
world
are
past
away
,
Time
,
and
this
world
from
the
Beginning
to
the
End
shall
be
taken
up
into
their
first
Patterns
,
into
Eternity
.
God
shall
call
every
thing
to
the
least
dust
,
or
moment
by
its
name
,
and
no
one
shall
be
wanting
.
There
shalt
thou
see
the
Beauty
of
the
whole
,
and
of
every
part
in
the
light
,
and
life
of
its
Glorious
Original
.
Then
shalt
thou
know
,
what
God
hath
done
from
the
Beginning
of
the
world
to
the
End
.
Thou
shalt
now
possess
,
and
enjoy
all
with
unexpressible
pleasures
,
when
thou
shalt
thus
meet
them
again
in
a
new
Light
,
to
be
for
ever
with
thee
.
In
the
mean
time
,
as
Christ
said
to
Martha
:
Believe
,
and
thou
shalt
see
the
Glory
of
God
.
Thy
Jesus
is
the
Resurrection
,
and
the
Life
;
and
that
now
,
and
that
within
thee
,
in
thy
Spirit
.
John
1.
14.
The
Word
was
made
Fl●sh
,
and
dwelt
(
tabernacled
)
among
us
;
(
and
we
beheld
his
Glory
,
the
Glory
,
as
of
the
only
begotten
of
the
Father
,
)
full
of
Grace
,
and
Truth
.
O
Man
,
O
Christian
,
open
the
Eye
of
thy
understanding
,
open
the
Eye
of
thy
Faith
;
see
this
world
the
Tabernacle
,
the
Temple
of
the
Eternal
Word
;
behold
all
things
full
of
the
Grace
,
and
Glory
of
his
Person
in
Shadows
,
and
Images
formed
by
himself
;
behold
himself
in
the
truth
of
all
this
Grace
,
and
Glory
;
in
that
height
of
Glory
,
which
is
proper
to
his
own
Person
,
as
he
is
the
only
begotten
of
the
Father
,
dwelling
with
thee
in
this
Temple
,
behind
the
Vail
of
every
Shadow
and
Image
.
Behave
thy self
,
as
in
the
House
of
God
.
Walk
in
the
midst
of
all
Creatures
,
and
Occurrences
,
as
in
the
midst
of
so
many
Divine
Mysteries
;
as
a
Priest
in
the
Temple
.
In
purity
,
in
peace
,
in
wisdom
,
in
love
,
bear
in
every
state
the
Figure
of
thy
Jesus
,
and
his
Glories
;
converse
with
it
in
every
thing
;
walk
in
it
at
all
times
.
See
thy
Glorified
Jesus
himself
together
with
his
shadow
;
make
him
the
mark
of
thine
Eye
,
and
thine
Heart
;
terminate
all
the
workings
of
thy
Spirit
upon
him
,
as
the
Truth
,
and
Substance
.
So
wait
continually
for
the
breakings
forth
of
the
glory
,
as
a
Heavenly
Flame
thorow
the
Shadow
upon
thee
,
to
take
thee
up
into
itself
.
And
thou
,
as
thou
ascendest
,
carry
up
the
Shadow
with
thee
.
4.
Lesson
.
Live
abstracted
from
this
world
in
the
world
.
Distinguish
,
and
separate
thy self
from
the
Natural
Person
,
Life
,
and
Image
,
which
are
all
the
Shadow
,
and
no
more
;
that
thou
mayst
stand
in
an
Immortal
Person
,
a
Life
of
Glory
,
the
Essential
Image
,
which
is
the
Truth
.
The
Lord
Jesus
saith
:
I
tell
you
the
truth
;
it
is
expedient
for
you
,
that
I
go
away
.
For
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
:
but
,
if
I
depart
,
I
will
send
Him
to
you
,
Joh.
16.
7.
Jesus
Christ
in
the
Shadow
,
in
the
Flesh
is
the
Crucifier
,
and
the
crucified
.
Jesus
Christ
in
the
Substance
,
in
the
Spirit
,
is
the
Comforter
,
and
the
Comforted
.
How
expedient
is
it
for
us
in
the
midst
of
these
Shadows
to
withdraw
our selves
into
the
Life
,
and
Truth
;
that
when
all
things
there
are
dying
upon
the
Cross
,
all
things
here
may
be
Comforters
,
and
Comforts
▪
which
continue
for
ever
?
The
Lord
Jesus
saith
to
the
Father
Sacrifice
,
and
Burnt-offering
thou
wouldest
not
have
;
but
a
Body
hast
thou
prepared
me
;
that
is
,
to
be
offered
up
in
the
place
of
all
Sacrifices
,
H●b.
10.
1.
We
read
v.
1.
that
the
Law
hath
a
Shadow
only
of
good
things
to
come
.
Jesus
,
and
all
His
Members
have
the
Shadowy
Body
of
this
Natural
Man
,
and
the
First
Creation
fitted
for
them
only
,
to
sacrifice
themselves
in
these
to
the
Eternal
Truth
,
that
thus
they
may
return
on
high
into
That
.
All
Shadows
are
under
the
Law
.
The
Law
hath
Shadows
only
of
Good
things
to
come
.
All
Sacrifices
are
under
the
Law
.
The
Gospel
is
a
Feast
,
Spirit
,
and
Life
.
How
wise
,
how
blessed
is
he
,
who
gathereth
himself
up
entirely
out
of
Nature
and
Flesh
into
the
Invisible
Glory
of
the
Spirit
?
In
which
,
while
Flesh
is
suffering
,
as
a
Sacri●ice
by
Fire
,
he
seeth
all
Flesh
,
Suffering
,
and
Sacrifices
to
be
Shadows
only
,
Shadows
of
Immortal
Joys
,
and
Himself
already
in
those
Joys
,
triumphing
over
,
and
comprehending
those
Shadows
in
the
Beautiful
,
and
Blessed
Truth
,
These
are
the
Lessons
from
the
First
Principle
;
which
was
,
that
this
World
in
its
pure
Naturals
falleth
as
a
Shadow
from
the
Glorified
Person
of
our
Saviour
.
2.
Principle
.
The
Presence
,
and
Appearance
of
the
Person
of
our
Lord
Jesus
,
and
His
Glory
,
is
withdrawn
from
the
faln
,
and
corrupt
World
.
The
Devil
is
called
in
the
Scriptures
,
The
Prince
of
Darkness
;
and
The
Prince
of
this
World
.
This
World
,
the
World
in
this
faln
state
is
Darkness
.
Darkness
is
the
Privation
of
Light
.
The
absence
of
the
Sun
from
the
Earth
is
the
Cause
of
Darkness
.
Our
Saviour
in
Glory
is
the
Light
,
the
Sun
of
the
whole
Creation
.
While
He
goeth
away
with
His
Beams
into
a
far
countrey
,
to
shine
in
the
Invisible
World
,
He
leaveth
all
behind
Him
in
the
Dark
.
Three
Lessons
naturally
flow
from
this
second
Principle
.
1.
Lesson
.
Believe
not
any
Appearances
of
things
in
this
World
.
Darkness
in
the
language
of
the
Holy
Ghost
signifieth
Deceit
.
The
Lord
Jesus
saith
of
Himself
;
I
am
the
Truth
,
Truth
hath
lest
the
World
together
with
Jesus
Christ
.
Blessed
is
he
,
who
having
the
Possessions
,
or
Powers
of
this
World
in
his
Hand
;
the
Smile
,
or
Frowns
of
it
before
his
Eyes
;
the
Griefs
,
or
Joys
of
it
in
his
Heart
;
can
with
a
good
assurance
say
:
Have
I
not
a
Lye
in
my
Hand
,
and
in
my
Heart
?
Are
not
the
Apparitions
of
the
Devil
the
Father
of
Lyes
before
me
?
2.
Lesson
.
Love
not
the
things
of
this
World
,
James
.
4.
4.
Ye
adulterers
and
Adulteresses
,
know
ye
not
,
that
the
Friendship
of
this
World
,
is
enmity
with
God
.
It
is
not
now
the
Seed
of
the
Woman
,
which
is
a
Divine
Loveliness
,
and
Love
in
the
Person
of
our
Heavenly
Bridegroom
,
which
springeth
up
in
all
the
Forms
,
and
Fruits
of
this
World
.
Yet
a
little
while
,
saith
He
to
the
World
,
and
ye
shall
see
me
no
more
.
No!
It
is
the
Seed
of
the
Serpent
in
Deformity
,
and
Enmity
;
in
a
Contrariety
to
all
Spiritual
Beauty
Goodness
,
and
Truth
,
which
groweth
up
every
where
.
Your
Love
to
any
part
of
this
World
is
Unclean
,
and
Adulterous
:
By
it
you
leave
the
pure
,
and
sweet
embraces
of
your
own
Glorious
Husband
to
ly
down
infolded
in
the
treacherous
Twinings
of
the
old
Serpent
,
the
Dragon
.
3.
Lesson
.
Walk
not
after
the
Fashion
of
this
World
,
Rom.
12.
2.
Be
not
conformed
to
this
World
.
While
the
Lord
Jesus
was
with
this
World
,
it
was
,
His
Shadow
.
He
figured
His
Beauties
upon
it
;
He
acted
it
with
His
Spirit
;
His
Name
was
as
an
Ointment
poured
out
upon
it
;
He
spake
to
us
and
conversed
with
us
there
:
But
now
,
when
He
is
absent
,
the
beautiful
Figure
is
gone
,
the
Darkness
with
all
its
confusions
,
and
cursed
Fruits
remain
▪
The
Spirit
of
Darkness
ariseth
in
it
with
all
his
,
Hellish
Forms
of
Deceit
,
Defilement
,
and
Wrath
;
If
thou
cloath
thy
Spirit
with
any
Worldly
Image
,
thou
puttest
on
a
filthy
Garment
,
which
will
pollute
thee
;
thou
puttest
on
a
fiery
garment
,
which
hath●
the
burning
poysons
of
Hell
hidden
in
it
,
which
will
cleave
inseparably
to
thee
,
torturing
,
and
consuming
thee
with
a
hidden
,
inward
,
and
u●quenchable
flame
,
This
is
the
Second
Principle
.
3.
Principle
.
Jesus
Christ
hath
reconciled
all
things
,
hath
gathered
up
all
things
into
One
,
hath
made
all
things
New
with
the
Spiritual
,
and
Eternal
Glory
of
the
Father
;
as
the
World
standeth
in
the
Resurrection
of
Christ
from
the
Dead
,
and
in
His
Glorified
Person
,
as
a
New
Head
to
it
with
a
New
Name
.
Lesson
.
You
then
,
that
are
Christ's
live
victoriously
,
and
triumphantly
in
this
World
.
Abide
in
your
Head
.
●There
you
see
all
this
World
lying
conquered
,
captivated
,
comprehended
in
a
new
,
and
endless
World
of
Life
,
Love
,
and
Glory
,
Rom.
5.
We
rejoyce
,
saith
St.
Paul
,
v.
2.
And
not
onely
so
,
but
we
glory
in
tribulation
,
v.
3.
Because
the
Love
of
God
is
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
given
unto
us
;
v.
5.
O
Christians
!
live
in
Joy
;
Live
in
Glory
;
live
in
perpetual
Triumph
.
For
by
the
Resurrection
,
and
Ascension
of
your
Jesus
,
the
bitterest
Enmities
,
the
blackest
Extremities
are
Forms
,
Floods
of
Light
,
and
Love
in
that
Sea
of
Light
,
and
Love
,
the
Holy
Ghost
breaking
forth
from
the
sweet
,
and
glorious
Deep
of
the
God-Head
in
the
Heart
of
the
Father
.
Rom.
8.
v.
57.
In
all
these
things
,
(
famine
,
nakedness
sword
mentioned
before
)
we
are
more
than
conquerours
through
Him
,
that
loved
us
v.
58
,
59.
For
nothing
,
life
,
nor
death
,
nor
Angels
,
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
shall
be
able
to
sparate
us
from
the
love
of
god
,
wl●●●
is
in
Christ
Jesus
.
Dear
Soul
!
dwell
for
ever
in
this
good
Land
of
Life
,
and
Love
,
thy
Saviour
in
the
Spirit
.
Nothing
here
can
separate
thee
from
the
Divine
Love
Every
thing
then
,
that
cometh
to
thee
in
life
,
or
in
death
,
must
come
in
that
Element
of
Love
;
it
must
come
in
a
Lovedress
;
it
must
be
Love
itself
in
a
Lovely
Form
.
Every
thing
,
that
toucheth
thee
here
,
must
touch
thee
with
the
Heavenly
kisses
,
and
Embraces
of
Divine
Love
.
Otherwise
there
would
be
a
Separation
between
Love
,
and
thee
.
In
thy
glorified
Jesus
is
the
Love
of
God
,
that
Love
,
which
is
God
,
the
God-Head
of
Love
.
O
blessed
Habitation
!
O
Happy
,
and
Heavenly
Countrey
!
thine
own
Countrey
indeed
!
What
so
much
our
own
,
what
so
near
us
,
so
much
One
with
us
,
as
Love
?
Here
Love
in
its
God-Head
filleth
all
,
in
Spiritual
Forms
,
in
Forms
of
Glory
,
and
of
God
.
O
glorious
Victory
!
O
Saints
more
,
than
Conquerours
in
the
Resurrection
of
your
Saviour
!
The
World
is
faln
before
you
;
it
is
no
more
.
The
old
things
,
of
Vanity
,
Darkness
,
Sin
,
Sorrow
Death
are
passed
away
in
His
Death
.
Thus
you
are
conquerours
.
But
in
His
Resurrection
the
World
is
raised
again
in
a
Form
of
Eternal
Love
,
and
Glory
for
you
.
All
things
are
come
again
,
and
are
made
New
,
All
things
appear
again
the
second
time
Immortal
Spirits
shining
in
the
Loveliness
,
burning
in
the
Love
of
the
God-Head
for
you
;
opening
all
things
past
,
present
,
and
to
come
in
themselves
,
as
Beautiful
,
and
Sacred
Mysteries
of
Divine
Love
to
you
;
which
ever
is
Delighting
it self
in
You
,
sporting
with
you
,
preparing
Joys
&
Glories
for
you
.
Thus
you
are
more
than
Conquerous
through
Him
,
who
hath
loved
You.
Live
then
in
Him
Joyfully
,
gloriously
,
Triumphantly
.
I
have
done
with
the
first
Part
of
my
last
Use
,
the
Swee●ning
,
and
Sanctifying
Life
in
this
World
.
2.
Part.
To
sweeten
,
and
sanctifie
Death
by
the
Knowledge
of
Christ
in
Glory
,
I
shall
lay
down
three
Principles
to
this
End
.
1.
Principle
.
Every
Saint
standeth
●compleat
in
Glory
in
the
Glorified
Person
of
Christ
above
,
even
while
he
is
living
,
or
dying
here
below
,
Ye
are
compleat
in
Him
,
who
is
the
Head
of
all
Principality
,
and
Power
,
Col.
2.
10.
In
the
verse
before
the
Lord
Jesus
was
described
,
as
in
Him
dwelleth
all
the
Fulness
,
(
or
Compleatness
)
of
the
God-Head
bodily
.
v.
9.
Then
this
is
added
;
And
in
Him
ye
are
compleat
,
(
or
full
,
)
who
is
the
Head
of
all
Principality
and
Power
.
A
Believer
is
compleat
in
his
Saviour
,
as
He
hath
the
Compleatness
of
the
God-Head
in
him
;
and
the
Compleatness
of
all
the
Angels
beneath
him
.
His
Life
then
,
and
His
Death
,
as
they
stand
in
Jesus
Christ
,
are
more
than
Angelical
They
are
Divine
.
I
shall
endeavour
to
set
in
lively
Figures
before
your
Eyes
the
Beauty
,
and
Sweetness
in
the
Death
of
a
Saint
by
four
Scriptures
.
1.
Script
.
And
hath
raised
us
up
together
,
and
made
us
,
sit
together
in
Heavenly
places
in
Christ
Jesus
,
Eph.
2.
v.
6.
What
is
to
be
understood
by
[
together
]
is
plain
in
the
verse
before
,
hath
quickned
us
together
with
Christ
,
It
is
God
,
who
doth
all
this
,
as
is
seen
,
v.
4.
God
who
is
rich
in
mercy
for
his
great
love
,
wherewith
he
hath
loved
us
.
Four
Positions
lye
clear
in
this
Scripture
.
1.
Pos.
A
Believer
is
risen
from
the
Dead
.
He
dieth
no
more
.
He
is
passed
from
Death
to
Life
.
As
Abraham
is
said
to
have
received
Isaac
from
the
Dead
in
a
Figure
;
So
the
Beloved
of
the
Lord
d●eth
onely
in
a
Figure
.
Death
is
to
him
a
Divine
Figure
standing
in
the
Resurrection
from
the
Dead
.
His
Death
is
a
Flower
of
Life
,
and
Immortality
growing
up
in
the
Paradise
of
God
,
which
is
the
Glorified
Person
of
Jesus
.
It
beareth
indeed
the
Figure
of
Death
,
but
is
full
of
a
Sweetness
,
and
Beauty
,
which
can
never
fade
,
or
dye
.
Let
us
all
labour
for
our
part
in
the
New
Birth
.
This
is
a
Resurrection
from
the
Dead
.
All
things
after
it
are
Life
;
Pure
Life
without
any
mixture
of
Death
;
Perpetual
Life
,
Endless
Life
without
any
Sting
of
Death
in
the
tail
of
it
.
2.
Pos.
A
Believer
is
already
s●t
down
in
Heavenly
places
;
nay
more
than
Heavenly
.
The
Word
Heavenly
is
by
some
translated
,
and
so
it
properly
signifieth
Supercoelestial
,
more
than
Heavenly
places
,
above
the
Heavens
.
Here
a
Saint
is
made
to
sit
down
.
He
is
fixed
,
and
established
;
He
is
at
rest
,
at
home
,
at
the
end
of
all
his
journeyings
,
and
changes
.
He
is
set
as
a
Bride
,
at
the
Marriage-feast
.
He
is
set
,
as
a
Prince
upon
the
Throne
of
his
Kingdom
.
Thus
God
giveth
His
Beloved
Sleep
,
Rest
,
a
Feast
,
a
Throne
in
Death
,
Jesus
Christ
in
Glory
is
this
Sleep
,
this
Rest
,
this
Feast
,
this
Throne
,
which
endureth
for
ever
,
and
ever
.
O
Christian
!
rejoyce
,
and
glory
in
Death
for
the
Hope
of
the
Joy
,
and
Glory
of
thy
Bridegroom
there
.
Thy
Death
hath
nothing
of
Dust
,
or
Darkness
in
it
.
It
is
a
Heavenly
Thing
,
nay
more
than
Heavenly
.
It
is
something
Supercoelestial
.
It
is
a
soft
Strain
,
and
ravishing
Touch
in
the
Musick
of
the
Divine
,
and
Eternal
Rest.
It
is
a
savoury
Dish
,
such
,
as
thy
soul
loveth
,
at
the
Feast
in
the
Kingdom
of
God
.
Solomon
had
a
throne
of
Gold
.
On
the
Steps
,
which
were
the
Ascents
to
the
Throne
,
on
each
side
were
Lyons
of
pure
Gold
.
Thy
Death
,
O
Saint
,
is
now
no
more
a
fierce
,
and
devouring
Lyon
to
affright
thee
.
It
is
the
figure
of
a
Lyon
in
Gold
,
in
one
Glory
.
It
is
not
onely
an
Ascent
to
thy
Throne
,
O
Jedidiah
!
Beloved
of
the
Lord
!
It
is
One
Piece
of
Eternal
Glory
with
thy
Throne
.
It
is
an
Ornament
,
an
Emb●●llishment
of
Glory
to
thy
Throne
.
How
good
is
it
for
those
,
who
are
born
of
God
to
keep
themselves
pure
,
that
they
may
alwaies
see
God
,
that
they
may
see
all
things
to
them
Divine
Objects
in
a
Divine
Light
,
sparkling
Jewels
of
Divine
Love
,
We
are
ever
in
the
midst
of
these
things
,
which
are
more
than
Heavenly
,
in
the
midst
of
these
Supercoelestials
;
even
in
the
arms
of
Death
.
While
we
keep
our selves
unspotted
from
this
world
,
we
see
these
Supercoelestials
,
and
Death
itself
in
the
number
of
them
.
But
every
sin
casteth
a
mist
upon
them
,
and
covereth
us
with
a
Cloud
,
that
we
see
them
no
more
.
Now
the
Visions
of
our
Joy
,
and
Glory
:
of
Light
,
and
Truth
are
hid
from
our
Eyes
.
Now
fear
,
and
trembling
are
upon
〈◊〉
Life
is
full
of
Trouble
,
and
Death
full
of
Terrour
.
3.
Pos.
A
Saint
is
set
down
in
Heavenly
places
together
with
Jesus
Christ
.
The
sweetning
,
and
the
heightning
of
all
the
Joys
,
and
Glories
of
the
Gospel
is
the
Union
with
thy
Beloved
Bridegroom
.
The
work
of
Grace
is
a
Birth
,
a
Resurrection
,
a
Marriage
,
all
in
one
.
The
Death
of
a
Saint
is
an
Act
of
Spiritual
Communion
between
Christ
,
and
the
Soul
;
a
Marriage-Joy
.
The
Lord
Jesus
presenteth
himself
to
the
Believer
in
the
Form
of
Death
,
as
in
a
Heavenly
,
a
Supercoel●stial
Beauty
.
At
this
sight
the
Saint
is
immediately
transformed
into
the
same
Image
.
Jesus
Christ
springeth
up
into
the
Believer
,
a
Believer
springeth
up
into
his
Beloved
in
this
Heavenly
Form
.
So
both
are
made
one
in
it
.
Thus
Death
becometh
a
Love-play
between
Christ
,
and
his
Spouse
,
He
by
a
Spiritual
Kiss
breatheth
forth
his
Spirit
of
Divine
Loves
,
Immortality
,
and
Invisible
Glories
into
the
Spouse
.
The
Spouse
ravished
sorth
from
her self
again
in
the
same
moment
breatheth
forth
her
Spirit
into
the
Bosom
of
her
Lord
.
Thus
they
die
together
,
they
die
one
in
another
,
they
die
one
into
another
.
In
the
first
of
the
Canticles
there
is
a
Prophetical
Song
,
which
beginneth
at
the
Resurrection
of
our
Saviour
,
and
the
Effusion
of
the
Spirit
,
together
with
the
Spiritual
Union
between
Christ
,
and
his
Church
,
which
was
,
as
their
Heavenly
Espousals
solemnized
,
and
sealed
with
a
Kiss
,
with
the
reiterated
Kisses
of
his
Mouth
.
Then
followeth
in
the
process
of
the
first
Chapter
,
and
beginning
of
the
Second
,
the
Loveliness
of
the
Spouse
,
and
the
Love
between
her
,
and
the
Heavenly
Bridegroom
in
her
Sufferings
,
and
Death
,
as
they
are
acted
upon
the
Stage
,
in
the
glorious
Scene
of
the
Resurrection
,
and
Ascension
of
Christ
,
in
the
State
of
Espousals
,
and
in
their
Union
in
one
Spirit
.
The
dying
Spouse
there
singeth
to
her
Lord
;
Behold
!
thou
art
fair
,
my
Love
,
yea
thou
art
pleasant
;
also
our
Bed
is
green
,
v.
16.
Jesus
Christ
is
fair
to
a
Saint
Eye
in
his
Divine
Loveliness
being
risen
up
into
the
Glory
of
the
Father
.
He
is
pleasant
to
her
in
his
Loves
,
which
are
his
Loveliness
in
Motion
,
acting
beautiful
parts
;
transforming
itself
into
delightful
Shapes
with
endless
variety
;
in
all
pouring
forth
itself
into
her
Bosom
,
taking
her
up
into
itself
with
Blessed
Changes
of
one
into
another
.
The
Unity
of
the
Spirit
is
the
Bed
of
Divine
Loves
,
which
is
ever
green
,
that
is
,
as
the
word
importeth
,
ever
encompassed
with
a
Heavenly
Calm
,
and
Serenity
,
ever
flourishing
,
ever
fruitful
.
Death
itself
is
the
mutual
embracing
of
these
two
Heavenly
Lovers
in
this
Bed
of
Spiritual
Loves
in
the
midst
of
a
Divine
calm
,
and
clearness
;
while
out
of
these
embraces
they
spring
up
into
innumerable
Forms
of
Eternal
Beauties
,
and
Joys
,
which
are
the
flourishing
Fruits
,
and
Blessed
Children
of
this
Marriage-Union
.
It
is
said
,
that
nothing
was
made
without
Christ
,
(
apart
from
Christ
)
that
was
made
in
the
Creation
,
John
1.
2.
Remember
,
O
Christian
,
that
in
the
new
Creature
thou
art
,
thou
sufferest
,
thou
doest
nothing
,
in
life
,
or
in
death
,
without
thy
Jesus
in
Glory
,
apart
from
thy
Jesus
in
the
Unity
of
his
Spirit
,
which
is
the
Center
,
and
Circle
of
all
Blessed
Spirits
,
with
all
the
Train
,
and
Treasures
of
the
Divine
Nature
.
While
thou
livest
,
all
the
Body
of
Christ
,
Heavenly
Spirits
,
Innumerable
Angels
live
with
thee
thy
life
.
All
these
,
all
the
Lights
,
and
Loves
of
the
Supercoelestial
State
die
with
thee
thy
Death
.
4.
Pos.
All
this
Resurrection
,
Ascension
into
the
Heavenly
places
,
Fellowship
of
a
Believer
with
Christ
is
in
Christ
.
He
hath
raised
us
together
,
and
hath
made
us
sit
together
in
Heavenly
Places
in
Christ
Jesus
.
See
now
those
places
above
the
Heavens
,
those
more
than
Heavenly
Things
in
the
midst
of
which
a
Saint
is
set
.
They
are
all
in
the
glorified
Person
of
Christ
,
who
is
made
higher
than
the
Heavens
.
The
Learned
tell
us
,
that
there
are
three
Worlds
.
1.
This
,
which
is
visible
.
2.
The
Angelical
World
.
3.
The
Divine
World
.
All
things
of
the
upper
,
and
greater
Worlds
are
in
the
lower
,
as
in
the
Seed
.
All
Things
of
the
lower
are
in
the
Superiour
,
as
ripe
Fruit.
Every
thing
is
in
each
according
to
the
nature
of
that
place
.
Behold
!
This
is
the
Divine
World
the
Person
of
our
Lord
,
and
Love
ascended
up
on
high
above
all
Heavens
of
Angels
.
Here
in
him
the
Fulness
of
the
God-Head
dwelleth
Bodily
;
that
is
,
not
shadowily
,
or
seminally
;
in
its
Shadow
,
or
Seed
;
but
in
its
Substance
,
and
Perfection
.
While
here
thou
standest
fast
in
this
thy
Jesus
,
thine
own
proper
habitation
,
Death
itself
is
an
Angel
;
nay
more
,
it
appeareth
in
a
Divine
Form
,
is
become
a
Divine
Glory
,
a
rich
and
ravishing
piece
of
variety
in
the
Unity
of
the
Divine
Nature
.
In
the
World
of
Angels
every
thing
is
a
distinct
Angel
.
In
the
Divine
World
all
things
are
cloathed
with
the
form
of
God
.
As
a
Child
lying
in
its
Mothers
lap
,
a
branch
from
the
Mother
bearing
her
Image
,
with
its
mouth
at
the
Breast
,
looking
upon
her
Face
,
falling
asleep
in
her
Bosom
;
yet
not
so
sleeping
,
but
that
still
it
sucketh
as
it
sleepeth
:
such
is
a
Saint
dying
in
Jesus
Christ
.
He
lieth
in
the
lap
of
the
Supream
Glory
encompassing
him
on
every
side
,
and
bearing
him
,
as
its
own
Birth
,
and
Image
.
His
mouth
is
at
the
breast
of
this
Glory
.
His
Eye
is
upon
the
Face
of
this
Glory
.
He
sleepeth
in
its
Bosom
.
But
it
is
a
Divine
sleep
.
While
he
sleepeth
,
he
is
awake
,
and
keepeth
his
Eye
still
upon
the
Glory
,
and
sucketh
in
the
Glory
still
in
Death
.
We
have
this
excellently
represented
in
one
place
by
the
Prophet
Esay
,
where
the
Heavenly
Hierusalem
,
(
which
is
our
Jesus
in
the
Spirit
,
)
is
said
to
bear
her
Children
on
her
sides
,
and
to
dandle
them
on
her
Knee
.
In
another
place
they
are
said
,
to
walk
in
the
Light
of
the
new
Hierusalem
These
Dandlings
,
and
Dancings
in
the
Arms
of
that
Glory
,
which
is
our
Mother
,
our
Father
,
and
our
Husband
,
our
Heavenly
Jesus
;
such
walks
in
its
sweet
,
and
living
Light
are
all
the
Motions
,
and
Changes
of
Life
,
and
Death
to
those
,
that
are
in
Christ
Jesus
.
I
shall
conclude
my
Observations
from
this
Scripture
with
the
difference
between
the
Death
of
a
Man
standing
in
the
Root
of
the
First
Adam
,
and
a
Christian
in
Christ
.
Death
to
one
is
a
Poyson
.
In
eating
of
the
Forbidden
Fruit
he
dieth
out
of
the
Earthly
Paradise
yet
remaining
in
its
ruines
in
this
World
into
a
Land
of
Briars
,
and
Thorns
,
into
a
vast
,
and
howling
Wilderness
,
where
the
Light
is
Darkness
,
and
where
there
is
no
Order
.
The
Death
of
the
other
is
a
Cordial
of
dissolved
Pearl
.
In
eating
of
the
Tree
of
Life
he
〈◊〉
out
of
a
Land
of
Briars
,
and
Thorns
into
a
Heavenly
Paradise
,
the
Paradise
of
God
.
I
have
done
now
with
the
first
Scripture
.
2.
Script
.
Verily
,
verily
I
say
unto
you
,
except
a
Corn
of
Wheat
fall
into
the
ground
,
and
die
,
it
abideth
alone
:
but
if
it
die
,
it
bringeth
forth
much
Fruit
John
12.
24.
These
are
the
words
of
our
Saviour
concerning
himself
upon
a
report
made
to
him
by
Philip
,
that
some
Greeks
desired
to
see
him
.
The
design
of
Jesus
is
partly
to
raise
them
from
a
Carnal
view
of
him
on
Earth
to
a
Spiritual
sight
of
him
in
a
Heavenly
Glory
after
Death
,
partly
to
signify
the
difference
between
his
State
of
humiliation
in
this
Life
,
where
he
is
single
and
Barren
in
the
Flesh
;
and
his
State
of
exaltation
after
Death
,
where
he
●iseth
up
an
Universal
Person
reconciling
,
comprehending
All
in
the
Unity
of
the
Spirit
;
a
Fruitful
Person
being
a
new
head
,
and
root
in
the
Love
,
Life
,
and
Glory
of
the
Father
to
all
Mankind
,
Jews
,
and
Gentiles
;
to
all
Creatures
.
Our
Saviour
,
while
he
lived
,
was
,
as
a
single
,
naked
grain
of
Wheat
.
But
when
he
sprung
up
out
of
the
Grave
,
he
became
a
pleasant
,
and
flourishing
Plant
bearing
much
Fruit
,
many
grains
of
Wheat
in
one
Ear
;
many
,
all
Persons
,
all
Angels
,
and
Spirits
in
Glory
,
in
that
one
,
his
own
Person
,
and
Spirit
.
He
was
in
the
Flesh
,
as
one
Rose
,
one
Apple
pull'd
off
the
Tree
.
He
is
in
the
Spirit
,
as
the
Rose-Tree
,
the
Apple-Tree
.
All
Angels
and
Saints
,
all
Forms
of
Things
are
glorified
in
his
Glory
;
all
in
Heavenly
,
and
Immortal
Persons
are
in
his
Heavenly
Person
,
as
full-blown
Roses
growing
upon
the
Rose-Tree
,
as
full-ripe
Apples
upon
the
Apple-Tree
.
The
Death
of
a
Saint
is
upon
this
ground
made
most
beautiful
,
and
pleasant
;
Can.
2.
3.
As
the
Apple-Tree
among
the
Trees
of
the
Wood
;
so
is
my
Beloved
among
the
Sons
.
I
sat
down
under
his
Shadow
with
great
delight
,
and
his
Fruit
was
sweet
to
my
taste
.
There
are
three
distinct
parts
in
the
Hebrew
;
1.
I
desired
,
and
sweetly
delighted
in
his
Shadow
.
2.
Then
I
sate
down
.
3.
And
his
Fruit
was
sweet
to
my
taste
.
The
Apple
in
Holy
Scriptures
and
in
the
writings
of
Learned
Authors
is
famous
for
a
pleasant
Cordial
nourishment
of
Life
;
and
for
an
Emblem
of
Love
.
You
may
see
this
in
this
Chapter
.
v.
5.
Stay
me
with
Flagons
,
comfort
me
with
Apples
;
for
I
am
sick
of
Love
.
Apples
are
Emblems
of
Love
for
their
pleasant
looks
to
the
Eye
,
their
fragrant
smell
,
their
delightful
tast
,
their
cordial
vertue
,
their
round
form
,
which
is
a
Figure
of
Unity
,
the
Root
and
Sap
,
and
Fruit
of
all
Love
.
In
the
midst
of
the
Wood
of
this
Life
,
where
all
Forms
of
things
are
like
blasted
,
and
barren
Trees
,
good
neither
for
Shade
,
nor
Fruit
,
Jesus
Christ
standeth
,
as
an
Apple-Tree
,
a
Tree
of
Life
,
and
a
Tree
of
Love
,
Fair
,
Flourishing
and
Fruitful
.
When
the
poor
Spouse
of
Christ
thorow
all
this
Life
is
wearied
with
scorching
Heats
,
sounding
Tempests
,
raging
Storms
,
then
her
Beloved
,
when
He
seeth
His
Fit
Time
,
springeth
up
,
as
a
Paradisical
,
and
Heavenly
Tree
.
As
He
springeth
up
,
He
overshadoweth
His
Spouse
;
not
,
as
a
cloud
overshadoweth
the
Sun
,
or
as
Darkness
in
the
absence
of
the
Sun
overshadoweth
the
earth
;
but
as
the
approaching
,
and
rising
Sun
overshadoweth
the
Stars
.
So
the
Lord
,
as
a
Tree
of
Glory
spreadeth
His
Shadow
over
all
those
Lights
of
the
Night
,
the
Principles
,
Powers
,
Activities
;
Appearances
o●
the
Natural
Man
;
drinking
them
up
into
One
Light
of
Glory
,
and
Immortality
with
Himself
,
while
He
drowneth
them
,
with
a
Sea
of
Love
breaking
in
upon
them
,
and
overflowing
them
.
How
sweet
is
this
Approaching
Shadow
of
her
Lord's
Blessed
Person
to
the
Love-sick
Soul
?
a
Shadow
perfumed
with
the
Ointments
of
His
Love
;
shining
with
the
purple
Lustre
of
His
Beauties
;
quickened
with
the
Life
of
His
Glories
;
a
Divine
Shadow
?
With
what
Desire
,
with
what
Delight
doth
the
Holy
Soul
go
under
this
Shadow
?
How
precious
in
the
Eye
of
God
,
of
all
the
Angels
,
of
a
Saint
Himself
,
is
This
Death
?
This
Death
is
no
Evening
to
a
pleasant
Day
;
but
a
Lovely
Morning
,
and
glorious
Sun
putting
out
the
Lights
of
the
Moon
,
with
all
the
Sars
,
because
the
Time
of
the
Night
is
past
,
and
the
Day
is
come
.
Never
did
the
softest
,
and
sweetest
Sleep
〈◊〉
with
more
pleasure
upon
the
Senses
of
any
Person
;
than
this
Shadow
of
Death
cometh
upon
the
Heavenly
Bride
.
Here
a
Saint
sitteth
down
.
As
Hee
entreth
into
this
Shadow
,
he
entreth
into
Rest
,
into
the
Un●ty
of
God
,
where
He
resteth
for
ever
from
his
own
Work
,
and
Spirit
,
to
lye
down
in
the
Eternal
Spirit
.
Now
he
cat●h
of
his
own
Apple
upon
this
Apple-Tree
.
He
meeteth
with
Himself
in
Glory
in
the
Glorified
Person
of
his
Beloved
,
as
the
ripe
Fruit
of
Life
and
Love
hanging
ready
upon
its
own
Tree
in
Eternity
.
In
the
same
moment
he
seeth
it
,
he
taketh
it
in
,
he
rellisheth
it
with
unexpressible
sweetness
,
and
delight
,
as
being
Great
,
Glorious
,
His
own
by
the
nearest
,
dearest
Suitableness
,
and
propriety
;
Himself
in
the
Entirest
Unity
;
in
the
same
Moment
he
seedeth
upon
it
,
is
Transubstantiated
into
it
and
becometh
that
Lovely
Apple
that
full-ripe
Fruit
of
●ove
upon
the
Tree
.
As
he
thus
seedeth
upon
his
own
Apple
,
and
is
changed
into
it
,
at
once
he
seedeth
upon
,
is
changed
into
all
the
Apples
of
the
Tree
,
and
the
whole
Tree
itself
.
For
this
is
the
Divine
Mystery
of
Spiritual
P●an●s
in
the
Heave●ly
Paradise
;
each
Fruit
,
each
part
of
the
Pl●nt
comprehendeth
the
whole
P●ant
;
all
the
Plants
stand
,
live
,
and
grow
together
in
each
Plant.
Every
Person
a●d
Spirit
in
Glory
hath
its
own
Name
,
&
all
Names
written
upon
it
.
It
is
itself
an
Entire
Heaven
,
in
which
all
the
Heavenly
Inhabitants
shine
,
and
sing
,
and
dance
together
with
their
various
Beauties
,
Musicks
,
and
Motions
cast
into
the
most
Divine
Harmony
by
a
most
perfect
Unity
.
3.
Script
.
Iohn
14.
v.
2.
3.
In
my
Father's
h●use
are
many
Mansions
.
If
it
〈…〉
I
would
have
t●ld
you
.
I
go
,
to
prepare
a
place
for
〈◊〉
.
And
if
I
goe
and
prepare
a
place
for
you
;
I
will
come
again
;
●nd
receive
you
unto
my self
;
that
where
I
am
,
there
ye
may
be
also
.
Three
Mysteries
are
opened
to
us
in
these
words
;
1.
The
Place
of
Blessed
Persons
after
this
Life
.
2.
The
Preparation
of
this
Place
.
3.
Their
Passage
into
this
Place
.
All
are
full
of
a
Joy
glorious
,
and
unspeakable
.
1.
The
Place
of
Blessed
Spirits
after
this
Life
.
It
is
,
saith
Christ
,
my
Father's
House
.
The
House
of
the
Father
is
the
Glorified-Person
of
His
Son
.
This
is
the
Temple
of
God
in
Heaven
,
the
Palace
of
the
great
King
.
In
Him
the
fulness
of
the
God-Head
dwelleth
bodily
.
All
glorious
Persons
,
Angels
,
Saints
,
and
Spirits
,
as
they
are
comprehended
in
the
Person
of
Christ
,
and
make
up
His
Body
,
the
Divine
Body
,
the
Body
of
Glories
,
and
Eternity
in
Him
,
as
they
are
Beautiful
Members
in
that
Body
,
so
are
they
Mansions
in
that
Temple
,
Apartments
in
that
Palace
:
Every
Apartement
in
this
Divine
Palace
hath
the
whole
Palace
,
with
all
the
Persons
,
Prospects
,
Furniture
,
Entertainments
of
the
whole
within
itself
.
This
is
the
Place
.
2.
The
Preparation
of
this
Place
.
I
go
to
prepare
a
place
for
you
.
While
this
Palace
of
Eternity
with
all
its
Apartments
,
which
are
also
its
Inhabitants
the
Glorified
,
and
Immortal
Persons
of
all
Saints
,
stood
in
the
Father
,
in
the
Divine
Nature
alone
;
it
was
hid
from
the
Eye
of
every
Creature
,
it
was
shut
up
,
that
none
could
enter
into
it
,
it
was
remote
from
every
Creature
at
a
very
great
distance
.
The
Lord
Jesus
by
His
Death
,
and
Resurrection
entring
with
the
Humane
Nature
into
this
Eternal
Habitation
,
hath
set
it
up
in
the
Nature
of
Man
,
hath
brought
it
near
to
us
,
hath
set
it
in
our
view
,
hath
set
it
open
for
us
.
The
Gates
of
this
Temple
,
of
this
Heavenly
Hierusalem
stand
open
day
,
and
night
to
all
quarters
of
the
Heaven
,
and
the
Earth
.
All
the
Apartements
of
it
with
our
several
Names
written
upon
them
,
our
several
Persons
in
Glory
appearing
in
them
,
stand
ready
.
The
Lord
Jesus
Himself
is
the
Beautiful
Gate
,
the
Living
Way
,
the
Ascent
,
the
rich
Stair-case
to
this
Temple
.
The
Angels
are
continually
descending
in
Him
as
Chariots
,
to
bring
down
riding
upon
them
our
glorious
Saviour
,
and
our
glorious
Selves
into
the
Bosom
of
our
Spirits
here
below
.
The
Bridegroom
,
and
the
Bride
ready
trimm'd
,
and
already
joyned
in
One
,
come
thus
down
out
of
Heaven
,
come
thus
forth
from
the
Temple
.
The
Angels
are
continually
ascending
by
this
Stair-case
carrying
up
our
Spirits
beforehand
on
visits
into
this
Palace
,
into
our
own
Apartments
,
into
the
Bosom
of
our
own
Glorified
,
and
Immortal
Substances
there
.
Every
Grace
,
every
Providence
,
every
Motion
of
things
,
to
him
whose
Eyes
are
opened
,
is
such
an
Angel
such
a
chariot
of
Angels
with
these
Persons
riding
in
it
.
3.
The
Passage
into
this
Place
.
I
will
come
unto
you
,
and
take
you
unto
my self
,
that
where
I
am
,
there
ye
may
be
also
.
There
are
three
Steps
of
Christ's
Coming
to
us
in
Glory
;
1.
Into
our
whole
Spirits
by
Regeneration
;
2.
Into
our
whole
Souls
at
death
.
3.
Into
our
whole
Persons
,
Spirit
,
Soul
and
Body
at
the
Resurrection
.
By
every
step
he
maketh
a
mutual
Union
,
so
far
as
he
goeth
.
He
cometh
to
us
;
He
taketh
us
to
himself
,
that
we
may
be
both
together
in
one
place
,
in
one
Spirit
.
He
letteth
himself
down
in
his
Heavenly
Palace
into
us
;
he
taketh
us
up
into
the
Heavenly
Palace
in
himself
;
he
maketh
our
Persons
a
Heavenly
Palace
like
his
glorified
Person
,
and
one
with
it
.
This
is
our
passage
in
Death
into
Glory
.
Of
old
God
descended
upon
the
Tabernacle
in
a
Cloud
,
&
the
Glory
was
in
the
Cloud
.
Then
Moses
was
summoned
to
enter
into
the
Cloud
,
and
so
into
the
Glory
;
where
God
talked
with
him
.
In
latter
times
the
most
excellent
Majesty
in
a
〈◊〉
.
Cloud
overshadowed
the
Lord
Jesus
,
and
in
overshadowing
him
transfigured
him
,
then
in
the
transfiguration
talked
to
him
of
his
Sonship
to
the
Father
,
and
of
Love
.
In
like
manner
at
the
set
time
the
Lord
Jesus
,
as
a
living
Temple
of
Heavenly
Glory
,
cometh
down
upon
thee
in
a
white
Cloud
of
some
Love-storm
,
or
Love-sickness
.
I
call
it
a
Love-sickness
,
because
it
ariseth
at
once
from
the
Love
of
the
Spirit
of
the
Bride
in
thee
,
and
from
the
Love
of
thy
Bridegroom
to
thee
;
from
the
longings
,
and
burning
desires
of
both
after
the
immediate
,
perpetual
,
and
full
enjoyments
of
each
other
:
As
thou
entrest
into
this
Cloud
,
and
art
overshadowed
by
it
,
thou
art
in
a
moment
,
at
the
same
time
taken
into
that
Palace
of
Glory
,
and
transfigured
into
the
Glory
of
that
Pallace
.
There
thou
appearest
to
be
the
Son
of
God
,
the
Spouse
of
the
Immortal
King
.
God
speaketh
to
thee
,
converseth
with
thee
,
as
a
Son
,
and
Spouse
in
one
.
He
seeth
the
Figure
of
his
own
Beauties
in
thy
Face
;
and
his
Heart
resteth
in
thy
Bosom
.
He
seeth
,
and
enjoyeth
thy
Person
,
as
springing
up
eternally
with
incomprehensible
Pleasures
out
of
the
Root
of
his
own
Divine
Loveliness
;
he
feeleth
,
and
rellisheth
thy
Spirit
,
as
the
flowing
of
his
own
sweetnesses
from
their
own
Fountain
in
himself
;
he
poureth
forth
himself
in
a
flood
of
Beauties
,
and
Sweetnesses
into
thee
,
All
his
Loves
rest
in
thy
Love
,
and
he
in
thee
.
4.
Script
.
I
am
now
come
to
the
last
Scripture
.
For
we
know
,
that
if
our
Earthly
House
of
this
Tabernacle
be
dissolved
,
we
have
a
Building
of
God
,
an
House
not
made
with
hands
,
Eternal
in
the
Heavens
.
For
in
this
we
groan
,
earnestly
desiring
to
be
cloathed
upon
with
our
House
,
which
is
from
Heaven
.
If
so
he
,
that
being
cloathed
,
we
shall
not
be
found
naked
.
For
we
,
that
are
in
this
Tabernacle
do
groan
,
being
burthened
;
not
that
we
would
be
uncloathed
,
but
cloathed
upon
,
that
Mortality
might
be
swallowed
up
of
Life
.
Now
he
,
that
hath
wrought
us
for
this
self-same
thing
is
God
,
who
hath
also
given
us
the
Earnest
of
the
Spirit
.
2
Cor.
5
,
1
,
2
,
3
,
4
,
5.
This
is
a
rich
,
and
deep
Scripture
.
What
expressions
of
Death
are
those
?
How
full
of
Joy
?
Not
to
be
found
naked
?
Naked
of
any
support
,
or
comfort
?
Of
any
cloathing
of
Being
,
or
Beauty
;
Essence
,
or
Substance
;
Form
,
or
Fulness
,
in
Person
,
or
Relations
?
Not
to
be
uncloathed
?
Of
any
Garment
of
Light
,
or
Life
?
To
be
cloathed
upon
with
an
House
from
Heaven
?
To
have
the
Lord
Jesus
,
as
a
circling
Glory
coming
down
upon
this
Image
,
in
which
we
now
dwell
,
neither
taking
away
the
Nature
,
nor
Form
of
any
thing
,
that
here
we
are
,
or
have
,
but
taking
up
all
as
sacred
Mysteries
into
a
Temple
of
Glory
,
giving
them
a
place
for
ever
in
this
Temple
,
penetrating
,
filling
,
and
cloathing
them
the
Glory
?
To
have
Mortality
swallowed
up
of
Life
?
To
lose
none
of
the
things
,
or
entertainments
,
which
here
we
enjoy
in
this
mortal
state
,
but
the
mortality
of
them
only
,
and
that
not
by
Death
breaking
them
down
with
violence
,
but
by
the
sweet
breakings
in
of
Life
,
and
Immortality
upon
them
;
not
by
a
blackness
of
Darkness
dreadfully
over-spreading
them
,
but
a
brightness
of
Eternal
Glory
delightfully
rising
upon
them
,
like
the
Sun
upon
the
beautiful
Forms
of
Heaven
,
and
Earth
,
after
they
have
weakly
appeared
in
the
melancholy
Beams
of
the
Moon
shining
faintly
in
the
shade
of
the
Night
.
And
He
that
hath
wrought
us
for
the
Self-same
Thing
,
is
God
.
It
is
a
Divine
Hand
,
and
Skill
,
which
hath
framed
,
and
fashioned
us
to
this
capacity
.
It
is
God
,
who
by
his
own
operations
in
us
,
not
mediately
,
as
in
t●e
works
of
Nature
,
but
immediately
,
as
in
all
works
of
Grace
,
and
Glory
,
hath
wrought
out
this
Spiritual
,
and
Divine
Being
,
this
Spiritual
,
and
Divine
Nature
in
us
,
which
never
dyeth
,
but
is
changed
from
Glory
to
Glory
;
which
in
Death
putteth
off
nothing
,
but
putteth
on
a
greater
,
and
purer
Light
upon
its
weaker
Lights
,
and
Shades
;
piercing
thorow
,
and
breaking
up
delusive
Shapes
formed
out
of
the
Darkness
of
remaining
night
by
stronger
Beams
of
Glory
falling
from
above
.
Who
hath
also
given
us
the
Earnest
of
his
Spirit
.
An
Earnest
is
part
of
the
Sum
in
present
,
and
an
assurance
of
the
rest
.
God
doth
not
only
frame
a
Spiritual
work
,
like
a
new
Heaven
in
us
,
but
giveth
us
the
Person
of
his
Spirit
himself
,
in
which
the
Persons
of
the
Father
,
and
the
Son
are
seen
together
unvailed
in
their
Union
,
and
Communion
of
Beauties
,
and
Loves
;
in
the
unity
of
which
all
Angels
and
Blessed
Spirits
dwell
together
,
as
their
proper
Center
,
and
Circle
.
This
Spirit
God
giveth
to
be
in
the
Spiritual
Nature
framed
by
himself
in
us
,
as
a
new
Sun
in
the
new
Heaven
.
This
Spirit
in
us
is
the
Earnest
of
our
Death
;
a
foretast
of
its
Sweetness
,
and
Delights
;
a
vision
in
part
beforehand
of
the
manner
of
our
dying
;
and
an
assurance
of
the
compleating
of
its
season
after
the
same
Beautiful
,
and
pleasant
Image
.
As
at
the
first
Effusion
of
the
Spirit
upon
us
,
or
any
new
Effusion
;
as
at
any
Act
of
the
Spirit
,
when
he
shineth
our
freshly
in
us
;
this
Natural
Image
of
Things
is
no
more
;
a
Light
of
Glory
,
Forms
of
Glory
Immortal
Spirits
full
of
a
Divine
Beauty
,
and
Majesty
appear
every
where
.
They
are
alone
,
and
there
is
nothing
besides
in
the
whole
space
of
Things
above
,
or
below
,
past
,
present
,
or
to
come
.
As
they
are
,
so
are
we
.
All
Things
are
one
Vision
of
Divine
Glory
.
Neither
do
we
perceive
,
how
one
Image
of
Things
goeth
,
and
another
cometh
.
Both
are
done
;
one
is
come
,
the
other
is
gone
in
the
same
moment
,
in
the
twinkling
,
or
cast
of
an
Eye
.
So
is
Death
.
This
is
the
Earnest
of
our
Death
.
This
is
a
step
of
Death
;
a
foretast
of
it
.
So
shall
Death
he
perfected
us
.
I
have
three
Observations
to
make
upon
this
Scripture
besides
that
,
which
I
have
already
said
in
order
to
my
present
purpose
;
to
shew
how
the
knowledge
of
Christ
in
Glory
sanctifieth
,
and
sweetneth
Death
.
1.
Obser.
Here
are
three
distinct
Frames
.
1.
A
Building
.
v.
1.
2.
A
Tabernacle
.
v.
1.
v.
4.
Where
take
notice
,
that
in
both
places
it
is
translated
this
Tabernacle
;
but
is
in
Greek
,
the
Tabernacle
.
3.
The
Earthly
House
.
v.
1.
This
seemeth
to
allude
to
the
Temple
,
which
was
a
standing
,
stately
Building
set
up
by
Solomon
in
the
Kingdom
of
the
Jews
;
to
the
Tabernacle
in
the
Wilderness
,
which
was
less
,
and
moveable
but
rich
and
●ine
for
the
Workmanship
,
and
for
the
Materials
;
to
the
Tent
of
course
stuff
,
a
covering
●or
the
Tabernacle
.
All
these
were
Figures
of
Christ
,
and
his
Church
,
to
which
they
are
also
applied
.
1.
The
Heavenly
Person
of
Christ
,
as
it
standeth
in
the
high
and
holy
place
of
Eternity
;
as
it
springeth
up
out
of
the
Bosom
of
the
Father
,
and
abideth
in
his
Bosom
;
as
it
is
one
Spirit
,
and
one
Glory
with
the
Father
,
is
the
Temple
,
the
Building
.
For
the
Building
hath
this
Three-fold
Character
;
1.
It
is
of
God
,
in
Greek
out
of
God
,
as
Gold
is
out
of
a
Mine
of
Gold
.
2.
It
is
Eternal
;
3.
It
is
in
the
Heavens
.
The
Glorified
Person
of
every
Saint
,
as
it
is
comprehended
in
this
Glorious
Head
of
all
Saints
,
is
a
Temple
,
a
Building
in
Heaven
,
in
Eternity
,
of
the
same
manner
,
and
fashion
.
2.
The
Tabernacle
made
of
Sky-colour
,
of
Scarlet
,
of
Purple
,
of
fine
Linnen
,
with
Silver
,
and
Gold
,
and
all
manner
of
precious
stones
,
wrought
with
Cherubims
,
and
all
curious
Workmanship
,
is
the
Image
of
God
in
Christ
,
and
a
Saint
here
below
in
the
Wilderness
of
this
World
.
John
1.
14.
And
the
Word
was
made
Flesh
,
and
dwelt
(
in
Greek
Tabernacled
)
among
us
,
and
we
beheld
his
Glory
,
the
Glory
,
as
of
the
onely
Begotten
Son
of
God
;
full
of
Grace
,
and
Truth
.
Here
you
have
the
Temple
,
which
is
higher
,
greater
in
compass
,
and
more
glorious
than
the
Heavens
,
contracting
itself
into
a
Tabernacle
,
and
residing
in
that
Tabernacle
,
filling
it
with
its
own
Sweetnesses
and
Glories
,
which
are
Grace
,
opposed
to
Wrath
,
Truth
opposed
to
Shadows
.
The
Word
was
made
Flesh.
The
Eternal
,
and
Substantial
Image
of
God
,
which
is
the
Temple
,
the
true
Heaven
brought
forth
itself
into
a
Temporary
,
and
Shadowy
Image
,
which
is
the
Tabernacle
,
and
the
Paradise
of
the
whole
Creation
.
As
it
is
in
the
Lord
Jesus
,
so
is
it
in
his
Spouse
,
who
is
the
Fulness
of
him
that
filleth
All
in
All.
This
vile
Body
in
which
a
Saint
is
here
;
this
dark
,
and
course
Form
,
with
which
our
Souls
,
and
Bodies
are
cloathed
here
,
is
the
Tent
,
that
covereth
the
Tabernacle
;
the
Earthly
House
of
the
Tabernacle
.
2.
Obser.
The
Effect
of
Death
is
different
in
these
Three
.
1.
The
Tent
,
the
Earthly
House
onely
is
dissolved
.
It
is
dissolved
,
and
no
more
.
It
is
taken
to
pieces
.
The
Word
belongeth
to
the
taking
down
of
a
house
;
or
the
taking
of
Horses
out
of
the
Coach
,
and
setting
them
up
in
a
stable
at
an
Inn
,
when
the
day
,
and
the
Journey
are
ended
.
The
Dark
,
and
Narrow
Form
,
which
made
it
a
Vile
Body
,
a
Body
of
Death
,
is
lost
.
The
Materials
are
laid
up
in
the
Tabernacle
.
2.
The
Tabernacle
is
taken
into
the
Temple
.
This
is
that
,
which
shall
be
cloathed
upon
from
Heaven
,
v.
2.
If
so
be
,
that
being
cloathed
,
(
or
,
as
it
is
in
Greek
,
if
having
been
cloathed
,
namely
with
the
Tabernacle
)
we
shall
not
be
found
naked
(
of
the
Tabernacle
in
Death
,
)
v.
3.
So
it
is
explained
in
the
words
following
;
For
we
,
that
are
in
the
Tabernacle
do
groan
being
burthened
:
not
that
we
should
be
uncloathed
(
of
the
Tabernacle
;
)
but
cloathed
upon
,
that
Mortality
might
be
swallowed
up
of
Life
;
(
that
the
Form
of
Mortality
might
be
lost
for
ever
in
Immortality
,
and
the
Mortal
Things
continue
being
now
become
Immortal
.
)
When
thou
puttest
on
Jesus
Christ
,
thou
puttest
on
that
Image
of
Grace
,
and
Nature
,
in
which
Para●ise
is
revived
,
and
heightned
,
in
which
is
contained
all
that
is
good
,
fair
,
and
pleasant
thorow
the
whole
Creation
quickned
with
a
new
Sun-shine
from
on
high
.
This
thou
puttest
on
in
thy
Natural
Man
.
This
thou
shalt
never
put
off
,
after
that
thou
hast
once
been
cloathed
with
it
.
It
is
still
cloathed
upon
with
a
higher
and
higher
Glory
from
Heaven
;
until
in
Death
the
Glorified
Body
of
Christ
come
down
entirely
upon
it
in
the
fulness
of
all
its
Divine
Beauties
.
3.
The
Eternal
Building
in
Heaven
,
thy
Glorified
Person
,
which
was
hither
to
hid
in
God
,
with
,
and
in
the
Glorified
Person
of
thy
Saviour
now
cometh
down
,
cloatheth
thee
entirely
,
resteth
openly
upon
thee
,
never
to
go
off
from
thy
Tabernacle
more
.
3.
Observ.
See
the
beautiful
,
and
sweet
manner
of
Dying
.
Death
is
expressed
in
Two
Representations
;
1.
A
Dissolution
;
2.
A
Deluge
;
a
Swallowing
up
.
4.
Death
is
a
Dissolution
.
If
our
earthly
house
of
this
Tabernacle
be
dissolved
;
v.
1.
A
Troop
of
everblessed
Spirits
united
by
Eternal
Love
into
one
Form
of
Glory
make
the
Heavenly
Body
of
thy
Beloved
.
In
the
same
Form
,
and
yet
another
,
they
make
thy
Heavenly
Body
,
and
Person
in
the
Bosom
of
thy
Bridegroom
,
O
Believer
!
These
descending
are
by
the
sacred
knot
of
this
dark
,
and
narrow
Form
in
Nature
tied
together
into
One
Mortal
Person
;
in
which
they
are
the
Shadow
of
themselves
;
and
tied
down
to
the
Earth
to
stand
their
Tryal
in
the
midst
of
all
sorts
of
Temptations
.
Thus
they
continue
,
till
they
have
finished
the
Mystery
of
God
,
and
compleated
the
Figure
of
Divine
Things
in
their
Persons
here
below
.
Then
,
when
the
set
Time
is
come
according
to
the
Laws
of
that
Eternal
Harmony
in
the
Nature
of
God
,
which
is
the
Supream
Love
,
Beauty
,
and
Wisdom
,
all
in
One
;
they
dye
after
this
manner
.
That
Troop
of
glorious
Spirits
,
which
is
Thy-Self
above
come
down
upon
Themselves
,
Thy Self
imprisoned
in
their
Shadow
below
.
As
the
Fire
of
God
,
they
touch
with
some
Mysterious
Stroak
of
Providence
the
knot
of
this
Earthly
Form
;
Immediately
it
untieth
,
and
is
dissolved
.
Now
all
these
Spirits
thus
set
free
retaining
the
Unchangeable
Unity
of
thy
Person
return
,
Each
to
Itself
in
the
Liberty
,
Beauty
,
Joy
,
and
Glorious
Majesty
of
its
proper
Substance
,
and
It
s
own
,
Its
First
Heavenly
State
.
Yea
,
they
are
already
there
in
their
Building
Eternal
in
the
Heavens
.
This
Eternal
Building
,
these
Heavens
come
down
upon
them
,
to
cloath
them
from
above
;
that
in
no
one
moment
they
may
be
found
naked
,
At
once
they
spring
up
out
of
the
Earth
,
they
come
down
out
of
Heaven
,
and
meet
,
and
kiss
each
other
,
and
fall
into
One
with
a
Wonderful
Shout
,
a
Triumphant
Concurrence
of
all
Blessed
Spirits
in
the
Perfect
Freedom
of
all
their
Joys
,
and
Glories
.
They
fall
into
One
,
because
they
are
One
,
and
this
One
is
Thy self
.
In
an
Instant
,
the
Twinkling
of
an
Eye
,
the
Living
Word
cometh
to
them
,
the
knot
of
Nature
is
dissolved
,
all
fly
,
this
knot
,
the
Figure
itself
,
the
Shadow
,
like
Doves
to
their
Windows
,
like
a
Court
to
their
several
Mansions
in
the
same
Palace
;
So
they
fly
into
the
Bosom
of
their
proper
Substances
;
where
Thou
art
the
same
Person
in
Truth
,
at
Liberty
,
and
awake
which
thou
wert
in
Show
,
in
Captivity
,
in
a
Dream
here
below
.
Thou
art
the
Unity
,
in
which
all
these
Spirits
with
the
unsearchable
Riches
of
their
several
Varieties
ever
centred
,
and
dwelt
together
,
as
One
,
once
shut
up
in
darkness
,
and
in
a
narrow
place
;
but
now
displaying
all
their
Beauties
,
unfolding
all
their
Joys
to
the
full
.
O
how
are
the
Beauties
,
and
Pleasures
of
thy
Death
,
O
Saint
,
far
beyond
all
those
of
Marriage
,
and
of
Children
.
How
doest
thou
in
that
moment
meet
,
and
marry
thy self
in
all
the
flourishing
Glories
,
with
all
the
warm
and
fresh
Loves
of
the
Divine
Nature
?
How
doest
thou
bring
forth
a
Troop
of
Divine
Spirits
in
thine
own
Form
,
and
Person
to
be
ever
before
thee
,
bred
up
,
and
Living
with
thee
,
rejoycing
in
thee
,
the
Delight
of
thine
Eyes
,
and
the
Jewels
of
thy
Bosom
,
the
pleasure
of
thine
Embraces
day
by
day
!
This
is
the
first
Representation
of
Death
by
a
Dissolution
.
2.
Death
is
a
Deluge
;
that
Mortality
might
be
swallowed
up
of
Life
,
2.
Cor.
5.
v.
4.
It
is
in
Greek
;
that
the
,
or
,
this
Mortal
may
be
swallowed
up
of
Life
.
Life
in
the
Abstract
,
in
its
Purity
,
and
Perfection
without
any
Mixture
,
or
Allay
is
Immortality
,
Eternity
,
Christ
,
and
God
.
As
God
is
Light
,
in
which
there
is
no
Darkness
:
so
God
is
Light
,
in
which
there
is
nothing
of
its
contrary
,
neither
in
act
,
nor
in
possibility
;
no
Death
,
nor
Shadow
of
Death
.
The
Mortal
is
that
,
which
is
capable
of
Dying
in
a
Saint
with
the
Principles
of
Corruption
,
and
Power
of
Death
adhering
to
it
.
See
the
Glory
,
the
Might
of
this
Glory
,
the
Extent
of
it
in
the
Death
of
a
Saint
.
Life
Itself
in
its
own
Divine
Essence
,
as
a
Divine
Substance
,
no
more
an
Accident
,
in
the
Purity
of
all
Its
Sweetnesses
,
in
the
Perfection
of
all
Its
Powers
,
as
it
reigneth
upon
the
Throne
of
Eternity
,
breaketh
forth
upon
the
Person
of
a
Saint
,
upon
all
His
Powers
,
and
Parts
,
the
lowest
,
the
darkest
,
the
most
Mortal
.
As
It
breaketh
forth
,
It
drinketh
up
all
together
with
the
Shadow
of
Death
Itself
encompassing
them
into
itself
.
Mortal
Things
are
Shadows
of
Immortal
;
that
is
,
Figures
in
the
Dark
.
But
the
Darkness
also
is
Part
of
the
Figure
.
The
Life
of
pure
Nature
is
an
Image-Life
a
Shadowy
Life
.
The
Darkness
swallowing
up
the
Figure
,
and
defacing
the
Shadow
is
a
Natural
Death
.
The
Devil
lurking
in
the
Dark
Part
,
as
in
His
Den
,
from
thence
coming
forth
into
the
Figure
is
the
Life
of
Sin
.
When
a
Sinner
dieth
,
the
Devil
in
the
Darkness
of
the
Shadow
,
Divine
Wrath
thorow
the
Devil
swallow
up
the
Darkness
,
Image
,
and
all
into
themselves
.
But
at
the
new
Birth
of
a
Saint
,
the
Eternal
Life
,
and
Substance
awakeneth
itself
in
the
Shadow
,
liveth
,
and
weareth
that
Darkness
,
as
a
Divine
Vail
upon
Its
Beauties
too
bright
to
appear
nakedly
on
Earth
.
It
acteth
that
Figure
,
as
a
Picture
with
the
Life
in
it
;
looking
forth
through
,
and
springing
through
it
,
as
a
Flower
thorow
the
Lattices
and
the
Windows
.
Then
when
the
time
of
Harvest
,
and
the
Singing
of
Birds
is
come
;
this
Eternal
Life
drinketh
up
All
into
its
own
unmixt
,
unfading
Light
.
Thus
a
Saint
dieth
.
As
sometimes
the
Sea
sendeth
forth
an
Island
,
which
after
sometimes
it
again
swalloweth
up
:
so
is
the
Life
,
and
Death
of
a
good
Man
in
His
Mortal
Part.
He
riseth
up
like
an
Island
from
the
unfathomable
,
and
glorious
Depths
of
a
Divine
Sea
,
the
Sea
of
Eternal
Life
and
Love
.
He
standeth
rooted
in
this
Sea
,
and
encompassed
with
It
on
every
side
.
So
He
lives
.
Again
He
sinketh
down
into
the
Blessed
Depths
,
out
of
which
He
arose
.
So
He
dieth
.
Elijah
laid
His
Sacrifice
with
a
pile
of
wood
upon
the
Altar
.
He
digged
Trenches
round
about
the
Altar
,
which
he
filled
with
Water
,
till
it
ran
over
.
Then
he
called
upon
the
Name
of
the
God
of
Israel
.
Immediately
a
Fire
descended
from
Heaven
,
which
licked
up
all
the
Water
,
consumed
the
Sacrifice
with
the
Wood
upon
the
Altar
.
The
Altar
is
our
Jesus
filling
the
Earth
,
as
well
as
the
Heavens
.
The
Saint
in
his
Divine
Part
is
the
Sacrifice
upon
the
Altar
,
in
Union
with
Christ
.
The
Wood
is
the
Mortal
Part
of
a
Saint
,
which
also
lyeth
upon
the
Altar
of
Christ's
glorified
Person
,
The
low
estate
of
a
Saint
in
Flesh
with
all
his
Sufferings
,
and
Sorrows
,
all
the
Powers
of
Darkness
,
and
Death
,
make
the
Trenches
full
of
Waters
round
about
Him
:
At
length
the
Divine
Sea
from
below
,
when
It
hath
fulfilled
the
Days
of
Its
Pilgrimage
,
and
Imprisonment
,
calleth
to
Its
Father
above
.
Then
in
a
moment
the
Lord
Jesus
in
His
Glorified
Body
,
as
a
Flame
of
Immortal
Love
and
Life
cometh
down
from
Heaven
upon
this
Saint
,
drinketh
up
at
once
the
Sacrifice
;
the
Wood
,
the
Waters
,
and
All
into
One
Flame
with
itself
.
Nothing
remaineth
,
but
the
Altar
,
and
the
Trenches
;
the
Place
,
where
they
had
been
;
the
Double
Image
in
which
they
had
appeared
;
a
Light-Image
Beautiful
,
and
Pleasant
in
the
Spirits
of
Light
;
a
Dark-Image
in
Dark
Spirits
.
Both
these
by
degrees
vanish
into
their
several
Elements
of
Light
,
and
Darkness
.
I
have
done
with
my
first
Principle
in
the
second
Part
of
my
present
use
which
is
to
sweeten
,
and
sanctify
Death
by
the
Spiritual
Knowledge
of
our
Lord
,
Jesus
.
The
first
Principle
was
this
:
A
Saint
is
compleat
above
in
the
Glorified
Body
of
Jesus
Christ
;
while
he
is
living
,
or
dying
here
below
.
2.
Principle
:
The
Glorified
Person
of
our
Saviour
with
all
its
Divine
Fulness
dwelleth
Spiritually
in
the
Natural
Body
of
each
Saint
on
Earth
.
Our
fleshly
Members
are
the
Members
of
Christ
in
Heaven
,
1
Corin.
6.
15.
The
riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
in
you
,
the
Hope
of
Glory
,
Col.
1.
27.
As
the
Essential
Form
of
a
Plant
with
all
its
proportions
,
and
perfections
lieth
inclosed
in
the
Seed
,
which
by
the
breaking
of
the
Seed
,
displayeth
itself
upon
it
,
and
transfigureth
the
Seed
;
so
is
the
Natural
Body
of
each
Believer
a
Seed
;
so
is
Jesus
Christ
the
Hope
of
Glory
,
a
Body
of
Glory
to
that
Seed
,
and
dwelleth
inclosed
in
it
,
until
the
Spring
of
Death
.
The
Natural
Body
is
called
a
Body
of
Death
,
Rom.
7.
24.
We
are
said
to
wait
for
the
Adoption
,
or
Sonship
,
the
Redemption
of
the
Body
,
Rom.
8.
23.
These
two
Bodies
cannot
be
the
same
.
One
is
a
Redeemed
Body
;
a
Body
of
Adoption
,
or
Sonship
.
This
is
,
as
St.
Paul
speaketh
before
,
a
Body
brought
forth
into
the
Liberty
of
the
Glory
of
a
Son
of
God
.
The
other
is
a
Body
of
Death
.
St.
Paul
cryeth
out
against
one
:
Who
shall
deliver
me
from
this
Body
of
Death
?
St.
Paul
groaneth
,
and
waiteth
for
the
Redemption
of
the
other
,
as
a
Son
of
God
.
One
is
the
Oppressour
;
the
other
is
oppressed
.
One
is
a
Grave
,
and
Death
;
the
other
is
a
Divine
Life
,
a
Form
of
Glory
,
a
Son
of
God
in
the
Valley
of
the
shadow
of
Death
in
the
Grave
.
As
a
Sun
at
night
casting
up
its
Cloud
,
and
foretelling
a
fair
day
:
so
is
the
Death
of
a
Saint
;
the
Glorified
Body
of
a
Saint
being
one
Spirit
with
the
Glorified
Body
of
his
Beloved
,
casteth
up
the
Cloud
of
this
Natural
Body
,
which
had
lien
,
as
the
Cloud
of
Death
upon
it
,
and
now
immediately
maketh
a
●air
,
and
Heavenly
Day
without
the
interposal
,
or
succession
of
any
Night
.
The
Glorified
Body
of
Christ
,
and
his
Bride
are
hid
under
this
Body
o●
Flesh
,
like
the
Sun
under
a
thick
Mist.
It
is
long
glowing
.
and
casting
glympses
of
itself
thorow
the
Mist.
The
Mist
groweth
thinner
.
The
heat
and
light
of
Divine
Love
,
Beauty
,
and
Joy
groweth
stronger
.
At
last
the
Mist
is
quite
gone
,
drunk
up
into
the
Sun
.
The
Sun
shineth
out
with
open
Face
,
and
the
Freedom
of
all
its
Beams
.
3.
Prince
.
That
which
this
Body
is
to
a
Saint
here
,
that
his
Glorified
Jesus
is
to
●im
in
Death
.
We
take
pleasure
rather
to
be
absent
from
the
Body
,
and
present
with
the
Lord
,
saith
St.
Paul
2
Corin.
5.
8.
These
words
Absent
,
Present
,
relate
in
Greek
,
to
a
Country
,
a
People
.
Such
a
presence
as
the
Soul
hath
with
the
Body
in
Lie
:
it
hath
with
its
Lord
,
and
Love
in
Death
.
Here
thy
Body
is
the
Country
,
the
Region
of
thy
Soul
.
Thy
Body
is
the
Image
,
into
which
thy
Soul
is
formed
,
in
which
alone
it
appeareth
to
itself
,
or
others
.
All
thy
Relations
,
Companions
,
Contentments
are
Images
presented
unto
thee
in
this
Glass
,
and
Impressions
made
upon
thee
by
the
Images
appearing
in
this
Glass
.
All
this
World
is
nothing
to
thee
,
but
as
it
is
an
Appearance
rising
up
in
thy
Body
,
which
by
vertue
of
the
Personal
Union
raiseth
a
suitable
Act
of
Life
in
thy
Soul
.
All
this
World
to
thee
is
only
a
diversity
of
Forms
,
into
which
it
is
varied
,
and
a
diversity
of
Impressions
made
upon
thy
Soul
by
this
variety
of
Forms
.
In
Death
this
Glass
is
broken
,
this
Image
vanisheth
,
this
Country
disappeareth
like
an
Enchantment
.
Thy
Glorified
Jesus
cometh
in
the
place
of
this
Body
,
and
is
a
Heavenly
,
a
Divine
Body
to
thee
.
Thy
Glorified
Jesus
is
that
Beautiful
,
Pure
,
and
Immortal
Form
,
in
which
thou
appearest
to
thy self
,
and
to
all
.
Thy
Relations
,
Companions
,
Entertainments
are
the
Glorified
Person
of
thy
Jesus
varied
into
Innumerable
Forms
of
Love
,
Light
,
and
Loveliness
.
All
thy
Motions
,
Affections
,
and
Pleasures
are
in
Sympathy
,
and
Consort
with
thy
Jesus
by
vertue
of
the
mystical
,
and
unexpressible
Union
between
thee
,
and
him
.
All
acts
of
Life
in
thee
,
all
Touches
upon
thy
Spirit
are
the
kisses
of
his
Divine
Mouth
,
Myrrhe
dropping
from
those
Lillies
of
the
Heavenly
Paradise
,
his
Lips
.
This
is
thy
Country
,
thy
People
,
thy
World
,
the
Fulness
of
the
God-Head
dwelling
bodily
in
Christ
.
Spring
for
joy
O
dying
Saint
!
The
World
,
thy
Country
,
thine
own
People
,
the
Body
into
which
thou
now
comest
,
is
the
Fulness
of
all
Divine
Light
,
Divine
Life
,
the
Fulness
of
all
Divine
Forms
,
Loves
,
Joys
,
and
Glories
dwelling
together
with
the
Fulness
of
a
Divine
Harmony
in
the
Glorified
Body
of
thy
Beloved
.
This
hath
drunk
up
into
itself
thy
former
Body
with
all
its
acquaintances
,
and
entertainments
,
the
former
world
with
all
its
furniture
.
PART
II.
Psal.
45.
2.
Thou
art
fairer
than
the
Children
of
Men
;
Grace
is
poured
forth
in
thy
lips
;
Therefore
God
hath
blessed
thee
for
ever
.
I
divided
these
words
into
three
parts
.
-
1.
THe
Loveliness
of
our
Lord
Iesus
;
Thou
art
fairer
than
the
Children
of
Men.
-
2.
The
Love
of
Christ
;
The
Love
of
this
Lovely
One
;
Grace
is
poured
forth
in
thy
lips
.
-
3.
The
Seal
of
the
God-Head
,
of
a
Divine
Blessedness
,
and
of
Eternity
upon
both
these
,
the
Loveliness
,
and
the
Love
in
this
Glorified
Person
of
our
Saviour
;
Therefore
God
hath
blessed
thee
for
ever
.
I
have
finished
my
discourse
on
the
first
part
.
I
now
take
in
hand
the
second
part
.
I
have
spoken
something
of
the
Loveliness
of
our
Beloved
One
,
as
I
have
by
any
Beam
from
his
Beauties
been
enlightned
to
some
glimmering
vision
of
them
,
and
quickned
to
a
weak
expression
of
that
,
which
I
have
seen
.
Now
I
am
to
speak
of
his
Love
,
as
the
Grace
,
and
Sweetness
of
it
shall
pour
forth
itself
from
his
Lips
into
mine
by
a
Spiritual
kiss
from
the
Mouth
of
this
Heavenly
Bridegroom
.
Grace
is
poured
forth
in
his
Lips
.
The
rich
composition
of
this
Heavenly-sweet
Sentence
is
made
up
of
three
rich
Materials
;
1.
Grace
;
2.
Effusion
,
or
the
pouring
forth
of
this
Grace
;
3.
The
Lips
of
the
Lord
Jesus
.
These
are
to
be
explained
.
1.
Grace
.
This
in
the
Language
of
the
Scripture
signifieth
three
Things
.
1.
Grace
is
Love
.
For
the
Grace
of
God
,
which
bringeth
salvation
to
all
Men
,
hath
appeared
;
Tit.
2.
11.
But
after
that
the
kindness
,
and
love
of
God
our
Saviour
toward
Men
hath
appeared
.
Tit.
3.
4.
That
which
in
one
place
the
Apostle
calleth
Grace
,
in
the
other
he
expresseth
by
kindness
,
and
love
.
Grace
is
love
in
its
Fountain
freest
,
and
sweetest
.
2.
Grace
is
Loveliness
,
or
Beauty
.
Prov.
31.
30.
Favour
is
deceitful
,
and
Beauty
is
vain
.
Favour
there
is
Grace
.
It
is
the
same
word
in
Hebrew
with
this
in
my
Text.
Grace
is
Beauty
with
its
most
powerful
charms
,
as
it
toucheth
every
Spirit
,
answereth
every
desire
,
maketh
all
things
answer
it
,
and
dance
to
its
Musick
.
So
the
Hebrew
word
imports
.
3.
Grace
is
Joy
,
or
pleasure
a
fair
,
and
smiling
Child
begotten
between
these
two
amiable
,
and
ever-pleasant
Parents
Love
,
and
Beauty
.
St.
Paul
commandeth
the
Saints
to
sing
,
making
melody
to
God
with
Grace
in
their
hearts
;
that
is
,
with
Divine
Joy
kindled
into
a
Heavenly
Flame
from
the
Love
,
and
Loveliness
of
the
Lord
J●sus
shining
forth
there
unitedly
,
and
concentring
their
joint
Beams
in
the
Beloved
Spirit
.
Thus
Grace
is
all
three
,
Love
,
Loveliness
,
and
Joy
;
all
these
with
a
peculiar
,
and
most
eminent
heightning
;
as
the
Sunshine
is
the
Grace
of
a
Garden
,
and
the
F●owers
in
it
:
So
Grace
in
the
sense
of
the
Gospel
is
Love
,
Beauty
,
Delight
with
the
God-Head
the
Sun
of
Spirits
peculiarly
,
and
nakedly
shining
in
them
.
But
principally
,
and
primitively
Grace
is
Love
.
Then
it
is
Loveliness
,
as
that
is
the
first
Birth
,
and
lively
Image
of
Love
,
in
which
it
bringeth
forth
itself
to
its
own
Eye
,
and
embraces
,
then
sporteth
with
it
as
its
Spouse
.
It
is
Pleasure
,
as
that
springeth
from
the
Union
of
these
two
,
and
is
their
mutual
Life
,
and
Perfection
each
in
other
.
Grace
is
a
Tree
,
where
Love
is
the
Root
,
and
Sap
;
Loveliness
the
fair
Tree
with
its
Body
,
and
Branches
rising
out
of
this
Root
,
whose
Sap
formeth
itself
into
this
Beautiful
Figure
.
Joy
is
the
Fruit
,
into
which
the
sweet
Sap
of
Love
from
its
Root
,
thorow
the
Body
,
and
Branches
of
its
shining
Beauties
digesteth
itself
unto
a
perfect
,
admirable
,
and
Divine
Maturity
to
be
the
Food
,
and
Feast
of
all
Lives
,
all
Spirits
in
Time
,
and
Eternity
.
It
is
Love
smiling
in
the
face
of
every
Beauty
,
which
is
the
Grace
of
it
,
as
the
Water
,
and
Sparklings
of
Light
in
a
Diamond
are
the
Grace
of
that
.
It
is
the
Tast
,
and
Rellish
of
Love
in
every
Joy
,
is
as
the
Wine
,
which
is
the
Grace
of
the
Feast
.
It
is
the
Love
of
Jesus
Christ
at
its
height
,
which
is
the
Grace
intended
here
.
2.
The
Effusion
,
or
Pouring
forth
of
this
Grace
is
next
to
be
opened
.
Three
,
things
are
signified
in
this
Effusion
,
1.
A
Fulness
of
Grace
is
discovered
.
Natural
Agents
work
to
the
utmost
of
their
Power
.
God
is
in
nothing
so
Natural
,
as
in
His
Love
.
His
work
of
wrath
is
his
strange
work
,
praeternatural
to
Him
,
and
a
Disguise
upon
Him
.
Love
is
His
Right
Hand
;
the
Sheep
are
set
at
his
Right
Hand
.
Love
flows
forth
from
the
Person
of
the
Father
unveiled
,
&
naked
,
as
Light
from
the
Sun
;
Millions
of
fresh
Beams
each
moment
from
each
point
.
2.
Freedom
of
Grace
is
manifested
in
Its
Pouring
forth
itself
.
It
is
its
own
First
Mover
.
It
puts
itself
into
Motion
.
It
is
a
fluid
thing
.
It
cannot
contain
itself
within
its
own
Bound
,
the
Heart
of
God
.
It
is
ever
pouring
forth
itself
all
abroad
into
every
Heart
.
Divine
Love
is
the
most
universal
and
importunate
Beggar
.
It
cometh
to
the
door
of
every
Spirit
.
It
Knocketh
.
It
presseth
in
.
3.
A
Force
of
Love
putteth
forth
itself
in
this
Expression
.
When
the
Rain
cometh
with
a
Tempest
,
and
falleth
with
a
great
force
,
we
say
;
It
poureth
down
.
Love
from
above
stormeth
Hearts
most
fortified
against
it
.
It
rusheth
forth
like
a
mighty
flood
.
If
any
banks
,
or
dams
oppose
it
,
it
riseth
so
much
the
higher
,
it
gathereth
so
much
the
more
strength
,
till
it
bear
down
all
before
it
,
carry
away
all
with
it
,
overflow
all
,
swallow
up
all
into
itself
,
that
all
things
become
One
Sea
of
Love
.
3.
The
Lips
of
Christ
into
which
this
Grace
is
poured
forth
,
may
be
understood
four
ways
.
1.
The
Word
of
the
Scriptures
,
and
the
Outward
Ministery
are
the
Lips
of
Christ
,
in
which
Grace
is
poured
forth
.
All
the
Scriptures
are
Love-letters
from
Christ
in
Heaven
;
all
the
Ministeries
of
the
Gospel
are
Love-Embassages
,
Love-tokens
.
2.
All
Outward
Providences
,
all
Inward
Discoveries
of
the
Lord
Jesus
are
His
Lips
,
with
which
He
kisseth
us
,
and
poureth
forth
the
Divine
Sweetness
,
and
Strength
of
His
Love
into
our
Spirits
;
3.
The
Spirit
Himself
is
the
Mouth
,
and
Lips
of
the
Heavenly
Bridegroom
.
By
this
He
uniteth
Himself
most
immediately
to
us
in
the
closest
,
and
Divinest
Love-union
.
By
this
He
transmitteth
Himself
,
and
His
Love
most
warmly
into
us
.
4.
The
naked
Person
of
Christ
in
Glory
is
to
be
understood
by
these
Lips
.
The
Holy
Ghost
composeth
this
Psalm
,
as
a
Marriage-song
to
celebrate
the
Union
,
State
,
and
Joys
of
the
Heavenly
Bridegroom
,
and
Bride
in
the
Resurrection
,
and
Ascension
of
our
Blessed
Lord
.
Here
the
Person
of
our
Beloved
is
all
a
Divine
Mouth
,
with
which
He
breatheth
forth
all
the
Sweetnesses
of
His
glorious
Nature
,
and
Love
,
as
He
sucketh
in
ours
.
It
is
all
One
Divine
Eye
from
which
He
poureth
forth
upon
us
continual
Floods
of
Light
,
Beauty
,
and
Grace
;
by
which
also
He
taketh
us
in
continually
in
all
Blessed
Forms
of
an
Immortal
Loveliness
,
and
Love
;
Thus
we
see
our selves
continually
in
Him
;
He
seeth
Himself
continually
in
us
;
Eye
to
Eye
,
each
a
Living
Glass
of
glorious
Love
to
the
other
.
The
Spirit
,
and
the
Lord
Jesus
in
Glory
are
Both
One.
A
Bee
in
a
Garden
sitteth
upon
every
flower
,
and
plant
,
sucking
the
vertue
forth
from
it
.
This
it
formeth
into
One
Sweetness
in
itself
,
which
is
Honey
.
Full
of
this
Honey
it
flyeth
to
its
Hive
,
and
there
layeth
up
its
pleasant
Treasures
.
So
this
Spirit
resteth
upon
every
Excellency
in
the
God-Head
,
every
Life
,
and
Image
of
things
in
the
Creature
.
It
extracteth
the
several
virtues
from
all
.
It
turneth
all
within
itself
into
One
Divine
,
and
unexpressible
Sweetness
,
which
is
Love
.
With
this
Treasure
of
Love
it
maketh
haste
to
some
broken
,
and
forlorn
Heart
:
There
in
this
Heart
,
in
thine
Heart
,
if
thou
wilt
believe
,
that
thou
mayest
tast
,
and
see
it
,
it
layeth
down
its
precious
Burthen
,
it
layeth
up
the
inestimable
Riches
of
glorious
Grace
.
We
read
in
the
building
of
the
Temple
that
there
was
a
great
Sea
of
Brass
,
which
stood
upon
twelve
Oxen
the
figures
of
the
Cherubims
.
Our
Saviour's
glorified
Person
is
a
vast
Sea
of
Love
.
All
the
Angels
of
God
support
this
Sea
,
serve
this
Love
.
The
God-Head
itself
in
a
bright
,
and
sweet
flood
of
Love
is
poured
abroad
in
this
Sea
,
in
this
Bosom
,
and
Person
.
Here
every
Believing
Soul
batheth
itself
in
,
and
taketh
its
Fill
of
Loves
.
Doct.
The
Doctrine
which
I
intend
to
insist
upon
according
to
the
Grace
of
God
given
unto
me
is
this
.
The
Love
of
God
is
poured
forth
in
the
Glorified
Person
of
our
Lord
Jesus
.
Thy
Name
is
an
Ointment
poured
forth
,
Cant.
1.
2.
The
Name
of
our
Beloved
,
which
His
Spouse
Knoweth
Him
by
,
and
calleth
Him
by
,
is
That
Name
above
every
Name
in
this
World
,
or
the
World
of
Angels
,
which
the
Father
hath
given
Him
at
His
Resurrection
,
and
Ascension
;
Ephes.
1.
21.
This
Name
is
His
Person
itself
in
Glory
,
which
is
the
onely
Expression
of
itself
.
This
is
an
Ointment
poured
forth
.
O
Blessed
Ointment
of
Divine
Love
,
which
hath
all
the
Cordial
Spices
,
and
Sweets
of
the
God-Head
itself
in
it
,
which
perfumeth
all
things
thorow
Heaven
,
and
Earth
;
which
maketh
all
Faces
to
shine
with
a
Divine
Lustre
,
and
all
Hearts
to
spring
with
a
Divine
Joy
!
This
costly
Ointment
was
before
shut
up
,
and
kept
in
an
Alabaster
Box
,
in
the
Glorious
Secret
of
the
Father's
Bosom
.
But
now
that
Box
is
broken
in
the
Death
of
our
King
.
That
Bosom
is
opened
in
His
Resurrection
.
That
sweet
Treasure
of
all
Life
,
and
Delight
,
the
Eternal
Love
of
the
Father
is
poured
forth
at
the
Root
of
the
Creation
,
upon
the
Head
of
every
Creature
in
the
Glorified
Person
of
Jesus
Chris
.
It
s
sweet
Savour
is
gone
forth
into
the
Nostrils
of
every
Spirit
,
to
revive
it
,
and
allure
it
to
its
Everlasting
Embraces
.
1.
John
5.
11.
This
is
the
Record
;
(
namely
of
God
Himself
,
)
that
God
hath
given
us
Eternal
Life
,
and
this
Life
is
in
His
Son
.
Eternity
is
defined
to
be
The
Possession
of
all
Good
at
once
,
and
in
One.
There
are
Three
things
,
which
go
to
make
up
Eternity
1.
A
Perfection
of
Excellency
.
2.
A
Collection
of
all
Excellencies
3.
A
Station
of
all
these
with
their
several
Distinctions
in
One
Top-point
of
Spirituality
above
all
Division
,
or
Change
.
Love
is
the
Union
of
Lovely
Things
.
The
most
Perfect
Love
is
the
most
Perfect
Union
,
which
bindeth
up
all
Lovelinesses
in
their
several
Perfections
into
the
streightest
Unity
.
Eternal
Life
then
is
the
Life
of
Love
in
its
Purity
,
and
Perfection
.
Eternity
is
Love
itself
;
the
firmest
,
and
Fullest
Union
of
all
Graces
,
and
Graceful
Things
in
the
height
of
Glory
,
and
the
height
of
Unity
.
This
Eternal
Life
,
this
Eternal
Love
;
this
Life
of
Love
,
which
is
the
Life
of
Eternity
is
diffused
,
is
given
to
us
by
the
Father
in
the
Glorified
Person
of
Christ
.
This
is
the
Glorifying
of
His
Person
,
the
Pouring
forth
of
this
Love
,
which
is
the
Gold
of
the
Temple
,
the
Glory
of
Eternity
,
in
Him
,
as
in
a
Common
Person
,
in
which
the
whole
Creation
lyeth
.
Before
I
leave
this
Scripture
,
which
I
have
brought
for
the
Proof
of
my
Doctrine
;
ye
who
hear
,
and
ye
who
read
,
stand
still
a
while
,
and
together
with
me
gaze
upon
,
admire
the
riches
of
the
glory
of
the
Grace
,
and
Love
of
God
in
the
Gospel
.
This
,
saith
St.
John
,
is
the
Record
,
that
He
hath
given
us
Eternal
Life
,
and
this
Life
is
in
His
Son
.
You
have
here
the
whole
Substance
of
the
Gospel
,
the
Record
of
God
,
the
Glad
Tydings
from
Heaven
summ'd
up
.
It
is
Love
.
This
Love
lyeth
in
Three
Parts
;
1.
Free
Grace
in
these
words
,
God
hath
given
us
.
2.
The
Gift
of
Free
Grace
,
Eternal
Life
.
You
have
heard
already
,
that
the
Eternity
,
the
Perfection
,
and
Crown
of
Life
is
Love
.
3.
The
Lovely
Seat
of
this
Gift
;
and
this
Life
,
this
Love
,
is
in
His
Son
.
Behold
,
how
the
Love
of
the
Gospel
is
no
other
,
than
the
Divine
Nature
,
and
the
3
Parts
of
this
Love
the
3
Persons
in
that
Divine
Nature
.
1
,
Free
Grace
is
the
Fountain
of
Love
,
the
Fountain
of
the
God-Head
,
the
Father
the
Giver
.
2.
The
Gift
is
the
Holy
Spirit
,
Love
itself
,
the
Eternity
of
Life
,
and
Love
,
the
Collection
of
all
Loves
and
Lives
in
Eternity
,
the
Gathering
together
of
all
the
pure
,
and
sweet
Waters
of
Love
,
and
Life
into
One
Place
.
3.
The
Seat
of
this
Gift
;
the
Son
.
The
Person
of
our
Bridegroom
is
that
vast
,
bright
,
and
Beautiful
Deep
prepared
,
as
a
place
for
those
pleasant
Waters
,
those
Treasures
of
Love
.
How
are
the
Windows
of
the
God-Head
here
set
wide
open
to
pour
down
Showers
of
Love
!
How
are
the
great
Deeps
of
the
God-Head
broken
up
to
send
forth
Floods
of
Love
!
What
a
Blessed
Deluge
of
Love
is
here
,
enough
to
drown
ten
thousand
Worlds
of
Sins
,
and
Souls
after
a
Lovely
manner
;
so
that
the
Sins
shall
never
live
,
nor
appear
more
;
the
Souls
shall
never
dye
,
nor
be
at
all
darkened
any
more
!
Come
now
ye
unbelieving
Hearts
;
be
subdued
to
the
Faith
of
the
Gospel
by
the
Strength
of
this
Love
.
Come
ye
hard
Hearts
;
bee
softned
by
the
Sweetness
of
this
Love
.
Come
ye
unclean
Hearts
;
be
refined
,
be
Spiritualised
,
be
raised
above
Sense
,
Flesh
,
by
the
Purity
of
this
Love
.
All
the
Strength
,
all
the
Sweetness
,
all
the
Purity
,
and
Pure
Beauties
of
the
Divine
Nature
are
concurrent
in
this
Love
.
The
Three
Glorious
Persons
in
the
Trinity
are
no
other
,
than
Love
itself
in
so
many
Forms
of
Beauty
,
and
Blessedness
acting
those
Heavenly
Parts
,
which
may
make
all
the
Joys
,
and
Glories
of
Love
compleat
in
them
,
and
in
you
.
I
shall
prosecute
my
Doctrine
under
three
Heads
.
1.
The
Nature
of
Divine
Love
.
2.
The
Effusion
,
or
pouring
forth
of
this
Love
.
3.
The
Person
of
our
Lord
Jesus
,
as
this
Love
is
poured
forth
into
him
.
1.
Head
.
The
Nature
of
Divine
Love
.
I
shall
endeavour
to
explain
this
to
you
by
three
Descriptions
.
1.
Descript.
Divine
Love
is
a
Union
between
God
,
as
a
Lover
,
and
the
Soul
,
as
his
Love
,
1
Cor.
6.
16
,
17.
It
is
said
,
they
two
shall
be
one
Flesh.
But
he
that
is
joyned
to
the
Lord
is
one
Spirit
.
Marriage
is
the
Solemnity
,
Festival
,
and
Crown
of
Love
.
The
Marriage-Union
is
the
perfection
of
the
Love-Union
.
The
Spirit
speaketh
here
of
a
Marriage
in
the
Flesh
,
as
a
Figure
,
and
Foil
only
;
but
of
the
Marriage
in
the
Spirit
as
Love-Union
in
its
Lustre
,
and
its
Life
.
This
Love-Union
hath
three
Parts
.
1.
There
is
a
Unity
,
which
is
the
ground
of
Love
.
All
Love
springeth
from
this
Divine
Seed
sown
throughout
all
things
;
a
Primitive
,
and
Original
Unity
.
2.
There
is
a
Distinction
in
the
Unity
,
which
is
the
Life
of
Love
.
This
maketh
the
Lovers
.
The
Unity
springeth
up
within
itself
into
a
Distinct
,
and
Beautiful
Image
of
itself
,
that
it
may
be
both
its
Lover
,
and
its
Love
.
3.
There
is
a
Union
of
these
two
,
the
Original
,
and
its
own
Life-Image
,
as
they
stand
distinct
in
the
Unity
.
This
is
Love
consummate
.
This
is
the
Marriage-bed
of
Divine
Love
,
ever
flourishing
and
fruitful
.
Here
it
multiplieth
itself
into
innumerable
Loves
,
Beauties
,
and
Joys
,
which
flow
endlesly
fresh
every
moment
out
of
this
sacred
Fountain
.
Thus
Love
is
the
Circle
of
Eternity
,
hath
its
beginning
in
itself
,
springeth
up
out
of
itself
,
returneth
again
into
itself
without
beginning
or
end
.
Thus
in
Heavenly
Love
first
one
is
made
two
,
then
two
are
made
one
again
,
So
is
it
all
four
in
one
,
a
Birth
,
a
Marriage
,
a
Death
,
a
Resurrection
in
a
continual
Circle
;
while
they
are
ever
bringing
forth
one
another
;
dying
into
each
other
;
rising
again
one
out
of
the
other
;
and
in
all
united
.
This
is
the
Divine
sport
,
or
play
of
Spiritual
Love
.
You
shall
see
these
three
parts
of
the
Heavenly
Love-union
in
three
Images
;
in
Heaven
;
in
Paradise
;
in
the
Soul
.
1.
Love-Union
in
Heaven
.
The
first
Person
in
the
Trinity
is
the
God-Head
in
the
Unity
,
which
is
the
Center
,
and
Spring
of
all
Love
.
The
Second
Person
is
the
God-Head
distinguishing
itself
into
a
variety
of
Persons
in
the
Unity
.
The
God-Head
in
the
glorious
,
and
deep
center
of
its
Unity
springeth
up
into
an
express
Image
of
itself
,
shining
forth
from
the
Unity
,
and
shining
back
upon
it
in
the
brightness
of
all
its
own
Glories
within
its
own
Divine
deep
,
and
Center
.
This
is
to
the
Father
perfectly
Himself
,
his
Son
,
and
his
Spouse
,
all
in
one
.
The
Spirit
is
the
Third
Person
.
This
is
the
Union
of
the
other
two
.
Divines
therefore
peculiarly
appropriate
the
name
of
Love
to
this
Person
.
The
manner
of
his
Production
is
expressed
by
a
Procession
from
the
Father
,
and
the
Son
joyntly
,
by
way
of
breathing
,
as
the
sweets
of
two
Flowers
mingling
in
the
same
Air
,
or
as
the
Divine
Kiss
of
two
Spirits
,
by
which
they
breath
forth
themselves
each
into
other
,
and
become
two
Spirits
in
one
.
This
is
the
first
Image
of
the
Love-Union
in
Heaven
;
where
the
Mystery
of
the
Trinity
is
the
high
,
and
Holy
Mystery
of
Love
in
its
Original
.
Here
first
of
all
one
is
made
two
,
and
those
two
are
made
one
again
.
2.
Love-Union
in
Paradise
.
Adam
,
and
Eve
together
with
the
race
of
all
Living
,
to
which
Eve
was
Mother
,
stood
at
first
in
Adam
,
all
in
one
.
Male
,
and
Female
made
He
him
,
Gen.
1.
v.
This
was
Humane
Nature
in
its
Unity
,
the
figure
of
the
Divine
Unity
,
the
Father
in
the
Trinity
.
Then
Eve
was
taken
out
of
Adam
.
The
Unity
was
distinguished
into
two
Persons
,
and
Sexes
within
itself
.
For
Adam
saith
of
Eve
after
the
distinction
;
This
is
Flesh
of
my
Flesh
,
and
Bone
of
my
Bone
.
The
Unity
of
the
Nature
continued
in
the
two
Sexes
.
Now
the
Woman
was
the
Image
,
and
the
Glory
of
the
Man
in
Paradise
,
as
the
Son
is
the
Image
of
the
Father
,
and
the
Brightness
of
his
Glory
in
Heaven
.
Now
there
is
no
Solitude
in
the
Unity
,
which
maketh
Paradise
a
Wilderness
,
the
Unity
is
the
true
Paradise
within
itself
springing
up
into
variety
,
then
marrying
itself
to
it
,
and
so
flourishing
from
this
Union
with
all
manner
of
Beautiful
,
and
pleasant
Fruits
.
By
this
Birth
and
Distinction
in
the
Unity
,
Adam
and
Eve
are
capable
of
enjoying
themselves
each
in
other
,
and
of
multiplying
themselves
.
Thirdly
,
Eve
is
brought
to
Adam
again
,
and
these
two
are
made
one
Flesh.
This
is
the
making
of
two
one
again
,
which
were
first
made
two
of
one
.
This
Unity
in
the
Distinction
,
and
Distinction
in
the
Unity
is
that
Marriage
in
Paradise
,
which
is
the
Type
of
that
Incomprehensible
Marriage
above
all
Heavens
,
which
is
the
Third
Person
in
the
Trinity
.
In
him
the
Father
,
and
the
Son
spend
Eternity
in
mutual
Embraces
,
and
multiply
themselves
into
an
Infiniteness
of
Blessed
Lives
,
Blessed
Loves
.
You
that
are
Married
Persons
,
see
your selves
in
this
double
Glass
of
Paradise
,
and
the
Trinity
.
By
these
Glasses
dress
your selves
in
your
Loveliness
,
and
Loves
one
for
another
.
St.
Paul
saith
,
that
Marriage
is
Honourable
among
all
,
or
in
all
things
.
A
Type
hath
a
double
Honour
;
the
Figure
,
which
is
Shadowy
,
the
Truth
,
which
is
a
substantial
Glory
.
Husbands
,
and
Wives
preserve
the
Honour
of
your
state
at
least
in
the
shadowy
part
.
Bear
the
Figure
of
the
Ever-glorious
Trinity
,
whose
Type
you
are
,
by
a
mortal
Beauty
,
Truth
,
Purity
,
Sweetness
,
which
are
the
Gold
,
and
precious
Mettal
in
the
Ring
of
this
Love-union
.
This
will
make
Marriage
an
Earthly
Paradise
.
But
rest
not
in
this
.
You
will
find
a
Serpent
here
,
that
will
quickly
poyson
all
your
Sweets
,
and
change
your
Flowers
into
Thorns
;
if
you
pass
not
thorow
the
Earthly
into
the
Heavenly
Paradise
.
Then
you
wear
the
Marriage-Crown
in
Truth
,
when
that
Spirit
,
which
is
the
Band
of
Love
between
the
Father
,
and
the
Son
,
is
the
Eternal
Band
of
Divine
Love
between
you
also
;
when
you
also
make
your
Marriage-Bed
in
the
Bosom
of
the
Holy
Ghost
.
What
Joys
,
what
an
Immortal
Off-spring
is
born
of
those
Lovers
,
where
the
Love-fellowship
of
these
below
,
and
the
sacred
Love-fellowship
of
the
Blessed
Trinity
above
descend
,
and
ascend
one
into
another
,
where
they
mingle
themselves
Universally
?
3.
Love-Union
in
the
Soul
,
Joh.
3.
6.
That
which
is
born
of
the
Spirit
,
is
Spirit
The
Divine
Being
,
Life
,
and
Form
of
the
Soul
,
in
which
it
is
a
Spirit
,
lie
first
wrapt
up
in
the
Unity
of
the
Eternal
Spirit
its
Heavenly
Mother
above
.
The
Eternal
Spirit
out
of
this
Love-Center
,
and
within
the
Love-Circle
of
its
own
Unity
by
the
New-birth
in
the
Soul
bringeth
forth
at
once
a
Daughter-Spirit
,
a
Sister
,
and
Spouse
to
itself
.
This
Divine
Spirit
,
like
the
Paradisical
Eve
,
so
soon
as
it
is
born
of
its
Heavenly
Adam
,
is
brought
to
him
again
,
and
they
Two
are
made
one
Spirit
,
1
Cor.
6.
17.
As
a
New-born
Babe
,
so
soon
as
it
is
sprung
out
of
the
Womb
,
seeketh
the
Breast
of
the
Mother
,
that
it
may
suck
forth
a
continued
stream
of
Life
from
the
Fountain
of
its
Life
:
so
is
it
in
the
Spiritual
Birth
.
So
soon
,
as
the
New-born
Spirit
ariseth
up
out
of
this
Unity
,
which
is
the
Womb
of
the
God-Head
;
it
is
immediately
received
into
the
Arms
of
this
Unity
;
it
desireth
after
,
it
hunteth
for
,
it
returneth
to
,
it
fastneth
upon
this
Unity
,
which
is
the
Breast
of
the
God-Head
.
By
this
it
draweth
in
the
sincere
,
and
pure
Milk
of
the
living
Word
;
it
taketh
in
by
plentiful
streams
the
Light
,
Life
,
Glory
,
Substance
of
the
Divine
Nature
to
grow
by
them
.
O
you
,
who
indeed
〈◊〉
born
of
this
Unity
,
lie
continually
in
the
Bosom
of
it
,
hang
continually
upon
this
Breast
.
But
thus
,
as
in
the
Eternal
Generation
in
Heaven
;
as
in
the
Creation
in
Paradise
;
as
in
the
Regeneration
,
which
is
the
opening
of
Paradise
,
and
Heaven
both
a
second
time
in
the
Soul
;
all
are
Love-Births
,
Love-Unions
.
The
Unity
distinguisheth
itself
within
itself
into
another
self
,
which
is
yet
still
the
same
,
that
there
may
be
a
variety
in
the
Unity
without
the
breach
of
the
Unity
.
The
Virgin
above
bringeth
forth
a
Son
,
which
is
also
her
Lord
,
and
continueth
a
Virgin
still
.
The
Beautiful
variety
,
which
is
the
Effulge●cy
of
the
Unity
,
rejoyneth
itself
again
to
it
,
and
still
remaineth
a
variety
in
its
distinction
from
it
.
Thus
the
Love-Marriage
is
every
where
solemnized
,
and
every
where
maketh
a
Paradise
,
and
a
Heaven
above
,
and
below
.
This
is
the
first
Description
of
Divine
Love
,
a
Divine
Union
,
where
one
Glorious
Spirit
is
made
two
,
and
these
two
make
themselves
one
again
.
Use.
Learn
from
the
Beauty
,
and
Sweetness
of
Divine
Love
,
the
Evil
of
this
Worlds
Love
by
their
contrariety
to
it
.
Ye
Adulterers
,
and
Adulteresses
,
Know
ye
not
,
that
the
Friendship
of
this
World
is
Enmity
to
the
Father
.
Who
therefore
is
this
World's
Friend
.
is
an
Enemy
to
God
:
James
.
4.
4.
See
the
Evil
of
this
World's
Love
in
3.
Steps
.
1.
Step
By
loving
this
World
you
separate
yourselves
from
the
Love
of
God
.
You
estrange
your selves
from
all
true
Joy
,
Peace
,
and
Rest.
For
these
are
the
Attendants
,
and
Companions
of
Divine
Love
.
Cant.
3.
7
,
8.
You
read
of
Solomon's
Bed
▪
which
hath
fourscore
valiant
menos
the
valiant
men
of
Israel
round
about
it
,
with
their
swords
girt
upon
their
thigh
for
the
fear
of
the
night
.
How
great
,
how
Divine
is
the
Sweetness
,
the
Safety
,
the
Security
of
Spiritual
Love
.
He
,
that
abideth
in
this
Love
enjoyeth
an
Uninterrupted
Rest
,
and
untroubled
pleasures
,
in
a
Night
of
the
greatest
Darkness
,
Dangers
,
Tumults
,
and
Storms
.
He
hath
ever
round
about
Him
a
Troop
of
Holy
Angels
for
his
Guard
,
armed
with
the
Glorious
Power
of
the
Spirit
.
This
is
the
Sword
upon
their
Thigh
.
In
the
midst
of
these
he
lyeth
upon
a
Royal
Marriage-bed
.
Here
he
is
encircled
with
the
Spiritual
Embraces
of
King
Solomon
,
the
Lord
Jesus
in
Glory
,
the
King
of
all
Peace
,
Perfections
,
and
Pleasures
,
This
is
the
Love
of
God
,
that
Love
,
by
which
God
,
and
the
Soul
live
,
and
dwell
together
in
One
Spirit
.
You
now
,
who
prefer
the
blackness
of
darkness
before
the
Beauty
of
Christs
Face
,
restless
cares
,
endless
fears
,
continual
dangers
,
and
deaths
before
the
Rest
,
and
Joys
of
Christ's
bosom
,
love
this
world
,
and
let
the
love
of
Jesus
Christ
go
.
2.
Step.
By
the
Love
of
this
World
you
make
your selves
Adulterers
with
a
Witch
,
and
a
Common
Whore
.
Poor
Soul
!
thou
forsakest
the
Arms
of
thine
own
Love
,
thy
Loving
Roe
,
and
pleasant
Hind
,
the
Wife
of
thy
Youth
,
of
Eternal
Youth
,
the
Heavenly
Image
in
the
Person
of
the
Lord
Jesus
.
Thou
givest
thy self
up
to
the
Embraces
of
the
strange
Woman
,
the
Strumpet
,
this
World
the
Fleshly
Image
of
Things
.
The
Love
of
your
Saviour
is
all
Truth
,
Purity
,
Peace
,
Immortality
.
The
Love
of
this
World
beginneth
in
Deceit
,
hath
its
Power
in
Enchantments
,
its
Effect
Pollutions
,
its
End
Destruction
.
She
giveth
thee
Drink
indeed
in
a
Golden
Cup.
But
she
maketh
thee
to
drink
in
first
a
Wine
of
Sorceries
,
then
of
Fornications
.
Her
End
is
to
have
her
Flesh
burnt
with
Fire
;
and
into
the
same
bed
of
flames
will
God
cast
all
those
,
that
commit
fornication
with
her
.
3.
Step.
By
loving
this
world
thou
makest
thy self
an
Adulteress
with
the
Devil
.
This
World
,
as
it
stealeth
thine
Heart
from
God
is
a
Composure
of
Lyes
.
The
Devil
,
who
is
the
Father
of
Lyes
,
maketh
thy
Soul
his
Strumpet
,
upon
which
he
begetteth
these
false
Forms
of
things
.
Thou
breedest
these
young
Devils
upon
thy
Knee
,
and
as
thou
sportest
thy self
with
them
,
thou
suckest
in
by
their
Kisses
the
poyson
,
and
fire
of
Hell
into
all
thy
veins
.
The
Devil
first
wooes
thee
in
a
Counterfeit
shape
of
false
Beauty
,
Glory
,
Power
,
Joys
.
When
he
hath
gained
thee
,
he
breaketh
forth
upon
thee
in
his
own
shape
of
endless
Terror
,
and
Horrours
.
There
is
nothing
truer
,
than
that
the
Love
of
this
World
is
a
Spiritual
Adultery
with
the
Devil
,
and
the
Head
of
all
Adulteries
,
of
all
Defilements
.
There
is
nothing
more
sure
,
than
that
Carnal
Adultery
in
all
the
degrees
of
it
,
the
Similitude
of
this
,
most
powerfully
calleth
up
into
us
,
and
upon
us
the
Spirit
of
this
World
,
the
Prince
of
Darkness
,
the
Devil
with
all
His
Dark
,
Deforming
,
and
Destroying
Powers
.
O
ye
sons
,
and
Daughters
of
men
,
who
dwell
in
the
midst
of
the
snares
,
and
nets
of
this
great
,
painted
Adulteress
,
be
aware
of
your
danger
.
Abide
in
your
first
Principle
your
Root
,
your
first
Husband
,
the
Eternal
Love
of
the
Father
in
Christ
.
Abide
in
your
own
Habitation
,
the
Bosom
of
your
own
Bride
,
the
Eternal
Beauty
,
the
Essential
,
and
Immortal
Image
of
the
God-Head
in
Christ
.
These
Loves
shall
be
a
Fountain
of
Life
to
you
above
to
preserve
you
from
the
snares
of
Death
below
.
4.
Step.
By
the
Love
of
this
World
you
turn
the
Love
of
God
into
Wrath
,
and
fury
If
you
be
the
Friends
of
this
World
,
you
are
the
Enemies
of
God
;
saith
St.
James
.
Why
do
you
provoke
the
Love
of
God
?
Will
you
contend
with
Almighty
Love
?
Are
you
greater
,
than
that
?
Love
is
the
Right
Hand
of
God's
Strength
;
His
God-Head
lieth
in
His
Love
.
God
is
Love
.
This
Love
is
strong
,
as
Death
;
cruel
,
as
the
Grave
.
What
art
thou
,
O
Worm
,
to
stand
before
it
,
to
bear
its
rage
?
O
choose
rather
to
lye
down
,
as
a
Bride
,
in
these
everlasting
Burnings
,
and
Devouring
Fires
of
Love
to
be
cherished
,
changed
refined
,
and
glorified
by
their
tender
,
and
divine
Embraces
;
than
to
set
thy self
,
as
Bryars
,
and
Thorns
against
them
,
to
be
consumed
by
them
.
Thus
I
have
done
with
the
First
Description
of
Divine
Love
;
A
Union
between
God
,
and
the
Soul
,
as
the
Beloved
,
and
His
Love
in
One
Spirit
of
Purity
,
Immortality
,
Joy
,
and
Glory
.
2
Descrip.
The
Love
of
God
is
the
Will
of
God
.
This
is
a
Universal
Truth
that
in
every
Spirit
Love
,
and
the
Will
are
One
.
This
appeareth
in
their
Nature
,
their
Object
,
their
Operation
.
1
,
The
Nature
of
the
Will
,
and
Love
are
One
.
The
Will
is
defined
to
be
the
Inclination
of
the
Spirit
as
it
tendeth
,
and
bendeth
itself
to
this
or
that
,
this
way
,
or
that
way
.
Love
is
stiled
The
Weight
of
the
Soul
.
As
heavy
things
by
their
Weight
;
so
Souls
by
their
Love
are
carried
to
their
proper
Center
.
2.
The
Object
of
the
Will
,
and
of
Love
is
the
same
.
It
is
a
rule
,
that
The
Powers
,
and
Habits
in
Spirits
are
distingu●shed
by
their
Objects
.
Every
Principle
,
and
Faculty
is
the
Object
in
its
S●ed
.
The
Object
is
the
Form
,
and
Perfection
of
the
Principle
.
The
Object
of
the
Will
is
Goodness
Appearing
.
The
Object
of
Love
is
Loveliness
,
Loveliness
,
and
Goodness
both
consist
in
Su●tableness
,
which
hath
its
Ground
in
Unity
.
If
there
be
any
Difference
between
Goodness
,
and
Loveliness
,
it
is
this
,
that
as
the
Flower
of
Light
is
the
Sun-shine
;
and
as
Jesus
Christ
is
the
Ef●ulgency
,
the
Shine
of
the
God-Head
,
the
Brightness
of
the
Glory
of
God
;
so
Loveliness
,
or
Beauty
is
Goodness
shining
●ut
to
attract
all
Hearts
to
it
.
Thus
Loveliness
the
Object
of
Love
,
and
Goodness
Appearing
the
Object
of
the
Will
agree
entirely
in
One.
3.
All
their
Operations
are
the
same
.
The
Affections
,
and
Passions
are
the
Motions
of
the
Will
;
All
these
are
Love's
Summer
,
or
Winter
;
Love
in
the
Seed
is
Desire
.
Love
budding
,
and
blossoming
is
Hope
,
Love
in
the
ripe
Fruit
is
Joy
.
Anger
,
Fear
,
Grief
,
and
Hatred
are
Love
in
its
Opposition
to
its
Enemy
,
which
is
Enmity
alone
;
Love
flying
from
,
or
contending
with
that
,
which
standeth
in
its
way
to
,
or
would
rob
it
of
its
Beloved
Object
.
But
this
is
spoken
in
General
onely
concerning
the
Will
,
and
Love
.
In
Particular
let
us
see
,
how
the
Divine
Will
,
and
the
Divine
Love
appear
to
be
the
same
in
the
Holy
Scriptures
.
The
Will
of
God
is
distinguished
by
Divines
into
the
Revealed
,
and
the
Secret
Will
of
God
.
One
is
the
Divine
Will
in
Outward
Signs
onely
,
The
Other
is
the
Good-Pleasure
of
God
in
His
Heart
,
and
in
Eternity
.
1.
The
Revealed
Will
of
God
is
Love
,
1.
Tim.
2.
v.
1.
&c.
In
the
first
v.
of
this
Chapter
you
have
a
Divine
Rule
;
that
All
manner
of
Prayers
,
be
made
for
All
Men.
This
Rule
is
pressed
by
a
particular
Application
of
it
to
Kings
,
and
all
in
Authority
;
v.
2.
All
in
Authority
;
what
ever
their
Persons
are
,
or
their
Right
,
v.
3.
The
Reason
of
this
Rule
is
laid
down
.
For
this
is
Good
,
and
Acceptable
to
God
our
Saviour
.
This
Universal
Love
wound
up
to
the
Highest
strain
of
Spirituality
,
and
Divinity
in
us
is
a
Vein
of
the
Supreme
,
and
Divine
Good
let
forth
from
the
Heart
of
God
,
where
the
Fountain
of
Good
is
,
and
circling
thorow
our
Hearts
into
his
Heart
again
by
Prayer
.
Therefore
is
it
acceptable
to
God
.
Our
Wills
are
never
so
in
tune
to
the
Divine
Will
,
and
in
consort
with
it
,
as
when
the
Spiritual
motions
of
our
Hearts
in
the
Bosom
of
the
Father
are
strains
of
Universal
Love
.
The
Root
of
this
Reason
is
discovered
.
v.
4.
God
will
have
all
Men
to
be
saved
,
and
come
to
the
knowledge
of
the
Truth
.
Love
is
said
to
consist
in
this
;
To
Will
good
to
any
one
.
If
this
be
love
to
Will
good
to
any
;
Then
is
it
the
best
,
and
highest
love
to
Will
the
best
,
and
highest
good
.
Behold
then
!
The
revealed
Will
of
God
is
a
Revelation
of
love
to
the
height
.
God
will
have
all
Men
to
be
saved
.
God
willeth
the
highest
end
,
which
is
the
best
good
to
the
lowest
,
and
worst
of
Men
,
to
all
Men.
That
this
end
may
not
fail
,
he
also
willeth
the
means
to
the
end
;
that
all
Men
should
come
to
the
knowledge
of
the
Truth
.
The
Ground
,
in
which
this
root
of
love
liveth
,
is
the
Unity
of
God
,
and
Christ
.
For
there
is
one
God
and
one
Mediatour
between
God
,
and
Man
,
the
Man
Christ
Jesus
.
The
highest
Unity
Is
the
largest
Universality
.
It
is
in
Spirits
,
as
in
these
Heavens
,
which
we
see
,
the
highest
are
the
widest
.
All
beneath
them
lie
in
their
Bosoms
.
The
whole
nature
of
things
is
love
.
For
the
Divine
Nature
the
Original
is
love
.
This
love
throughout
the
whole
nature
of
things
is
as
a
Pyramid
made
up
by
degrees
of
different
Unions
,
till
it
end
in
the
highest
,
and
most
indivisible
point
of
Unity
.
The
Unity
of
God
is
that
Fountain
of
love
,
out
of
which
all
things
proceed
.
The
secret
force
of
this
Unity
is
that
stream
of
love
,
which
runneth
thorow
the
Heart
,
and
Veins
of
Every
Creature
in
the
Person
of
Christ
,
which
is
the
golden
Pipe
with
its
several
branches
laid
thorow
the
whole
Creation
from
the
Beginning
to
the
End
.
There
is
one
God
,
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
.
Thus
the
revealed
Will
of
God
is
love
.
2.
The
secret
Will
of
God
is
love
.
Fury
is
not
in
me
.
Who
would
set
the
bryars
,
and
thorns
in
Battel
aray
against
me
?
I
would
go
thorow
them
,
I
would
consume
them
.
Wrath
is
not
in
God
.
It
is
without
him
only
,
as
a
Cloud
upon
the
Sun
.
The
heart
of
God
is
Love
.
Wrath
is
but
the
work
of
his
Hand
,
and
that
his
strange
Work
,
like
nothing
within
,
a
disguise
only
.
The
Face
of
God
,
and
the
proper
light
of
it
is
love
.
Wrath
is
vizor
,
a
mist
before
his
Face
,
and
no
more
.
Fury
in
God
is
love
by
the
opposition
heightned
to
a
flame
to
consume
all
vanity
,
and
enmity
,
that
setteth
itself
before
it
,
or
against
it
.
O
that
I
had
a
voice
powerful
enough
to
reach
all
the
Souls
wandring
thorow
the
whole
Creation
,
and
to
call
them
together
,
to
take
this
Cup
of
Salvation
into
the
hand
of
their
Faith
,
to
set
it
to
the
mouth
of
their
Faith
,
and
drink
deeply
of
it
!
As
the
Wine
of
this
Cup
goeth
down
into
your
Spirits
,
you
will
find
it
to
go
down
right
.
How
sweetly
,
and
how
fully
will
it
touch
,
satisfy
,
and
fill
every
faculty
,
every
desire
,
every
Seed
of
life
with
its
proper
good
.
The
Cup
of
Salvation
,
which
I
hold
forth
to
you
is
this
Divine
Truth
,
the
Sum
of
the
Gospel
Preached
by
Angels
in
their
Songs
at
the
Birth
of
our
Jesus
;
The
Will
of
God
is
love
.
Hear
this
,
and
believe
it
,
O
ye
Souls
,
the
Inclination
of
God
,
the
supream
Spirit
,
and
Fountain
of
Spirits
is
to
you
.
The
tendency
,
and
the
bent
of
the
Divine
Nature
is
to
make
your
joys
full
by
the
possession
of
all
good
in
itself
;
and
to
fulfil
his
own
joys
in
you
.
For
the
Will
is
the
Inclination
of
every
Spirit
;
and
the
Will
of
God
is
love
.
Hear
this
,
and
believe
it
,
O
ye
Souls
,
God
is
carried
with
the
whole
weight
of
his
God-Head
to
you
,
as
to
his
Center
,
to
rest
eternally
in
you
,
and
to
rejoyce
over
you
.
For
love
is
the
weight
of
every
Spirit
,
and
the
Will
of
God
is
love
.
The
Will
of
God
in
the
Freedom
,
Absoluteness
,
Infiniteness
of
it
is
love
.
Now
I
live
,
saith
St.
Paul
,
if
ye
stand
fast
in
the
Faith
,
1
Thes.
3.
8.
St.
Paul
speaketh
not
this
in
his
own
Spirit
,
but
in
the
Spirit
of
God
.
God
in
his
own
Spirit
speaketh
it
with
a
greater
force
,
and
fuller
sense
to
every
one
of
you
,
if
you
believe
me
,
and
take
in
my
love
,
which
is
my
life
,
now
have
I
a
new
Love
,
a
new
Life
,
a
new
Joy
,
and
Heaven
in
you
.
As
you
grow
in
this
Faith
,
my
Life
,
and
Joy
increaseth
in
you
.
If
you
stand
fast
in
it
,
my
Joy
,
and
Glory
is
as
firm
in
your
hearts
,
as
in
Heaven
itself
.
If
you
will
believe
all
the
Declarations
of
God
from
Heaven
;
the
revealed
Will
of
God
is
Love
.
If
you
have
any
Inward
,
and
Divine
Touch
of
the
secret
Will
of
God
;
all
the
breathings
of
his
Heart
are
Love
.
O
take
in
the
Love
of
God
,
that
his
Love
may
become
a
Divine
,
Immortal
Seed
of
all
Love
,
and
Loveliness
in
you
.
But
now
let
us
hearken
to
the
groans
of
some
poor
ones
among
these
multitudes
of
Souls
,
who
parched
and
burnt
up
with
their
Sins
,
Sorrows
,
who
benighted
in
the
Darkness
of
their
unbeleief
;
yet
among
all
these
Millions
of
streams
of
Love
,
which
flow
forth
upon
their
Spirits
from
the
heart
of
God
,
among
those
Millions
of
Beams
of
Love
,
which
fall
from
the
Eye
of
God
upon
their
hearts
dare
not
take
in
any
one
.
No
,
though
they
thirst
for
Divine
Love
more
than
for
Life
,
yet
shut
up
their
Spirits
against
all
Approaches
,
or
Appearances
of
it
,
as
delusions
.
Obj.
These
Souls
sigh
forth
this
great
Objection
against
the
Love
of
God
:
You
say
,
the
Will
of
God
is
love
;
the
object
of
every
Will
is
some
good
;
the
object
of
all
love
is
some
loveliness
.
What
loveliness
can
there
be
in
me
to
draw
the
heart
of
God
to
me
,
to
be
in
love
with
me
,
who
am
only
loathsom
by
my
lusts
,
and
deformed
by
my
passions
?
What
good
can
be
found
in
me
to
attract
the
Divine
Will
to
center
itself
in
me
by
love
,
when
no
good
,
but
all
evil
dwelleth
in
me
?
Answ.
1.
Dear
Soul
,
who
thus
reasonest
for
thine
own
sufferings
against
the
love
of
God
,
I
shall
give
thee
three
Answers
in
the
behalf
,
and
in
the
name
of
Divine
love
.
O
that
love
itself
from
the
heart
of
God
would
drop
its
Sweetness
from
its
own
mouth
upon
thee
,
and
seal
it
upon
thy
Spirit
,
while
I
am
speaking
for
it
to
thee
!
First
,
Thou
wert
made
in
the
Image
,
and
Likeness
of
God
,
Gen.
1.
All
Loveliness
consisteth
in
Suitableness
;
Suitableness
in
Similitude
,
and
Likeness
.
There
is
nothing
,
which
draweth
Hearts
and
Love
,
which
attracteth
all
things
so
powerfully
,
as
Similitude
doth
.
Similitude
is
a
kind
of
Unity
,
and
Likeness
Oneness
.
Similitude
is
described
to
be
one
Form
in
two
matters
,
or
subjects
.
Let
this
,
O
drooping
Soul
;
raise
thee
to
look
upward
to
that
Heaven
of
Eternal
Love
,
which
ever
holdeth
thee
in
its
Embraces
,
and
shineth
round
about
thee
.
The
Divine
Image
,
and
Similitude
is
thy
proper
Person
,
thine
Nature
,
thine
Essence
,
it
lyeth
indeed
captivated
in
chains
of
Darkness
,
dishonoured
,
and
defiled
by
thy
lusts
,
wounded
,
and
mangled
by
thy
passions
,
oppressed
with
guilt
,
slain
by
unbelief
in
thee
.
Yet
this
Divine
Image
is
in
thee
.
It
is
thy
true
self
according
to
the
first
Creation
.
Dost
thou
ask
now
,
what
that
good
is
,
which
attracteth
the
Divine
Will
to
thee
by
the
love
of
it
?
God
is
in
love
with
his
own
Likeness
in
thee
.
He
seeketh
his
own
Birth
,
His
Spouse
in
thee
,
sprung
forth
from
himself
to
be
his
Joy
in
the
midst
of
all
the
Creatures
,
to
be
Queen
,
where
ever
he
is
King
in
the
whole
Creation
.
This
Divine
Image
in
thee
,
this
thy
Divine
self
is
that
Pearl
in
the
Field
,
for
which
God
giveth
himself
,
that
he
may
purchase
the
Fields
.
This
is
that
good
,
to
which
the
heart
of
God
is
carried
with
all
its
weight
of
love
,
to
redeem
it
,
to
revive
it
,
to
raise
it
out
of
the
Dust
,
that
it
may
shine
again
in
his
Glory
,
and
sing
of
his
loves
.
The
Lord
Jesus
telleth
us
,
Mat.
24.
28.
Where
the
Carkass
is
,
there
the
Eagles
will
be
gathered
together
.
The
Scriptures
represent
the
Spirit
of
God
in
its
low
estate
,
in
the
Flesh
of
Christ
,
and
his
Members
by
a
Dove
,
a
Groaning
Dove
.
The
Dove
is
in
the
clefts
of
the
Rock
,
and
the
holes
of
the
Stairs
,
Cant.
2.
The
Spirit
descended
upon
Jesus
at
his
Baptism
before
his
Temptations
in
the
form
of
a
Dove
.
The
Spirit
in
his
Heavenly
strength
,
and
Glory
is
set
forth
by
an
Eagle
.
I
have
born
them
upon
Eagles
Wings
,
saith
God
.
They
shall
mount
up
on
high
like
an
Eagle
;
saith
the
Prophet
Esay
.
The
Spirit
is
often
expressed
in
the
plural
number
,
because
he
is
that
Unity
,
which
is
the
Spring
,
the
Center
,
the
Circle
,
and
Band
of
all
blessed
Spirits
.
He
hath
in
himself
an
endless
variety
of
Spiritual
Glories
,
which
are
all
glorious
Spirits
in
him
,
as
he
is
,
and
one
with
him
.
whithersoever
his
Will
is
to
go
,
they
all
go
together
with
him
.
He
is
therefore
expressed
by
seven
Lamps
,
seven
Spirits
,
and
Eagles
here
.
Where
the
Carcass
is
,
there
the
Eagles
will
be
gathered
together
The
end
of
all
this
is
to
make
way
for
the
letting
in
of
a
flood
of
Heavenly
Balsom
,
of
Divine
love
upon
every
heart
,
upon
the
broken
heart
,
to
heal
it
;
upon
the
hardest
heart
to
soften
it
.
Eagles
from
afar
,
and
from
on
high
are
drawn
to
slaughter'd
Carcasses
,
as
to
their
proper
Prey
So
when
the
Divine
Image
lyeth
in
thee
as
a
loathsome
Carcass
at
the
bottom
of
a
dark
and
deep
Dungeon
,
now
is
it
the
most
proper
Bait
,
and
most
powerful
Attractive
of
Divine
love
.
Now
the
Lord
Jesus
,
the
Eternal
Spirit
with
all
the
Troop
of
Spiritual
Powers
,
and
Glories
resort
to
this
Carcass
,
descend
upon
it
,
hunger
after
it
.
Now
they
feed
,
and
feast
upon
it
,
until
they
have
eaten
it
up
,
until
they
have
converted
it
into
one
pure
nature
,
and
glorious
Spirit
with
themselves
.
When
Ignatius
was
to
be
devoured
by
wild
Beasts
;
now
saith
he
,
shall
the
Teeth
of
the
Lyons
grind
me
into
fine
Flower
,
to
make
fine
Manchet
of
me
for
the
Table
of
God
.
So
do
thou
say
concerning
all
thy
Sufferings
within
,
and
without
:
These
are
the
Divine
Teeth
of
the
Spirit
of
Heavenly
love
.
Now
doth
my
God
feed
upon
me
.
If
my
God
feed
upon
me
,
if
he
nourish
,
and
enlarge
his
own
Life
,
Joys
,
and
Glory
by
me
,
then
shall
he
also
change
me
,
take
me
up
into
himself
,
diffuse
his
own
Life
,
Joys
,
and
Glory
into
me
.
This
is
the
first
Answer
.
Ans.
2.
Dear
Soul
,
whoever
,
whatever
thou
art
,
thou
art
the
Off-spring
of
God
.
St.
Paul
citeth
this
from
a
Poet
,
confirmeth
it
by
a
Divine
Testimony
,
applyeth
it
Universally
to
all
,
maketh
it
the
ground
of
Evangelical
Truths
,
and
Loves
;
Acts
17.
28.
As
some
of
your
own
Poets
have
said
;
We
are
his
Off-spring
.
St.
Paul
hath
something
very
like
this
,
Ephes.
3.
9.
The
Gospel
was
hid
in
God
from
the
Foundation
of
the
World
,
who
made
all
things
by
Jesus
Christ
.
God
had
the
love
of
the
Gospel
in
his
Heart
,
and
sowed
it
as
a
secret
Seed
in
the
Foundations
of
the
whole
Creation
,
when
he
made
all
things
by
Jesus
Christ
.
Jesus
Christ
is
the
Seed
of
Nature
,
as
well
as
of
Grace
,
and
so
lyeth
hid
in
the
Bosom
of
every
Creature
,
as
the
true
Pearl
in
the
Field
.
That
Divine
Image
,
of
which
we
spake
before
,
was
the
similitude
only
,
the
Mother
of
Pearl
;
This
is
the
Substance
,
the
Pearl
itself
.
In
the
Off-spring
of
God
is
the
Seed
of
God
.
Where
the
Seed
of
God
is
,
there
is
God
himself
in
the
Vertue
,
Power
,
and
fulness
of
his
Divine
Nature
.
For
so
the
Seed
of
every
Plant
hath
that
Plant
Virtually
,
and
Spiritually
in
it
.
Be
now
no
more
unbelieving
;
but
believe
.
Believe
the
love
,
which
God
hath
to
thee
.
Believe
,
that
all
the
Inclinations
of
the
Divine
Will
are
to
thee
;
that
the
Eye
,
and
heart
of
God
are
turned
toward
thee
in
every
place
,
fixt
upon
thee
with
all
that
intention
,
and
force
of
Sweetness
in
the
Divine
Nature
.
For
why
?
He
is
drawn
irresistibly
to
his
own
Seed
,
his
own
Son
,
his
own
self
in
thee
.
Thou
art
his
Off-spring
.
When
Micah
was
reproved
for
crying
after
the
Company
,
he
repl●ed
:
Ye
have
carried
away
my
Gods
,
and
ye
say
;
why
criest
thou
after
us
?
No
more
now
doubt
,
and
say
;
why
should
the
most
high
God
with
an
Eye
of
love
from
Heaven
,
thus
follow
me
into
every
state
of
life
,
into
all
the
corners
of
my
heart
?
Why
should
he
by
a
voice
of
love
from
Heaven
in
the
Word
,
in
Providences
,
in
the
motions
of
his
Spirit
thus
cry
,
and
call
after
me
?
Thou
hast
his
Seed
,
his
Son
,
himself
in
thee
.
Do
thou
answer
him
again
,
and
say
:
Thou
seekest
thy self
,
thy
Seed
,
thy
Sheep
crucified
,
buried
,
lost
in
me
.
O
seek
,
and
find
it
;
find
it
,
and
take
it
up
into
thine
Arms
;
keep
it
in
thine
Arms
,
till
thou
bring
it
home
to
its
own
self
,
to
its
lost
Life
,
Joys
,
and
Glories
again
.
But
I
also
seek
my
Life
,
my
Original
,
my
true
self
hid
with
Christ
in
thee
in
the
brightness
of
thy
Glory
.
O
take
thy
crucified
self
in
me
home
to
thee
into
thy
Bosom
.
O
give
me
my
Glorified
self
with
thee
home
to
me
into
my
Bosom
.
Thus
much
for
the
second
Answer
.
Ans.
3.
Still
the
wounded
Spirit
sigheth
,
and
saith
:
Can
God
take
pleasure
in
any
thing
common
,
or
unclean
?
Dear
Souls
,
ever
dear
to
the
Divine
Will
,
when
you
have
a
sense
of
Sin
or
,
Love
;
and
when
you
have
none
,
understand
the
Mystery
of
the
Divine
Will
in
the
order
,
and
method
of
Divine
love
.
When
you
understand
this
,
you
will
have
a
deep
,
and
kindly
sense
of
Sin
indeed
,
but
so
,
as
to
have
a
righter
,
and
sweeter
sense
of
love
by
it
.
There
is
a
Twofold
Love
in
God
;
a
Love
of
Complacency
,
or
Delight
;
a
Love
of
Benevolence
,
or
good
Will.
The
first
is
that
,
by
which
he
taketh
pleasure
in
thee
,
as
a
Bridegroom
in
his
beautiful
Bride
.
The
second
is
that
,
by
which
his
Will
is
set
on
work
to
make
thee
beautiful
,
and
a
Bride
to
himself
.
The
love
of
Complacency
is
the
first
,
and
the
last
love
.
The
love
of
benevolence
is
a
middle-love
,
which
ariseth
out
of
this
,
and
endeth
in
it
;
as
Springs
,
and
Rivers
come
from
the
Sea
,
and
run
into
it
.
This
is
the
Order
of
Divine
love
.
First
thou
art
beloved
with
a
love
of
Complacency
from
Eternity
,
as
thou
art
seen
in
that
Glass
of
Eternity
,
the
Word
,
the
Lord
Jesus
.
Secondly
,
Thou
art
for
this
love's
sake
beloved
with
a
love
of
benevolence
in
time
in
thine
own
Person
,
by
which
love
,
God
willeth
all
good
to
thee
,
and
worketh
all
good
in
thee
.
Lastly
,
Thou
art
beloved
with
a
love
of
Complacency
to
Eterni●y
in
thine
own
Person
,
as
thou
art
decked
with
all
the
Ornaments
of
the
Divine
Nature
.
This
is
the
order
of
Divine
love
.
It
s
Musick
is
made
up
of
these
three
Parts
.
1.
Part.
Divine-love
in
the
first
Part
is
a
love
of
Complacency
,
or
Delight
in
thee
,
as
thou
art
seen
Eternally
in
the
Person
of
Christ
.
Dear
Soul
,
while
thou
art
complaining
here
below
,
and
fixest
thine
Eye
upon
thy
shame
,
thy
God
seeth
thee
all-glorious
within
,
and
without
in
the
glorified
Person
of
the
Lord
Jesus
.
There
he
taketh
his
first
view
of
thee
.
There
his
Eye
,
and
his
Heart
are
fixt
Eternally
to
thee
.
Here
he
maketh
choice
of
thee
,
here
he
falleth
in
love
with
thee
,
and
his
Soul
resteth
with
perfect
delight
in
thee
.
For
he
beholdeth
thee
,
as
a
spectacle
of
all
Divine
loveliness
lying
in
the
Bosom
of
him
,
who
is
the
brightness
of
all
Divine
Glory
.
As
a
Vessel
in
the
Sea
is
filled
with
the
Waters
,
and
overflown
with
the
same
Waters
:
so
art
thou
before
the
World
was
in
the
Person
of
thy
Jesus
,
as
in
a
Sea
of
Spiritual
,
Heavenly
Beauties
;
all
full
within
,
all
covered
without
with
these
Glories
;
quite
thorow
transparent
with
the
riches
of
their
lustre
;
entirely
swallowed
up
into
the
Sea
of
these
pure
,
and
bright
Glories
.
This
is
Electing
Love
,
of
which
St.
Paul
speaketh
;
Ephes.
1.
He
hath
made
us
acceptable
in
the
beloved
one
.
It
is
a
significant
expression
which
no
language
can
answer
for
the
Sweetness
,
and
Fulness
of
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
made
acceptable
.
The
phrase
hath
this
force
in
it
.
God
embraceth
thee
with
the
Arms
of
the
dearest
,
and
tenderest
loves
,
finding
thee
entirely
cloathed
,
and
encircled
with
the
height
of
all
loveliness
in
the
object
of
all
loves
,
and
the
first
s●at
,
the
essence
itself
of
all
lovelinesses
the
Lord
Jesus
.
His
Soul
is
well-pleased
with
thee
to
the
utmost
of
all
Content
;
he
hath
his
fill
of
Pleasures
in
thee
,
enjoying
thee
in
the
Center
of
all
Pleasantnesses
,
his
own
Son
.
2.
Part.
D●vine
love
in
the
second
Part
is
a
love
of
Benevolence
.
While
thou
art
a
desolate
Wilderness
,
where
nothing
appeareth
but
Dearth
,
and
Drouth
,
but
Bush
,
and
Brake
,
the
love
of
Eternity
descendeth
,
and
soweth
itself
,
as
a
Heavenly
Seed
in
thee
.
It
cometh
down
in
Heavenly
Showers
.
It
breaketh
forth
in
Heavenly
Sun-shines
upon
thee
.
The
same
love
springeth
up
into
all
manner
of
Spiritual
loveliness
in
thee
.
Now
the
Grass
groweth
,
the
Roes
,
and
the
Hinds
play
,
where
the
Dragon
lay
.
The
Bramble
bringeth
forth
Roses
.
The
Stony
Heart
is
now
made
the
Garden
of
God
.
The
Soul
which
wallowed
in
the
●ilth
of
the
Devil
is
washed
by
Eternal
love
in
its
own
Blood
,
redeemed
by
its
own
life
,
made
to
bear
the
Fruit
of
its
own
loveliness
,
and
ready
trimmed
for
a
Bride
to
itself
.
3.
Part.
Divine
love
in
the
third
Part
is
a
love
of
Complacency
,
and
delight
in
thee
in
thine
own
Person
:
Now
Heaven
is
opened
to
thee
.
God
with
all
his
holy
Angels
are
continually
descending
,
and
ascending
between
Heaven
,
and
thine
Heart
,
which
is
become
as
it
were
another
Heaven
on
Earth
,
God
resteth
in
his
Love
to
thee
,
and
rejoyceth
with
singing
over
thee
.
The
Marriage-feast
of
the
Lamb
,
and
his
Bride
is
kept
in
thee
,
and
thou
art
that
Bride
.
God
with
all
his
loves
resteth
in
thy
Bosom
.
All
his
desires
,
who
is
infinite
,
are
terminated
in
thee
.
All
his
delights
are
consummated
in
thee
.
All
the
Quires
of
Angels
round
about
sing
of
his
love
to
thee
.
All
his
Excellencies
,
and
Glories
,
all
his
works
on
every
side
sing
for
his
Joy
in
thee
.
Ah!
Dear
Souls
!
When
God
shall
thus
bring
back
your
Captivity
,
how
will
your
Mouths
be
filled
with
laughter
!
How
will
you
be
,
as
those
that
Dream
?
But
why
should
these
glad
Tydings
seem
to
you
too
good
,
too
great
to
be
true
.
God
is
able
to
do
all
this
for
you
,
and
in
you
.
For
his
Power
is
Infinite
.
God
is
as
willing
,
as
he
is
able
.
For
his
Power
lyeth
in
his
Will
,
and
his
Will
is
Love
.
Only
wait
thou
for
him
;
and
keep
thine
Eye
upon
the
first
Link
in
the
Golden
Chain
of
Divine
love
,
which
is
fastned
to
the
Throne
of
God
,
the
Person
of
Christ
in
Heaven
,
above
all
thy
frailties
,
folly
,
and
filths
,
before
thy
Being
in
Flesh.
This
Link
is
that
,
which
draweth
after
it
the
other
two
inseparably
,
and
infallibly
.
This
is
the
Circle
of
Heavenly
love
.
First
,
God
loveth
thee
in
Eternity
with
that
love
,
with
which
he
loveth
the
Lord
Jesus
.
For
he
beholdeth
thee
in
the
light
of
the
same
loveliness
,
in
which
he
beholdeth
Jesus
Christ
.
Then
he
bringeth
down
the
Treasure
of
this
love
,
and
loveliness
,
which
is
his
beloved
Son
into
thee
,
soweth
him
,
as
a
Seed
of
the
Divine
Nature
,
and
Sonship
.
He
springeth
up
in
thee
,
transformeth
thee
into
his
own
likeness
,
groweth
up
in
an
inseparable
Union
,
and
Fellowship
with
thee
.
Now
God
hath
another
Son
,
in
which
he
seeth
his
Son
in
conjunction
on
Earth
,
as
he
saw
them
before
in
conjunction
in
Heaven
.
Lastly
,
God
embraceth
this
Son
on
Earth
,
in
whom
he
seeth
his
Son
.
He
giveth
him
the
kiss
of
a
Father
,
with
all
the
Joys
of
a
Father
.
He
taketh
him
into
his
Arms
,
carrieth
him
up
into
Heaven
changing
him
still
,
as
he
carrieth
him
up
,
till
this
Union
begun
below
,
be
at
last
made
perfect
in
,
and
swallowed
up
into
that
Union
,
which
was
at
first
in
Eternity
.
Then
shall
the
Lord
Jesus
see
himself
in
a
Saint
after
the
same
manner
,
in
which
a
Saint
is
seen
in
the
Lord
Jesus
;
both
being
made
perfect
in
Each
,
and
all
made
perfect
in
one
.
Follow
on
to
know
the
Lord
,
and
his
love
,
and
ye
shall
know
this
love
of
the
Lord
.
1.
Use.
See
the
Evil
of
sin
upon
two
Accounts
.
First
Sin
is
an
Aberration
from
the
Will
of
God
.
Secondly
Sin
is
an
Opposition
to
that
Will.
1.
The
first
Evil
of
Sin
is
,
that
is
it
an
Aberration
from
the
Will
of
God
.
The
Will
of
God
is
love
.
In
every
Sinful
path
thou
losest
the
Love-Presence
of
thy
God
.
What
is
this
Love-Presence
and
what
is
thy
loss
in
being
deprived
of
it
?
In
the
Love-P●esence
of
God
are
these
Things
.
1.
A
Light
of
Glory
shining
round
about
thee
.
This
Light
of
Glory
cloatheth
thy
Person
all
over
with
its
living
lustre
,
as
with
a
Garment
of
pure
Gold
,
of
Divine
Loveliness
.
This
Light
layeth
all
things
open
,
and
naked
to
thee
in
their
Heavenly
Beauties
,
in
their
Eternal
Truths
,
and
Substances
.
This
light
is
a
mutual
Union
,
and
Fellowship
between
thee
,
and
all
things
in
the
light
,
all
the
Children
of
light
,
all
Spirits
,
and
Forms
of
light
.
This
light
is
a
Spiritual
Paradise
,
in
which
thou
springest
up
,
and
flourishest
,
as
a
Plant
,
and
Flower
of
light
.
This
Divine
Light
is
a
new
Wine
,
which
thou
continually
drinkest
in
,
and
art
filled
with
pure
Spirits
of
all
Life
,
Excellency
,
Loves
and
Joys
.
Lastly
,
This
pleasant
,
and
triumphant
Light
chaseth
away
all
the
shadows
,
all
the
darkness
,
deceits
,
melancholy
,
and
fears
of
the
Night
.
2.
In
the
Love-Presence
is
the
Face
of
God
unvailed
,
naked
,
and
smiling
.
God
is
as
a
King
,
and
a
Bridegroom
,
in
his
Ivory
Palace
.
Thou
art
,
as
his
Queen
,
and
Bride
at
his
Right
hand
in
Garments
of
Needle-work
wrought
by
the
Eternal
Spirit
with
all
manner
of
Beautiful
,
and
Delightful
Flowers
,
and
Figures
.
Here
they
make
these
two
glad
with
all
manner
of
Pleasures
,
as
on
their
Marriage-day
.
3.
An
innumerable
company
of
Angels
make
up
this
Love-Presence
.
These
are
thy
guard
.
They
continually
encircle
thee
,
and
encamp
round
about
thee
in
every
place
by
night
,
and
by
day
.
Which
way
soever
thou
goest
,
they
bear
thee
in
their
arms
.
They
go
before
thee
,
to
make
smooth
paths
for
thy
Feet
,
and
to
prepare
a
resting
place
for
thee
.
They
contend
with
all
the
Powers
of
Darkness
in
thy
behalf
,
for
thy
Body
itself
,
even
in
Death
.
They
make
Peace
for
thee
with
the
Beasts
of
the
Field
,
and
a
Covenant
for
thee
with
the
Stones
of
the
Earth
in
the
name
of
the
Lord
Jesus
,
and
by
the
Mystery
of
the
Gospel
.
The
darkest
Appearances
of
things
have
the
face
of
Pleasure
itself
,
and
put
on
Immortal
Beauties
for
thee
.
The
hardest
things
soften
into
Spirits
of
Life
,
and
Love
,
flow
with
Springs
of
love
,
and
delights
for
thee
.
4.
The
God-Head
itself
encompasseth
thee
with
a
Ring
of
unapproachable
Powers
,
and
Incomprehensible
Glories
,
like
the
Mountains
round
about
Hierusalem
.
Himself
becometh
unto
thee
the
Habitation
of
a
Rock
,
the
Rock
of
Eternity
,
and
Glory
.
Himself
is
thy
King
,
thy
Kingdom
,
thy
Palace
,
thy
strong
Tower
;
thy
safety
,
thy
rest
,
and
thy
pleasure
.
In
this
Divine
strength
,
in
this
Divine
secret
no
evil
can
come
near
thee
,
no
good
can
ever
fail
thee
,
neither
the
Bread
of
thy
strength
,
and
life
,
nor
the
living
Waters
of
thy
Loves
,
Beauties
and
Joys
.
This
is
the
Love-Presence
of
God
.
This
is
drawn
in
,
and
withdraweth
itself
from
thee
in
the
same
degrees
,
as
sin
is
entertained
in
thy
Spirit
and
Life
.
Evil
is
a
Privation
of
Good
.
How
great
an
Evil
then
is
the
least
sin
,
which
depriveth
thee
of
the
best
,
and
greatest
good
the
Love-Presence
of
thy
God
?
Blessed
are
the
pure
in
Heart
,
saith
our
Saviour
,
they
shall
see
God
.
Mat.
5.
How
cursed
are
the
Impure
?
Wo
to
the
filthy
,
and
unclean
.
They
are
condemned
to
the
loss
of
the
sight
of
this
God
,
and
the
sense
of
his
Love
,
which
sight
,
which
sense
alone
enlighten
,
alone
sweeten
Heaven
.
This
is
the
Will
of
God
,
your
Sanctification
.
The
Will
,
and
the
Love
of
God
are
one
.
While
you
stand
in
a
holy
Temper
,
and
State
,
you
stand
in
the
Will
of
God
,
you
stand
in
the
Love-visions
,
and
Love-embraces
of
God
.
What
a
horrour
should
you
have
for
every
Sin
,
which
cometh
to
snatch
these
blessed
visions
of
Love
from
before
your
Eyes
,
and
you
from
the
midst
of
these
embraces
of
love
?
When
the
Lord
Jesus
died
,
the
Sun
was
entirely
darkned
besides
the
course
of
Nature
,
the
Rocks
were
rent
asunder
,
the
Earth
shook
,
and
trembled
,
the
Graves
were
opened
,
and
the
Dead
came
forth
.
How
dreadful
,
and
dismal
a
thing
would
Sin
appear
,
if
we
met
with
so
unnatural
,
affrighting
a
Change
as
this
,
upon
the
act
,
or
meditation
of
every
Sin
?
But
the
change
is
far
more
tragical
,
and
mournful
,
if
we
saw
it
with
the
Eyes
of
our
mind
,
as
indeed
it
is
.
Upon
the
arising
of
each
Lust
in
thee
to
gain
thy
Will
from
the
Bosom
of
thy
Will.
Jesus
Christ
is
spiritually
slain
in
thee
,
who
hath
a
Twin-life
with
thy
life
,
while
thou
livest
in
the
Divine
Will.
This
is
a
Death
far
more
deadly
,
than
that
in
his
Flesh.
Now
that
light
of
Glory
is
extinguished
in
thy
Spirit
,
which
shineth
ten
thousand
times
brighter
,
and
sweeter
,
than
the
Summer-Sun
.
Now
the
Rocks
the
Divine
Powers
round
about
thee
,
rend
asunder
,
and
remove
out
of
their
places
.
Hell
is
opened
.
All
things
round
about
thee
are
Apparitions
from
beneath
;
evil
Spirits
walking
in
all
Forms
of
things
.
The
whole
frame
,
and
face
of
Nature
is
full
of
Darkness
,
and
uncertainty
,
Tremblings
,
and
Horrour
.
The
whole
Image
of
things
within
thee
,
and
without
is
changed
from
a
Love-Presence
to
a
spectacle
of
Wrath
,
and
Vengeance
.
O
that
Men
understood
,
and
would
believe
the
Evil
of
Sin
,
of
a
departure
from
the
Divine
Will
,
which
is
a
Sea
of
Love
,
to
their
own
Will
,
which
is
a
dark
fire
of
Lust
burning
up
into
an
open
Hell
.
But
though
they
neither
understand
,
nor
believe
it
;
yet
is
it
true
,
and
they
feel
it
to
be
so
.
2.
The
Second
Evil
of
Sin
is
an
opposition
to
the
Divine
Will
,
that
is
,
to
the
Divine
Love
.
But
can
any
oppose
unclean
Lusts
to
so
pure
a
Love
?
Earthly
,
Hellish
Lusts
to
so
Heavenly
a
Love
?
Fleshly
Lusts
to
a
spiritual
Love
,
a
Love
,
which
is
the
Life
,
and
Immortality
of
all
Blessed
Spirits
?
Can
any
oppose
raging
passions
to
the
meekness
,
and
sweet
Calm
of
Divine
Love
?
Can
any
set
themselves
against
that
Love
which
wooeth
them
continually
,
till
it
win
them
,
which
doth
all
things
for
them
?
Can
any
so
cast
shame
upon
that
Love
,
which
poureth
forth
itself
,
as
a
sweet-smelling
Ointment
of
all
Grace
,
and
Beauty
upon
their
Heads
,
and
Persons
?
Are
any
hearts
to
be
found
so
hard
,
that
they
will
wound
Eternal
Love
itself
,
while
it
is
pouring
forth
the
Life-Blood
of
its
own
heart
,
partly
for
a
Divine
Bathto
wash
us
w●ite
in
,
part●y
as
a
prec●ous
Balsom
to
heal
those
wo●nds
,
which
Sin
,
and
Sorrow
make
in
the●
?
All
this
we
do
,
while
by
Sin
we
walk
contrary
to
the
Divine
Will
,
which
is
all
Love
,
Love
framing
all
contrivances
,
casting
itself
into
all
Forms
in
Heaven
,
on
the
Earth
,
under
the
Earth
,
acting
all
parts
of
Life
,
and
Death
for
us
,
to
gain
us
,
and
to
crown
us
with
all
its
Joys
,
and
Beauties
.
O
how
uningenuous
,
how
unnatural
a
thing
is
Sin
?
O
take
heed
of
trusting
the
comforts
of
your
lives
,
the
life
of
your
Souls
,
the
sweetness
of
your
Relations
to
it
.
The
foundations
of
Heaven
,
and
Earth
are
not
so
firm
,
as
that
of
this
Truth
:
The
greatest
Evil
of
Suffering
is
to
be
chosen
a
thousand
times
,
rather
than
the
least
Evil
of
Sin
.
In
the
midst
of
all
other
Evils
thy
Will
may
stand
in
a
Love-Union
with
the
Divine
Will
,
which
is
the
only
Paradise
of
Delights
,
and
Beauties
,
that
never
fade
.
In
every
Evil
of
Sin
thy
Will
standeth
in
opposition
,
and
enmity
to
the
Divine
Will
,
which
enmity
alone
is
the
Center
of
Hell
,
where
all
its
blackness
of
dark●ess
,
all
its
unquenchable
fires
,
all
its
innumerable
furies
,
forms
of
torment
rise
up
into
it
.
Our
Lord
Jesus
in
his
Agony
,
on
the
Cross
,
in
all
his
Sufferings
had
a
Joy
set
before
him
.
The
Wrath
of
his
Father
with
all
its
Tempests
,
which
shook
Heaven
,
and
Earth
was
a
spectacle
of
Divine
Love
,
and
Joy
set
before
him
.
For
in
all
this
his
Fathers
Will
was
done
by
him
.
His
Will
was
tuned
to
his
Fathers
Will
.
So
the
Harmony
,
and
Musick
of
Divine
Love
plaid
in
the
Ear
of
his
Spirit
thorow
all
.
His
Will
was
an
excellent
Lute
,
the
more
it
was
broken
,
the
more
sweetly
it
returned
all
that
Musick
.
On
the
other
side
all
the
pleasures
of
Sin
,
all
the
Glories
of
the
Creature
to
a
sinful
Soul
are
only
a
scene
of
Heaven
in
Hell
.
For
the
Will
standeth
in
a
Contrariety
to
the
Divine
Will
,
which
is
the
Supream
Love
,
and
Joy
.
What
can
the
Contrariety
to
the
Supream
Love
;
and
Joy
be
,
but
the
deplorable
extreams
of
Wrath
,
and
Torment
?
Use
2.
The
Will
of
God
declareth
itself
to
be
Love
,
to
this
end
,
that
you
may
not
sin
by
departing
from
it
:
but
if
any
man
do
sin
,
that
he
may
presently
return
.
Saul
was
softned
,
and
melted
,
when
he
heard
the
language
of
love
from
David
,
who
had
watched
over
him
to
preserve
him
,
while
he
slept
in
the
midst
of
that
Army
,
with
which
he
made
War
upon
him
:
Is
this
thy
voice
my
Son
David
?
said
he
then
.
Open
thine
Eyes
,
see
the
Divine
Will
with
innumerable
Eyes
of
love
watching
over
thee
in
the
midst
of
thy
rebellions
.
Open
thine
Ears
,
hear
the
Divine
Will
wooing
thee
with
the
sweetest
language
of
love
in
the
midst
of
thy
pollutions
.
This
will
turn
thee
again
to
the
Will
of
God
to
melt
thy self
into
its
Bosom
,
when
once
this
thought
ariseth
in
thee
,
that
thou
returnest
to
a
Bosom
of
love
ever
open
to
thee
.
Use.
3.
Be
in
love
with
Holiness
.
Holiness
is
a
Conformity
to
the
Will
of
God
.
This
Will
is
Love
.
How
easy
is
that
Yoak
?
How
light
is
the
Burthen
?
How
pleasant
is
the
Law
of
Love
?
Keep
my
Commandment
,
and
abide
ye
in
my
Love
,
even
as
I
abide
in
my
Fathers
Love
,
saith
Jesus
Christ
.
To
abide
in
the
Divine
Will
,
to
keep
the
Commandments
of
that
,
is
to
abide
in
the
Paradise
of
Divine
love
,
to
dress
it
,
and
keep
it
.
David
saith
of
the
Law
of
the
Lord
,
Psal.
19.
It
is
more
to
be
desired
,
than
thousands
of
Gold
,
and
Silver
.
It
is
sweeter
than
the
Honey
,
and
the
Honey-comb
.
In
keeping
it
is
exceeding
great
reward
.
Hear
,
O
beloved
Souls
and
be
wise
,
and
be
in
love
with
Holiness
.
In
every
command
to
Holiness
God
cometh
to
you
in
the
Light
,
and
Purity
of
all
his
Divine
Beauties
,
in
the
Strength
,
and
Sweetness
of
all
his
Divine
loves
,
to
make
thee
like
himself
,
to
marry
thee
to
himself
.
In
every
act
of
obedience
to
this
law
of
Holiness
,
thy
Person
shineth
with
a
Heavenly
lustre
by
the
shining
forth
of
the
unvailed
Person
of
God
upon
thee
:
thou
receivest
a
kiss
of
Heavenly
love
immediately
from
the
Mouth
of
God
,
and
returnest
it
again
.
O
tast
,
and
see
.
Then
you
will
say
,
that
this
Heavenly
Traffick
is
beyond
that
of
all
precious
,
of
all
pleasant
things
.
No
where
such
loveliness
,
as
this
;
no
where
such
love
.
Holiness
is
a
Conformity
to
the
Will
of
God
.
The
Will
of
God
is
Love
,
the
Fountain
,
and
the
Life
of
all
Incorruptible
Beauties
,
of
all
pure
,
and
ever-flourishing
Pleasures
.
I
have
done
with
the
second
●escription
of
Divine
Love
,
which
defineth
it
to
be
the
same
with
the
Divine
Will.
3.
Descrip.
God
is
Love
.
He
,
who
was
the
Disciple
of
Love
,
who
lay
in
the
Bosom
of
Love
,
and
so
best
knew
what
Love
is
,
declareth
Divine
Love
to
be
the
Nature
,
and
Essence
of
God
.
God
,
saith
he
,
is
Love
.
He
that
dwelleth
in
Love
,
dwelleth
in
God
,
and
God
dwelleth
in
him
,
1
Joh.
3.
16.
As
the
Sea
is
a
heap
of
Waters
:
The
gathering
together
of
the
Waters
God
called
the
Sea
,
Gen.
1.
As
the
Body
of
the
Sun
is
a
pure
,
and
simple
Light
:
so
is
God
a
Collection
of
Loves
:
a
gathering
together
of
all
Loves
into
one
Spirit
.
This
is
the
Divine
Nature
an
Unity
,
a
Purity
,
a
Simplicity
of
Love
.
I
shall
endeavour
to
shew
you
by
four
Arguments
,
that
there
is
no
name
,
which
doth
so
properly
,
so
fitly
express
the
nature
of
God
,
as
this
of
Love
.
1.
Argum.
The
first
,
the
principal
Thing
,
the
beginning
of
all
Things
in
God
is
Love
,
Psal.
136.
I
intend
a
short
Paraphrase
upon
this
whole
Psalm
;
because
it
maketh
so
clearly
,
and
fully
for
my
purpose
,
being
taken
altogether
from
the
beginning
to
the
end
of
it
.
If
you
would
hear
the
Musick
of
Angels
,
of
Heaven
;
if
you
would
hear
the
living
Harmony
of
the
Divine
Nature
,
as
it
is
all
Love
:
listen
with
a
Spiritual
Ear
to
this
Psalm
,
which
is
a
Song
composed
entirely
of
this
Subject
of
Divine
Love
.
If
the
Spirit
of
God
assist
me
to
sound
forth
aright
the
Heavenly
Musick
of
this
Psalm
,
I
do
not
doubt
to
make
your
hearts
in
your
Bosoms
to
leap
,
and
dance
to
it
,
by
that
time
I
have
done
.
First
,
Take
two
general
Observations
concerning
this
Psalm
.
1.
Gener.
Observ.
This
is
a
Psalm
of
Praises
,
and
Thanksgivings
;
the
Work
of
Heaven
,
a
Heavenly
Work
.
But
all
the
Praises
here
are
attributed
to
,
all
the
Thanksgivings
are
terminated
in
Love
,
and
the
Eternity
of
Love
.
This
is
the
burthen
of
the
Song
repeated
in
every
verse
;
this
is
that
,
into
which
all
the
Strength
,
and
Sweetness
of
the
sense
is
still
resolved
;
this
maketh
one
half
of
every
verse
quite
thorow
the
whole
Psalm
:
For
his
Mercy
endureth
for
ever
.
The
Word
in
Hebrew
signifieth
alike
,
Mercy
,
Kindness
,
Love
.
That
word
,
endureth
,
is
added
by
the
Translatours
.
You
may
read
the
words
with
as
full
an
agreement
with
the
Original
,
as
I
humbly
conceive
,
For
his
Love
is
Eternal
.
But
however
this
be
,
if
we
adhere
to
the
Translation
;
Mercy
is
one
of
the
sweetest
,
tenderest
,
largest
names
of
Divine
love
.
1.
Mercy
is
Love
condescending
,
and
descending
from
the
heights
of
all
Heavens
above
to
the
nethermost
parts
of
the
Earth
,
to
the
nethermost
Hell
.
2.
Mercy
is
Love
uniting
itself
to
the
vilest
,
and
most
miserable
Creatures
,
which
lie
below
,
which
stick
in
the
Mire
,
and
Clay
in
the
bottom
of
the
Pit
.
There
love
sympathizeth
with
them
,
maketh
itself
entirely
one
with
them
in
their
low
estate
.
3.
Mercy
is
Love
making
a
mutual
and
strange
exchange
with
those
loathsome
,
and
lost
Souls
.
I●
taketh
to
itself
their
guilt
,
shame
,
weakness
,
and
woes
.
It
giveth
to
them
its
own
Righteousness
,
Strength
,
Beauties
,
Joys
,
and
Glories
.
Thus
Mercy
is
the
circle
of
Divine
love
,
as
it
cometh
forth
from
Heaven
,
and
Eternity
;
goeth
down
to
the
lowest
depths
of
Time
,
and
the
Creation
;
then
ascendeth
again
,
till
like
the
Sun
it
return
thither
,
where
it
first
arose
.
Poor
,
and
broken
Spirits
,
who
lie
at
the
utmost
ends
of
the
Earth
mourning
as
outcasts
;
hope
evermore
in
Eternal
love
,
wait
for
it
.
The
love
of
God
will
find
you
out
,
it
will
meet
with
you
,
and
take
you
in
its
way
.
For
Divine
love
is
Eternal
.
It
encompasseth
Heaven
,
and
Earth
;
Time
and
Eterty
.
His
Mercy
endureth
for
ever
.
2.
Gener.
Observ.
This
Psalm
comprehendeth
all
things
in
it
,
Created
,
or
Uncreated
;
the
Nature
of
God
;
the
Persons
of
God
,
and
of
Christ
;
the
Wonders
of
God
;
the
Works
of
God
;
the
Works
of
Nature
,
Grace
,
and
Glory
.
It
comprehendeth
all
things
.
Then
it
maketh
the
ground
,
and
Crown
of
all
to
be
Love
;
this
is
brought
in
to
every
particular
in
each
verse
,
as
the
Reason
,
Rule
,
Result
of
all
:
For
his
Mercy
endureth
for
ever
;
for
his
love
is
Eternal
.
It
is
a
maxime
in
Nature
,
that
all
motion
is
founded
upon
something
unmoveable
.
This
is
the
Divine
Maxime
,
upon
which
Heaven
,
and
Earth
standeth
;
all
motions
in
the
heart
of
God
,
and
in
the
Creature
;
of
Grace
,
and
Nature
are
founded
upon
the
unmoveableness
,
the
unchangeableness
of
eternal
Love
.
O
blessed
Love
!
O
blessed
God
,
who
is
this
love
!
O
blessed
Soul
,
which
with
a
spiritual
Eye
created
by
this
love
seeth
this
all
,
this
whole
frame
of
things
to
be
a
structure
,
a
composure
of
Divine
Love
!
Eternal
Love
rising
up
into
a
Temple
,
which
itself
filleth
with
its
All-powerful
presence
and
God-Head
,
figuring
itself
in
all
Forms
;
acting
all
Parts
;
dwelling
,
and
conversing
with
us
,
with
itself
in
us
,
and
in
all
things
.
Wandring
Souls
,
take
what
wings
you
will
to
your selves
,
you
can
never
fly
from
the
Face
,
from
the
Bosom
of
this
Love
.
The
Face
of
Divine
Love
shineth
thorow
all
things
.
The
Bosom
of
Love
is
the
Nest
,
in
which
all
things
,
lie
.
He
that
hath
an
Eye
to
see
this
Love
;
he
that
hath
a
Palate
to
rellish
it
,
feeleth
and
feedeth
upon
a
Heavenly
Sweetness
dropping
from
the
Divine
Nature
thorow
all
Objects
,
thorow
all
his
Senses
,
as
that
Honey
from
the
Rock
of
Eternity
.
These
are
the
two
general
observations
.
I
come
now
to
the
parts
of
the
Psalm
which
are
three
;
1.
God
.
2.
The
Wonders
.
3.
The
Works
of
God
.
1.
Part
;
God
.
This
Part
hath
three
Particulars
.
1.
The
Nature
of
God
.
2.
The
Person
of
the
Father
.
3.
The
Person
of
Christ
.
1.
Partic.
The
Nature
of
God
is
Love
.
O
give
thanks
unto
the
Lord
,
for
he
is
good
;
for
his
Mercy
endureth
for
ever
.
v.
1.
Goodness
is
the
Nature
of
God
.
All
the
Goodness
of
God
consisteth
in
his
Love
,
and
the
unchangeableness
,
the
Eternity
of
that
.
The
Lord
Iesus
teacheth
us
in
the
Gospel
,
that
there
is
none
good
,
but
one
,
that
is
God
.
God
alone
is
good
essentially
,
and
so
primitively
,
and
so
perfectly
,
infinitely
good
.
For
nothing
can
limit
,
or
confine
itself
.
Goodness
is
in
each
Creature
,
as
an
accident
only
.
In
God
it
is
his
essence
.
The
essence
of
God
is
goodness
,
The
essence
of
goodness
is
Love
,
Eternal
Love
.
O
give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
Mercy
endureth
for
ever
,
his
Love
is
Eternal
.
The
Reason
,
or
Object
in
God
of
all
Thanksgivings
is
his
goodness
,
The
Formal
Reason
,
the
Essence
of
his
goodness
is
his
Love
.
As
we
pass
,
let
us
make
four
short
Notes
upon
this
Particular
.
1.
Faith
in
the
Soul
is
to
be
the
Counterpart
of
Love
in
God
.
How
large
then
should
out
Faith
be
,
which
is
to
answer
so
great
a
Love
?
All
the
goodness
of
God
lyeth
in
his
Love
.
The
Essence
of
God
,
which
is
so
incomprehensible
,
so
infinite
is
Love
.
The
Heart
of
God
,
the
Divine
Nature
is
all
Love
.
O
that
our
Hearts
,
our
Souls
,
our
whole
Being
were
all
one
Mouth
of
Faith
,
and
that
Mouth
opening
itself
still
wider
and
wider
to
take
in
these
Seas
of
Divine
Love
.
2.
The
goodness
of
the
Divine
Nature
is
Love
.
The
Seed
then
of
all
goodness
in
us
is
Divine
Love
.
Let
us
never
say
;
the
Evil
of
my
Heart
,
and
Life
keep
me
from
the
Fountain
of
Love
in
the
Heart
of
God
.
If
I
were
good
,
with
what
Freedom
should
I
come
to
it
?
With
what
desire
,
delight
should
I
drink
of
it
?
Take
in
this
Love
,
that
thou
mayst
be
good
.
This
is
the
beautiful
Flower
,
and
ripe
Fruit
of
the
Divine
Nature
in
the
Creator
.
This
is
the
Immortal
,
and
precious
Seed
of
the
Divine
Nature
in
the
Creature
.
2.
Partic.
The
Person
of
the
Father
is
Love
.
O
give
thanks
unto
the
God
of
Gods
;
for
his
Mercy
endureth
for
ever
,
v.
2.
The
ground
upon
which
I
Interpret
the
God
of
Gods
in
this
verse
to
be
the
Father
,
the
Lord
of
Lords
,
in
the
following
verse
to
be
Jesus
Christ
,
is
the
Authority
of
the
Holy
Ghost
in
the
New
Testament
,
who
often
distinguisheth
these
two
ever-blessed
Persons
by
these
several
Titles
of
God
,
and
Lord
.
St.
Peter
saith
of
Jesus
Christ
in
the
Acts
;
Him
hath
God
made
both
Lord
,
and
King
.
St.
Paul
saith
;
There
is
one
God
the
Father
,
of
whom
are
all
things
,
and
we
of
him
.
There
is
one
Lord
Jesus
,
by
whom
are
all
things
,
and
we
by
him
.
The
Holy
Apostle
seemeth
here
by
the
name
of
God
to
understand
the
Fountain
of
things
;
by
that
of
Lord
,
the
Channel
.
In
another
place
he
speaketh
in
like
manner
:
There
are
differences
of
Administrations
,
but
the
same
Lord
.
There
are
diversities
of
operations
,
but
the
same
God
,
who
worketh
all
in
all
:
God
is
the
Original
of
all
Power
;
Jesus
Christ
,
the
great
,
and
universal
Administrator
,
the
supream
Minister
in
all
the
Affairs
of
the
God-Head
,
and
so
the
Lord
.
But
to
return
;
the
excellency
by
which
God
the
Father
infinitely
surmounteth
all
the
Gods
,
●ll
Powers
,
Greatnesses
,
and
Glories
is
Eternal
Love
.
The
Soveraignty
,
by
which
he
reigneth
over
,
ruleth
,
rideth
forth
upon
all
the
Gods
,
all
Powers
,
Greatnesses
,
and
Glories
is
Eternal
Love
.
The
Fountain
of
the
Father
,
from
which
he
bringeth
forth
the
highest
Spirits
,
Angels
,
and
Saints
into
the
Heavenly
Image
,
and
Form
of
God
,
that
they
all
become
,
as
Sons
of
God
,
as
Gods
round
about
the
Throne
of
the
God
of
Gods
,
the
Father
of
them
all
;
this
Fountain
is
Eternal
Love
.
O
ye
Saints
!
O
ye
Souls
,
whom
God
hath
created
,
and
brought
forth
from
a
Seed
of
Love
in
Eternity
,
lay
your
Mouth
to
this
breast
of
Love
,
suck
in
abundantly
the
pure
Milk
of
Eternal
Love
,
that
you
may
nourish
the
Divine
Nature
,
and
grow
up
into
the
Form
of
God
by
it
.
What
do
we
make
our selves
,
when
we
cast
off
Divine
Love
,
when
we
cease
to
love
?
We
cast
off
the
Divine
Nature
,
and
become
Devils
.
The
God
of
Gods
,
the
Fountain
of
the
Divine
Nature
,
the
Father
of
the
Divine
Life
,
and
Image
in
Angels
,
and
men
hath
all
his
Praises
for
his
Love
,
he
hath
his
vertue
,
perfections
,
and
preheminence
all
consisting
in
his
Love
,
and
the
Eternity
of
that
.
O
give
thanks
unto
the
God
of
Gods
:
for
his
Mercy
endureth
for
ever
:
for
his
Love
is
Eternal
.
v.
3.
3.
Part.
The
Person
of
Christ
is
Love
.
O
give
thanks
unto
the
Lord
of
Lords
:
for
his
Mercy
endureth
for
ever
.
The
Kingdom
of
Christ
is
a
Kingdom
of
Love
.
All
the
Praises
of
his
Reign
are
terminated
in
everlasting
mercies
,
the
kindnesses
of
Eternity
.
As
Iesus
Christ
is
the
Lord
of
Life
,
and
Prince
of
Glory
;
so
is
he
also
the
Lord
,
and
Prince
of
Love
.
The
Headship
of
the
Lord
Jesus
over
all
Principalities
,
and
Powers
is
the
Well-head
of
love
.
Our
Saviour
,
as
he
is
the
Wisdom
of
the
Father
,
by
which
he
conducteth
all
things
,
is
a
love-channel
,
the
way
of
love
,
a
contrivance
,
design
,
and
mystery
of
love
.
As
he
is
the
Power
of
God
,
which
carrieth
on
all
,
so
he
is
a
flood
of
love
pouring
forth
itself
into
this
channel
,
and
running
along
thorow
it
,
filling
all
the
windings
,
and
turnings
of
the
Creation
,
and
of
Providence
.
Who
would
not
worship
thee
,
O
thou
King
of
Saints
!
O
thou
King
of
loves
!
Who
would
not
kiss
this
Son
with
a
kiss
of
Allegiance
,
and
be
a
Subject
in
this
Kingdom
;
where
the
King
,
and
the
Kingdom
both
are
love
.
The
sharpest
reproof
here
is
a
kiss
of
love
.
The
deepest
wounding
is
an
anointing
of
love
.
The
Lord
Jesus
in
this
sense
also
is
the
King
of
Kings
,
the
Lord
of
Lords
.
All
his
Subjects
are
Fellow-Lord
,
Fellow-King
together
with
himself
,
sitting
together
upon
one
Throne
,
which
is
a
Throne
of
Grace
,
Throne
of
love
,
love
findeth
,
or
maketh
an
equality
.
I
have
passed
thorow
the
first
part
of
the
Psalm
,
which
is
the
God
of
love
2.
Part.
The
Wonders
of
love
.
To
him
,
who
alone
doth
great
Wonders
:
for
his
Mercy
endureth
for
ever
,
or
his
love
is
Eternal
,
v.
4.
All
the
wonders
of
God
are
wonders
of
love
.
God
is
in
nothing
so
to
be
admired
,
as
in
his
love
.
Admiration
is
imperfect
knowledge
.
Those
things
are
wonders
to
us
,
which
are
incomprehensible
,
the
causes
,
and
natures
of
which
we
cannot
search
out
,
or
reach
to
.
What
Joy
is
this
to
understand
,
that
all
that
,
which
we
cannot
understand
in
the
nature
of
things
,
which
is
,
as
a
thick
darkness
round
about
us
,
is
a
glorious
mystery
of
Divine
love
?
That
all
that
every
where
,
of
every
Creature
,
of
every
Providence
of
the
Creator
himself
,
in
which
our
Spirits
are
swallowed
up
,
and
lost
is
an
abyss
of
love
,
a
great
,
and
shining
deep
of
Divine
love
?
He
who
thinketh
,
he
knoweth
any
thing
,
saith
St.
Paul
,
knoweth
nothing
,
as
he
ought
to
know
.
How
wise
,
how
right
,
how
pleasant
is
this
,
to
know
,
that
we
have
a
perfect
,
a
right
knowledge
of
nothing
,
that
all
things
may
become
wonders
of
love
to
us
;
that
the
less
we
see
,
the
more
we
may
feel
of
a
Divine
pleasure
in
the
admirations
,
and
raptures
of
Divine
love
transcending
our
highest
faculties
;
that
where
we
cannot
comprehend
things
,
we
may
give
up
our selves
to
be
comprehended
by
an
incomprehensible
love
?
The
Body
of
the
Sun
cannot
be
seen
,
but
daz●eth
,
and
darkneth
our
sight
,
when
we
fix
our
Eyes
upon
it
.
The
Stars
are
said
to
be
vast
Bodies
of
Light
,
and
Glory
.
Yet
we
see
nothing
of
them
,
but
little
twinklings
,
and
sparks
.
The
reason
in
one
is
the
excess
of
Light
;
in
the
other
the
excess
of
Height
.
Believe
it
;
all
things
round
about
us
are
Stars
,
and
Suns
of
Divine
love
;
love
in
Divine
Forms
of
a
transcendent
magnitude
,
and
lustre
.
But
we
see
them
generally
in
a
dusky
,
and
shadowy
Appearance
,
like
the
Sky
at
a
great
distance
;
or
at
best
as
little
sparks
,
and
twinklings
of
love
.
Our
sight
faileth
by
reason
of
the
greatness
of
the
Glory
,
and
its
height
above
us
.
I
come
now
from
the
second
to
the
third
part
of
the
Psalm
.
3.
Part.
The
works
of
love
.
All
the
works
of
God
are
works
of
love
.
The
works
of
God
,
and
of
love
are
of
three
sorts
;
works
of
Nature
;
works
of
Grace
;
works
of
Glory
.
1.
Works
of
Nature
.
These
are
summed
up
in
the
Principal
,
and
Universal
parts
,
which
comprehend
all
the
rest
,
v.
5.
6
,
7
,
8
,
9.
The
Heaven
,
the
Earth
,
the
Day
,
the
Night
,
the
Sun
,
the
Moon
,
the
Stars
are
mentioned
.
To
every
one
of
these
distinctly
is
annexed
that
close
,
and
Crown
of
love
;
for
His
Mercy
endureth
for
ever
;
or
his
love
is
Eternal
.
The
whole
frame
of
things
is
a
Creation
of
love
.
All
the
Creatures
are
so
many
Forms
,
and
Shapes
,
which
love
putteth
on
to
appear
to
us
in
,
to
converse
,
to
sport
itself
with
us
.
If
it
take
to
itself
the
Glory
of
a
King
in
the
discovery
of
itself
by
the
light
of
the
day
:
it
taketh
to
itself
a
greater
Glory
,
and
affordeth
a
greater
pleasure
by
surmounting
all
our
Powers
,
and
being
incomprehensible
,
when
it
hideth
itself
in
the
darkness
of
the
Night
.
Love
is
the
Center
of
the
Earth
beneath
,
on
which
the
whole
Creation
resteth
and
moveth
.
Love
is
the
Circle
of
Heaven
above
,
which
encompasseth
all
.
It
is
Divine
love
,
which
rideth
upon
the
Circuit
of
the
Heavens
,
of
all
the
Heavenly
Spirits
,
and
Heavenly
Bodies
,
ruling
all
things
by
its
blessed
,
and
sweet
influences
from
thence
.
It
is
Divine
love
,
which
soweth
itself
,
as
a
Seed
in
every
dust
of
the
Earth
,
to
spring
up
from
thence
into
a
Divine
Form
and
Fruit.
The
Sun
is
a
Figure
of
Eternal
love
shining
forth
with
its
naked
Beauties
in
their
full
Glory
.
In
the
Moon
we
see
love
shadowed
,
and
coming
forth
with
its
Night-dress
to
rule
,
and
enlighten
every
night
,
the
blackest
,
the
most
tempestuous
.
The
Stars
are
innumerable
Eyes
of
Love
looking
forth
upon
us
,
watching
over
us
,
attracting
our
Spirits
,
and
drawing
them
up
to
Heaven
,
to
the
Fountain
of
love
.
They
are
so
many
sparks
of
love
flying
forth
from
the
Heart
of
God
,
and
glowing
continually
round
about
us
to
warm
,
and
melt
our
Hearts
.
Can
we
now
keep
dark
,
blind
,
cold
,
unkind
,
unclean
,
dead
hearts
in
our
Bosoms
in
the
midst
of
a
Creation
of
love
,
where
so
many
Eyes
of
love
shine
so
sweetly
upon
us
,
so
many
sparks
of
love
lie
glowing
round
about
us
,
so
many
Seeds
of
love
are
sown
in
our
Earth
,
so
many
influences
of
love
are
continually
falling
from
the
Heavens
on
every
side
.
The
heat
of
the
Sun
warmeth
stone-walls
,
quickneth
slime
to
a
living
Creature
.
You
that
have
hearts
of
stone
in
your
Bosoms
,
lay
them
open
to
the
Beams
of
his
love
,
they
will
be
warmed
with
a
Heavenly
heat
,
they
will
live
the
life
of
Angels
,
of
God
.
The
work
of
Providence
is
to
be
annexed
to
the
Creation
among
the
works
of
Nature
.
The
work
of
Providence
is
painted
out
to
us
in
the
Nation
of
the
Jesus
,
as
in
a
Figure
from
the
tenth
verse
to
the
twenty
third
,
as
the
Soul
formeth
,
animateth
,
and
inhabiteth
the
Body
;
as
the
Soul
is
all
in
the
whole
Body
,
and
all
in
every
part
of
it
:
so
is
Eternal
love
the
Spring
,
the
Life
,
the
Sweetness
,
the
Beauty
residing
in
the
whole
work
of
Providence
,
and
resting
entirely
on
each
l●ne
,
each
motion
of
it
.
Every
particular
in
each
verse
is
set
off
with
this
love
,
as
the
ground
,
the
glory
,
and
the
rellish
of
all
:
For
his
Mercy
endureth
for
ever
:
or
,
his
love
is
Eternal
.
As
a
Silkworm
spinneth
a
soft
,
and
shining
piece
of
work
out
of
its
Bowels
,
in
the
midst
of
which
it●●●f
liveth
,
and
dyeth
to
live
again
with
Wings
,
and
multiply
itself
:
so
is
the
whole
piece
of
Nature
,
and
Providence
a
rich
,
and
delicate
contexture
of
the
tenderest
Love
.
Eternal
Love
spinneth
it
out
of
its
own
Bowels
,
liveth
with
us
,
and
dyeth
for
us
in
the
midst
of
it
.
Then
it
riseth
again
with
Wings
of
Spirituality
,
and
Glory
.
In
this
Divine
Form
it
cometh
again
to
generate
a
Divine
Seed
to
itself
.
A
Painter
,
who
is
drawing
a
Beautiful
Person
,
keepeth
his
Eye
ever
upon
the
Life
.
Whether
he
lay
dark
or
bright
Colours
,
whether
he
make
Shade
,
or
Light
,
crooked
lines
,
straight
or
circular
:
still
he
is
acted
by
that
Idea
of
Beauty
,
which
he
taketh
into
his
Spirit
by
his
Eye
from
the
Life
itself
;
still
he
is
forming
that
lovely
Face
in
every
stroke
,
and
colour
.
Thus
Divine
Love
in
the
whole
Age
of
the
World
,
in
the
life
of
a
particular
Saint
,
in
the
general
Affairs
of
the
Church
sometimes
maketh
a
Land
of
Aegypt
,
sometimes
a
Passage
out
of
it
;
here
a
red
Sea
,
there
a
way
thorow
it
;
now
a
Wilderness
,
then
a
Land
of
Canaan
.
But
in
all
these
it
ever
hath
its
Eye
upon
that
Divine
Glory
,
which
Eternal
Love
bringeth
forth
to
itself
,
within
itself
,
as
its
own
Essential
Form
and
Image
.
This
Glory
,
this
Life-Image
of
Love
,
is
that
,
which
it
is
forming
in
every
Aegypt
,
Sea
,
Wilderness
,
and
Canaan
.
The
Heathen
represented
the
Nature
of
this
thing
by
Venus
,
the
Mother
of
Love
;
the
Seeds
,
and
Life
springing
by
a
Cupid
,
Love
the
Child
of
this
Mother
,
Gen.
1.
2.
It
is
said
that
the
Spirit
of
God
moved
upon
the
Waters
.
The
Paraphrase
upon
that
Scripture
maketh
it
to
be
an
allusion
to
a
Dove
,
which
is
the
Bird
of
love
sitting
upon
her
Eggs
,
and
hatching
her
young
ones
.
The
Holy
Spirit
is
often
in
Scriptures
represented
by
a
Dove
.
Eternal
Love
is
of
a
Truth
,
that
Almighty
Spirit
,
which
at
first
sate
upon
the
whole
Creation
to
form
it
,
and
moveth
upon
it
thorow
all
times
to
cherish
,
and
govern
it
.
Love
is
the
Mother
of
all
above
.
All
things
are
the
Off-spring
of
Love
,
a
Race
of
Seminal
,
and
Springing
Loves
.
Mercy
,
Love
runneth
along
with
the
whole
,
with
each
particular
of
the
whole
thorow
the
length
of
Eternity
itself
.
This
is
still
the
Burthen
of
the
Song
:
For
his
Mercy
endureth
for
ever
.
2.
The
Works
of
Grace
.
These
are
the
second
sort
of
Divine
Works
;
and
these
also
are
the
Works
of
Love
.
These
are
divided
into
three
Ranks
.
1.
The
constant
abode
of
the
Soul
in
the
Heart
of
God
.
Who
remembred
us
in
our
low
estate
.
v.
23.
Thou
,
O
broken
Heart
!
Art
sinking
by
ignorance
,
by
unbelief
,
by
thy
fall
from
God
,
thou
art
sinking
still
deeper
into
the
Darkness
,
and
Filth
of
this
World
,
and
thy
Lusts.
Still
thou
sinkest
into
the
Power
,
and
Horrours
of
the
Devil
.
Now
thou
sayest
;
the
Lord
hath
forgotten
me
,
he
hath
cast
me
off
for
ever
.
Yet
he
remembreth
thee
in
thy
low
estate
.
Still
thou
art
in
his
Thoughts
,
thou
art
in
his
Heart
,
as
a
Pillar
in
the
Temple
of
the
Divine
Nature
,
which
is
Love
,
never
to
go
forth
.
Thy
Person
is
ever
before
him
with
a
Sweet
and
deep
Impression
upon
his
Spirit
never
to
be
rased
out
.
What
hath
done
this
?
It
is
Eternal
Love
.
This
is
the
Light
of
the
Divine
Mind
,
which
continually
presenteth
thee
to
it
in
the
dress
of
its
own
Be●uties
.
This
is
the
sweet
force
of
the
Divine
Will
,
which
holdeth
thee
fast
in
itself
,
which
beareth
thee
in
its
Arms
thorow
all
conditions
,
and
will
not
let
thee
go
for
ever
.
This
is
the
Reason
,
why
He
remembreth
thee
in
thy
low
estate
:
For
his
Mercy
endureth
for
ever
.
2.
The
bringing
us
back
into
the
Bosom
of
God
.
This
is
the
second
Rank
in
the
Works
of
Grace
.
And
hath
redeemed
us
from
our
Enemies
:
For
his
Mercy
endureth
for
ever
.
v.
24.
It
is
Eternal
Love
in
the
Bosom
of
the
Father
,
which
hath
sent
Jesus
Christ
forth
from
thence
for
us
,
and
to
us
;
that
he
may
be
our
Sacrifice
,
our
Ransom
,
and
our
Redeemer
.
It
is
Eternal
Love
in
the
Person
of
Christ
,
which
cometh
down
from
Heaven
to
make
itself
a
Sacrifice
for
us
to
the
Justice
,
and
Wrath
of
God
.
It
is
Eternal
Love
in
the
Person
of
our
I●sus
,
which
descendeth
upon
the
Earth
,
as
a
Field
of
Blood
to
undertake
the
Fight
with
the
Powers
of
Darkness
,
that
he
may
reskue
us
,
and
redeem
us
from
all
our
Enemies
on
Earth
,
and
in
Hell
.
It
is
Eternal
Love
in
the
Person
〈◊〉
I●●us
Christ
,
that
g●veth
itself
a
Price
for
us
,
that
one
Pearl
,
in
which
H●●ven
,
and
Earth
,
with
all
the
treasures
of
the
Creature
,
and
Creator
lie
to
pu●chase
us
to
itself
.
It
is
Eternal
Love
in
the
Person
of
our
Heavenly
Bridegroom
,
that
giveth
itself
to
us
,
to
cloath
us
,
to
form
us
,
to
act
us
,
to
be
a
Crown
of
Divine
Glory
upon
us
;
to
be
a
Fountain
of
all
Spiritual
Loveliness
,
Life
,
Grace
,
Purity
,
and
Joys
in
the
midst
of
us
.
Thus
it
redeemeth
us
from
our
Captivity
,
and
Shame
.
Thus
it
maketh
us
a
Bride
fit
for
itself
coming
forth
ready
trim'd
out
of
the
Heaven
of
its
own
Embraces
.
3.
The
nourishing
of
us
in
the
Bosom
of
God
.
This
Work
of
Grace
cometh
in
the
third
Rank
:
Who
giveth
food
to
all
Flesh
:
For
His
Mercy
endureth
for
ever
.
Mark
,
how
these
answer
one
another
;
Mercy
;
Food
:
All
Flesh
;
For
ever
.
Eternal
Love
is
both
the
Feeder
,
and
the
Food
.
If
God
give
Food
;
If
everlasting
Mercy
,
Eternal
Love
in
the
Divine
Nature
,
and
Form
give
Food
:
This
is
Food
indeed
,
not
the
Flood
of
a
Shadow
,
or
a
lie
.
My
Flesh
is
Meat
indeed
,
my
Blood
is
Drink
indeed
;
saith
our
Lord
Jesus
.
The
Lord
speaketh
not
this
of
his
Humane
Nature
.
For
of
this
he
saith
in
another
place
:
The
Flesh
profiteth
not
:
but
the
Spirit
quickneth
.
It
is
Eternal
Love
,
which
is
the
Flesh
of
Christ
,
the
strength
,
and
substance
of
the
Divine
Nature
.
It
is
Eternal
Love
,
which
is
the
Blood
of
Christ
,
the
Life
and
Sweetness
of
the
Divine
Nature
.
This
is
that
Meat
indeed
,
and
Drin●
indeed
,
which
Love
giveth
for
Food
to
all
Flesh
in
its
Bosom
to
nourish
it
to
Eternal
Life
.
I
have
passed
thorow
the
second
Sort
of
〈◊〉
Works
,
the
Works
of
Grace
.
3.
Works
of
Glory
.
O
give
thanks
unto
the
God
of
Heaven
:
For
his
Mercy
endureth
for
ever
.
v.
26.
and
last
.
The
Psalm
begun
with
Goodness
,
as
its
ground
of
Love
,
v.
1.
It
closeth
its
Musick
with
Heaven
,
as
the
Crown
of
Love
.
The
natural
Heavens
,
the
Heavens
of
the
first
Creation
are
not
intended
here
,
These
were
mentioned
in
the
body
of
the
Song
,
and
pass
away
.
These
are
the
last
and
highest
Heavens
;
the
Heavens
of
Glory
:
the
high
and
holy
places
of
Eternity
.
These
Heavens
are
all
made
of
Love
.
All
the
precious
,
and
incorruptible
Substance
;
all
the
unexpressible
,
and
pure
Sweetnesses
:
All
the
Divine
and
unfading
Beauties
of
these
Heavens
are
Eternal
Love
.
All
the
Praises
given
to
God
,
as
he
appeareth
in
these
Heavens
with
all
his
Saints
,
and
Angels
;
all
his
Joys
,
and
Glories
round
about
him
,
are
attributed
to
Eternal
Love
,
the
Root
,
the
Flower
,
the
Fruit
,
the
only
reason
,
and
rellish
of
all
.
O
give
thanks
to
the
God
of
Heaven
:
For
his
Mercy
endureth
for
ever
:
For
his
Love
is
Eternal
.
The
midst
of
Solomons
Chariot
is
pav●d
,
or
flameth
with
Love
,
Cant.
3.
The
Center
of
Heaven
is
a
Love-fire
.
All
the
Spirits
,
and
Spiritual
Glories
of
it
are
Immortal
flames
of
Divine
Love
.
2.
Argum.
Love
is
the
end
of
all
Things
with
God
.
This
is
the
second
Argument
to
prove
Love
to
be
the
proper
Name
of
God
,
and
full
expression
of
the
Divine
Nature
.
Love
appeareth
to
be
the
last
end
of
all
things
three
ways
.
1
,
All
the
Works
of
God
end
in
Love
.
2.
All
the
Attributes
,
and
Ex●ellencies
of
God
serve
his
Love
.
3.
God
resteth
in
his
Love
.
1.
All
the
Works
of
God
end
in
Love
.
Psal.
145.
v.
9.
His
tender
Mercies
are
over
all
his
Works
.
The
word
Mercies
cometh
from
the
Belly
;
the
inward
parts
;
the
Womb.
It
signifieth
the
very
heart
of
Love
,
where
it
first
liveth
,
and
never
dieth
.
where
it
lyeth
warmest
,
and
hath
the
strongest
pulse
.
It
signifieth
Love
in
its
Center
,
and
Fountain
,
where
its
operations
are
tenderest
,
liveliest
,
and
highest
.
It
signifieth
that
the
dearest
of
all
Loves
,
the
love
of
a
Mother
to
the
Child
of
her
Womb.
This
Love
is
over
all
the
Works
of
God
.
Over
in
Hebrew
hath
also
the
sense
of
Above
.
It
is
the
end
alone
,
which
is
over
all
,
and
above
all
.
In
these
two
respects
Love
appeareth
to
be
the
end
of
all
the
Works
of
God
.
1.
Love
is
over
all
the
Works
of
God
.
As
a
Bird
spreadeth
itself
over
its
Nest
to
hatch
,
and
cherish
its
young
ones
:
So
the
end
spreadeth
itself
over
all
the
means
,
and
ways
to
it
.
The
end
fashioneth
,
and
formeth
them
.
T●e
end
directeth
and
moveth
them
.
The
end
putteth
a
Beauty
upon
them
,
and
a
pleasantness
into
them
.
The
end
terminateth
,
and
perfecteth
them
in
itself
.
Thus
Divine
Love
,
as
the
Heavenly
Dove
,
maketh
the
whole
compass
of
things
its
Nest
,
and
sitteth
upon
it
.
Love
giveth
Being
,
Form
,
Motion
,
Light
,
Life
,
Loveliness
,
Perfection
to
all
the
Works
of
God
.
Love
is
the
consummatior
,
and
Crown
of
all
.
Thus
love
is
the
last
end
.
2.
Love
is
above
all
the
Works
of
God
.
Nothing
can
be
above
all
besides
the
end
of
all
.
The
end
of
all
boundeth
all
things
and
confineth
them
.
Eve●y
thing
,
which
hath
an
end
is
finite
.
The
end
itself
is
infinite
,
because
it
ha●h
nothing
above
it
to
give
bounds
to
it
,
nothing
beyond
it
to
terminate
a●d
confine
it
.
Divine
Love
is
the
end
of
all
good
,
the
measure
of
all
good
,
an
infinite
good
.
For
the
love
of
God
is
above
all
the
Works
of
God
.
O
the
transcendent
Sweetness
,
Suitableness
,
Goodness
of
Divine
Love
!
When
you
have
extracted
all
that
is
sweet
,
all
that
is
agreeable
,
all
that
is
good
out
of
every
Creature
,
every
Divine
Work
;
the
Love
of
God
is
sweeter
,
and
better
than
all
this
.
Yea
,
there
is
in
this
Love
a
sweetness
,
which
so
much
excelleth
;
which
is
so
quite
of
another
kind
;
that
by
all
this
you
can
take
no
measure
of
it
,
you
can
make
no
conjecture
of
it
.
For
all
this
is
finite
,
and
that
is
infinite
.
Now
it
is
a
firm
and
sure
Rule
:
there
is
no
proportion
between
a
finite
,
and
an
infinite
Being
.
You
must
tast
this
Love
itself
to
know
how
precious
it
is
.
All
the
delights
here
,
when
they
are
highest
,
truest
,
and
purest
are
dreams
only
of
this
Love
.
Awake
,
O
Soul
,
and
dress
thy self
to
be
a
Bride
to
this
Love
.
Stir
up
all
those
infinite
desires
,
which
are
sown
in
thee
to
meet
,
embrace
,
and
take
in
the
infinite
excellency
,
the
infinite
Sweetness
of
this
Love
.
2.
All
the
Attributes
,
and
Excellencies
of
God
serve
his
Love
;
This
proveth
Love
to
be
the
end
of
all
.
We
read
thus
,
Ephes.
1.
5
,
6.
Who
hath
predestinated
us
to
the
adoption
of
Sons
by
Jesus
Christ
in
himself
according
to
the
good
pleasure
of
his
will
to
the
praise
of
the
Glory
of
his
Grace
.
Grace
is
Love
with
these
three
Graces
adorning
it
,
Freedom
,
Sweetness
,
Fulness
.
See
if
this
Love
be
not
God
himself
,
to
which
the
Praise
and
Glory
is
given
.
Can
this
be
any
other
,
than
God
in
his
last
,
and
naked
Appearance
,
the
end
of
all
,
to
which
the
Praise
,
and
Glory
of
all
is
ascribed
?
Behold
,
with
what
Pomp
Divine
Love
is
brought
in
.
A
long
order
of
Divine
Glories
go
before
it
.
Love
followeth
them
,
as
King
,
and
God
.
1.
The
Counsels
of
God
in
Eternity
comprehended
in
the
head
of
them
all
predestination
;
Who
hath
predestinated
us
.
2.
The
Adoption
,
the
Sonship
,
all
the
Sons
of
God
.
3.
Jesus
Christ
himself
,
the
brightness
of
the
Glory
of
God
,
by
whom
all
the
world
Visible
,
Invisible
;
of
Nature
,
Grace
,
and
Glory
are
made
;
in
whom
all
the
Fulness
of
the
God-Head
dwelleth
Bodily
.
4.
The
Will
of
God
,
which
is
the
unsearchable
Treasure
of
all
Sweetness
,
Goodness
,
Power
,
and
Joy
;
the
Seed
,
and
Fruit
of
all
Desires
thorow
Earth
,
and
Heaven
.
Yea
the
good
pleasure
of
his
Will
,
which
the
Will
of
God
,
like
the
Sun
shining
in
its
strength
,
or
a
full
Sea
.
All
these
in
their
Order
serve
to
the
Praise
of
the
Glory
of
Divine
Love
.
Who
hath
predestinated
us
to
the
Adoption
of
Sonship
by
Jesus
Christ
in
Himself
according
to
the
good
pleasure
of
his
Will
,
to
the
Praise
of
the
Glory
of
his
Grace
.
All
the
most
Spiritual
,
and
highest
Images
of
God
in
his
Sons
;
all
the
most
beautiful
,
purest
,
and
sweetest
Idea's
of
Eternity
within
himself
;
Jesus
Christ
the
Supream
Image
,
the
Universal
Idea
,
which
comprehendeth
them
all
,
and
surmounteth
them
all
,
give
up
all
their
Glories
to
Love
,
as
Stars
do
their
light
to
the
Sun
.
Love
is
the
first
,
and
the
last
,
the
most
high
Father
,
and
end
of
all
.
This
is
that
last
opening
of
the
God-Head
,
in
which
all
other
lights
of
Nature
,
Grace
and
Glory
terminate
,
as
in
their
proper
,
and
beatifical
end
.
Let
us
apply
this
two
ways
.
Let
it
be
a
Caution
,
a
quickning
to
us
.
1.
A
Caution
.
Take
heed
of
provoking
the
Love
of
God
to
Jealousy
.
The
greatest
Sea
rageth
with
the
highest
,
and
most
dreadful
Waves
in
a
Tempest
,
when
the
Wind
's
upon
it
.
The
Jealousy
of
this
Love
is
the
rage
or
a
God
in
the
greatness
of
his
Power
,
Glory
,
and
Majesty
,
at
the
height
of
his
God-Head
.
For
this
Love
is
God
in
the
full
and
final
Glory
of
his
Divine
Nature
,
after
which
we
are
to
expect
no
other
,
no
further
Discovery
.
There
are
two
things
,
of
which
the
love
of
God
is
most
Jealous
,
its
Glory
,
and
its
Bride
.
1.
Love
is
most
jealous
of
its
Glory
.
The
Glory
of
Divine
Love
consisteth
in
its
Purity
,
its
Spirituality
,
its
Heavenliness
.
It
is
a
pure
Spirit
,
the
first
and
purest
of
all
Spirits
.
It
is
itself
the
highest
Heaven
,
the
Heaven
of
Heavens
.
If
you
impute
to
this
Love
any
thing
impure
,
fleshly
,
or
earthly
;
it
you
make
this
Love
,
a
pretence
to
the
flesh
,
and
to
filth
,
you
stain
its
Glory
,
you
put
it
to
open
shame
,
you
blow
up
its
jealousy
to
a
flame
,
which
will
burn
to
the
nethermost
Hell
.
2.
The
Love
of
God
is
most
jealous
of
its
Bride
.
Thy
Soul
,
O
Man
,
is
the
Daughter
,
the
Sister
,
the
Bride
to
this
Love
.
Take
heed
of
dishonouring
the
Marriage-bed
of
Divine
Love
in
thy
Soul
,
and
defiling
its
Spouse
.
If
thou
pollute
thy self
with
any
fleshly
lust
,
with
any
worldly
love
,
with
any
Idol
without
thee
,
or
within
thee
:
this
most
high
,
and
holy
Love
will
be
an
everlasting
flame
,
and
a
devouring
fire
burning
upon
thee
,
until
it
have
burnt
up
,
and
consumed
every
Idol
of
thine
Eyes
,
or
Heart
,
every
Lust
,
every
other
Love
.
2.
A
quickning
.
Direct
the
Eye
of
your
Spirits
thorow
all
things
,
thorow
all
the
Attributes
,
and
Excellencies
of
God
to
his
Love
.
Terminate
your
desires
by
all
Divine
Actings
,
and
Discoveries
beyond
them
all
upon
the
Love
of
God
.
For
this
is
the
end
of
all
;
this
is
God
.
Divine
Love
is
the
great
,
and
rich
Diamond
of
the
Divine
Nature
.
All
other
operations
,
and
excellencies
of
the
Divine
Nature
are
the
Sparklings
,
the
Lustre
,
the
Water
of
this
Diamond
.
Let
all
the
Sparklings
,
and
Streams
of
sweet
light
from
this
precious
Stone
draw
your
Eyes
,
and
Hearts
to
the
Diamond
itself
,
to
the
naked
Bosom
of
Love
.
There
is
the
abundance
of
Glory
.
There
you
shall
milk
forth
the
Divine
Life
,
Delights
,
and
Glory
in
abundance
,
As
the
Wood
was
of
old
laid
upon
the
Altar
,
and
the
Sacrifice
upon
the
Wood
in
order
to
the
descent
of
fire
from
Heaven
,
which
turning
the
Wood
,
and
the
Sacrifice
into
one
flame
with
itself
,
returned
thither
from
whence
it
came
:
so
let
your
life
,
and
religion
be
a
continual
Sacrifice
to
Eternal
Love
.
Let
the
Lord
Jesus
be
thine
Altar
,
which
is
Love
rising
up
out
of
the
Earth
.
Lay
all
Duties
,
Graces
,
Truths
,
Spiritual
Discoveries
,
as
Wood
upon
this
Altar
.
Bring
thy
Soul
,
thy
Heart
,
thy
whole
Person
for
the
Sacrifice
.
Now
wait
,
look
upward
,
pray
for
Love
,
as
the
pure
flame
of
the
God-Head
to
come
down
,
to
change
all
,
to
unite
all
unto
itself
in
one
Love
,
and
so
ascend
again
with
all
unto
its
own
place
above
the
Heavens
.
I
have
shewed
in
general
,
how
the
Divine
Attributes
all
serve
Love
,
as
their
end
.
I
will
explain
it
yet
more
by
three
instances
of
the
three
chief
excellencies
in
the
Divine
Nature
.
Wisdom
,
Power
,
Righteousness
.
1.
Instance
;
The
Wisdom
of
God
serveth
his
Love
.
According
to
the
riches
of
his
grace
,
in
which
he
hath
abounded
towards
us
in
all
Wisdom
,
and
Prudence
.
As
a
plentiful
Spring
by
the
abundance
of
its
Waters
maketh
a
bed
,
and
channel
to
itself
,
in
which
it
runs
along
:
so
is
the
Divine
Wisdom
a
manifold
,
and
deep
channel
,
which
the
full
Spring
of
free
Grace
,
of
Eternal
Love
maketh
to
itself
by
the
force
of
its
endless
streams
,
as
they
flow
thorow
all
things
,
and
play
with
themselves
in
various
courses
,
and
forms
,
until
they
meet
again
in
the
Sea
of
Love
,
the
Bosom
of
God
.
Divine
Wisdom
is
the
richness
of
Divine
Love
spreading
itself
into
an
infinite
variety
;
sporting
itself
with
itself
in
all
diversity
of
Forms
,
and
Shapes
;
thorow
innumerable
Changes
,
innumerable
Windings
,
and
Turnings
bringing
forth
itself
into
a
most
ravishing
Harmony
of
all
Divine
Beauties
,
and
Joys
.
Divine
Wisdom
is
Love
forming
itself
into
rich
designs
,
most
beautiful
contrivances
,
full
of
unexpected
,
and
surprizing
turns
,
full
of
depths
past
the
search
of
every
created
Eye
:
that
in
the
close
it
may
display
its
blessed
Treasures
more
fully
;
that
it
may
raise
,
and
enlarge
every
Spirit
to
take
in
its
Joys
.
Thus
the
riches
of
Grace
have
abounded
towards
us
in
all
Wisdom
and
Prudence
.
The
Wisdom
of
God
is
the
Divine
art
of
Love
.
The
Divine
Prudence
,
and
Providence
is
the
Net
of
Love
to
catch
Hearts
,
and
Souls
in
,
spread
thorow
the
Sea
of
the
Creation
.
O
blessed
Fisher
of
Souls
,
D●vine
Love
!
O
blessed
Net
of
love
,
the
Divine
Wisdom
,
and
Providence
!
Thrice-blessed
Souls
,
that
are
caught
in
this
Net
,
by
this
Fisher
!
These
are
taken
only
to
be
removed
out
of
the
Salt
,
and
troubled
Sea
of
this
World
,
into
the
sweet
,
clear
,
and
calm
Sea
of
Love
.
But
wretched
are
those
Spirits
,
who
like
Carps
in
a
Pond
sink
themselves
down
deep
into
the
mud
of
flesh
,
and
fleshly
lusts
,
that
they
may
escape
this
Divine
net
of
Love
,
The
Wisdom
of
God
is
the
Musick
of
Love
,
by
which
it
charmeth
Spirits
,
to
attract
them
to
itself
,
to
compose
them
unto
a
Heavenly
Harmony
of
Peace
,
and
Purity
.
Those
are
indeed
Adders
,
the
Seed
of
the
Serpent
,
who
love
not
the
sound
of
this
Musick
,
who
stop
their
Ears
,
that
they
may
not
hear
this
Charmer
the
Divine
Love
,
though
he
charm
with
so
much
skill
.
2.
Instance
.
The
Power
of
God
serveth
his
Love
,
Rom.
1.
16.
I
am
not
ashamed
of
the
Gospel
of
Christ
:
for
it
is
the
Power
of
God
unto
every
one
that
believeth
.
The
Gospel
is
the
Ministry
of
Grace
,
or
Love
.
The
Divine
Power
then
acting
in
the
Gospel
is
the
Minister
,
and
Servant
of
Love
.
This
will
appear
more
by
laying
together
three
Scriptures
in
the
Canticles
,
which
opening
one
another
will
send
forth
a
sweet
light
of
Divine
Grace
shining
in
them
.
1.
Scrip.
Cant.
5.
10.
It
is
said
of
the
Lord
Jesus
;
He
is
the
Chief
among
ten
thousand
.
The
Hebrew
word
for
Chief
is
Standard-bearer
.
I
humbly
conceive
,
that
we
are
not
to
understand
here
the
Person
,
that
beareth
the
Standard
,
or
Banner
,
who
ever
is
inferiour
to
many
Persons
in
the
Army
;
but
the
Prince
,
whose
the
Standard
,
or
Banner
is
,
which
is
carried
,
unto
which
all
the
Army
is
gathered
together
,
and
under
which
it
moveth
.
The
sense
seemeth
to
be
the
same
with
that
;
Joshu
.
1.
Jesus
Christ
appeared
in
the
form
of
a
man
with
a
drawn
Sword
in
his
hand
.
Being
asked
by
Joshua
,
who
he
was
he
answered
:
The
Captain
of
the
Lord's
Hosts
.
2.
Scrip.
Can.
6.
10.
The
Spouse
of
Christ
,
which
is
the
Church
in
general
,
and
every
believing
Soul
in
particular
is
described
to
be
;
Terrible
,
as
an
Army
with
Banners
.
This
relateth
to
the
Army
,
and
Banners
mentioned
before
;
Cant.
5.
10.
Psal.
34.
7.
we
read
,
that
the
Angel
of
the
Lord
pitcheth
his
Camp
round
about
those
that
fear
the
Lord
.
It
is
in
the
Original
Tongue
;
the
Angel
Jehovah
.
The
Lord
Jesus
is
God
with
God
the
Father
above
all
Angels
,
and
Men.
He
is
God
setting
up
his
Pavilion
in
the
midst
of
the
holy
Angels
.
He
is
God
setting
up
his
Pavilion
with
Men
in
the
midst
of
their
Spirits
.
This
is
the
Captain
of
the
Lords
Hosts
,
the
Prince
of
Glory
,
who
as
a
great
Prince
at
the
head
of
an
Army
placeth
things
dearest
to
him
,
his
Treasure
,
his
Princess
in
the
midst
of
the
Army
,
as
in
a
place
of
Strength
and
Honour
.
3.
Scrip.
Cant.
2.
4.
The
King
brought
me
into
his
Banquetting
House
,
and
his
Banner
over
me
was
Love
.
You
will
say
now
;
what
hath
Love
,
or
a
Banquetting
House
to
do
with
a
Banner
of
War
?
You
shall
now
see
,
how
these
Scriptures
come
home
to
my
end
,
and
declare
the
Power
of
God
to
be
the
Servant
,
and
the
Soldier
of
his
Love
.
The
proper
intent
of
a
Banner
is
to
bear
the
Cause
of
the
War
wrought
upon
it
,
either
by
Image
,
or
Inscription
,
or
both
.
It
is
frequent
,
when
the
War
is
ended
,
for
the
Conquerors
in
the
rooms
,
in
which
they
feast
for
joy
of
the
Victory
,
to
have
hanging
over
their
Heads
the
Banners
,
under
which
they
are
fought
.
These
are
Tropheys
,
marks
of
the
Victory
,
and
Ornaments
of
the
Triumph
.
Silken
flags
a●
solemn
Shows
,
at
publick
Feasts
,
at
Funerals
are
Imitations
,
and
Images
of
this
.
If
a
King
make
a
War
for
his
Bride
,
or
Love
,
he
may
very
well
have
Love
in
a
rich
Figure
,
and
in
Golden
Le●●●
displayed
upon
his
Banners
.
Neither
can
any
thing
be
more
pertinent
,
when
he
returneth
home
,
and
feasteth
publickly
with
his
Queen
,
than
to
have
these
Banners
with
Love
inscribed
upon
them
in
golden
Letters
,
and
figured
upon
them
in
glorious
Images
waving
over
their
Heads
to
encrease
their
Joys
by
this
Declaration
;
Love
was
that
,
for
which
the
King
fought
;
Love
was
the
force
,
by
which
he
conquered
;
Love
is
the
end
of
the
Victory
,
the
Joy
,
and
Crown
of
the
Feast
.
I
know
you
prevent
me
in
your
thoughts
,
you
,
who
love
the
Lord
Jesus
,
by
applying
this
to
your
Prince
,
your
Beloved
,
and
his
Love
,
his
Bride
,
your
own
Souls
.
I
shall
bring
down
all
to
my
purpose
,
and
to
your
practice
in
the
exercise
of
those
Principal
,
and
Triumphant
Graces
,
Faith
,
Love
,
Heavenly
Joy
by
three
Conclusions
,
or
Spiritual
Maxims
.
1.
Conclu
.
All
the
Armies
of
God
,
all
the
Powers
of
the
God-Head
,
the
innumerable
Companies
of
holy
Angels
,
and
blessed
Spirits
,
all
the
Hosts
of
Heaven
,
and
Earth
with
their
Captain
the
Lord
Jesus
at
the
head
of
them
move
,
and
fight
in
their
courses
under
the
Banner
of
Love
.
Thy
Person
in
a
glorious
Image
of
all
Divine
Beauties
is
figured
upon
the
Banner
,
as
this
Eternal
Princes
Love
.
Love
to
thee
is
wrought
upon
the
Banner
in
Characters
of
Glory
.
This
is
the
Cause
of
all
motions
in
Heaven
,
and
Earth
.
To
this
Banner
all
Powers
every
where
resort
,
unto
this
they
are
united
,
under
this
they
march
,
and
fight
.
2.
Conclu
.
The
Lord
Jesus
,
as
Captain
of
the
Lord's
Hosts
,
with
all
his
Heavenly
Armies
,
his
ten
thousands
of
Angels
,
his
Chariots
of
fire
,
and
Horses
of
fire
continually
encompasseth
thee
,
marcheth
,
encampeth
round
about
t●ee
,
as
his
chiefest
Treasure
,
his
Love
,
with
Banners
of
Love
spred
,
and
displaid
over
thee
;
on
every
side
of
thee
round
about
.
Every
step
thou
takest
in
thy
way
to
Heaven
is
in
the
midst
of
these
Warriours
.
All
Divine
Powers
continually
circle
thee
in
.
The
Invisible
,
and
Invincible
Hosts
of
God
under
the
conduct
of
thy
Beloved
Jesus
are
thy
perpetual
Guard
,
and
Convoy
.
In
the
midst
of
these
thou
walkest
,
●ittest
,
and
lyest
down
;
thou
wakest
,
and
sleepest
,
Psal.
91.
11.
The
Angels
have
a
charge
of
thee
from
their
Prince
,
and
thy
Bridegroom
,
that
they
keep
thee
in
all
thy
ways
,
that
they
bear
thee
in
their
hands
,
least
at
any
time
thou
strike
thy
foot
against
a
stone
;
that
thou
never
stumble
.
The
Angels
of
God
are
thy
Chariots
of
War
:
thy
Chariots
of
State
,
thy
Chariots
of
Love
,
thy
Chariots
for
Travel
,
in
which
thou
journiest
thorow
this
Wilderness
to
thy
Kingdom
,
the
Kingdom
of
Love
and
Glory
.
All
this
they
are
in
one
.
They
make
thy
way
thy
Palace
in
the
midst
of
thy
Kingdom
for
Strength
,
for
Glory
,
for
Delights
,
for
Rest
in
thy
Love
.
They
bear
thee
up
above
in
the
light
of
Life
,
in
the
Life
of
Divine
Love
.
This
is
the
way
high
,
and
lifted
up
above
all
the
Powers
of
Darkness
,
and
Death
,
in
which
they
carry
thee
along
,
that
thou
mayst
never
strike
thy
foot
against
any
stone
of
offence
,
against
any
hard
and
hurtful
Form
of
Darkness
,
Enmity
,
or
Death
.
Thy
Jesus
,
the
Bosom
of
thy
Beloved
is
this
way
.
3.
Conclu
.
These
Banners
of
Love
,
which
are
spred
over
thee
in
thy
marches
here
,
the
same
hang
streaming
over
thy
head
to
Eternity
,
and
over
the
Head
of
thy
King
,
as
thou
fittest
at
the
Feast
with
him
in
Heaven
.
The
Fights
about
thee
here
,
are
the
Trophies
,
and
Triumphs
at
the
Feast
here
.
The
same
Love
is
figured
on
all
,
which
maketh
all
precious
Stones
,
and
Jewels
in
thy
Marriage-Crown
,
and
Crown
of
Glory
,
to
shine
there
,
and
adorn
it
for
ever
.
Use.
The
Use
,
which
we
make
of
this
is
to
see
the
difference
between
the
two
states
of
a
Saint
,
and
a
Sinner
;
a
Believer
,
and
him
,
who
believeth
not
.
1.
See
the
blessedness
of
●
Believer
.
Heb.
1.
2.
Jesus
Christ
is
said
to
be
the
Brightness
of
the
Glory
of
God
,
that
is
of
Love
;
the
express
Image
of
the
Substance
,
or
Person
of
God
,
that
is
,
of
Love
.
For
God
is
Love
.
v.
6.
7.
When
God
bringeth
his
Son
again
,
that
is
,
after
his
Resurrection
,
in
his
Spiritual
,
and
Heavenly
Appearance
,
into
the
world
;
he
saith
:
Let
all
the
Angels
of
God
worship
him
.
He
hath
made
all
his
Ministers
Spirits
,
and
his
Angels
a
flame
of
Fire
.
This
concerneth
thee
O
Believer
,
and
is
spoken
of
thee
.
O
the
blessedness
of
that
Soul
,
which
indeed
receiveth
Jesus
Christ
,
and
his
Love
by
Faith
,
if
only
thou
didst
know
thine
own
happiness
!
God
hath
brought
his
Son
in
his
second
Appearance
,
in
his
Spirit
,
into
thine
Heart
.
He
is
in
thee
the
brightness
of
the
Glory
of
Love
,
that
is
,
of
the
Divine
Nature
shining
in
the
midst
of
thee
.
This
is
that
Eternal
Sun
,
from
which
all
blessed
Spirits
continually
drink
in
the
Light
,
Influences
,
Joys
of
Life
,
and
Immortality
.
He
is
in
thee
the
express
Image
of
Love
,
which
is
the
Substance
,
and
Person
of
God
.
This
setteth
itself
thorow
him
,
as
a
Seal
upon
thine
Heart
.
Now
the
Power
of
God
is
a
Servant
to
his
Love
in
thee
.
Now
God
saith
;
Let
all
the
Angels
of
God
worship
,
how
down
to
,
serve
my
Love
in
this
Soul
.
God
himself
maketh
his
Angels
Flames
of
Love
enfolding
thee
,
penetrating
thy
Body
,
and
Spirit
,
shining
within
thee
,
round
about
thee
continually
in
the
darkest
night
.
He
maketh
his
Angels
Ministring
Spirits
to
thee
.
Spirits
of
Glory
Minister
Love
to
thee
after
an
Invisible
manner
in
all
visible
Things
.
Every
moment
of
time
,
every
Circumstance
,
or
Accident
in
time
,
are
the
Wings
of
Angels
,
a
Chariot
of
Angels
carrying
thee
above
the
snares
of
Death
below
into
Heaven
.
This
is
thy
Portion
,
who
believest
in
the
Lord
Jesus
and
his
Love
.
2.
See
the
misery
of
Unbelievers
.
How
wretched
art
thou
,
who
believest
not
,
who
sayest
to
the
Love
of
God
,
and
the
Tydings
of
it
from
Heaven
:
Depart
from
me
,
I
have
no
pleasure
in
you
.
Those
Powers
of
Darkness
,
that
are
ever
ready
to
raise
up
Leviathan
from
his
Stormy
deep
below
,
curse
thee
.
All
evil
Spirits
are
Flames
of
Wrath
burning
within
thee
,
burning
from
without
upon
thee
alwaies
,
in
the
midst
of
thy
Jollities
,
at
thy
Feasts
,
on
thy
Beds
of
pleasure
.
Evil
Spirits
are
ever
Ministring
Wrath
to
thee
after
an
Invisible
manner
thorow
all
Visible
Things
.
Devils
are
thy
Chariots
.
These
wrap
thee
up
in
a
thick
Cloud
,
in
the
blackness
of
Darkness
,
and
hurry
thee
to
Hell
.
O
be
not
unbelievers
,
but
believe
,
that
you
may
inherit
the
Land
of
Love
,
and
dwell
in
it
for
ever
.
Love
inviteth
,
wooeth
you
to
believe
,
that
is
,
to
receive
itself
into
your
Hearts
.
Love
will
bring
its
own
entertainment
,
and
make
the
Feast
for
itself
;
if
you
for
your
parts
will
but
take
it
in
,
as
a
guest
.
3.
Instance
.
The
Righteousness
of
God
serveth
his
Love
.
Rom.
5.
l.
Grace
re●gneth
by
Righteousness
unto
Eternal
Life
thorow
Jesus
Christ
our
Lord
.
Grace
is
Love
in
its
Fountain
,
Love
upon
the
Throne
.
Love
is
brought
in
here
by
the
Apostle
under
the
name
of
Grace
,
as
a
King
.
Eternal
Life
,
Heaven
is
the
Kingdom
of
Love
.
Jesus
Christ
is
the
chief
Minister
of
State
to
this
great
King
.
God
is
Love
sitting
upon
the
Throne
.
The
Lord
Jesus
is
the
same
,
supream
Love
descending
from
the
Throne
to
be
the
Universal
Servant
,
and
General
Officer
throughout
all
this
Kingdom
of
Love
.
Righteousness
is
the
Scepter
of
the
King
.
Thy
Scepter
is
a
Scepter
of
Righteousness
,
Psal.
45.
Love
reigneth
by
Righteousness
unto
Eternal
Life
thorow
Jesus
Christ
our
Lord
.
There
are
three
Ways
,
in
which
the
Righteousness
of
God
serveth
his
Love
.
1.
Righteousness
is
the
Royal-Garment
,
and
the
Wedding-Garment
for
Love
itself
,
and
its
Bride
on
the
Coronation
,
and
the
Wedding
day
,
which
are
both
one
,
the
day
of
the
Spirit
,
the
day
of
Grace
,
the
day
of
Eternity
.
The
Bridegroom
himself
is
said
to
be
fairer
than
the
Sons
of
Men
,
in
my
Text
;
Psal.
45.
2.
He
is
cloathed
with
the
Righteousness
of
God
,
which
is
the
Comeliness
,
the
Beauty
of
Holiness
,
or
the
Holy
,
the
Pure
,
the
unstained
,
unmixt
Beauty
of
the
Divine
Nature
.
Two
things
make
Beauty
;
Features
;
Colours
.
The
Features
in
the
Face
of
the
God-Head
are
the
variety
of
all
Excellencies
in
a
Harmony
.
The
Colours
are
the
Glory
shining
in
all
these
.
This
is
the
Righteousness
of
God
.
Jesus
Christ
hath
both
these
.
He
is
the
express
Image
of
the
Person
of
God
.
There
are
the
Divine
Features
.
He
is
the
brightness
of
the
Glory
of
God
.
There
are
the
Divine
Colours
,
and
Lustre
.
Both
these
make
up
the
Garment
of
Righteousness
,
which
is
the
Divine
Loveliness
of
Love
himself
.
In
this
he
appeareth
fairer
,
than
the
Sons
of
Men
on
his
Marriage-Day
in
the
day
of
the
Gospel
.
For
Behold
!
He
cometh
forth
in
the
Righteousness
of
God
.
This
also
is
the
Garment
,
with
which
Love
cloatheth
,
and
adorneth
his
Spouse
,
the
Believing
Soul
to
make
her
fairer
,
than
all
the
Daughters
of
Men
,
than
all
the
Daughters
of
Hierusalem
,
than
all
Angelical
Beauties
.
The
Queen
is
said
to
be
brought
to
the
King
,
all
Glorious
within
,
in
Garments
of
beaten
Gold
,
in
Garments
of
Needle-work
:
Psal.
4.
5.
The
Glory
quite
thorow
,
the
beaten
Gold
,
the
Needle-work
is
all
comprehended
in
the
Righteousness
of
God
.
He
was
made
Sin
for
us
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
2
Cor
5.
21.
This
is
the
Garment
,
with
which
Divine
Love
adorneth
his
Queen
to
make
her
fit
for
his
Throne
,
and
his
Embraces
.
This
Garment
of
Divine
Righteousness
hath
a
mysterious
vertue
in
it
.
It
is
at
once
a
Bath
of
Divine
Blood
,
which
taketh
off
all
the
blackest
,
deepest
stains
of
deformity
from
the
most
loathed
Souls
.
It
is
a
Tincture
of
Divine
Beauty
which
giveth
in
a
moment
Youth
,
Immortality
,
a
loveliness
quite
thorow
its
whole
Essence
,
a
Substantial
,
Essential
loveliness
,
a
loveliness
resembling
,
and
answering
that
of
love
himself
,
of
God
.
This
is
the
beaten
Gold
,
all
Glory
within
.
A
learned
Interpreter
teacheth
us
,
that
the
Needle-work
in
the
Garment
signifieth
properly
Oes
wrought
in
Gold
,
like
so
many
Suns
,
all
over
the
Garment
.
How
rich
,
how
Beautiful
is
that
Garment
of
Righteousness
,
with
which
the
Lord
Jesus
decketh
the
Soul
of
every
Saint
,
in
which
it
fully
pleaseth
the
Eye
of
God
,
and
dazleth
the
Eyes
of
Angels
!
It
is
set
all
over
with
Golden
Oes
of
an
Eternal
Glory
,
with
Invisible
,
and
Eternal
Suns
,
the
unvailed
Face
,
the
entire
Person
of
the
Lord
Jesus
set
in
every
part
,
and
shining
from
every
point
of
it
.
This
is
the
first
Service
of
the
Divine
Righteousness
to
the
Divine
Love
,
to
make
itself
,
and
its
Bride
,
the
Beloved
Soul
Infinitely
,
Unchangeably
Lovely
,
and
Pleasant
one
to
another
.
This
is
the
Righteousness
of
our
fustification
.
2.
Eternal
love
soweth
the
Righteousness
of
God
,
as
a
Divine
,
a
Spiritual
Seed
in
our
Hearts
.
This
Seed
changeth
the
ground
into
its
own
Nature
.
It
draweth
the
vertue
and
strength
of
it
to
itself
.
It
groweth
up
in
it
,
together
with
it
to
a
Tree
,
which
is
an
entire
Paradise
in
itself
.
The
body
of
this
Tree
is
the
Lord
Jesus
in
the
Power
,
Glory
,
Fulness
of
his
Spirit
.
The
Branches
are
all
the
Spirits
of
God
,
of
Angels
,
and
Saints
spread
thorow
all
times
,
and
things
.
All
moral
Excellencies
,
all
the
Beauties
,
and
Perfections
of
the
Divine
Image
in
the
first
,
and
universal
frame
of
Nature
are
the
leaves
of
this
Tree
,
which
here
never
fade
.
All
Divine
Righteousness
,
all
Evangelical
Perfections
,
and
Spiritual
Graces
are
the
Fruit
,
which
is
fitted
for
every
Season
,
and
ever
ripe
in
its
Season
.
On
this
Fruit
love
itself
,
which
is
God
,
the
Son
of
love
Jesus
Christ
,
all
the
Angels
of
love
,
the
Soul
herself
feed
,
are
refreshed
,
and
raised
to
a
Divine
Joy
.
This
is
the
Righteousness
of
our
Sanctification
.
3.
The
Righteousness
of
God
is
the
Scepter
in
the
Hand
of
Love
,
by
which
it
ruleth
all
things
.
As
Moses
commanded
all
the
Elements
,
the
Air
,
the
Water
,
the
Earth
by
stretching
forth
the
Rod
in
his
hand
:
so
the
Love
of
God
swayeth
all
things
every
where
by
the
Scepter
of
his
Righteousness
.
The
Harmomony
and
Motions
of
the
Divine
Righteousness
from
the
hand
of
Divine
Love
are
felt
,
and
obeyed
by
all
things
to
the
utmost
end
of
the
Creation
.
Righteousness
is
the
Musick
of
Divine
Love
,
by
which
all
things
are
charmed
.
Use.
See
the
distinction
between
the
liberty
of
Spiritual
Love
,
and
the
licentiousness
of
Fleshly
Lusts.
1.
Divine
Love
is
free
but
Divinely
fair
,
and
pure
.
St.
James
calleth
the
Gospel
,
which
is
the
Ministery
of
Love
from
Heaven
;
the
perfect
Law
of
Liberty
;
and
in
another
place
,
the
Royal
Law
.
Love
is
free
,
but
it
is
perfect
.
Love
is
a
Liberty
:
but
it
is
a
Law
to
itself
in
its
Liberty
.
Love
is
a
King
:
but
it
reigneth
in
Righteousness
.
It
is
itself
,
both
King
and
Law
to
itself
.
Love
,
saith
St.
Paul
,
is
the
fulfilling
of
the
whole
Law
.
Jesus
Christ
said
to
John
the
Baptist
;
It
behoveth
me
to
fulfil
all
Righteousness
.
This
is
the
Language
of
Heavenly
Love
in
every
Holy
Heart
:
It
behoveth
me
to
fulfil
all
Righteousness
.
Love
is
an
obligation
of
Righteousness
to
itself
.
Righteousness
is
the
decency
,
the
comliness
of
Love
.
Love
is
the
Divine
Unity
,
and
Righteousness
the
Heavenly
Harmony
,
in
which
this
Unity
of
Love
diffuseth
itself
thorow
all
things
.
True
liberty
is
only
found
in
Harmony
.
All
Bondage
ariseth
from
Discord
,
which
hath
its
Root
in
Contrariety
,
and
Enmity
.
Righteousness
is
the
Harmony
,
and
Beauty
of
Love
.
It
is
the
liberty
of
the
Sun
to
shine
;
of
a
Tree
to
flourish
with
Leaves
,
Flowers
,
and
Fruits
.
Righteousness
is
the
liberty
,
the
Sun-shine
,
the
Beauty
,
and
fruitfulness
of
Divine
Love
.
As
the
Sun
by
its
light
:
so
the
love
of
God
by
its
Spiritual
Beauty
,
which
is
Holiness
,
attracteth
Spirits
to
it
;
maketh
them
in
love
with
it
;
maketh
them
lovely
by
Assimilation
,
making
them
like
itself
;
filleth
them
with
all
delights
:
maketh
them
fruitful
with
all
Beautiful
,
and
Divine
Births
of
Grace
,
and
Glory
.
Love
and
Righteousness
are
,
as
the
Father
and
the
Son
in
the
Blessed
Trinity
.
Love
bringeth
forth
Righteousness
,
as
its
proper
brightness
,
its
lovely
light
,
its
essential
Image
,
the
express
Image
of
its
Substance
,
and
all
its
Sweetnesses
,
or
vertues
.
As
the
Father
is
at
liberty
only
in
the
Son
,
his
own
Image
;
as
the
Son
is
no
where
at
liberty
,
but
in
the
Bosom
of
the
Father
,
his
own
Principle
,
and
Original
:
so
is
love
no
where
truly
free
,
but
where
it
springeth
up
,
and
flourisheth
in
the
Fruits
of
Righteousness
.
Righteousness
is
then
only
Free
,
Kindly
,
Evangelical
,
and
Divine
,
when
it
springeth
from
the
Womb
of
love
,
lyeth
in
the
Bosom
of
love
,
hangeth
at
the
Breasts
of
that
love
,
which
is
God
;
of
God
,
as
he
is
in
his
own
Eternal
Form
of
love
.
He
that
hath
the
Son
,
hath
the
Father
also
.
He
that
hath
the
Father
,
hath
the
Son
:
saith
St.
John
.
Let
us
not
be
deceived
.
He
that
worketh
Righteousness
,
hath
the
love
of
God
in
him
;
and
he
that
hath
the
love
of
God
,
hath
also
the
Righteousness
of
God
.
Love
is
the
fulfilling
of
the
Law
,
of
every
Law
;
Natural
,
Moral
,
Evangelical
;
of
the
Letter
,
and
of
the
Spirit
.
Love
doth
nothing
uncomely
;
offendeth
no
Principle
,
Humane
,
or
Divine
;
of
Sense
,
Reason
,
or
Grace
.
Thus
Divine
Love
is
free
,
but
Divinely
fair
and
pure
.
2.
So
is
not
Lust.
The
Lust
of
the
Flesh
is
licentious
,
without
Law
,
Light
,
Harmony
,
Order
.
All
Disorder
,
Deformity
,
Shame
,
Bondage
,
Anguish
,
and
Death
are
there
,
where
Lust
is
.
Can
there
be
any
Freedom
,
Beauty
,
or
Peace
in
the
midst
of
Confusion
,
and
Contrarieties
?
Every
Lust
maketh
thy
Spirit
a
narrow
,
and
deep
Pit
of
Darkness
,
and
Horrour
.
Thou
lyest
sunk
to
the
bottom
of
it
in
the
midst
of
loathsom
Toads
,
and
poysonous
Serpents
twining
about
all
thy
parts
,
crawling
upon
thy
naked
Bosom
,
and
naked
Heart
.
3.
Cast
out
every
flesh
Lust.
A
Lust
is
the
spawn
of
the
Devil
.
If
thou
suffer
it
to
lie
in
thy
Soul
,
innumerable
Devils
will
spring
up
out
of
it
,
and
make
thee
a
Hell
in
thy self
,
a
Habitation
of
Devils
.
The
Devil
was
a
Beautiful
,
and
Blessed
Angel
,
until
Lust
came
.
Lust
made
him
a
Devil
.
Lust
is
the
Nature
,
and
Essence
of
the
Devil
:
It
maketh
thee
the
Child
of
the
Devil
.
4.
Take
in
,
cherish
the
Love
of
God
in
thine
Heart
.
Pray
for
,
wait
for
,
receive
gladly
the
Blessed
Sower
,
the
Lord
Jesus
,
when
he
cometh
forth
to
sow
the
Seed
of
Love
in
thy
Soul
.
Cherish
it
,
when
it
is
sown
.
Give
it
depth
of
Earth
;
let
it
take
root
deep
enough
in
thee
Suffer
no
cares
of
this
world
to
choak
it
.
Love
is
the
Seed
of
God
in
thee
:
The
Image
of
God
with
all
the
Graces
,
and
Joys
of
it
;
the
Divine
Nature
with
all
its
Purities
,
Powers
,
and
Perfection
;
God
himself
will
grow
up
out
of
it
to
dwell
and
walk
in
thee
;
to
fill
thee
with
the
presence
of
his
Glory
;
to
make
thy
Spirit
,
and
Person
another
Heaven
to
him
.
The
God-Head
of
God
;
the
Guilding
,
Sweetning
,
and
warming
of
Heaven
;
the
life
of
Eternity
is
Love
.
I
have
now
shewen
,
how
all
the
Attributes
of
God
serve
his
Love
,
in
general
,
and
in
three
particular
Instances
of
the
Wisdom
,
Power
,
Righteousness
of
God
.
This
is
the
Second
Proof
,
that
Love
is
the
end
of
all
.
3.
God
resteth
in
his
Love
;
This
is
the
third
Proof
,
that
Love
is
the
end
of
all
.
Zephan.
3.
17.
He
will
rejoyce
over
thee
with
singing
;
he
will
rest
in
his
Love
.
Like
the
Joy
of
Harvest
,
when
the
Countryman
bringeth
in
the
last
shocks
of
ripe
Corn
out
of
the
Field
with
Songs
and
Garlands
;
because
this
is
the
end
of
all
his
labours
for
the
whole
year
:
so
God
rejoyceth
,
when
his
Love
is
come
to
the
ripe
Corn
in
the
Ear
,
when
it
is
cut
off
from
its
Earthly
stalk
,
when
in
the
full
declaration
of
it
,
in
the
riches
of
its
Glory
,
in
the
Simplicity
,
and
Spirituality
of
its
Divine
Nature
,
it
is
brought
home
into
his
Bosom
again
,
for
this
is
the
end
of
all
the
Circuit
of
his
labours
thorow
the
whole
Creation
.
This
is
his
Noah
;
his
rest
.
No
man
resteth
,
till
he
come
to
his
last
end
.
The
Love
of
God
is
his
last
end
.
For
he
resteth
in
his
love
.
All
motion
tendeth
to
,
and
endeth
in
rest
.
All
the
Motions
,
Works
,
and
Ways
of
God
tend
to
,
and
end
in
Love
.
For
this
is
his
rest
.
God
in
all
other
Appearances
,
and
Forms
of
things
is
in
transitu
,
passing
thorow
them
,
as
a
way-fairing
man
,
till
he
cometh
to
the
full
expression
of
his
Love
.
This
is
his
Mount
Sion
,
his
resting
place
for
ever
.
Upon
this
Mount
of
Love
God
casteth
off
every
disguise
,
layeth
aside
every
vail
.
Here
God
is
seen
naked
,
in
the
simplicity
,
and
brightness
of
his
own
Beautiful
Person
.
Love
is
the
Chrystal
Glass
of
the
Divine
Essence
in
its
own
light
,
and
purity
.
Here
all
the
Saints
see
God
,
themselves
,
all
things
in
their
Eternal
Forms
of
Divine
loveliness
with
a
beatifical
vision
.
Here
time
is
no
more
.
The
mystery
of
God
,
which
is
the
mystery
of
Love
is
made
perfect
,
is
finished
and
ended
.
A
wise
man
,
so
far
as
lieth
in
his
Power
,
maketh
all
his
desires
,
and
designs
,
all
his
works
,
all
things
within
his
Sphear
to
meet
in
his
end
;
that
his
rest
in
his
end
may
be
sweet
and
full
.
God
is
infinitely
Wise
,
and
Almighty
.
All
his
Counsels
,
and
Contrivances
;
all
his
Works
,
and
Ways
in
Heaven
above
,
on
the
Earth
below
;
all
his
Attributes
,
and
Perfections
;
all
things
,
that
ever
were
,
meet
in
his
Love
;
as
in
their
end
.
So
he
resteth
in
his
Love
.
His
Soul
,
and
all
that
is
within
him
is
well-pleased
in
his
Love
.
His
Joy
is
full
.
He
lieth
down
upon
the
Bed
of
love
with
the
perfection
of
all
contentment
;
with
the
sweetest
and
highest
Complacency
of
all
those
infinite
Powers
in
him
.
Love
is
an
end
every
way
proportioned
to
him
.
For
it
is
himself
.
God
is
Love
.
Use.
1.
How
happy
a
thing
were
it
,
if
Men
were
like
to
God
in
this
,
to
have
their
rest
in
love
?
This
would
be
a
Heaven
upon
Earth
.
What
a
Divine
Calm
should
we
be
continually
in
?
Divine
Love
would
be
a
Bed
of
rest
to
us
,
while
the
Storms
only
made
Musick
to
the
Heavenly
Dances
of
things
round
about
us
.
O
the
blessed
,
and
unknown
force
of
this
Wine
of
Heaven
,
Eternal
Love
,
where
it
is
drunk
deeply
,
down
into
any
Soul
by
large
draughts
!
Beware
of
the
Corruption
of
Love
.
The
Corruption
of
the
best
thing
produceth
the
worst
of
all
things
.
Lust
is
the
Corruption
of
Love
.
Beware
of
the
Contrarities
to
Love
.
All
Passions
are
Contrarieties
to
Love
.
There
can
be
no
Peace
,
no
Rest
,
no
Comfort
of
Love
,
while
our
Lusts
,
and
Passion
prevail
.
Seek
God
,
seek
the
Rest
,
and
Joy
of
the
Lord
in
his
Love
.
Behol●
he
giveth
his
Beloved
to
sleep
.
It
is
Divine
Love
alone
,
which
singeth
us
into
:
Divine
sleep
of
sweetest
rest
,
and
delight
in
its
own
Arms
,
in
the
midst
of
even
Tempest
of
Sickness
,
Sorrows
,
or
Death
.
I
have
finished
the
second
Argument
for
the
confirmation
,
and
explication
〈◊〉
the
description
of
Love
taken
from
St.
John
;
that
God
is
Love
;
in
as
much
〈◊〉
Love
is
the
end
of
all
.
3.
Argum.
The
Unity
of
God
is
the
highest
,
and
purest
love
.
This
is
〈◊〉
third
Argument
to
shew
,
that
God
is
Love
that
the
first
and
Supream
Love
〈◊〉
the
most
high
God
over
all
Blessed
for
ever
.
The
highest
,
purest
,
and
mo●
Spiritual
Union
of
all
things
in
the
highest
,
purest
,
and
most
Spiritual
Form●
in
one
Eternal
Spirit
;
this
is
the
Love
;
this
is
God
.
I
will
unfold
to
you
this
sweet
,
and
glorious
Unity
,
which
is
the
Divine
N●●ure
,
and
which
is
Divine
Love
by
three
Principles
of
our
common
Orthod●●
Divinity
rightly
founded
upon
the
Scriptures
.
1.
Prin.
God
beholdeth
All
things
in
himself
.
He
goeth
not
forth
out
of
himself
to
converse
with
any
Thing
.
He
receiveth
not
any
Impression
from
thing
without
himself
.
Rom.
11.
v.
35.
36.
Who
hath
been
his
Counsellour
?
or
,
who
ha●●
given
to
the
Lord
first
that
he
should
repay
him
?
God
is
Simple
,
ever
Perfect
uncompounded
.
He
seeth
all
things
in
the
Glass
of
his
own
Essence
He
Himself
All
to
himself
,
his
own
Center
,
and
Circumference
.
2.
Princ.
Every
thing
which
God
seeth
in
himself
,
he
seeth
at
himself
.
All
Forms
of
things
,
as
they
appear
in
God
,
appear
cloathed
with
the
Form
of
God
.
James
.
1.
5.
every
good
,
and
perfect
Gift
cometh
from
above
,
from
the
Father
of
Lights
,
with
whom
there
is
no
variableness
;
nor
shadow
of
Turning
.
All
appearances
of
things
in
the
Fahter
of
Lights
,
the
Sun
of
Eternity
,
are
Lights
;
good
,
and
Perfect
Lights
,
not
Beams
,
but
so
many
entire
Suns
;
Springs
,
and
Seas
of
Light
,
the
Light
of
Life
,
and
Love
in
the
Bosom
of
that
Sun
,
the
Father
of
them
All.
For
there
is
no
Variableness
in
God
,
although
there
be
Variety
.
God
is
the
Same
in
every
season
,
and
Appearance
without
any
Shadow
of
Turning
.
3.
Princ.
God
,
as
he
seeth
all
things
in
himself
,
in
one
Divine
Form
with
himself
,
comprehendeth
them
unchangeably
in
the
closest
,
and
sweetest
Embraces
,
converseth
with
them
Eternally
in
the
highest
degree
of
all
mutual
Suitableness
,
Sweetness
,
Satisfaction
and
Delight
.
Pythagoras
said
;
Friendship
,
the
best
Kind
of
Love
on
Earth
was
One
Soul
in
several
Bodies
,
as
in
so
many
Images
,
and
Reflections
of
itself
.
Such
is
God
,
such
is
Love
,
One
Incomprehensible
Spirit
multiplying
itself
into
Innumerable
Representations
,
and
Reflections
of
itself
;
that
it
may
contemplate
itself
,
possess
itself
,
delight
it Self
Infinitely
for
the
Divine
Form
compleat
in
every
One
,
endlessly
for
the
Variety
ever
New
.
This
is
the
sacred
,
Unsearchable
Unity
of
the
Divine
Majesty
.
Thus
this
Unity
is
the
most
Sacred
,
and
Supreme
Love
.
Quest.
Now
you
may
perhaps
say
within
your selves
,
some
one
of
you
:
This
Love
,
of
which
you
speak
,
is
the
Love
of
God
within
himself
,
the
Love
of
God
to
himself
.
What
is
all
this
Love
to
me
?
Answ.
My
answers
to
this
Question
.
shall
be
so
many
Applications
of
this
Truth
.
Use.
1.
All
this
Love
is
nothing
to
thee
,
who
separatest
thy self
from
the
Divine
Unity
by
sin
:
Your
Sins
separate
between
me
,
and
you
;
saith
the
Lord
by
the
mouth
of
his
holy
Prophet
.
You
have
accounted
your selves
unworthy
of
Spiritual
Loves
,
in
that
you
have
divided
your selves
from
the
Unity
,
the
Heavenly
Body
,
and
Spirit
of
the
Lord
Jesus
.
You
stand
in
the
strength
of
your
own
Spirits
,
and
walk
after
your
own
Imaginations
;
Principles
,
and
●mages
,
which
you
have
found
out
and
chosen
to
your selves
to
stand
in
the
Power
,
and
walk
in
the
Light
of
them
.
Matth.
23.
37.
Jesus
Christ
mourn●th
over
Jerusalem
in
these
words
:
O
Jerusalem
,
Jerusalem
,
who
stonest
the
Pro●hets
,
and
killest
those
that
are
sent
unto
thee
;
how
often
would
I
have
gathered
●hee
,
as
a
Hen
gathereth
her
chickens
under
her
Wings
?
But
ye
would
not
.
There●ore
now
shall
thy
house
be
left
unto
thee
desolate
.
I
say
unto
you
;
Ye
shall
see
me
no
more
,
until
ye
shall
say
;
Blessed
is
he
,
that
cometh
in
the
name
of
the
Lord
,
Wretched
Soul
,
who
art
still
in
thy
Sins
,
hear
thy
Saviour
after
this
man●er
mourning
over
thee
with
tears
of
blood
falling
from
those
Wounds
which
Love
in
him
,
Sin
,
and
Unbelief
in
thee
have
made
;
with
Words
of
Pity
,
and
tender
Compassions
falling
from
his
Lips
:
O
wretched
,
wretched
Soul
,
which
by
sin
woundest
that
Unity
of
Divine
Love
,
which
first
sent
thee
forth
from
its
Blessed
Womb
;
which
by
Unbelief
continually
killest
in
thy Self
that
Unity
of
the
Eternal
Spirit
,
which
springeth
up
in
thee
,
which
sendeth
forth
sweet
glances
,
maketh
strong
Impressions
of
itself
upon
thee
,
to
draw
thee
into
its
Blessed
Bosom
.
O
sinful
,
O
Unbelieving
soul
,
how
often
within
thee
,
without
thee
,
in
thoughts
of
thine
Heart
,
in
touches
upon
thy
affections
,
in
the
ministery
of
my
Word
,
in
the
works
of
my
Providence
have
I
spread
over
thee
the
Shadowing
wings
of
the
Divine
Unity
,
the
wings
of
Divine
Love
,
of
the
Heavenly
dove
,
my
Spirit
?
How
often
would
I
have
gathered
thee
under
these
wings
;
to
have
lien
safe
from
every
Bird
of
Prey
,
every
Evil
,
and
Unclean
Spirit
;
to
have
lien
warm
under
that
Divine
Heart
,
which
would
have
cherished
the
Divine
Life
in
thee
with
all
the
Graces
and
Joys
of
it
.
But
thou
wouldest
not
Therefore
is
thy
Spirit
,
and
Person
left
to
thee
desolate
,
without
Spiritual
Life
,
Spiritual
Comfort
,
Spiritual
Company
;
which
all
as
Plants
of
Immortality
grow
,
and
flourish
together
in
the
Unity
of
the
Eternal
Spirit
,
as
in
their
Root
.
But
,
poor
,
forlorn
Soul
,
when
thou
shalt
see
thy
Saviour
come
again
,
in
his
Spirit
,
into
thy
Spirit
;
then
shalt
thou
fall
down
at
his
feet
,
fly
into
his
Arms
,
and
say
;
Blessed
is
my
Jesus
coming
in
the
Heavenly
Evidence
of
the
Divine
Unity
,
which
is
the
Supream
Love
,
that
subdueth
all
things
to
itself
.
Now
I
believe
.
This
Unity
,
this
Love
is
the
Ground
and
Root
of
Faith
.
Use.
2.
All
this
Love
is
nothing
to
thee
,
who
livest
in
the
enmity
of
the
Serpent
.
Thou
hast
no
lot
,
nor
portion
in
that
Divine
Unity
,
which
is
the
Fountain
of
Love
,
who
livest
in
Wrath
,
Malice
,
and
a
bitter
Zeal
.
The
Spouse
of
Christ
,
the
Soul
,
on
which
he
hath
set
his
Love
,
is
a
Dove
,
hath
Hony
and
Milk
under
her
Tongue
.
Divine
Love
,
Heavenly
Peace
,
and
Joy
are
a
Fountain
of
Milk
,
and
Hony
in
her
Heart
.
Gentle
Language
,
Words
of
Meekness
,
Healing
,
Peace-making
works
are
streams
of
Milk
,
and
Hony
under
her
Tongue
flowing
from
the
Fountain
of
Divine
Love
in
her
heart
.
We
read
in
the
Book
of
Job
;
that
the
Wicked
Man
shall
never
see
the
Land
of
Brooks
,
of
Fountains
,
and
of
Rivers
of
Waters
:
but
the
Serpent
shall
bite
him
;
These
expressions
seem
to
allude
to
the
Land
of
Canaan
,
and
the
fiery
Serpents
in
the
Wilderness
;
which
things
themselves
were
Types
of
the
Paradise
of
Love
in
the
Divine
Unity
,
and
the
Enmity
of
the
old
Serpent
in
the
Wilderness
of
Sin
.
As
thou
likest
not
to
retain
Love
in
thine
Heart
,
language
,
and
life
;
but
art
a
fiery
,
biting
Serpent
by
deadly
hate
,
bitter
Speeches
,
works
of
wrath
and
malice
formed
in
Hell
:
so
thou
shalt
never
see
the
pleasant
Land
flowing
with
Brooks
,
with
Fountains
,
and
Rivers
of
Love
.
The
crooked
Serpent
shall
wrap
thee
up
in
his
cursed
folds
,
to
draw
thee
into
his
hideous
Den
,
there
bite
,
and
devour
thee
.
Use.
3.
Believe
.
So
shall
all
this
Love
be
thine
,
in
thee
,
and
to
thee
.
I
shall
make
good
this
to
thee
by
3
Arguments
,
which
are
so
many
Motives
,
to
perswade
thee
to
believe
,
to
stand
fast
in
the
Faith
,
to
grow
in
Faith
.
1.
Argum.
Believe
,
and
by
believing
thou
shalt
be
transplanted
into
the
Divine
Unity
.
He
,
that
is
joyned
unto
the
Lord
,
is
One
Sp●rit
.
1.
Corin.
6.
17.
Faith
,
which
joyneth
us
to
Christ
,
by
his
Approach
to
us
,
by
our
Reception
of
him
,
and
Acherence
to
him
,
ingrafteth
us
into
the
Unity
of
the
Eternal
Spirit
.
The
Unity
of
God
is
a
Golden
Chain
,
which
fastned
to
the
Throne
of
the
Divine
Essence
above
all
Heavens
,
letteth
itself
down
to
the
lowest
parts
of
the
Earth
by
several
rich
,
and
curious
Links
,
that
It
may
draw
us
up
to
itself
.
The
first
and
Highest
Link
of
this
Golden
chain
is
the
Union
of
the
ever-blessed
Persons
in
the
most
Holy
Trinity
in
One
,
Glorious
,
and
Incomprehensible
Essence
.
The
second
Link
in
this
Mystical
Chain
is
the
Union
of
the
Divine
,
and
Humane
Nature
in
One
Divine
,
and
Heavenly
Person
by
the
Incarnation
of
our
Lord
Jesus
.
The
Third
is
the
Mysterious
Union
of
Two
Persons
,
a
Saint
,
and
his
Saviour
in
One
Spirit
by
Regeneration
thorow
Faith
.
While
thou
believest
,
the
Divine
Unity
by
these
degrees
,
like
the
Steps
of
Gold
to
Solomon's
Throne
of
Gold
,
descendeth
into
thee
,
that
thou
mayst
ascend
to
that
by
the
same
Steps
.
By
believing
thou
art
One
with
God
in
the
Fountain
of
the
Divine
Nature
.
The
Father
himself
,
the
Fountain
of
Israel
,
is
now
thy
Fountain
and
thy
Father
,
Believe
,
and
thou
shalt
be
One
with
God
in
his
Son
,
His
Image
,
His
Glory
.
God
giveth
His
Son
for
thee
,
that
thou
mayst
believe
.
God
giveth
his
Son
to
thee
in
Believing
.
Believe
,
and
thou
shalt
be
One
with
God
in
his
Spirit
.
Believing
ye
received
the
Spirit
of
Promise
;
saith
St
Paul
Ephes.
1.
The
Spirit
is
the
Great
Promise
.
The
Spirit
is
All
the
Promises
in
a
Knot
,
living
,
and
flourishing
upon
the
Root
of
eternity
,
like
the
Sun
with
his
Beams
.
The
Spirit
is
the
Unity
Unvailed
.
Jesus
Christ
in
his
Flesh
is
the
Sun
of
the
Divine
Nature
,
under
a
Cloud
.
Jesus
in
his
Spirit
is
the
same
Sun
shining
out
clear
,
and
shedding
abroad
all
his
Glorious
Beams
,
which
are
all
the
Great
,
and
Precious
Promises
in
their
Accomplishment
.
If
thou
believe
,
whoever
,
how
vile
,
how
deep
in
sin
,
how
black
soever
thou
art
with
Guilt
,
thou
art
now
One
with
God
in
his
Righteousness
.
Christ
is
made
Sin
for
thee
,
that
thou
mayst
be
made
the
Righteousness
of
God
in
him
;
according
to
St
Paul
.
If
thou
believest
,
thou
art
One
with
God
in
his
Rest.
he
,
that
believeth
,
entreth
into
Rest
,
as
God
also
rested
:
Hebr
4.
4.
Finally
believe
,
and
thou
shalt
be
One
,
as
the
Father
,
and
Christ
are
One.
Jesus
Christ
prayeth
not
onely
for
his
Apostles
;
but
for
all
,
that
shall
believe
on
him
thorow
their
word
.
He
maketh
this
Petition
expresly
for
them
to
his
Father
:
That
they
may
be
One
,
as
we
are
One.
John
17.
22.
If
two
lye
together
,
they
shall
be
warm
;
saith
Solomon
in
Ecclesiastes
.
What
warmth
of
Divine
Life
,
Love
,
Joy
,
and
Pleasure
is
there
,
where
these
Three
,
the
Father
,
Christ
and
a
Believer
ly
together
wrapt
up
in
One
?
See
how
Faith
placeth
the
Soul
in
the
warm
Bosom
,
upon
the
Golden
Throne
of
the
Divine
Unity
together
with
Jesus
Christ
.
This
Divine
Unity
in
Christ
is
become
now
thy
Center
,
and
thy
Circle
,
O
Believing
Soul
;
thy
Center
,
out
of
which
and
in
which
thou
doest
at
once
both
rise
,
and
rest
;
thy
Circle
,
unto
which
thou
enlargest
thy self
,
with
which
thou
art
encompassed
.
Qu.
Perhaps
some
souls
are
so
far
touched
with
the
Sweet
sense
of
this
Blessed
Unity
,
that
they
say
within
themselves
;
We
see
indeed
a
glorious
Rest
and
Joy
,
in
being
implanted
into
the
Unity
of
the
Eternal
Spirit
by
Believing
:
But
what
shall
we
do
that
we
may
believe
,
and
be
set
in
this
Root
of
Eternity
?
Ans.
This
Root
of
Eternity
,
this
Glorious
Unity
eternally
comprehendeth
and
holdeth
thee
.
Look
then
up
to
this
Unity
,
fix
thine
Eye
unmoveably
upon
it
,
as
thy
first
Principle
and
Habitation
.
So
wait
,
until
by
a
Virtue
coming
down
from
thence
,
thou
apprehend
by
faith
this
Heavenly
Unity
of
the
Spirit
,
in
which
thou
art
comprehended
.
Arg.
2.
Believe
,
and
thou
shalt
partake
of
the
Divine
Love
,
by
being
planted
into
this
Divine
Unity
.
The
Unity
,
in
which
the
Sons
of
God
dwell
together
,
as
Brethren
,
is
compared
by
the
Psalmist
to
the
holy
Oyntment
which
was
poured
forth
upon
the
Head
of
the
High
Priest
,
and
ran
down
to
the
skirts
of
his
Garment
.
Thus
by
Faith
the
Unity
of
God
in
Christ
poureth
forth
it self
as
a
rich
Oyntment
of
Divine
Love
,
which
spreadeth
itself
in
its
precious
Substance
and
Sweetness
over
thy
whole
Person
to
the
lowest
border
of
thy
Garment
.
Thus
art
thou
anointed
to
be
a
King
and
Priest
to
God
the
Father
together
with
the
Lord
Jesus
.
When
this
Unity
openeth
itself
upon
thee
to
the
Eye
of
thy
Faith
,
and
taketh
thee
into
itself
;
then
shalt
thou
see
thy self
,
and
be
ravished
to
see
thy self
in
the
midst
of
all
the
Loves
of
God
and
embraced
most
closely
by
them
all
.
1.
In
this
Unity
the
Eye
of
Faith
discovereth
to
thee
Electing
Love
,
Now
thou
rellisheth
the
Sweetness
,
now
thou
receivest
upon
thy
Spirit
the
Seal
of
Electing
Love
,
which
was
before
the
World
was
,
and
then
had
thee
with
it
in
its
Bosom
.
Now
thou
seest
by
the
Light
of
the
Glory
of
this
Unity
shining
upon
the
Eye
of
thy
Faith
the
Father
in
the
Height
of
Eternity
looking
upon
thee
in
One
Loveliness
,
loving
thee
with
One
Love
together
with
himself
in
the
Beautiful
,
and
Blessed
Person
of
his
Son
.
2.
Faith
sheweth
the
Justifying
Love
in
this
Unity
.
What
peace
,
what
Joy
is
there
in
this
Sight
,
when
a
poor
Believer
taken
out
of
the
Dungeon
where
he
lay
in
chains
of
guilt
,
and
filth
,
a
Prisoner
to
the
Wrath
of
God
,
seeth
himself
set
in
the
Court
of
the
great
King
before
his
Throne
,
acceptable
,
and
amiable
in
the
Beloved
One
?
Thou
now
appearest
washed
in
the
same
precious
Blood
of
God
.
Thou
shinest
in
the
same
Beauty
,
and
Righteousness
of
God
together
with
Jesus
Christ
.
Yea
,
he
is
thy
Loveliness
,
who
is
Height
and
Sealed
Sum
of
all
Loveliness
;
of
all
Loves
.
For
thou
art
made
acceptable
in
the
Beloved
One
;
Eph.
1.
v.
Thou
art
not
only
Righteous
,
but
Righteousness
itself
;
the
Righteousness
of
God
.
Thy
Person
is
a
Solid
Glory
,
a
Transparent
Glory
,
a
Pure
,
unmixt
Glory
of
Divine
Righteousness
.
For
thou
art
the
Righteousness
of
God
in
him
.
Faith
maketh
thee
One
Spirit
with
him
,
who
is
the
Brightness
of
the
Glory
of
God
.
3.
Believing
thou
meetest
in
this
Unity
with
the
Sanctifying
Love
of
God
.
That
Seed
of
God
,
which
is
One
,
soweth
itself
in
thy
Soul
,
and
springeth
up
into
the
Fruits
of
Holiness
,
and
Immortality
.
Now
say
to
thy
Soul
upon
a
good
account
:
Return
unto
thy
Rest
,
O
my
Soul
.
The
Lord
hath
dealt
bountifully
with
thee
.
The
Goods
of
Heaven
,
and
Eternity
are
sure
to
thee
.
For
this
Seed
of
All
Good
,
of
Grace
,
and
Glory
,
which
is
now
sown
in
thee
,
will
grow
up
by
day
,
or
by
night
,
whether
thou
sleep
,
or
wake
;
though
thou
know
not
,
how
it
grow
.
4.
The
Believing
Soul
seeth
,
and
smelleth
the
Heavenly
Flower
of
Comforting
Love
living
,
and
flourishing
in
this
Root
of
Eternity
,
the
Divine
Unity
.
The
Spirit
himself
,
whose
Unity
is
the
Band
of
all
Peace
,
and
Joys
,
is
now
with
thee
,
and
in
thee
,
a
Comforter
,
the
Fountain
of
all
Living
Comforts
.
5.
Believe
,
and
Faith
will
set
in
thine
Eye
this
Glorious
Unity
,
as
the
Crown
of
Glorifying
Love
.
Jesus
Christ
saith
expresly
among
his
last
Words
,
John
.
17.
22.
That
Glory
,
which
thou
hast
given
to
me
,
I
have
given
to
them
:
that
they
may
be
One
,
as
we
are
One.
This
is
the
concluding
,
and
crowning
Glory
;
This
is
the
Glorifying
Love
,
Love
in
Glory
;
the
Unity
made
Perfect
.
The
Father
hath
given
Glory
to
Christ
by
giving
him
the
Being
of
his
heavenly
Person
,
which
is
the
Glory
,
and
himself
in
that
Being
a
Glory
,
in
that
Glory
.
Jesus
giveth
the
same
Glory
to
us
,
himself
,
and
his
Father
,
to
make
us
One
Glory
with
themselves
;
that
the
Unity
may
be
the
Glory
,
and
each
in
the
same
Spirit
may
be
a
Unity
of
Glories
.
O!
believe
.
Can
any
thing
be
desired
sweeter
,
s●rer
,
greater
by
any
Soul
,
than
to
be
one
Love
,
one
Glory
with
Jesus
Christ
,
and
his
Father
?
Faith
planteth
thee
into
this
Love
,
into
this
Unity
.
3.
Argum.
Faith
by
planting
thee
into
the
Unity
of
God
bringeth
thee
into
the
Light
of
God
.
The
Eye
of
Faith
seeth
the
Truth
of
Things
,
as
it
is
in
Jesus
,
and
Jesus
,
as
He
is
in
the
Unity
of
the
Spirit
.
Ephes.
4.
21.
If
ye●
have
been
taught
in
Him
,
as
the
Truth
is
in
Christ
.
Ephes.
4.
3
,
4
,
5.
Keep
the
Unity
of
the
Spirit
in
the
Band
of
Peace
;
One
Body
;
One
Spirit
,
One
Lord
.
The
Light
of
Faith
,
is
the
Light
of
the
Divine
Unity
;
as
the
Light
of
Sense
is
the
Brightness
,
and
Glory
of
the
Corporeal
Unity
,
which
is
One
Sun
.
This
Light
discovereth
the
Truth
of
things
in
the
Secret
of
the
most
sacred
Unity
,
in
the
Lord
Jesus
,
as
He
is
One
in
the
Unity
of
the
Spirit
.
How
different
is
the
Appearance
of
things
to
Sense
,
and
to
Faith
?
What
different
Lights
shine
in
the
Diversity
of
flesh
,
and
in
the
Unity
of
the
Sp●rit
?
In
the
latter
of
these
are
seen
all
beautiful
,
and
pleasant
things
,
all
things
in
Beauty
,
Pleasantness
,
in
Heavenly
,
Immortal
Forms
.
And
this
Sight
alone
is
the
Truth
.
Believe
,
so
shalt
thou
see
thy self
in
Christ
in
One
Glory
.
Thou
shalt
know
,
that
this
which
thou
now
seest
is
the
Truth
,
thy
True
Person
,
and
Form
.
Now
thou
shalt
cry
out
with
Joy
,
and
Wonder
.
Behold
I
am
fair
,
I
am
altogether
fair
.
It
is
easie
for
me
now
to
believe
that
I
am
my
Beloved's
,
and
that
His
desire
is
toward
me
;
while
I
see
my self
in
this
Glass
of
Christ's
Glorified
●erson
,
in
this
Circle
of
Glory
,
the
Unity
of
the
Spirit
.
Believe
;
So
shalt
thou
see
all
the
Saints
in
One
Glory
with
Christ
,
and
shalt
know
,
that
this
is
the
Truth
of
every
Saint
.
Then
shalt
thou
stretch
forth
thine
arms
to
them
,
and
say
;
How
is
my
heart
enlarged
towards
you
!
Ye
are
,
as
I
am
,
all
look
like
Princes
,
the
Sons
of
the
great
King
.
My
joy
is
fulfilled
in
You
all
.
Believe
:
For
,
when
thou
behevest
,
thou
shalt
see
all
the
Works
of
God
in
a
Vision
of
Truth
and
Glory
.
Thou
shalt
see
them
in
Christ
,
as
Christ
is
One
in
the
Unity
of
the
Spirit
.
All
shall
appear
to
thee
like
the
Joynts
,
or
white
Circles
of
the
Thighs
of
the
Spouse
Cant.
7.
1.
Jewels
,
the
Work
of
a
curious
Ar●ificer
,
M●ster-pieces
of
Divine
Love
;
they
shall
be
all
to
thee
,
as
the
hands
,
and
fingers
of
thy
Beloved
;
Rings
of
Gold
with
a
precious
stone
set
in
them
;
Circ●es
of
Divine
Light
,
and
Life
;
figures
of
the
Supreme
Unity
,
with
that
Glorious
Unity
itself
set
in
them
to
enrich
them
.
Believe
.
O
what
a
Paradise
in
the
third
Heavens
is
a
Believer
caught
up
into
,
when
first
the
Eye
of
Faith
is
opened
in
him
?
Yea
,
as
often
,
as
it
openeth
itself
in
him
;
He
beholdeth
all
Forms
of
Things
,
as
they
are
in
Truth
,
this
Truth
,
as
it
is
in
Christ
,
this
Christ
,
as
he
is
in
the
Unity
of
the
Spirit
.
With
what
pleasure
like
that
of
a
Resurrection
from
the
Dead
,
when
all
things
,
that
ever
we
conversed
with
,
rise
together
with
us
into
the
same
Glory
,
doth
a
man
now
look
round
about
him
,
and
say
.
O
all
ye
Appearances
of
Things
,
that
ever
were
,
or
are
to
be
!
Are
these
your
Forms
,
your
true
Forms
?
Is
this
sight
of
you
,
which
I
have
now
in
the
Divine
Unity
,
the
only
Truth
?
Then
the
Believing
Soul
stretcheth
forth
her
hands
to
them
all
,
and
cryeth
out
with
wonder
,
and
delight
:
my
Father
,
my
Mother
,
my
Husband
,
my
Wife
,
my
Brethren
,
my
Sisters
,
my
Children
,
all
the
delights
of
my
Eyes
;
all
the
Sweetness
,
and
Joy
of
all
Relations
are
ye
all
.
Use.
4.
You
who
are
planted
by
Faith
into
the
Divine
Unity
,
shew
the
Fruits
of
this
blessed
Root
in
Purity
and
Love
.
3.
Let
a
Divine
Purity
shine
in
thy
Life
,
O
Christian.
The
Unity
of
God
is
his
Simplicity
.
The
Simplicity
of
God
is
his
Purity
.
The
Purity
of
the
most
excellent
things
is
their
freedom
from
mixture
.
The
more
they
are
themselves
,
the
more
they
shine
,
the
more
pure
,
and
precious
they
are
.
Live
,
and
walk
in
the
Unity
of
the
Spirit
,
Galat.
5.
25.
Behold
thy self
,
and
all
things
;
converse
with
all
,
as
they
appear
,
as
thou
meetest
them
in
thy
walks
in
this
circle
of
the
Divine
Unity
.
Sleep
not
the
sleep
of
Sense
,
or
Flesh
,
lest
thou
be
hurried
in
Dreams
into
the
Land
of
Darkness
,
where
the
Light
is
Darkness
,
where
there
is
no
Order
,
no
Unity
.
Awake
into
the
Light
of
this
Blessed
Unity
.
So
shalt
thou
be
ever
with
God
.
So
shalt
be
ever
like
God
.
2.
Be
unmoveable
in
Love
.
God
is
Love
,
because
he
converseth
with
all
things
in
the
Light
of
his
own
Spirit
alone
,
which
is
the
Light
of
Lovel●ness
,
and
Love
.
Be
thou
a
Child
of
God
,
a
Child
of
this
Light
,
and
so
a
Child
of
Love
.
Be
a
Priest
of
Divine
Love
.
Be
ever
!
within
in
thine
own
Spirit
,
as
a
Temple
of
Holy
Loves
,
filled
with
the
Glory
of
that
God
,
which
is
Love
.
Know
nothing
any
more
in
any
Appearance
besides
that
,
which
sheweth
itself
to
thee
in
this
Temple
by
the
Light
of
this
Glory
.
Object
.
Here
an
Objection
cometh
in
our
way
,
which
may
arise
in
every
understanding
against
all
this
discourse
,
which
we
have
had
concerning
the
Divine
Unity
,
and
Divine
Love
.
Doth
not
God
see
Sin
,
and
hate
Sinners
?
Ought
not
we
to
do
so
?
Ans.
I
answer
affirmatively
;
the
Divine
Nature
both
in
God
,
and
in
the
Children
of
God
discovereth
the
deformity
of
Sin
by
a
most
clear
Light
;
and
hateth
it
with
a
most
perfect
hatred
.
I
shall
confirm
,
and
explain
this
Answer
by
four
particular
Answers
.
1.
Ans.
S●n
is
a
privation
of
Holiness
,
which
is
the
Beauty
of
Spirits
,
as
Darkness
is
a
privation
of
Light
;
and
every
Evil
of
some
Good
.
Privations
are
known
only
by
their
contrary
habits
God
,
and
all
Holy
Spirits
see
the
Evil
and
Ugliness
of
Sin
in
the
Light
,
and
Glass
of
their
own
Heavenly
purity
.
2.
Ans.
Hatred
is
an
intellectual
contrariety
.
The
Unity
and
Love
of
the
Divine
Nature
,
in
the
King
of
Saints
,
and
all
his
Holy
Ones
is
essentially
and
formally
in
itself
an
irreconcilable
opposition
,
an
active
contrariety
to
Enmity
,
and
Sin
,
as
Light
,
Day
,
and
Immortality
are
to
Darkness
,
Night
,
and
Death
.
3.
Ans.
God
seeth
Sin
in
order
to
his
Wrath.
God
seeth
his
Wrath
in
orde●
to
his
Glory
;
his
Glory
as
the
full
object
of
his
Love
,
order
is
the
Chain
,
and
Band
of
Unity
.
Thus
God
beholdeth
all
at
once
,
as
they
lie
comprehended
in
the
Unity
of
Eternal
Light
,
and
Love
by
their
several
Subordinations
.
God
beholdeth
Sin
,
as
it
is
swallowed
up
into
a
flame
of
wrath
;
the
flame
of
wrath
,
as
it
is
heightned
to
a
Light
of
Glory
;
the
Light
of
Glory
,
as
it
shineth
,
and
liveth
in
the
Eye
of
his
Love
,
the
Fountain
of
all
Lights
,
Life
,
and
Joys
.
Love
is
the
Eternal
,
and
rich
Root
of
all
.
Glory
is
the
Tree
,
that
springeth
up
out
of
this
Root
,
the
perfect
,
and
full
Image
of
Love
,
in
which
it
liveth
,
diffuseth
,
and
delighteth
itself
within
itself
.
This
Tree
of
Glory
spreadeth
itself
into
many
flourishing
Branches
,
among
which
are
Holiness
,
Justice
,
Wrath
against
Sin
.
Wrath
by
the
force
of
the
contrariety
raiseth
up
Sin
,
as
a
mark
to
shoot
its
burning
Arrows
,
and
cast
his
fiery
Darts
at
.
Love
thorow
these
Attributes
letteth
in
Sin
by
the
Law
,
that
it
may
display
itself
more
fully
in
its
War
with
its
Enemy
,
in
it
Conquest
,
and
Triumph
over
it
;
that
it
may
break
forth
,
and
rise
up
thorow
it
more
powerfully
,
purely
,
and
sweetly
;
like
a
flame
going
up
to
Heaven
from
a
great
pile
of
Wood
perfectly
subdued
to
it
.
The
Unity
of
God
is
now
the
Glass
of
Love
,
in
which
alone
God
seeth
al●
Things
;
and
the
Diamond
,
which
he
seeth
set
,
and
shining
in
every
Ring
of
Operative
,
or
Permissive
Providences
.
Sin
appeareth
to
him
in
the
Glass
of
his
Wrath
and
Justice
.
These
sheweth
themselves
to
him
by
their
reflections
,
and
Images
in
the
Glass
of
hi●
Glory
.
His
Glory
shineth
forth
from
the
Arms
,
and
Bosom
of
his
Love
,
which
is
the
inmost
Center
,
and
outmost
Circle
of
the
Divine
Unity
.
Here
all
things
lie
,
here
all
things
present
themselves
to
God
,
as
Mysteries
of
Divinity
,
and
Love
in
the
Unity
of
the
Divine
Nature
.
God
beholdeth
with
a
fulness
of
Joy
his
Love
the
reflection
of
himself
,
his
own
Fountain
,
the
Fountain
of
his
blessed
Unity
,
in
which
he
lyeth
Eternally
bathing
himself
in
pure
floods
of
Incomprehensible
Pleasures
;
this
Love
,
this
Unity
,
this
Fountain
he
beholdeth
in
all
his
Glory
.
His
Glory
is
the
Object
of
his
Eye
in
the
Severity
of
his
Justice
,
and
Wrath.
He
contemplateth
his
Justice
,
and
Wrath
alone
in
Sin
.
Thus
God
seeth
every
where
the
Mystery
of
his
Divine
Unity
,
as
the
great
and
bright
deep
of
Eternity
.
He
seeth
every
where
the
Seal
,
the
express
Image
of
his
Divine
Unity
,
where
all
the
riches
of
his
Glory
,
and
Sweetnesses
of
his
Love
unfold
themselves
,
and
sport
together
.
Thus
,
O
Saint
,
learn
to
look
upon
every
Sin
.
See
it
in
this
Glass
of
Truth
,
the
mystery
of
the
Divine
Unity
.
See
this
secret
and
invisible
Jewel
,
the
mystery
of
the
Divine
Unity
sealed
upon
it
,
sealed
up
in
it
.
Thus
shalt
thou
see
Sin
so
,
as
to
preserve
thy
Purity
,
and
thy
Love
both
in
one
.
Thou
shal●
see
Sin
so
,
as
to
be
at
once
a
flame
of
Wrath
to
it
,
and
a
Light
of
Glory
,
a
flame
of
Love
in
that
flame
of
Wrath
,
comprehending
both
,
Wrath
and
Sin
in
the
Wrath.
So
shalt
thou
see
Sin
,
hate
,
and
dwell
for
ever
with
God
,
who
is
the
Beauty
of
Holiness
,
and
Love
.
4.
Ans.
God
looketh
upon
a
Sinner
,
as
upon
a
Prison
and
a
Grave
,
where
the
Truth
,
the
Divine
Seed
,
the
Light
and
Life
of
the
Divine
Image
lyeth
detained
,
captivated
,
slain
by
a
Lie
;
the
Prince
of
Life
,
and
Light
by
the
Powers
of
Darkness
.
His
Wrath
and
Hatred
against
the
Sinner
is
a
zeal
of
Love
.
He
cometh
forth
with
Thunders
,
Lightnings
,
Tempests
and
Earthquakes
in
his
Wrath
to
break
down
the
Prison
walls
,
to
break
open
the
Grave
,
that
the
Prince
of
Glory
may
come
forth
into
the
Light
of
Life
,
and
the
liberty
of
the
Glory
of
a
Son
of
God
.
God
,
as
a
Sun
,
breaketh
forth
with
power
,
and
in
his
Strength
,
to
dissolve
by
the
force
of
his
Beams
the
Inchantment
,
and
Light
;
that
the
Sons
of
Light
,
and
the
Truth
may
be
set
free
.
Thus
God
hateth
Sinners
;
thus
do
thou
hate
them
with
a
perfect
Hatred
.
Let
thy
fire
be
no
bitter
zeal
,
but
a
zeal
of
Love
.
Let
thy
woundings
be
Divine
Anointings
.
I
have
hitherto
passed
thorow
only
one
half
of
my
discourse
upon
the
description
of
Spiritual
Love
by
the
supream
Unity
in
the
Divine
Nature
.
I
shall
take
my
ground
for
the
other
half
;
Galat.
3.
20.
This
shall
be
my
Center
for
a
time
,
from
which
my
Motions
shall
arise
,
and
whither
they
shall
return
to
end
thee
.
The
words
are
these
:
Now
a
Mediatour
is
not
of
one
;
but
God
is
one
.
This
Scripture
hath
a
sweet
,
and
clear
depth
of
Love
in
it
,
but
unfathomable
.
This
depth
is
the
Unity
of
God
.
St.
Paul
stateth
here
the
most
essential
difference
between
the
Law
,
the
Ministery
of
Wrath
;
and
the
Gospel
the
Ministery
of
Love
.
One
is
established
in
the
hands
of
a
Mediatour
;
in
the
other
God
is
one
.
The
Love-union
in
the
Gospel
is
too
near
,
too
sure
,
too
sweet
to
need
,
or
admit
a
Mediator
.
The
Fountain
of
all
Evangelical
Grace
,
and
Love
is
the
Unity
of
God
.
The
Unity
of
the
Spirit
is
the
Band
of
Peace
between
the
Uncreated
,
and
all
Created
Spirits
,
Ephes.
4.
6.
But
we
shall
more
clearly
see
the
Riches
Treasured
up
in
this
Scripture
,
if
we
look
upon
it
by
the
light
of
another
Scripture
in
the
same
Chapter
;
v.
16.
Now
the
Promise
was
made
to
Abraham
,
and
his
Seed
,
he
saith
not
to
Seeds
,
as
to
many
,
but
as
to
one
.
And
to
thy
Seed
,
which
is
Christ
.
The
Holy
Apostle
in
this
Chapter
maketh
it
his
work
to
prove
,
that
Righteousness
is
not
by
the
works
of
the
Law
;
but
by
Faith
in
Jesus
Christ
according
to
the
Gospel
.
God
descending
into
Christ
,
and
taking
up
Christ
into
himself
;
Jesus
Christ
in
this
fulness
,
and
Glory
of
the
God-Head
entring
into
the
Soul
,
and
taking
the
Soul
into
himself
,
by
the
free
Revelation
,
and
immediate
Union
of
Faith
:
This
is
the
Righteousness
of
God
,
and
of
his
Saints
in
the
Gospel
.
One
Argument
,
by
which
St.
Paul
maintaineth
Righteousness
to
be
of
Grace
,
and
not
by
Works
is
laid
down
.
v.
15.
the
Covenant
of
Grace
was
long
before
the
Law
.
He
confirmeth
that
here
v.
16.
The
Promises
were
made
to
Abraham
,
and
to
his
Seed
,
&c.
The
Holy
Ghost
in
this
verse
established
the
Heavenly
Building
of
the
Gospel
upon
three
beautiful
,
and
firm
Pillars
.
1.
Pillar
;
The
Gospel
is
a
meer
,
simple
,
pure
Promise
.
That
,
which
was
called
in
the
verse
before
,
the
Testament
,
or
Covenant
,
is
here
expressed
by
Promises
.
The
Law
is
compounded
of
Precepts
,
and
Promises
dependant
upon
those
Precepts
,
as
condition
of
the
Covenant
to
be
performed
mutually
on
both
sides
;
of
prohibitions
and
threatnings
annexed
.
But
,
as
the
Sun
is
a
Body
streaming
forth
freely
by
a
knot
of
Beams
.
So
is
the
Gospel
a
knot
of
Promises
,
which
are
all
Love
in
so
many
clear
,
unmixt
Beams
shooting
themselves
freely
forth
from
the
fulness
,
and
force
of
Love
alone
in
its
Head-spring
,
the
heart
of
God
.
Obj.
But
you
will
say
;
Are
there
not
Precepts
set
down
;
Conditions
imposed
;
Duties
required
;
high
,
and
hard
things
to
be
performed
in
an
Evangelical
State
?
Ans.
It
is
most
true
.
The
Gospel
hath
its
Precepts
,
Conditions
,
Duties
;
and
these
all
high
,
hard
,
raised
to
a
pitch
of
Spirituality
,
and
Heavenliness
beyond
the
reach
and
sight
of
any
natural
Spirit
.
But
these
all
depend
upon
the
Promise
,
and
not
the
Promise
on
them
.
All
Evangelical
Graces
,
and
Duties
are
Children
of
the
Promise
.
The
Promise
is
,
as
the
Hierusalem
above
,
free
,
the
mother
of
all
living
Principles
,
and
Performances
.
We
read
;
2
Pet.
1.
4.
That
we
have
given
to
us
,
great
and
precious
promises
,
by
which
we
are
made
partakers
of
the
Divine
Nature
.
You
,
who
believe
not
,
hear
,
and
believe
.
You
who
believe
but
faintly
,
and
weakly
;
hear
,
that
your
Faith
may
be
encreased
.
You
,
who
are
strong
in
Faith
;
hear
,
and
believe
yet
more
.
Hear
,
how
all
the
difficulties
in
believing
in
the
whole
life
of
Faith
from
the
Beginning
to
the
end
;
the
Promises
are
Pipes
of
pure
Gold
laid
into
your
Hearts
from
the
Heart
of
Christ
in
Glory
.
By
these
from
that
flourishing
Olive
Tree
,
the
Divine
Nature
,
as
the
best
Oil
,
floweth
in
upon
you
freely
,
and
perpetually
.
When
a
Gardiner
would
set
choice
Plants
,
Flowers
in
a
barren
,
sandy
Soil
,
he
first
bringeth
in
fresh
,
and
fertile
Soil
to
lay
upon
it
.
Then
he
planteth
in
this
good
ground
,
which
he
hath
made
,
his
Flowers
,
and
Trees
,
which
now
flourish
,
and
make
that
barren
Earth
a
rich
,
and
pleasant
Garden
.
So
God
findeth
thy
Spirit
,
O
Man
,
barren
,
and
sandy
,
a
Rock
.
No
Spiritual
Plant
,
no
Truth
,
or
Grace
of
the
Gospel
can
take
root
,
or
live
here
.
But
be
not
thou
discouraged
by
all
this
,
by
the
hardness
of
thine
Heart
,
the
barrenness
,
and
enmity
of
thy
Spirit
to
the
Heavenly
Seed
,
which
it
killeth
,
as
often
,
as
it
is
sown
in
it
.
Look
to
the
Promises
,
God
by
these
will
bring
in
the
Divine
Nature
.
With
this
,
as
a
good
,
and
Heavenly
ground
he
will
overlay
,
and
enrich
thy
Spirit
.
Now
God
will
plant
every
pleasant
Truth
,
every
Evangelical
Grace
in
thy
Spirit
.
Now
they
shall
all
prosper
,
they
shall
unfold
their
several
Beauties
,
send
forth
their
sweet
smell
,
and
bring
forth
much
fruit
in
thee
.
For
this
new
Earth
of
the
Divine
Nature
shall
send
forth
its
Fatness
and
Sweetness
into
them
,
and
make
them
to
grow
.
When
a
Prince
goeth
his
progress
,
his
Gests
are
set
down
before
he
leaveth
his
Court
;
which
way
,
and
how
far
he
shall
Travel
every
day
;
where
he
shall
lodge
at
night
.
His
Servants
with
Furniture
,
and
Provisions
from
his
Court
wait
upon
him
all
along
.
A
Promise
is
a
Declaration
,
and
Obligation
of
Divine
Love
,
which
it
maketh
of
itself
,
which
it
layeth
upon
itself
,
free
,
and
immutable
.
Whoever
thou
art
,
that
hearest
this
,
believe
in
the
Promise
:
Believe
freely
,
in
a
free
Promise
.
This
Faith
will
make
thee
the
Prince
,
of
which
I
speak
.
Thou
art
now
a
Prince
come
forth
from
Heaven
to
take
thy
Progress
thorow
this
world
,
and
so
return
home
to
Heaven
again
.
All
thy
Gests
by
day
,
and
Rests
by
night
are
set
down
Eternally
in
Heaven
in
the
Book
of
Love
there
,
which
is
the
Heart
of
God
,
and
from
thence
in
a
Promise
,
which
is
Eternal
Love
,
or
the
Heart
of
God
transcribed
,
to
be
read
by
thee
.
The
day
of
a
Saint
is
the
Light
shining
from
the
Face
of
God
.
The
night
is
the
drawing
in
,
and
darkning
of
this
Light
.
All
thy
motions
by
day
with
every
Circumstance
,
O
Believer
,
O
Heavenly
Prince
,
are
described
exactly
in
the
draught
of
Divine
Love
,
the
Promise
.
Thou
goest
,
as
it
is
written
of
thee
there
.
The
Holy
Angels
,
thine
own
Servants
from
thy
Court
in
Heaven
attend
thee
in
all
thy
way
with
Heavenly
Provisions
,
and
Minister
unto
thee
,
as
is
appointed
there
.
Thy
resting-place
every
Night
is
ordered
in
the
Promise
.
The
Blessed
Angels
go
before
thee
.
They
take
up
thy
lodging
for
thee
.
They
make
it
ready
with
Heavenly
Furniture
.
They
make
thy
Bed
for
thee
.
They
are
a
Guard
round
about
thee
for
the
fear
of
the
night
.
All
things
are
done
,
as
was
set
down
before
in
the
Bosom
of
Eternal
Love
opened
in
the
Promise
.
Thus
the
Gospel
is
All
a
Promise
.
The
Promises
are
Love
shining
forth
by
its
own
Brightnesses
,
and
Beams
.
Love
is
that
name
of
God
,
which
is
an
Ointment
poured
forth
.
Love
is
the
Divine
Nature
freely
flowing
,
and
diffusing
itself
,
like
Live-Honey
.
As
a
Bottom
of
Silk
is
unwound
,
and
wrought
out
into
divers
beautiful
Figures
in
a
Garment
of
Needle-work
:
such
is
thy
Life
,
thy
whole
Story
,
O
Saint
,
Divine
Love
spun
forth
from
the
glorious
Heart
of
God
,
as
Silk
from
the
curious
Worm
,
is
wound
up
into
a
Bottom
in
the
Promise
.
This
rich
Bottom
worketh
out
itself
into
all
thy
motions
,
and
rests
,
into
all
thy
Changes
,
and
Chances
thorow
thy
whole
course
,
as
into
so
many
exact
,
and
shining
Figures
of
Eternal
Glories
.
Thus
Love
maketh
itself
the
entire
History
of
thy
Life
;
of
that
History
,
and
Life
it
maketh
for
thee
a
Garment
to
wear
in
Heaven
,
becoming
the
Bride
of
the
great
King
.
You
may
see
something
by
my
description
of
this
first
Pillar
,
on
which
the
Gospel
standeth
,
how
God
is
one
in
the
Covenant
of
Grace
,
and
that
high
,
Heavenly
Unity
the
sweet
Spring
of
all
the
Grace
,
and
love
of
the
Covenant
.
You
will
see
this
breaking
forth
more
,
like
the
day
dawning
by
degrees
upon
you
,
as
I
shall
set
before
you
the
other
two
Pillars
of
Evangelical
Truth
.
2.
Pillar
.
The
Promise
of
the
Gospel
is
to
the
Seed
,
and
to
that
Seed
,
as
to
One.
To
Abraham
,
and
to
his
Seed
were
the
Promises
made
.
He
saith
not
,
to
Seeds
,
as
to
many
;
but
to
his
Seed
,
as
to
One.
v.
16.
The
Seal
of
the
Promise
upon
the
Seed
is
the
Unity
.
God
will
not
give
his
Glory
to
another
.
The
Love
,
and
Grace
of
God
in
the
Gospel
is
his
chief
Glory
.
Therefore
is
Evangelical
Love
to
the
Evangelical
Seed
;
and
that
for
the
Unity
sake
.
The
Seed
every
where
in
the
Father
,
in
all
the
Off-spring
is
one
with
itself
.
Love
,
and
Unity
are
ever
inseparable
.
The
Strength
and
Sweetness
of
the
Relation
between
the
Father
,
and
the
Child
is
the
Unity
.
Love
is
at
its
height
in
a
Father
,
because
there
is
the
Head
of
the
Unity
.
The
Unity
here
is
the
Spring
of
Love
.
From
hence
its
streams
run
along
into
all
relations
with
the
sweeter
;
and
stronger
force
,
as
they
are
nearer
to
this
Spring
.
God
is
Love
.
God
is
one
.
3.
Pillar
.
That
one
Seed
,
to
which
the
Promises
are
made
,
is
Christ
.
To
Abraham
,
and
to
his
Seed
:
as
to
One
;
and
that
one
,
Christ
.
Isaac
was
the
Seed
of
Abraham
.
Isaac
stood
only
,
as
a
Figure
of
the
Lord
Jesus
.
Isaac
signifieth
Laughter
.
The
Lord
Jesus
is
the
true
Seed
of
Mirth
and
Joy
.
When
he
cometh
to
us
by
his
Spirit
,
which
is
his
proper
,
his
eternal
Presence
,
and
Appearance
;
he
bringe●h
back
our
Captivity
from
the
Powers
of
Sin
,
Sorrow
,
and
Death
;
he
filleth
our
Mouths
with
laughter
;
he
maketh
us
,
as
those
that
Dream
;
he
placeth
us
in
the
midst
of
such
glorious
Persons
,
and
Things
,
he
cloatheth
our
Persons
with
so
much
Glory
;
and
all
this
by
so
●asy
,
so
sweet
,
so
sudden
,
so
universal
,
so
unexpected
a
change
;
that
it
seemeth
for
the
greatness
of
the
Glory
more
like
a
Dream
,
than
Truth
.
But
if
Isaac
here
typifie
the
Son
of
God
;
then
doth
Abraham
stand
in
the
place
of
God
the
Father
.
The
name
signifieth
The
high
Father
of
a
Multitude
;
or
,
The
Father
of
a
high
Multitude
.
God
the
Father
maketh
the
Promises
to
himself
,
and
to
his
Son
Christ
.
Jesus
Christ
is
the
Seed
,
to
which
the
Promises
are
made
,
and
the
Promised
Seed
,
the
Pearl
in
the
Casket
of
every
Promise
.
Thus
God
is
one
in
the
Gospel
;
the
Gracious
Maker
of
the
Promise
;
the
Rich
Matter
of
the
Promise
;
the
Glorious
Heir
of
the
Promise
.
This
Unity
is
the
Love
of
the
Gospel
,
in
which
the
Seed
is
one
in
the
Father
,
in
Christ
,
in
all
the
Saints
;
and
this
one
Seed
is
the
Lover
,
the
Love
,
and
the
Beloved
.
God
loveth
himself
in
his
Son
;
his
Son
in
his
Saints
.
God
,
Christ
,
and
the
Saints
lie
all
wrapt
up
in
one
Seed
.
This
is
the
Unity
;
and
this
Unity
the
Love
of
the
Gospel
.
One
Seed
shining
out
,
and
springing
up
thorow
all
into
the
Fellowship
of
all
Beauties
,
and
delights
with
itself
,
within
itself
.
We
have
set
up
some
Lights
in
this
verse
to
shew
the
Glories
of
Divine
Love
the
more
advantageously
,
as
they
are
presented
to
us
.
v.
20.
in
those
words
;
God
is
One.
Now
let
us
draw
nearer
to
the
verse
itself
,
the
Center
of
our
discourse
.
St
Paul
raiseth
an
Objection
,
and
answereth
it
.
v.
19.
Object
.
This
is
the
Objection
:
If
the
Gospel
were
before
the
Law
of
Eternal
Force
,
the
only
dispensation
of
Love
,
Life
,
and
Righteousness
:
why
then
was
the
Law
added
.
Ans.
St.
Paul
answereth
this
Objection
,
by
Defining
,
and
Confining
the
Use
,
and
Times
of
the
Law
.
1.
St
Paul
defineth
the
end
,
&
Use
of
the
Law
.
The
Law
was
added
because
〈◊〉
Transgression
.
There
was
a
fourfold
use
of
the
Law
,
until
Christ
came
;
to
discover
,
to
restrain
,
to
heighten
Sin
,
to
bring
Condemnation
,
and
Death
upon
Sinners
.
2.
The
Times
of
the
Law
are
c●nfined
to
the
coming
of
Christ
:
Until
th●
Seed
should
come
.
Then
the
Holy
Apostle
giveth
us
two
Arguments
to
make
it
plain
,
that
the
Law
can
be
no
more
of
force
,
or
have
any
place
,
when
Jesus
Christ
appeareth
.
These
two
Arguments
are
taken
from
two
Essential
differences
between
the
Law
,
and
the
Gospel
.
1.
Argum.
The
Law
was
ordained
by
Angels
.
God
appeared
not
under
the
Law
in
his
own
Person
,
nor
in
that
sweet
,
and
supream
brightness
,
which
floweth
immediately
from
his
Face
.
He
cloathed
himself
with
the
created
Light
of
the
Angelical
Nature
,
and
Glory
,
as
with
a
Garment
.
In
the
Persons
of
Angels
,
and
their
Beauties
,
as
under
a
vail
,
he
was
seen
,
and
conversed
with
Man
.
But
when
the
Seed
cometh
,
which
is
Jesus
Christ
;
this
is
God
in
Person
,
God
in
his
own
Essential
Form
,
and
Image
.
Now
the
Scene
,
the
Appearance
is
changed
from
the
diversities
of
Angels
,
and
their
Glories
to
the
Divine
Unity
.
Now
the
Angels
,
thorow
which
,
as
multitudes
of
little
Stars
in
the
night
,
the
Light
of
the
God-Head
scattered
faint
glimmerings
of
itself
,
vanished
out
of
sight
.
They
resigned
their
weak
Beams
,
Beauties
,
and
Beings
to
one
Sun
,
that
one
Seed
their
Fountain
,
the
Unity
of
God
in
Christ
.
Here
they
are
New-born
,
they
are
made
perfect
,
they
shine
again
in
one
Glory
.
The
Son
of
Man
cometh
now
in
the
Glory
of
his
Father
,
in
his
own
Glory
,
in
the
Glory
of
all
his
Angels
.
When
Christ
is
seen
in
his
Heavenly
shape
,
which
alone
is
the
Light
of
the
Gospel
,
Angels
appear
no
more
singly
,
all
Glories
are
seen
united
in
their
Center
,
the
Person
of
God
in
Christ
.
Now
hear
,
O
Israel
;
come
forth
;
and
O
ye
Daughters
of
Sion
;
the
Lord
your
God
,
your
Jesus
is
one
.
This
is
the
first
Argument
,
and
the
first
essential
difference
between
the
Law
,
and
the
Gospel
.
2.
Argum.
The
Law
was
ordained
by
Angels
;
in
the
hand
of
a
Mediator
.
Now
a
Mediator
is
not
of
One
;
but
God
is
One
.
v.
19.
20.
Thus
we
are
come
home
to
the
verse
itself
,
where
you
shall
see
all
this
discourse
come
home
to
our
mark
,
at
which
we
aim
;
the
Fountain
of
all
Evangelical
Graces
,
and
Loves
in
the
Unity
of
God
.
We
shall
best
understand
these
words
by
a
distinction
of
Mediators
.
There
is
a
Mediator
of
Distance
,
and
of
Unity
.
This
latter
the
Mediator
of
Unity
is
one
with
both
the
Parties
,
between
which
he
mediateth
,
comprehendeth
them
both
,
maketh
both
one
in
himself
.
Such
a
Mediator
Jesus
Christ
is
in
the
Gospel
.
Such
a
Mediator
the
Law
hath
not
;
this
place
intendeth
not
.
This
hath
some
shadow
of
itself
in
the
Medium
Participationis
,
which
Philosophy
treateth
of
.
The
Mediator
of
Distance
is
one
,
who
standeth
between
two
to
keep
them
apart
,
because
they
cannot
approach
one
to
the
other
.
This
is
here
meant
.
The
People
of
Israel
said
to
Moses
;
Let
God
speak
to
thee
,
and
we
will
hear
thee
.
But
let
not
God
speak
to
us
any
more
,
least
we
die
.
God
approved
of
their
words
:
They
have
said
well
.
Thus
the
Law
was
ordained
in
the
hand
of
Moses
,
as
a
Mediator
.
This
we
may
express
by
the
Medium
Abnegationis
;
a
Mediator
of
Distance
.
When
the
Seed
cometh
,
this
Mediation
,
this
Administration
,
the
Distance
,
and
so
the
Law
ceaseth
.
Now
God
is
One.
Christ
is
the
Seed
,
Christ
is
come
Christ
hath
two
Natures
in
him
,
but
he
is
One
Person
in
both
Natures
,
and
that
One
Person
,
the
One
only
God
.
God
is
the
Person
,
the
Subsistency
,
the
Root
,
out
of
which
the
whole
Tree
with
all
its
Arms
and
Branches
of
both
Natures
,
Humane
,
and
Divine
springeth
;
in
which
it
subsisteth
;
from
which
all
operations
,
and
fruits
proceed
;
to
which
all
denominations
belong
,
which
is
the
name
to
be
named
in
all
,
and
to
which
every
name
belongeth
.
This
is
Christ
.
The
one
Seed
,
the
one
Spirit
in
all
the
Saints
,
in
all
the
Graces
,
and
Comforts
of
the
Gospel
is
this
Christ
,
that
one
Person
,
which
is
the
only
true
God
.
Thus
God
is
one
in
all
.
The
Lord
Jesus
in
his
Heavenly
Spirit
,
and
Body
is
the
Glorious
Circle
of
the
Divine
Unity
,
in
which
God
,
Christ
,
and
all
the
Elect
,
Saints
,
or
Angels
li●
so
close
,
so
enfolded
,
and
wrapt
up
mutually
one
in
another
;
that
no
Mediator
can
come
between
them
;
that
they
need
no
Mediator
;
save
as
this
Unity
itself
,
the
one
Seed
is
the
Mediator
.
There
are
two
Promises
made
to
Abraham
concerning
his
Seed
;
one
,
th●●
they
shall
be
,
as
the
Stars
of
Heaven
for
number
;
the
other
,
that
they
shal
be
,
as
the
Dust
of
the
Earth
for
Multitude
.
The
Seed
is
Christ
.
The
Lord
Jesus
one
Seed
in
all
the
uncreated
Glories
,
which
are
fixed
,
as
innumerable
Stars
in
the
Heaven
of
the
Divine
Nature
▪
The
Lord
Jesus
is
the
same
Seed
in
the
Dust
here
below
,
sown
in
the
form
〈◊〉
Flesh
,
and
Dust.
When
the
Lord
Jesus
cometh
in
the
Power
of
the
Gospel
into
any
Heart
this
one
Seed
at
once
shineth
down
from
all
those
Glories
of
the
God-He●●
above
,
and
springeth
up
out
of
the
Dust
here
below
.
It
awakeneth
itself
fro●●
above
and
below
.
It
meeteth
with
,
receiveth
itself
,
and
twisteth
into
〈◊〉
with
itself
,
the
Glory
from
on
high
,
and
the
Dust
from
beneath
.
It
continually
ascendeth
,
and
descendeth
into
its
own
Bosom
,
and
feasteth
itself
eternally
upon
itself
with
all
Divine
Substance
,
and
Sweetness
.
I
have
endeavoured
to
draw
aside
the
Curtain
from
this
Scripture
,
to
sh●
you
the
Joy
,
and
Glory
of
the
Lord
in
the
Gospel
,
the
Unity
of
God
,
〈◊〉
the
Fountain
of
Love
with
him
in
that
Unity
.
Let
me
add
one
Scripture
to
this
to
bring
in
more
Spiritual
Light
into
a
Roo●
so
rich
in
,
so
full
of
Heavenly
Beauties
.
It
is
that
Rom.
4.
16.
It
is
of
Gra●
that
it
may
be
sure
to
the
Seed
.
You
,
whose
hearts
the
Love
of
God
in
Ch●●
hath
touched
from
Heaven
,
that
you
pant
after
the
Water-brooks
,
and
Fou●tain
of
this
Love
opened
in
the
Bosom
of
the
Lord
Jesus
;
why
come
y●●
not
to
your
Saviour
,
that
you
may
drink
abundantly
of
the
Divine
Love
Are
you
discouraged
,
and
driven
away
by
the
sense
of
your
own
unworth●ness
,
and
weakness
,
by
unbelief
?
Hear
,
and
believe
,
and
come
with
bold●●
to
the
Fountain
of
Love
.
Love
is
made
sure
,
and
tyed
fast
from
the
Thron
of
Love
in
Heaven
to
the
Hearts
of
Believers
on
Earth
by
a
three-fold
Cord.
1.
Cord.
The
first
Cord
is
the
Promise
.
By
the
immutable
tie
of
a
Promise
in
which
it
is
impossible
for
God
to
lie
,
hath
he
assured
,
and
secured
his
Love
to
thee
.
The
two
chief
Attributes
of
God
,
on
which
all
the
rest
wait
,
in
which
they
are
comprehended
are
Goodness
,
and
Truth
.
Both
these
must
fade
,
and
pass
away
,
before
one
tittle
of
the
Promise
can
fail
of
its
accomplishment
.
For
Goodness
maketh
the
Promise
:
but
Goodness
,
and
Truth
both
are
obliged
to
the
keeping
of
it
.
2.
Cord.
The
second
Cord
is
Grace
.
The
Promise
is
of
Grace
,
that
it
may
be
sure
.
You
,
who
are
apt
to
despair
of
Love
,
and
Blessedness
let
down
from
Heaven
into
your
Souls
by
the
Golden
Line
of
a
Promise
,
because
your
hearts
are
unfit
Mansions
to
entertain
such
Heavenly
Guests
,
hear
,
and
consider
this
:
As
the
Beams
of
the
Sun
descend
upon
the
Earth
,
infuse
a
precious
vertue
into
it
,
quicken
,
and
call
up
the
vertue
,
and
Seeds
of
the
Sun
there
,
make
it
green
flourishing
,
and
fruitful
;
yet
lean
not
,
depend
not
at
all
upon
the
Earth
;
but
have
their
root
in
the
Bosom
of
the
Sun
above
,
from
which
they
shoot
themselves
down
into
the
lap
of
the
Earth
:
so
the
Promises
of
the
Gospel
,
as
B●ams
of
Eternal
Love
,
are
fixed
in
the
Sun
of
the
Divine
Nature
,
as
their
Heavenly
root
.
From
that
they
are
bred
,
by
that
they
are
nourished
,
and
maintained
.
This
S●n
poureth
them
down
upon
thee
to
enlighten
,
enliven
,
and
transform
thy
earthly
,
carnal
heart
into
a
Spiritual
,
and
Heavenly
Garden
.
But
these
Beams
,
that
come
to
warm
,
and
beautify
thee
,
lean
not
at
all
upon
any
thing
in
thee
.
They
depend
singly
,
and
entirely
upon
their
proper
Sun
,
which
is
Love
,
the
heart
of
God
.
3.
Cord.
The
third
Cord
is
the
Seed
.
That
the
Promise
may
be
sure
to
the
Seed
.
Lawyers
say
,
that
no
gift
by
any
deed
is
good
without
a
consideration
:
They
say
also
,
that
there
is
no
consideration
,
which
bindeth
more
,
than
that
of
Fatherly
affection
;
when
a
deed
runneth
in
those
words
:
I
out
of
my
Fatherly
affection
give
to
my
Son
,
&c.
This
is
the
consideration
in
the
New
Testament
the
Love
of
a
Father
.
All
the
Promises
of
Grace
,
and
Glory
,
of
Heaven
,
and
Earth
,
Time
,
and
Eternity
are
made
to
the
Seed
.
The
ground
of
a
Fathers
Love
is
the
Unity
.
A
Father
loveth
himself
in
his
Seed
.
His
Seed
is
one
with
himself
.
The
Seed
lay
first
in
the
Father
.
It
cometh
forth
from
the
Father
.
It
is
one
Nature
with
the
Father
,
and
beareth
the
Image
of
the
Father
before
him
.
The
same
Seed
in
the
Father
is
the
Father
,
and
the
Son
in
the
Son
.
All
Relations
,
the
Loves
,
and
Sweetnesses
of
all
Relations
are
Unions
,
that
is
,
Participations
,
and
branches
of
Unity
.
Paternity
,
the
Relations
,
and
Love
of
a
Father
is
Unity
,
the
Root
,
and
Head
of
all
Unions
,
Relations
,
and
Loves
.
The
Philosopher
teacheth
us
,
that
the
reason
of
a
Fathers
Love
to
his
Children
is
Self-love
,
and
the
Love
of
Immortality
.
He
seeth
himself
ever-fresh
,
and
flourishing
,
propagated
to
Immortality
in
his
Off-spring
.
All
numbers
are
said
to
be
the
first
Unity
multiplied
.
Each
number
springeth
from
Unity
,
is
made
up
of
Unities
,
consisteth
in
an
Unity
.
Thus
God
is
one
in
his
Seed
.
The
Seed
is
the
Unity
of
God
multiplying
itself
into
many
Self-Images
in
the
same
Divine
Nature
,
in
the
same
Essential
,
and
Eternal
Image
,
the
Lord
Jesus
.
Is
not
the
Promise
now
sure
,
when
it
is
to
the
Seed
,
in
which
the
Unity
of
God
,
the
Love-spring
of
Eternity
,
is
the
Band
of
Love
?
I
have
not
yet
sounded
the
Sea
of
Sweetness
opening
itself
to
us
in
this
Scripture
:
Now
a
Mediator
is
between
Two
:
but
God
is
One.
God
is
said
to
have
created
all
things
by
Jesus
Christ
;
Ephes.
1.
9.
To
have
made
all
things
by
him
,
and
in
him
,
Colos.
1.
16.
God
then
is
One
in
Nature
,
and
in
Grace
,
in
the
new
Creature
,
and
in
the
first
Creation
.
There
is
one
Seed
of
both
,
the
Lord
Jesus
.
All
things
were
made
by
him
,
and
without
him
was
nothing
made
,
that
was
made
,
John
1.
2.
As
no
Wheat
springeth
without
a
grain
of
Wheat
cast
into
the
ground
,
as
no
Rose
groweth
without
the
Seed
of
a
Rose
:
so
no
Flower
of
Divinity
,
no
Divine
Work
,
no
Divine
Image
cometh
forth
any
where
,
in
this
World
,
or
that
which
is
to
come
without
the
Divine
Word
,
the
Seed
of
God
,
which
was
in
the
Beginning
with
God
,
and
was
God
.
Acts
17.
24.
St.
Paul
maketh
this
his
great
Argument
to
convince
the
Athenians
,
and
to
persuade
them
to
Faith
in
Jesus
Christ
,
the
Unity
of
the
Divine
Seed
.
They
feel
after
him
,
saith
he
,
if
so
be
they
may
find
him
;
although
he
be
not
far
from
every
one
of
us
.
In
him
we
live
,
and
move
,
and
have
our
Being
;
as
in
our
proper
Seed
and
Element
.
For
as
one
of
your
own
Poets
hath
said
:
We
also
are
his
Off-spring
.
The
Apostle
in
the
Authority
,
and
with
the
Seal
of
the
Holy
Ghost
confirmeth
the
Testimony
of
Nature
to
this
Truth
;
the
Unity
of
the
Divine
Seed
in
Nature
.
God
is
One
not
in
Regeneration
only
,
but
in
the
Creation
also
.
We
also
are
his
Off-spring
.
Thou
,
who
art
hitherto
Earthly
,
and
Natural
,
an
outcast
of
Nature
,
cast
down
to
the
nethermost
parts
of
the
Earth
in
Lusts
,
Unbelief
,
Blindness
of
Mind
,
Hardness
of
Heart
,
Profaneness
,
Enmity
,
seek
thou
also
after
God
,
feel
after
him
.
Thou
also
mayest
see
him
,
and
feel
,
and
find
him
in
every
motion
,
in
every
act
,
and
part
of
thy
Life
,
in
every
point
of
thy
whole
Being
.
Every
Motion
,
Act
,
and
Part
of
thy
Life
,
every
Point
in
thy
whole
Being
is
that
Field
,
in
which
is
hid
the
Treasure
of
the
Divine
Being
,
Beauty
,
and
Blessedness
.
Thou
livest
,
and
movest
,
and
hast
thy
Being
in
him
He
liveth
,
and
moveth
and
hath
his
Being
in
thee
.
He
is
thy
Seed
in
thee
.
For
thou
also
art
his
Off-spring
.
Believe
the
Love
of
God
,
open
all
the
parts
of
thy
Being
,
and
Powers
of
thy
Soul
to
take
in
this
Love
.
Thou
hast
in
thee
the
band
of
the
Love-union
,
the
Divine
Love-spring
,
the
Unity
of
the
Divine
Seed
.
For
thou
also
art
his
Off-spring
.
Blessed
is
he
,
who
believes
,
and
seeks
for
this
Pearl
more
than
Silve
and
diggeth
for
it
more
,
than
for
hidden
Treasures
.
Blessed
is
he
,
who
findeth
it
,
and
goeth
,
and
selleth
all
that
he
hath
to
purchase
it
.
Thou
hast
this
Pearl
in
thine
own
Field
,
the
Divine
Seed
in
thine
own
Soul
,
and
Being
.
Let
this
be
the
only
Seed
in
thy
Soul
.
Then
hast
thou
sold
all
for
it
.
Then
will
it
spring
up
into
a
living
Palace
of
one
Immortal
Pearl
in
thee
,
which
God
himself
,
and
all
Glorious
Spirits
will
inhabit
together
with
thee
,
filling
it
with
the
sweet
Lights
of
their
Divine
Beauty
,
with
the
Eternal
Flames
of
their
Divine
Loves
,
and
Joys
.
Obj.
But
you
may
say
;
if
this
be
so
,
why
are
not
all
saved
?
If
all
be
of
one
Seed
,
which
is
Christ
,
why
doth
not
one
Life
of
Grace
,
and
Glory
spring
up
in
all
from
that
one
Seed
?
Ans.
My
Answer
to
this
Objection
shall
be
a
threefold
use
;
a
Reproof
to
Sinners
;
a
Root
of
Comfort
;
a
Reason
for
Holiness
.
Use.
1.
A
Reproof
to
Sinners
.
The
Sin
of
the
Devil
was
the
first
,
and
Fountain
Sin
:
In
that
therefore
the
evil
Nature
of
Sin
in
the
whole
Kind
,
and
in
every
individual
Act
is
most
manifest
.
St.
Jude
painteth
it
out
in
its
black
,
and
bloody
colours
after
a
most
lively
manner
,
Jude
6.
The
Angels
not
keeping
their
first
Principle
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
forsaking
their
proper
Habitation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
Man
!
Thy
God
is
thy
first
Principle
.
Thou
didst
stand
in
him
,
as
in
thy
Root
.
Thou
wert
filled
with
Sap
from
him
.
Thou
didst
partake
of
the
Fatness
,
and
Sweetness
of
the
Divine
Nature
.
Thou
wert
a
flourishing
and
fruitful
Tree
.
All
the
Birds
of
Heaven
;
the
Holy
Spirit
,
the
Blessed
Angels
delighted
to
sit
,
and
Sing
in
thy
Branches
.
All
visible
things
rested
under
thy
Shadow
.
How
art
thou
fallen
to
the
ground
?
How
dost
thou
lie
withered
,
and
dead
upon
the
face
of
the
Earth
?
No
good
thing
cometh
near
thee
.
Sin
hath
done
this
.
Thou
hast
not
kept
thy
first
Principle
.
O
Man
!
The
Divine
Image
was
thy
proper
Habitation
.
This
Image
in
thy
Person
was
a
Sun
of
Beauty
shining
in
every
part
of
it
;
and
a
Shield
of
Power
defending
it
on
every
side
.
In
this
Image
all
Blessed
things
were
united
to
make
a
Paradise
for
thee
,
which
thou
didst
carry
about
in
thine
own
Person
,
as
thy
proper
Form
,
thine
inseparable
Habitation
,
like
to
God
,
who
carryeth
his
own
Heaven
into
every
place
with
him
.
Alas
!
Thou
art
now
naked
in
the
Eye
of
God
,
and
all
the
Creatures
.
Thou
art
exposed
to
shame
,
to
every
storm
of
Rage
,
Malice
,
and
Wrath
from
all
.
Sin
hath
done
this
.
By
Sin
thou
hast
forsaken
thine
own
,
thy
proper
Habitation
.
Beware
,
O
Men
!
Of
the
Evil
of
Sin
.
You
cast
out
anew
the
Divine
Seed
out
of
your
Garden
by
every
new
act
of
Sin
.
You
cut
off
anew
the
Divine
Form
,
Flower
,
and
Fruit
from
every
Plant
in
your
Garden
by
every
new
Act
of
Sin
.
As
oft
as
you
Sin
;
so
oft
you
make
a
fresh
wound
upon
the
Divine
Unity
,
you
make
it
to
bleed
afresh
,
and
dye
in
your
Persons
.
But
besides
this
there
is
yet
a
greater
Evil
in
Sin
.
The
Seed
of
God
is
one
,
the
Divine
Unity
,
the
Love-spring
of
Eternity
.
The
Seed
of
the
Serpent
the
Devil
is
Enmity
,
the
Hellish
Spring
of
Hate
and
Death
.
Every
Sin
is
this
Seed
of
the
Serpent
in
thee
,
Enmity
to
the
Heavenly
Seed
,
the
Unity
of
God
.
In
the
Law
the
Jews
were
forbidden
to
seethe
a
Kid
in
his
Mothers
Milk
for
the
Cruelty
,
and
Unnaturalness
.
O
the
cruelty
of
every
Sinner
in
every
act
of
Sin
!
O
the
unnaturalness
!
Thou
makest
a
Fire
of
the
Kid
,
that
thou
mayst
burn
its
Mother
in
it
.
Thou
changest
the
natural
Image
,
the
natural
Life
in
thee
into
a
fire
of
Wrath
,
and
Lust
,
to
burn
up
,
and
consume
in
it
the
Heavenly
Seed
,
out
of
which
it
springeth
.
Solomon
in
his
Proverbs
telleth
us
,
that
he
,
who
curseth
his
Father
,
and
despiseth
his
Mother
;
the
Ravens
of
the
Valleys
,
and
the
young
Eagles
shall
pick
out
his
Eyes
.
This
hath
its
highest
truth
here
:
go
on
in
Sin
.
But
know
,
that
now
in
each
Act
of
Lust
,
of
Wrath
,
of
Profaneness
,
of
Unbelief
,
thou
offerest
despight
to
,
thou
cursest
,
thou
killest
the
Seed
of
God
in
thy self
,
the
Divine
Unity
,
the
purest
,
and
perfectest
Love
,
thy
Father
,
which
hath
begotten
thee
,
and
thy
Mother
,
which
bare
thee
,
which
brought
thee
forth
.
What
will
thine
End
be
?
The
Ravens
of
the
Vallies
,
and
the
young
Eagles
;
Unclean
,
and
devouring
Spirits
from
Hell
below
,
Spirits
of
blood
,
of
death
,
of
horrour
,
and
slaughter
shall
eat
thy
Flesh
,
consume
all
the
Light
of
Life
,
and
Beauty
in
thee
,
shall
swallow
up
thy
Spirit
into
the
Bottomless
Pits
of
Darkness
,
Dread
,
and
Death
within
themselves
.
Use.
2.
The
Root
of
Comforts
in
Believing
;
the
Root
of
Faith
,
that
we
may
believe
,
and
have
Comfort
is
the
Divine
Unity
.
The
Unity
of
God
is
thy
Seed
in
thee
.
The
Seed
is
one
,
and
that
one
Christ
.
The
Unity
of
God
is
the
highest
,
and
purest
Love
.
The
Unity
of
God
,
Divine
Love
is
the
Seed
of
all
Things
,
thy
Seed
.
Believe
this
Love
,
believe
in
this
Unity
,
that
is
in
Christ
,
who
is
this
one
Seed
of
Love
.
Let
these
Arguments
persuade
thee
to
believe
.
1.
Argu.
The
Unity
of
God
is
the
Fountain
of
Love
.
The
Unity
is
the
Simplicity
,
the
Purity
of
the
Divine
Nature
.
God
in
the
nakedness
and
simplicity
of
his
Divine
Essence
is
Love
.
Lean
,
stay
thy self
upon
this
Rock
of
Eternity
,
the
Divine
Unity
,
Simplicity
,
Purity
of
Love
.
2.
Argu.
The
Unity
of
God
is
Love
;
How
strong
is
this
Love
?
All
the
Attributes
,
Powers
,
Excellencies
,
Vertues
of
the
God-Head
are
united
,
and
centred
in
Love
.
How
great
is
the
force
of
Divine
Love
?
What
is
its
Vertue
,
its
Excellency
,
its
Sweetness
?
O
Almighty
,
O
Supream
,
O
Soveraign
Love
!
All
Things
Good
,
Great
,
and
Divine
are
joyned
,
and
raised
to
the
highest
point
of
Unity
in
Love
.
God
assembled
all
the
Powers
,
and
properties
of
the
Creation
,
all
the
Angels
,
the
Persons
in
the
Trinity
to
form
a
shadow
of
the
Divine
Nature
in
the
first
Man
;
saying
;
Let
us
make
Man
.
O
Man
!
All
the
Beauties
,
Blessedness
,
and
Treasures
of
the
Divine
Nature
are
gathered
together
into
one
Sun
of
Divine
Love
to
make
thee
new
,
no
more
a
Shadow
,
but
a
Sun
in
this
Sun
,
a
Light
in
this
Light
of
Eternal
Love
.
Open
thine
Eye
,
and
thine
Heart
to
this
Love
by
believing
it
.
3.
Argu.
Power
consisteth
in
Unity
.
The
Supreme
Unity
,
which
is
Love
,
is
then
Almighty
,
the
Supreme
,
and
Soveraign
Power
.
Is
any
thing
impossible
to
Almighty
Love
?
Is
any
thing
too
hard
for
it
?
What
change
is
there
,
from
Darkness
to
Light
,
from
pollution
to
Purity
,
from
profaneness
to
Piety
,
from
the
hardness
of
a
Stone
to
the
softness
,
and
sweetness
of
a
Dove
,
from
a
Devil
to
a
Blessed
Angel
,
from
a
Hell
to
a
Heaven
,
which
Almighty
Love
cannot
make
in
thine
Heart
,
in
a
moment
,
with
one
cast
of
its
Eye
upon
thee
?
4.
Argu.
A
simple
Unity
is
Infinite
:
It
is
ever
,
every
where
the
same
.
Nothing
boundeth
it
,
because
it
is
itself
alone
,
and
there
is
no
other
thing
besides
itself
together
with
it
,
to
give
an
allay
to
it
,
or
confine
it
.
This
is
the
Infiniteness
of
the
Divine
Unity
.
This
Unity
thus
Infinite
is
Divine
Love
.
Come
,
whoever
thou
art
;
Believe
,
and
cast
thy self
,
thy
Hopes
,
thy
Fears
;
thy
Griefs
,
thy
Joys
;
thy
Sins
,
thy
Graces
into
this
Abyss
,
this
Sea
of
Love
,
which
hath
no
Bottom
,
nor
Shore
.
This
will
receive
them
all
.
This
will
swallow
them
all
up
into
its
sweet
,
and
shining
Depths
.
This
will
cover
them
all
with
its
own
rich
,
and
glorious
Floods
,
as
Waters
cover
the
Sea
.
Come
,
Believe
,
and
cast
thy self
,
all
thy
Relations
,
the
delights
of
thine
Eyes
,
the
dear
,
and
pleasant
things
of
thine
Heart
,
thy
whole
Spirit
,
Soul
,
and
Body
into
this
Infiniteness
of
Divine
Love
.
Thou
shalt
find
them
after
many
days
,
to
day
,
immediately
,
eternally
sporting
themselves
in
this
great
and
wide
Sea
of
Love
.
Love
in
the
Person
of
the
Lord
Jesus
descended
to
the
nethermost
parts
of
the
Earth
,
and
ascended
above
all
Heavens
,
that
it
might
fill
all
.
Behold
now
a
Deluge
of
Divine
Love
in
the
Resurrection
of
thy
Jesus
.
Love
,
as
a
manifold
Fountain
of
a
great
Deep
from
below
breaketh
up
,
and
breaketh
open
itself
.
Love
poureth
down
itself
thorow
all
the
Windows
of
Heaven
opened
upon
thee
.
Thus
the
Floods
of
Love
increase
,
rise
higher
,
and
higher
till
they
cover
the
tops
of
the
highest
Mountains
of
Guilt
,
or
Despair
,
of
Desire
,
or
hope
in
thy
Spirit
:
Only
do
not
thou
stop
these
Fountains
of
Love
from
below
,
shut
not
these
Windows
of
Heaven
above
to
thy self
by
thy
unbelief
.
Love
in
the
Person
of
the
Holy
Ghost
by
the
mouth
of
the
Psalmist
cryeth
unto
thee
;
Open
thy
Mouth
wide
,
and
I
will
fill
it
.
Open
all
thine
outward
,
and
●nward
senses
;
open
all
the
Powers
,
and
Faculties
of
thy
whole
Man
to
take
●n
this
Love
.
Open
them
yet
wider
,
wider
still
.
Take
in
still
more
of
this
Love
.
When
thou
art
full
of
Love
to
thine
utmost
Capacity
;
still
that
Love
,
which
remaineth
is
infinitely
more
,
infinitely
sweeter
,
than
all
that
,
which
thou
hast
taken
in
.
5.
Argu.
That
One
Seed
,
the
Divine
Unity
is
thy
Seed
in
thee
,
that
is
,
Love
●tself
,
the
first
,
the
highest
Love
.
Thou
also
art
his
Off-spring
.
No
Man
ever
hated
his
own
Flesh.
Can
a
Mother
forget
her
Child
?
saith
the
Holy
Ghost
.
Divine
Love
is
the
Seed
▪
out
of
which
thou
springest
.
Divine
Love
is
thy
Father
,
which
hath
begotten
thee
;
thy
Mother
,
which
hath
brought
thee
forth
.
Can
Love
itself
hate
its
own
Birth
,
and
Branch
?
Can
Love
itself
forget
its
own
Child
,
the
Child
of
Love
?
The
Prodigal
returned
first
to
himself
;
then
he
thinketh
of
his
Father
,
and
of
Heaven
;
then
his
Father
,
meet●th
him
,
kisseth
him
,
bringeth
him
home
,
entertaineth
him
with
the
best
Garment
,
with
Feasts
,
with
Musick
,
with
an
Universal
Joy
.
O
Prodigal
!
Thou
hast
wasted
thy
Beauty
,
thy
Strength
,
thy
Parts
,
thy
Comforts
,
thy
flourishing
hopes
among
Harlots
,
in
lewd
Company
,
and
Conversation
.
Thou
feedest
among
Swine
upon
Husks
,
and
thou
starvest
in
the
midst
of
the
Swine
,
for
want
of
Husks
.
O
Prodigal
!
The
Divine
Unity
,
the
Seed
of
God
,
Eternal
Love
is
still
thy
true
self
,
which
lyeth
below
all
these
disguises
of
Darkness
,
and
Deformity
;
as
Jesus
Christ
lay
sleeping
at
the
bottom
of
the
Ship
,
which
was
ready
to
sink
by
the
violence
of
the
Storm
.
Thou
art
the
Seed
of
God
.
For
thou
also
art
his
Off-spring
.
Thou
art
the
Seed
of
Love
.
For
God
is
Love
.
O
Prodigal
!
Open
the
Eye
of
thy
Spirit
.
Believe
,
and
see
Divine
Love
awakening
,
and
appearing
in
thee
,
as
thy
true
self
to
thy self
.
Feel
it
drawing
thee
by
a
sweet
and
irresistible
force
to
itself
,
that
is
,
to
thy self
,
from
whence
thou
hast
so
long
wandered
in
a
strange
Form
by
the
Sorcery
of
Sin
,
and
the
Devil
.
Believe
,
and
see
Divine
Love
,
in
the
true
Forms
of
thy
Father
,
and
of
Heaven
opening
their
Bosom
again
to
thee
,
sending
forth
a
vertue
of
Heavenly
Love
from
themselves
,
with
which
they
touch
thy
Heart
,
soften
i●
,
melt
it
into
kindly
repentings
,
a
lovely
shame
,
and
tears
of
Love
;
kindling
sweet
desires
,
lively
hopes
,
and
ardent
longings
in
thee
after
thy
Father
,
and
Heaven
thine
own
Country
.
Believe
,
and
see
Divine
Love
,
thy
Father
coming
into
the
midst
of
the
Swine
to
thee
,
carrying
thee
in
a
rich
Chariot
made
of
his
own
Bosom
,
and
Embraces
,
heaping
kisses
upon
thee
,
as
he
carryeth
thee
.
So
Love
bringeth
thee
home
to
its
own
House
,
the
Heavenly
Palace
of
Love
.
There
Divin●
Love
cloatheth
thee
with
the
best
Garment
,
it
s
own
Native
,
and
Divine
Loveliness
:
Love
feasteth
thee
with
its
own
Joys
,
as
they
have
sprung
up
thorow
a
Death
for
thee
into
a
Resurrection
for
thee
also
.
Love
sweetneth
,
heightneth
all
thy
entertainment
with
its
own
Musick
resounding
with
a
Divine
Harmony
from
all
Heavenly
Hearts
,
all
Glorified
Spirits
round
about
thee
,
yea
,
from
all
things
in
Heaven
,
and
Earth
tuned
by
the
Eternal
Spirit
of
Love
itself
,
and
plaid
upon
in
a
most
exact
,
and
charming
Consort
.
Return
then
to
thy
true
self
,
thy
Father
,
and
to
Heaven
:
Heavenly
Love
is
all
these
.
It
is
also
thy
way
to
these
;
thy
Light
,
and
thy
Life
in
the
way
.
Believe
:
Say
not
now
;
O
that
I
could
believe
,
and
repent
!
Heavenly
Love
will
form
itself
into
inward
Divine
Meltings
,
Repentings
,
Acts
of
Faith
,
and
of
all
Grace
in
thee
.
Look
to
this
Love
,
and
live
Eternally
in
the
Bosom
of
Love
.
The
Unity
of
God
,
which
is
Love
is
thy
Root
,
which
will
rise
up
unto
a
Divine
sap
,
and
form
itself
into
all
Divine
Fruit
in
thee
if
thou
wait
for
it
.
For
thou
art
the
Off-spring
of
God
.
Use.
3.
The
Unity
of
God
is
the
Root
,
and
Reason
of
Holiness
.
The
Unity
of
God
is
the
Fountain
of
Love
,
of
all
Grace
,
and
Comfort
in
the
Gospel
The
Promises
are
all
made
to
this
one
Seed
,
which
is
Christ
in
the
Unity
of
the
Spirit
,
in
the
Unity
of
the
Divine
Nature
.
Thou
hast
then
no
further
any
part
,
or
portion
in
the
promises
of
the
Gospel
,
or
the
Comforts
of
Love
,
than
thou
abidest
in
the
Unity
of
Christ
,
and
of
the
Spirit
.
It
is
the
Seed
of
Love
,
which
is
a
Holy
,
and
Divine
Seed
;
it
is
the
Life
,
and
Fruit
of
this
Seed
,
on
which
,
as
on
the
Fleece
of
Gide●n
,
all
the
Dew
of
Divine
Blessings
falleth
.
Every
other
Seed
with
its
Life
,
and
Fruit
is
,
as
the
Mountains
of
Gilboah
,
on
which
no
Rain
,
or
Dew
of
any
Divine
Grace
,
or
Promise
descendeth
.
Abide
then
in
this
Love
,
which
is
the
Holy
Seed
in
thee
;
bring
forth
the
Fruits
of
this
Love
in
thy
whole
Life
.
So
shalt
thou
be
Blessed
in
thy
Seed
,
and
in
thy
Deed.
I
have
now
finished
the
third
Argument
for
the
confirmation
,
and
explication
of
the
third
Description
of
Divine
Love
which
was
this
;
The
Love
of
God
is
the
God
of
Love
.
For
the
Unity
of
God
is
the
most
high
,
and
holy
Love
.
I
pass
now
to
the
fourth
,
and
last
Argument
.
4.
Argu.
The
Mystery
of
the
Trinity
is
a
Mystery
of
Divine
Love
.
This
is
the
fourth
Argument
to
prove
,
that
God
is
Love
.
The
Divine
Philosopher
defineth
Love
to
be
a
Birth
in
a
Beautiful
Subject
.
As
the
New
Hierusalem
is
said
to
come
down
out
of
Heaven
,
a
Bride
ready
trimmed
:
so
out
of
the
Bosom
of
Divine
Love
opening
itself
,
as
a
Heaven
cometh
forth
the
Divine
Loveliness
,
the
Garden
of
Heaven
,
the
Heavenly
Paradise
.
This
is
the
Heavenly
Bride
.
In
this
Garden
Love
planteth
,
and
maketh
to
grow
all
Beautiful
,
and
Divine
Images
,
all
Heavenly
Pleasures
,
and
Joys
.
Divine
Love
,
and
the
Holy
Trinity
agree
in
this
,
that
they
are
a
Birth
,
and
a
Marriage
both
in
one
.
This
Mystery
is
figured
in
Paradise
in
the
first
Man
.
Adam
bringeth
Eve
forth
from
himself
.
Then
Adam
bringeth
forth
all
Living
in
and
by
Eve
.
Adam
first
bringeth
forth
Eve
,
the
Beautiful
Image
of
himself
,
and
of
that
Paradise
,
which
he
then
comprehended
,
and
carryed
about
with
him
in
his
own
Person
.
Then
he
brought
forth
all
Beautiful
Images
of
Humane
Life
,
and
Humane
Nature
in
this
Beautiful
Subject
by
the
Love-union
of
a
Paradisical
Marriage
.
In
like
manner
the
Supream
Love
first
bringeth
forth
the
Supream
Loveliness
,
the
Image
of
itself
.
Then
it
marryeth
itself
to
this
Beautiful
Image
,
and
bringeth
forth
in
the
Bosom
of
it
all
Lives
,
Loves
,
Lovelinesses
.
Delights
,
and
Glories
.
Thus
Divine
Love
is
a
Trinity
.
There
are
three
in
Divine
Love
.
1.
The
Love-spring
,
or
the
Divine
Fountain
of
Love
.
2.
The
Love-Birth
,
or
the
Divine
Birth
,
and
Image
of
Love
,
the
Supream
Loveliness
.
3.
The
Love-union
,
the
Divine
Union
between
these
two
,
the
Sacred
Fountain
,
and
the
Beautiful
Image
.
These
are
the
three
Properties
in
Divine
Love
,
which
are
all
one
Love
;
as
there
are
three
Persons
in
the
Divine
Nature
,
which
three
are
one
God
.
In
Love
,
and
in
God
these
three
are
the
same
Divine
Love
,
the
same
Divine
Nature
standing
in
distinct
and
opposite
Relations
to
itself
,
within
itself
,
infinitely
above
all
things
without
itself
.
These
Relations
are
in
both
the
same
.
1.
The
God-Head
in
the
Fat●er
is
Divine
Love
in
the
Fountain
,
the
Love-spring
of
Eternity
.
2.
The
God-Head
in
the
Son
is
Divine
Love
in
the
Birth
,
or
Image
,
the
Love-Birth
of
Eternity
.
3.
The
God-Head
in
the
Holy
Ghost
is
Divine
Love
in
its
Marriage-Union
between
the
Love-Spring
,
and
the
Love-Birth
,
the
Love-Union
in
Eternity
.
See
,
how
God
being
Love
is
compleat
in
Eternity
by
being
within
himself
a
Birth
,
and
a
Marriage
,
which
Two
include
all
Beauties
,
Sweetnesses
,
and
Blessed●ess●s
,
all
the
Beautiful
,
Sweet
,
and
Blessed
Fruits
of
Love
.
Learn
here
,
how
Honourable
Marriage
is
,
and
to
keep
the
Bed
of
Love
undefiled
.
God
hath
Sealed
upon
it
the
Image
of
the
most
Holy
,
and
Blessed
Trinity
,
the
Trinity
of
Divine
Love
,
the
Trinity
in
the
Divine
Nature
.
Marriage
in
Paradise
was
the
fairest
,
and
fullest
Figure
of
the
highest
and
sweetest
Mystery
in
Heaven
,
the
Ever-Blessed
Trinity
.
The
Jews
,
and
Gentiles
before
the
coming
of
the
Lord
Jesus
were
for
the
most
part
strangers
to
the
Doctrine
of
the
Trinity
.
They
were
therefore
loose
,
and
dissolute
in
the
rites
of
Marriage
.
They
made
nothing
of
Fornication
,
and
very
little
of
Adultery
.
The
Lord
in
the
Revelation
of
the
Gospel
at
once
unvaileth
the
glorious
face
of
the
God-Head
in
the
most
Blessed
Trinity
;
and
discovereth
the
sweet
,
and
beautiful
Figure
of
it
in
the
Holy
State
of
Marriage
.
Our
Saviour
by
the
Appearance
of
the
Divine
Nature
in
its
numbeless
Glories
shining
thorow
every
Created
Form
in
his
own
Mysterious
Person
,
as
thorow
their
proper
Figures
,
and
Images
hath
restored
all
things
.
He
hath
restored
Marriage
not
only
to
its
primitive
institution
in
Paradise
,
but
to
its
Eternal
Pattern
,
and
Original
in
Heaven
,
the
high
,
and
holy
Trinity
.
Preserve
carefully
this
Marriage-Glory
pure
from
Lusts
,
untroubled
by
passions
:
So
shall
you
see
with
the
Joy
of
Paradise
the
sacred
Impression
of
that
supream
Mystery
of
all
Divine
Loves
,
Lovelinesses
,
and
Delights
the
Trinity
in
the
Divine
Nature
set
,
as
the
Seal
of
Eternity
upon
it
.
So
shall
you
draw
down
the
Trinity
itself
with
all
its
secret
,
and
sacred
Treasures
of
Blessedness
to
inhabit
with
you
in
it
.
Blessed
are
they
,
who
hold
the
Band
of
Marriage
undefiled
,
unbroken
in
the
sweet
,
and
beautiful
Type
,
in
the
Glorious
Truth
of
the
Heavenly
Unity
in
the
most
Blessed
Trinity
.
We
have
said
something
in
general
to
shew
,
how
the
Mystery
of
the
Trinity
is
a
Mystery
of
Divine
Love
.
Let
us
launch
a
little
further
into
this
Sea
of
unexpressible
Sweetnesses
,
and
Beauties
by
contemplating
this
God-Head
of
pure
loves
in
the
several
Persons
of
the
Trinity
.
1.
The
God-Head
in
the
first
Person
;
the
Father
is
Divine
Love
in
its
Fountain
.
The
Father
in
the
Trinity
is
the
Love-spring
in
Eternity
:
A
D●vine
plenitude
,
or
fulness
,
an
unfathomable
deep
of
Divine
,
and
Unexpressible
Sweetness
ever
rising
up
,
ever
flowing
,
overflowing
all
things
;
this
is
the
Sacred
Person
of
the
Father
in
the
Trinity
,
this
is
the
Sacred
Spring
of
Divine
Love
in
Eternity
;
and
this
is
that
Fountain
so
dear
to
you
,
O
ye
Saints
!
out
of
which
you
all
are
made
to
drink
that
Sacred
Fountain
of
Free-Grace
.
I
shall
endeavour
to
open
this
beloved
Fountain
,
the
streams
of
which
are
the
Life
,
Love
,
and
Joy
of
all
things
in
Heaven
above
,
and
on
the
Earth
below
by
three
precious
inlets
into
it
.
1.
Inlet
.
The
Person
of
the
Father
is
Divine
Love
in
its
Glory
.
St.
Paul
speaking
of
the
Father
terminateth
all
the
mysteries
of
the
Gospel
in
the
Glory
of
his
Grace
,
as
the
Beginning
,
and
the
end
of
them
all
,
the
sweet
,
and
shining
Sea
,
from
which
they
come
,
into
which
they
all
run
again
.
Grace
is
the
name
of
Love
in
its
Freedom
,
Sweetness
,
and
Fulness
.
Every
thing
is
in
its
Glory
,
in
its
Fountain
.
For
there
it
is
fairest
,
freshest
,
sweetest
,
and
fullest
.
Love
is
in
its
Fountain
in
the
Person
of
the
Father
.
For
there
Love
is
in
its
Glory
.
There
is
a
Three-fold
Crown
;
the
Marriage-Crown
;
the
Crown
of
a
King
;
the
Crown
of
a
Conqueror
.
There
is
accordingly
a
Three-fold
Glory
.
1.
There
is
the
Glory
of
Beauty
.
This
is
that
of
the
Sun
which
sendeth
forth
his
Beams
thorow
all
things
,
and
outshineth
all
things
among
the
Earthly
,
and
Heavenly
Bodies
.
2.
There
is
the
Glory
of
Soveraignty
,
which
ruleth
over
all
.
3.
There
is
the
Glory
of
Victory
,
which
subdueth
all
things
to
itself
,
and
maketh
every
thing
an
Ornament
to
its
Triumph
.
This
Three-fold
Crown
doth
Love
wear
,
this
Three-fold
Glory
is
it
cloathed
with
in
the
Person
of
the
Father
.
It
is
the
Eternal
Sun
,
which
enlightneth
,
enliveneth
,
sweetneth
,
cheareth
all
things
by
its
Beams
sent
forth
thorow
all
from
the
heights
of
the
Heavens
above
to
the
depths
of
the
Sea
,
and
the
center
of
the
Earth
below
.
It
also
infinitely
surmounteth
all
things
in
Beauty
,
and
Sweetness
;
as
it
shineth
Eternally
.
It
is
the
great
King
,
that
swayeth
,
and
ruleth
all
every
where
by
its
Golden
Scepter
.
It
is
the
Glorious
Conqueror
,
which
pierceth
deep
into
the
hearts
of
all
,
which
subdueth
all
to
itself
by
its
flaming
Sword
of
Paradise
turning
every
way
.
By
this
Sword
it
cutteth
off
,
and
consumeth
all
Flesh
,
and
Earth
,
to
keep
that
out
of
Paradise
,
and
from
the
Tree
of
Life
.
By
this
Sword
it
refineth
,
and
converteth
all
into
a
pure
,
and
Heavenly
Flame
,
into
Spirit
.
So
it
bringeth
them
into
Paradise
,
to
the
Tree
of
Life
in
the
midst
of
it
.
Every
thing
every
where
doth
Victorious
Love
make
the
Subject
of
its
Conquests
,
and
the
Ornament
of
its
Triumphs
.
This
is
Divine
Love
in
its
Glory
,
in
its
Fountain
.
This
is
the
Divine
Nature
in
the
Person
of
the
Father
.
This
is
the
Glory
of
Free-Grace
.
2.
Inlet
into
the
Fountain
of
Divine
Love
.
All
the
Riches
of
Love
are
seated
in
the
Person
of
the
Father
.
The
Apostle
applyeth
the
Riches
of
Grace
to
the
Father
,
Ephes.
1.
7.
According
to
the
Riches
of
his
Grace
.
Three
things
meet
in
Riches
,
Preciousness
,
Plenty
,
Power
.
Every
thing
is
purest
,
and
so
most
precious
;
every
thing
is
most
united
,
and
so
most
plentiful
,
and
so
most
powerful
;
every
thing
thus
is
richest
in
its
Fountain
.
The
first
Person
is
the
Fountain
of
Divine
Love
.
For
in
him
are
the
riches
of
Grace
.
Love
is
Richest
in
the
Father
.
The
heart
of
the
Father
is
the
Treasury
of
Love
.
No
where
is
Love
so
pure
,
so
unal●ayed
,
so
precious
,
as
in
the
heart
of
the
Father
.
Traffick
,
O
Man
,
for
the
Treasure
of
this
Love
with
all
thy
faculties
,
with
all
that
thou
hast
,
and
art
.
This
Merchandise
is
beyond
that
of
Gold
,
and
Rubies
:
Traffick
to
this
Coast
of
Spices
,
to
this
Land
of
rich
,
and
precious
Cordials
,
the
Land
of
the
purest
Love
,
the
heart
of
the
Father
.
No
where
is
Love
so
plentiful
,
in
such
abundance
,
as
in
the
heart
of
the
Father
:
The
heart
of
the
Father
is
infinitely
larger
than
the
Sea
:
yet
doth
Love
cover
it
,
as
waters
do
the
Sea
,
where
it
is
deepest
,
when
it
is
fullest
.
Cast
thy
world
of
Sins
,
O
guilty
Soul
,
with
all
thy
Mountains
of
guilt
into
this
Sea
of
Love
.
Love
shall
cover
them
,
that
they
shall
never
appear
more
.
If
thou
seek
for
them
,
thou
shalt
not
find
them
.
Come
,
drink
thy
fill
of
Loves
,
O
dry
,
and
thirsty
Soul
,
from
this
rich
,
and
full
Spring
in
the
heart
of
the
Father
.
Come
,
thou
most
insatiate
Soul
,
cast
thy self
into
this
full
Sea
of
Loves
in
the
Bosom
of
the
Father
,
hath
thy self
,
roul
thy self
in
the
midst
of
its
rich
Billows
,
which
rise
as
high
as
Heaven
.
No
where
is
Love
so
powerful
,
so
irresistible
,
so
full
of
vertue
,
as
in
the
heart
of
the
Father
.
Wash
thy
heart
in
this
Fountain
,
and
it
shall
be
healed
of
the
Leprosy
of
every
Lust.
Lay
thy
heart
down
in
this
Spring
in
the
Bosom
of
the
Father
,
and
all
its
hardnesses
shall
be
dissolved
.
Drink
in
these
waters
of
Love
fresh
from
the
heart
of
the
Father
,
and
it
shall
be
a
powerful
Cordial
in
thine
heart
.
It
shall
restore
thy
Life
,
thy
Strength
,
the
complexion
of
thy
Soul
,
thy
Beauty
,
thy
Spirits
,
thy
Joys
as
at
first
,
as
in
Paradise
,
as
in
Heaven
,
as
in
thine
Eternal
Original
.
3.
Inlet
.
The
Father
in
the
Trinity
is
the
Fountain
of
all
Relations
,
and
so
the
Fountain
of
Love
.
Father
is
the
sweetest
of
all
Names
,
the
Name
of
the
highest
,
tenderest
,
purest
,
and
most
perfect
sweetness
.
A
Father
is
the
first
Relation
,
and
the
Fountain
of
all
Relations
.
Adam
was
first
a
Father
,
then
a
Husband
.
So
the
Humane
Nature
from
him
streamed
forth
into
Husband
,
and
Wives
,
Sons
,
and
Daughters
,
Brethren
,
and
Sisters
,
into
all
Degrees
of
Kindred
,
Allyances
,
and
Friendships
.
Ephes.
3.
15.
St.
Paul
saith
,
that
from
the
Father
the
whole
Family
in
Heaven
,
and
Earth
is
named
.
Some
render
that
word
Family
,
the
Fatherhood
,
or
Paternity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
Fathers
in
that
Relation
,
all
the
Fatherhoods
,
and
Paternities
of
every
Father
in
Heaven
,
and
Earth
lyeth
first
in
that
first
Father
,
the
first
Person
in
the
Trinity
,
as
in
their
Fountain
.
What
comfort
is
this
to
every
tender
,
careful
grieved
Father
of
every
sick
,
sinful
,
or
lost
Child
.
The
true
Father
to
thy
Child
,
which
acteth
the
part
of
the
Father
behind
the
vail
of
the
shadowy
Father
in
thee
,
is
the
Father
in
the
Trinity
.
He
is
the
strength
,
sweetness
,
and
truth
of
the
Relation
every
where
.
The
Paternity
,
the
Fatherhood
every
where
is
named
from
him
.
But
if
we
take
the
word
according
to
our
Translation
,
it
affordeth
us
the
same
sweet
sense
more
fully
.
The
whole
Family
in
Heaven
,
and
Earth
is
named
from
him
,
from
the
Father
of
our
Lord
Jesus
.
A
Family
is
a
chain
of
Relations
,
which
are
as
so
many
Links
in
the
chain
fastned
one
to
another
,
Father
,
Mother
,
Husband
,
Wife
,
Brother
,
Sister
,
Children
,
Friends
.
All
these
are
named
from
the
Eternal
Father
.
All
these
sweet
,
dear
names
of
Union
,
of
Love
,
agree
first
,
most
properly
,
most
truly
to
him
,
who
is
the
Supream
Unity
,
the
Original
,
and
Fountain
of
all
Unions
,
of
all
Love
.
All
these
are
named
from
him
.
He
is
the
true
Parent
in
the
Parents
,
the
true
Child
,
Husband
,
Wife
,
Brother
,
Sister
,
Friend
in
thy
Child
,
thy
Husband
,
thy
Wife
,
thy
Brother
,
thy
Sister
,
thy
Friends
.
He
is
descended
into
all
these
,
shadoweth
himself
under
them
,
subsisteth
,
as
the
truth
,
and
substance
in
them
.
It
is
this
descent
of
his
in
them
,
this
Presence
,
and
Appearance
of
his
,
which
giveth
these
names
to
them
.
Love
is
either
the
Relation
itself
,
or
the
Blood
,
which
runneth
along
in
the
vein
of
every
Relation
.
Every
Relation
is
a
Union
.
Every
Union
is
Love
in
its
proper
kind
,
and
degree
.
The
Original
,
the
Fountain
of
all
Unions
,
of
all
Loves
,
of
all
Relations
is
the
Supream
Unity
,
which
is
the
Father
,
the
first
Person
in
the
Trinity
.
All
Relations
in
Heaven
,
and
Earth
,
all
Unions
are
broken
pieces
of
the
great
Diamond
of
Divine
Love
.
The
Father
is
this
great
Diamond
of
Divine
Love
,
Entire
,
Eternal
,
the
first
,
and
highest
Unity
,
in
which
all
Unions
lie
together
undivided
,
compleat
,
making
up
one
Sweetness
,
which
hath
the
names
,
and
rellishes
of
all
sweetnesses
,
which
giveth
name
,
and
rellish
to
every
sweetness
,
which
is
above
all
names
,
and
rellishes
,
unexpressible
,
incomprehensible
.
This
is
the
Love-spring
in
the
Trinity
of
Divine
Love
.
This
is
the
Father
in
the
Trinity
of
the
Divine
Nature
.
Use.
1.
Give
all
Glory
to
Free-Grace
.
Ascribe
all
Riches
to
it
.
Set
your
Love
upon
it
.
This
is
the
Fountain
of
Divine
Love
in
the
Bosom
of
the
Father
.
This
is
the
Fountain
of
Israel
.
This
is
the
Fountain
of
the
God
Head
.
This
is
your
own
,
your
only
Fountain
,
O
Saints
!
All
your
streams
of
Life
,
Grace
,
Comfort
,
Glory
arise
out
of
this
Love-spring
in
Eternity
,
which
is
the
heart
of
the
Father
.
This
is
the
Fountain
,
this
is
the
Father
of
Jesus
Christ
,
your
Fountain
,
and
Father
in
him
.
He
that
hath
drunk
the
Waters
of
Life
,
and
Love
from
this
Well
,
will
never
thirst
more
after
any
other
Waters
,
or
drink
of
any
other
Spring
.
We
read
in
Numbers
of
a
Well
in
the
Wilderness
,
which
the
Princes
digged
with
their
Staves
,
and
sung
to
it
;
Spring
O
Well
.
O
wandring
Souls
,
behold
your
Well
,
which
is
before
you
in
every
Wilderness
.
The
Prince
of
Life
,
your
Jesus
hath
dig'd
,
and
opened
it
for
you
from
the
depths
of
the
God-Head
with
the
Staff
,
the
Scepter
of
his
Spirit
.
Look
to
no
other
Fountain
.
But
sing
continually
to
this
;
Spring
O
Well
;
Spring
O
thou
heart
of
the
Father
;
Spring
in
mine
heart
;
Spring
with
streams
of
Divine
Truth
;
Spring
with
streams
of
Divine
Strength
;
Spring
with
streams
of
Divine
Joy
;
Send
forth
thy
streams
over
all
my
Soul
,
and
Body
;
Make
all
my
powers
,
and
parts
to
sing
like
the
Garden
of
Eden
!
O
thou
Fountain
of
Gardens
,
My
Prince
hath
dig'd
,
and
opened
thee
in
my
heart
,
O
thou
heart
of
the
Father
,
with
the
Staff
of
his
Spirit
.
Open
mine
Eyes
,
O
Blessed
Spirit
,
that
by
thee
I
may
see
this
Fountain
,
which
by
thee
is
opened
in
me
!
It
was
at
the
Fountain
,
that
Jacob
,
and
his
beloved
Rachel
first
met
.
The
Daughters
of
Laban
came
thither
to
water
their
Flocks
.
But
the
Well
had
a
great
stone
upon
it
,
which
they
could
not
move
.
Jacob
rolled
away
the
Stone
,
and
watered
their
Flocks
for
them
:
From
thence
they
brought
Jacob
to
their
Fathers
House
,
knew
him
for
their
neer
Kinsman
,
and
were
marryed
to
him
.
It
is
at
this
Fountain
of
Free-Grace
,
that
the
Lord
Jesus
,
and
the
elect
Soul
first
meet
.
Sin
,
Death
,
and
Wrath
make
the
Stone
,
which
cover
this
Spring
.
The
Lord
Jesus
rolleth
away
this
Stone
,
that
thou
,
and
all
thy
Fathers
Flocks
with
thee
,
all
the
Principles
,
and
Powers
of
Life
in
thee
may
drink
of
this
Well
.
Here
the
Lord
Jesus
looketh
upon
thee
,
and
loveth
thee
.
Here
he
maketh
himself
known
to
thee
,
to
be
thy
Brother
,
and
taketh
thee
to
be
his
Bride
:
From
this
Well
he
goeth
home
with
thee
unto
thy
Fathers
House
,
into
thine
heart
,
into
thy
natural
Spirit
,
and
thine
Earthly
Image
,
in
these
to
marry
thee
to
himself
,
to
make
the
fruitful
to
Eternal
Glory
,
to
enclose
this
door
of
thy
natural
Spirit
with
Boards
of
Cedar
,
a
Divine
Beauty
,
Sweetness
,
and
Incorruptibility
,
to
build
upon
the
wall
of
thine
Earthly
Image
,
a
Palace
of
Silver
,
into
which
he
will
invite
his
Father
,
the
Holy
Angels
,
all
glorified
Spirits
to
feast
,
and
inhabit
with
himself
,
and
thee
.
There
was
often
contention
for
Wells
between
the
Servants
of
Abimelech
,
and
the
Servants
of
Isaac
.
These
digged
them
,
and
the
others
stopped
them
up
.
Contend
,
O
Believers
,
for
this
your
Well
of
Free-Grace
:
Suffer
no
Aegyptians
,
or
Philistines
,
to
stop
it
up
by
casting
in
the
Earth
,
or
Stones
,
and
Rubbish
of
Free-Will
,
of
any
Wisdom
,
Work
,
or
Worth
in
the
Creature
.
As
Earth
cast
into
a
Spring
defileth
it
:
so
by
every
thing
of
the
Creature
mingled
with
the
Waters
of
this
Fountain
,
they
lose
their
clearness
,
their
sweetness
,
their
vertue
.
Keep
this
Spring
of
the
Fathers
heart
,
of
Free-Grace
pure
.
So
shalt
thou
see
a
clear
,
shining
deep
of
Divine
Sweetnesses
without
any
Bottom
,
the
Glorious
Deep
of
Eternity
itself
.
In
the
clearness
of
this
Spring
shalt
thou
see
thine
own
Face
.
From
the
freshness
of
this
Spring
thou
shalt
drink
in
perpetually
new
Floods
of
all
living
Sweetnesses
.
With
the
pure
Waters
of
this
Spring
thou
shalt
preserve
thine
heart
ever
new
,
ever
soft
,
ever
flourishing
with
all
Joys
,
ever
fruitful
in
all
Graces
.
O
Saints
!
Keep
this
Love-Spring
,
the
Fountain
of
Free-Grace
open
,
keep
it
pure
in
your
Spirits
.
Use.
2.
Learn
this
Divine
skill
,
O
Christians
,
which
comprehendeth
all
the
rich
mysteries
of
the
Gospel
in
it
.
Rise
up
new
every
moment
with
all
things
round
about
you
out
of
this
Fountain
of
Love
in
Eternity
,
the
Bosom
of
the
Father
.
Return
again
every
moment
with
all
your
troop
into
this
Fountain
of
Love
,
the
Bosom
of
the
Father
.
Lay
your selves
down
for
ever
here
Here
alone
is
Jesus
Christ
in
his
naked
Beauties
,
nakedly
embraced
.
Seek
,
see
,
and
enjoy
all
your
pleasant
Relations
,
all
pleasant
Unions
in
this
Unity
of
Divine
Love
,
the
heart
of
the
Father
,
as
in
their
proper
Fountain
.
Here
is
the
Truth
,
here
is
the
Life
of
them
all
,
in
their
Original
.
Here
they
are
unchangeable
.
Here
they
are
,
as
Sun-beams
,
before
they
come
forth
,
descend
,
divide
,
grow
shadowy
,
and
fading
.
As
we
keep
Flowers
fresh
by
setting
their
stalks
in
Water
:
So
say
of
all
your
Relations
in
their
shadows
on
Earth
,
of
all
your
sweet
things
with
their
Sweetnesses
;
Who
is
their
Father
?
Answer
thy self
;
The
Fountain
of
Love
.
Then
keep
them
with
their
stalks
in
this
Fountain
.
So
shall
they
be
ever
fresh
,
ever
sweet
to
thee
.
2.
Person
.
The
Love-Birth
.
God
is
Love
.
The
three
Persons
in
the
Trinity
are
Love
in
a
three-fold
Form
,
and
Property
,
or
in
a
threefold
Distinct
,
and
opposite
Relation
to
itself
,
within
itself
,
for
the
enjoyment
of
itself
in
the
secret
of
Eternity
,
abstracted
from
all
Creatures
,
infinitely
before
them
,
and
above
them
.
I
have
spoken
of
the
first
Person
in
this
Trinity
of
Divine
Love
,
the
Father
,
the
Fountain
of
Love
in
Eternity
.
I
come
now
to
speak
of
the
second
Person
.
The
God-Head
in
the
second
Person
is
Divine
Love
in
its
Eternal
Birth
,
and
Image
,
The
Fountain
of
Divine
Love
,
which
is
the
Father
,
bringeth
forth
from
itself
,
within
itself
an
Eternal
Birth
,
the
compleat
Image
of
itself
,
the
Supreme
Loveliness
,
and
Beauty
.
This
is
our
Jesus
in
the
Bosom
of
the
Father
.
I
shall
endeavour
to
draw
the
Curtain
from
before
this
Blessed
,
and
Glorious
Birth
of
Divine
Love
,
the
Beloved
,
the
only
one
of
all
Holy
,
and
Heavenly
Spirits
.
I
shall
endeavour
to
set
this
most
desired
,
and
most
pleasant
Person
our
Lord
Jesus
before
the
Eyes
of
your
mind
by
five
Characters
,
or
Marks
.
The
second
Person
in
the
Trinity
is
.
1.
The
Birth
,
or
Image
of
Divine
Love
.
2.
The
First
.
3.
The
Fairest
.
4.
The
Freshest
.
5.
The
Fullest
Birth
,
and
Image
of
Divine
Love
.
1.
Character
.
The
Lord
Jesus
is
the
Birth
,
or
Image
of
Divine
Love
.
The
Heathen
in
their
Divinity
tell
us
of
two
Twin-Loves
in
Heaven
,
which
exactly
answer
one
the
other
.
Thus
Love
,
which
is
the
Divine
Nature
,
subsisteth
in
two
Forms
,
two
Persons
,
the
Father
,
and
the
Son
,
which
are
two
Loves
,
and
the
same
,
equally
compleat
,
equally
loving
,
equally
lovely
,
equally
beloved
.
Adam
in
Paradise
brought
forth
Eve
to
be
ever
before
him
,
a
meet
help
for
him
.
So
the
Father
,
and
Fountain
of
Love
bringeth
forth
in
its
own
Bosom
this
Son
of
Love
,
this
Divine
Image
of
Love
,
to
be
ever
before
it
,
a
meet
help
to
it
,
that
Love
in
this
entire
Image
of
itself
may
perfectly
behold
,
possess
,
enjoy
,
and
multiply
itself
to
Eternity
.
Mat.
3.
17.
The
Father
speaketh
to
Jesus
Christ
from
Heaven
:
This
is
my
Beloved
Son
,
in
whom
I
am
well
pleased
.
Jesus
Christ
is
the
Supreme
object
of
Divine
Love
,
the
Supreme
Loveliness
,
and
so
the
Birth
,
or
Image
of
Divine
Love
,
the
Son
of
Loves
.
In
Divine
things
every
faculty
,
or
power
brinketh
forth
its
proper
object
,
which
is
its
perfection
from
itself
,
within
itself
,
that
it
may
be
independent
,
and
undivided
in
all
its
Joys
,
in
all
its
Glories
.
The
Divine
understanding
is
the
Sun
,
and
Spring
of
Divine
Truth
,
which
is
the
light
of
its
Life
,
its
Object
,
and
its
Beauty
.
The
Divine
Will
is
the
center
of
all
Divine
goodness
,
which
is
its
proper
Object
,
and
Crown
.
There
it
Eternally
riseth
up
.
There
it
Eternally
resteth
.
So
Divine
Love
in
the
Person
of
the
Father
is
the
Parent
,
and
the
Bridegroom
of
the
Divine
Loveliness
in
the
Person
of
the
Son
.
This
is
my
Beloved
Son
,
saith
the
Father
from
Heaven
,
in
whom
I
am
well
pleased
.
All
the
Joys
of
the
Father
are
full
;
all
his
pleasures
compleat
here
.
All
Seeds
of
Love
in
the
heart
of
the
Father
are
here
sprung
up
into
the
fair
Flowers
of
all
Beauty
,
into
the
ripe
Fruit
of
all
delights
within
his
own
Bosom
in
the
Person
of
Christ
.
This
is
the
only
Birth
,
Image
,
and
Object
of
the
Father
,
the
Love-Spring
;
its
Birth
,
and
its
Bride
within
itself
.
The
Father
,
the
Love-Spring
bringeth
forth
this
Love-Birth
,
and
lovely
Image
,
the
Son
of
Love
;
that
Love
may
be
both
,
a
Bridegroom
,
and
a
Bride
to
itself
.
The
Persian
Prince
called
Alcibiades
his
Garden
of
Pleasure
.
The
Father
in
the
Trinity
is
the
Fountain
of
Love
:
The
Son
is
the
Garden
of
Love
rising
up
within
this
Fountain
.
Here
the
Father
of
Love
soweth
all
the
precious
Seeds
of
Divine
Love
.
Here
so
soon
,
as
they
are
sown
,
they
spring
up
into
ripe
Fruits
,
of
which
the
Father
eateth
,
and
with
which
he
delighteth
himself
in
his
Garden
.
This
is
the
Circle
of
Eternity
;
Love
Eternally
sowing
the
rich
Seeds
,
Eternally
feasting
upon
the
ripe
Fruits
of
Divine
Love
in
his
Garden
of
Love
.
Use.
1.
Christians
,
seek
your selves
,
your
Love-Birth
in
this
Eternal
Love-Birth
of
the
Son
.
Seek
the
Original
,
and
true
Image
of
your selves
in
this
Eternal
Image
of
Divine
Love
.
See
your selves
,
seeds
of
Love
sown
in
this
Garden
of
Love
from
Eternity
;
ripe
Fruits
of
Love
flourishing
in
it
Eternally
.
This
is
the
dearest
Jewel
of
a
Saint
;
that
Jewel
,
which
the
Saints
wear
in
their
Bosom
,
next
their
heart
,
with
the
sight
of
which
they
renew
their
vigour
,
and
their
beauty
,
recreate
all
their
spiritual
senses
;
I
mean
the
rich
Jewel
of
Electing
Love
,
the
Love
of
Election
.
In
this
Jewel
a
Believer
seeth
with
the
Eye
of
his
Faith
God
the
Father
,
the
Fountain
of
Love
in
Eternity
,
God
the
Son
an
Eternal
Birth
of
Divine
Love
from
this
Fountain
,
an
Eternal
Image
,
an
Eternal
Garden
of
Divine
Love
in
this
Fountain
;
himself
born
in
this
birth
of
Love
,
himself
a
lovely
Image
in
this
Image
of
Love
,
himself
a
Tree
of
Love
in
this
Garden
of
Love
.
Blessed
is
he
,
who
hath
this
Testimony
in
his
heart
,
and
from
Heaven
,
that
he
was
born
here
;
that
here
he
rose
up
first
out
of
the
heart
of
the
Father
;
that
here
he
first
appeared
to
the
Eye
of
the
Father
;
that
here
the
Father
set
his
Love
upon
him
,
and
took
pleasure
in
him
.
He
hath
saved
us
,
saith
St.
Paul
of
the
Father
,
Not
according
to
works
which
we
have
done
,
but
according
to
his
own
purpose
,
and
Grace
given
to
us
in
Jesus
Christ
before
the
World
was
,
2
Tim.
1.
9.
Grace
given
to
us
in
Christ
before
the
World
was
.
See
your
Love-birth
in
the
Eternal
Love-birth
of
the
Lord
Jesus
,
O
Believers
.
His
purpose
,
and
Grace
given
to
us
in
Jesus
Christ
before
the
World
was
.
See
the
Fountain
of
Divine
Love
in
the
heart
of
the
Father
his
purpose
,
and
all
the
Births
,
all
the
Images
,
all
the
Gardens
of
Divine
Love
rising
up
from
the
sweet
,
and
blessed
depths
of
that
Fountain
,
all
comprehended
in
that
only
Birth
,
that
only
Image
,
that
only
Garden
of
Divine
Love
,
the
Lord
Jesus
.
Use.
2.
Seek
this
Love-Birth
in
your selves
.
When
it
pleased
the
Father
to
reveal
his
Son
in
me
;
saith
St.
Paul
speaking
of
the
new
Birth
in
himself
.
When
the
Father
openeth
himself
,
as
a
Fountain
of
Divine
Love
in
your
Spirits
;
when
the
Lord
Jesus
ariseth
up
,
and
appeareth
to
you
,
as
the
Birth
,
and
Image
of
Divine
Love
within
this
Fountain
;
when
your selves
appear
in
him
one
Love-Birth
in
this
Fountain
of
Love
together
with
him
;
then
may
you
rejoice
,
and
say
;
now
I
live
;
now
I
am
new-born
from
the
Love-spring
on
high
,
in
the
highest
Glory
.
You
that
have
the
mystery
of
this
Divine
Birth
revealed
in
you
,
who
see
the
Garden
of
Love
flourishing
in
the
midst
of
the
Fountain
of
Love
within
you
;
retire
into
this
Fountain
,
into
the
Garden
in
the
Fountain
,
the
Lord
Jesus
in
the
Bosom
of
the
Father
.
Walk
there
,
solace
your selves
there
,
hide
your selves
among
the
Trees
of
Divine
Loveliness
,
and
Love
from
the
strife
of
Spirits
.
Here
you
shall
be
fed
with
the
Fruit
from
these
Trees
,
until
the
storm
of
Wrath
be
over
past
.
2.
Character
.
The
Son
of
God
is
the
first
Birth
of
Divine
Love
.
It
is
said
of
him
,
Mic.
5.
3.
His
goings
forth
are
from
everlasting
.
The
goings
forth
of
the
Lord
Jesus
the
first
Birth
,
and
Image
of
Divine
Love
from
the
Bosom
of
the
Father
,
the
Fountain
of
Love
are
Eternal
,
without
Beginning
.
The
goings
forth
of
the
Light
,
which
is
the
first
,
the
beautiful
Birth
,
and
Image
of
the
Sun
,
were
from
the
beginning
of
the
Creation
.
So
soon
,
as
the
Sun
had
a
being
,
it
had
Beams
.
There
was
no
moment
,
in
which
the
Sun
was
without
its
circle
of
Beams
,
no
more
,
than
the
Beams
were
without
the
Sun
.
In
like
manner
the
Lord
Jesus
,
who
is
the
Light
,
the
Brightness
,
the
Beautiful
Image
of
Divine
Love
had
his
Birth
from
Eternity
together
with
the
Being
of
the
Father
.
This
Fountain
in
Eternity
was
no
more
without
this
Image
the
circle
of
all
its
Beauties
shining
in
the
midst
of
it
,
than
this
living
,
and
lovely
Image
of
all
Glories
was
without
its
Fountain
,
from
the
unsearchable
depth
of
whose
Divine
sweetnesses
it
riseth
up
continually
.
The
Father
is
no
more
without
the
Son
,
than
the
Son
without
the
Father
.
Both
are
from
Eternity
,
both
equally
Eternal
in
this
sacred
Mystery
,
and
Trinity
of
the
Divine
Nature
,
of
Divine
Love
.
Prov.
8.
This
Son
of
Love
is
brought
in
speaking
of
himself
,
and
his
Father
:
Before
the
Mountains
were
formed
,
ere
yet
the
foundations
of
the
Earth
were
laid
,
I
was
before
him
,
as
one
brought
up
with
him
,
his
delight
day
by
day
.
Before
all
the
Creatures
in
Eternity
,
the
Lord
Jesus
alone
was
with
the
Father
,
and
none
other
besides
him
.
He
was
bred
up
together
with
him
,
the
Lamb
,
the
lovely
,
the
beloved
Birth
,
and
Object
of
all
his
Loves
,
the
delight
of
his
Eyes
,
that
fed
at
his
Table
,
and
lay
in
his
Bosom
.
If
you
ask
now
▪
what
the
Father
did
,
before
he
made
the
World
;
the
answer
is
full
,
and
sweet
▪
the
Father
in
the
infiniteness
of
Eternity
brought
forth
Jesus
Christ
,
delighted
himself
in
Jesus
Christ
,
the
only
Birth
of
all
his
Love
,
and
Desires
,
the
entir●
Image
of
all
his
Loves
,
and
Joys
.
Use.
If
you
would
be
Holy
,
Heavenly
,
and
Happy
,
if
you
would
be
perfect
in
all
Graces
,
Joys
,
and
Glories
,
as
your
Heavenly
Father
is
perfect
:
〈◊〉
like
him
in
this
.
He
is
taken
up
with
his
Son
Jesus
alone
before
,
above
a
Creatures
in
Eternity
.
Let
this
Jesus
as
he
is
the
Birth
,
and
Image
of
all
D●●vine
Loves
in
the
Father
the
Fountain
of
Love
be
your
only
one
,
the
〈◊〉
Birth
,
and
beautiful
Image
of
your
Spirits
,
continually
before
you
,
bred
〈◊〉
with
you
into
every
Age
,
Form
,
and
State
,
your
only
delight
day
by
da
▪
.
This
is
the
first
Bir●●
of
Love
,
the
Birth
of
Love
in
Eternity
.
All
those
Birth
of
Love
,
and
lovely
Images
,
which
are
in
the
Creature
Shadowy
,
Finite
,
F●●ding
are
here
Substantial
,
a
Spiritual
,
and
Heavenly
Substance
,
Infinite
,
Endles●
Ever-flourishing
.
3.
Character
.
The
Lord
Jesus
,
as
he
is
the
second
Person
in
the
Trinity
is
the
fair●●
Birth
of
Divine
Love
.
We
read
,
1
Cor.
13.
5.
Love
behaveth
not
itself
unseem●
doth
nothing
uncomely
.
The
word
uncomely
,
signifieth
a
want
of
Proportion
.
Ha●●mony
,
Order
,
Figure
,
which
make
all
Beauty
,
and
Musick
every
where
.
Lo●●
can
conceive
,
can
form
nothing
within
itself
,
can
bring
forth
nothing
fro●
itself
,
but
its
proper
Object
,
its
proper
effect
,
which
is
suitable
to
it
.
〈◊〉
is
Loveliness
,
and
Beauty
.
As
the
Trees
of
Paradise
had
their
Seed
in
them
so
every
Birth
of
Love
is
in
every
part
full
of
the
Seeds
of
Love
,
by
which
begetteth
Love
again
;
full
of
the
Beams
of
Love
,
which
kindle
the
swe●
heat
,
and
fire
of
Love
.
This
is
loveliness
,
which
soweth
the
Seeds
of
Lo●●
and
sendeth
forth
the
Beams
of
Love
into
Spirits
round
about
it
.
As
the
〈◊〉
the
Supreme
Eye
of
the
visible
World
is
to
the
Light
:
so
is
Love
,
the
Ey●●
and
heart
of
Eternity
to
loveliness
.
Loveliness
is
the
proper
Emanation
,
〈◊〉
Image
of
Love
,
by
which
it
planteth
itself
in
all
Eyes
,
and
Hearts
,
attract●●
all
things
into
the
Golden
Circle
,
and
Center
,
into
the
Glorious
Palace
of
〈◊〉
Blessed
,
and
Eternal
Unity
in
itself
,
which
is
itself
.
Love
then
bringeth
forth
Loveliness
,
and
Beauty
;
the
Divine
Love
,
al●
vine
Loveliness
,
and
Beauty
;
the
Supreme
Love
,
the
Supreme
Loveliness
,
and
Beauty
.
So
the
Lord
Jesus
is
Beauty
itself
,
a
Divine●
Beauty
,
the
Supream
Beauty
,
the
fairest
Birth
of
Love
,
being
the
first
,
the
only
Birth
of
the
Father
,
the
Fountain
of
Divine
Love
,
Love
at
the
highest
,
Love
in
its
first
Sweetness
.
John
1.
14.
We
,
saith
the
Holy
Apostle
speaking
of
Jesus
Christ
,
saw
his
Glory
,
the
Glory
,
as
of
the
Only-begotten
Son
of
God
.
The
Son
of
God
is
the
only
Birth
of
Love
from
the
Father
the
Fountain
of
Love
,
in
two
respects
;
Comparatively
;
Comprehensively
.
First
,
The
Lord
Jesus
is
the
only
Birth
,
and
Image
of
Divine
Love
Comparatively
for
his
excelling
loveliness
.
We
saw
his
Glory
,
as
the
Glory
of
the
Only-begotten
of
the
Father
.
So
great
a
Glory
shineth
in
his
Person
,
as
darkneth
all
other
Beauties
,
all
other
Births
,
and
Images
of
Love
,
maketh
them
quite
to
disappear
,
and
seem
none
at
all
.
Secondly
,
Our
Beloved
Jesus
is
the
only
Birth
,
and
Image
of
Divine
Love
Comprehensively
.
All
his
Saints
are
in
thine
hand
.
All
Holy
Births
,
and
Images
of
the
Father
,
the
Spring
of
Love
in
Eternity
;
all
Divine
Lovelinesses
the
works
of
this
curious
Workman
;
all
the
Jewels
of
Beauty
framed
by
the
skill
of
the
first
,
and
Supreme
Love
in
the
heart
of
the
Father
,
all
are
comprehended
in
this
Birth
,
and
Image
,
all
adorn
the
Person
of
Jesus
Christ
,
are
there
in
their
highest
lustre
,
and
take
their
Beauty
from
him
.
Thus
is
the
Son
of
God
the
fairest
Birth
,
and
Image
of
Divine
Love
.
Use.
1.
O
Sinners
!
This
is
that
Jesus
,
who
wooeth
you
,
the
fairest
of
all
things
,
Beauty
itself
,
the
Divine
,
the
Supreme
Beauty
.
Object
no
more
against
him
,
and
your
union
with
him
.
Obj.
1.
Say
not
,
you
are
unworthy
of
him
,
it
cannot
be
,
that
he
should
love
Creatures
so
unlovely
as
you
are
.
Ans.
He
,
who
would
be
your
Bridegroom
,
will
be
your
Beauty
.
What
Bosom
of
the
Highest
,
and
Divinest
Love
are
you
not
fit
for
,
when
he
,
who
is
the
Highest
,
and
Divinest
Beauty
is
your
Loveliness
?
What
stains
can
appear
in
you
,
when
the
fairest
Image
from
the
Fountain
of
Love
comprehending
in
itself
innumerable
Glories
,
all
Divine
,
all
Supreme
,
descendeth
upon
you
,
and
wrappeth
you
up
entirely
in
itself
?
Obj
,
2.
Say
not
,
you
are
unfit
,
you
cannot
believe
his
Love
,
you
cannot
love
him
again
,
you
shall
never
be
pure
,
and
lovely
like
him
,
to
please
him
,
to
honour
him
.
Ans.
He
,
who
offereth
himself
to
be
your
Beauty
,
and
Loveliness
,
will
be
your
Lover
,
your
Bridegroom
.
This
Glorious
Spirit
the
Life
of
all
Divine
Loveliness
will
be
the
Husband
of
your
Spirits
.
All
your
Fruit
shall
be
from
him
.
He
,
who
is
the
fairest
Birth
,
and
Image
from
the
Fountain
of
Love
,
will
be
the
Birth
of
all
Spiritual
,
and
Heavenly
Beauties
in
you
,
of
all
Graces
,
Comforts
,
and
Glories
.
He
will
be
the
lovely
Image
springing
up
,
the
root
of
Love
,
the
heart
of
the
Father
into
your
whole
Spirit
,
Soul
,
and
Body
.
Object
then
no
more
.
Make
plain
his
way
.
Lay
open
your
hearts
to
this
Jesus
,
who
cometh
to
be
a
Divine
Beauty
to
thy
Person
,
a
Divine
Bridegroom
to
thy
Spirit
,
the
Divine
Birth
of
Faith
,
of
Love
,
of
all
Graces
,
Glories
,
Joys
,
and
Immortality
in
thee
.
He
will
be
better
to
thee
than
all
thy
Righteousness
;
sweeter
to
thee
than
all
thy
Lusts
;
Lovelier
than
all
the
Idol●
of
thine
Eyes
,
and
Heart
;
Fruitfuller
than
all
thine
hopes
.
Use.
2.
O
Saints
!
Behold
another
of
your
rich
Jewels
.
See
here
that
Jewel
,
which
when
you
wear
,
filleth
Heaven
,
and
Earth
with
the
brightness
,
and
sweetness
of
its
light
round
about
you
;
dazleth
,
blindeth
,
and
confoundeth
the
Devils
,
that
they
cannot
come
near
you
to
hurt
you
;
attracteth
,
and
draweth
down
the
Angels
from
Heaven
to
gaze
upon
you
,
to
admire
you
,
to
attend
round
about
you
,
to
encompass
you
,
whithersoever
you
go
;
yea
,
allureth
,
ravisheth
the
heart
of
the
Father
himself
,
to
come
,
and
inhabit
in
you
,
saying
in
his
Songs
of
Love
:
This
is
my
Beloved
Birth
,
my
Beloved
Bride
,
in
whom
my
Soul
is
well
pleased
.
What
is
this
Jewel
of
the
Saints
?
It
is
the
Righteousness
of
thy
Justification
.
What
is
the
Righteousness
of
a
Saints
Justification
?
It
is
this
Jesus
the
fairest
Birth
of
Divine
Love
,
the
fairest
Image
of
all
Loveliness
in
the
Eternal
Fountain
of
Love
,
the
Bosom
of
the
Father
uniting
himself
to
thee
,
and
making
himself
thy
Loveliness
,
making
thee
one
fair
Image
of
Divine
Love
,
one
Divine
,
and
Supreme
Beauty
with
himself
.
By
vertue
of
this
union
thorow
Faith
;
where-ever
he
is
seen
,
thy
Person
is
seen
together
with
that
fairest
Image
of
Divine
Love
in
the
Fountain
of
Love
.
Wherever
thou
art
seen
rightly
,
there
together
with
thee
,
and
in
thy
Person
is
seen
this
fairest
Image
of
Divine
Love
in
the
open
Fountain
of
Love
,
the
Fathers
Bosom
.
Thou
art
the
Righteousness
of
God
in
Jesus
Christ
;
Thou
art
the
Birth
,
and
Image
of
Divine
Love
in
the
fairest
Birth
,
and
Image
of
Divine
Love
in
the
midst
of
the
Fountain
of
Love
.
This
is
thy
Beauty
,
thy
Beloved
,
thy
Jesus
,
O
Believer
.
Trust
thy self
to
the
perfection
,
and
covering
Glory
of
his
Loveliness
.
Lie
down
in
the
Bosom
of
his
Beauties
.
Seek
all
Births
,
and
Images
of
Love
,
which
ever
have
been
,
are
,
or
can
be
dear
to
thy
Soul
in
his
Face
the
immortal
Seat
,
and
Eternal
Spring-season
of
thy self
,
and
them
.
4.
Character
.
The
Lord
Jesus
is
the
freshest
Birth
,
and
Image
of
Divine
Love
,
that
is
,
of
the
Divine
Nature
.
The
Father
,
the
Love-Spring
in
Eternity
speaketh
to
the
Son
,
his
Love-Birth
thus
:
To
day
have
I
begotten
thee
,
Psal.
2.
The
principal
,
and
terminating
sense
of
these
words
is
the
Eternal
Generation
of
the
Son
in
the
Trinity
.
Eternity
is
one
continued
day
,
ever
present
,
never
past
,
never
to
come
,
above
all
Succession
.
So
is
the
Generation
of
this
Love-Birth
ever
perfect
,
ever
present
,
never
past
.
This
is
true
from
one
end
of
Eternity
to
the
other
,
if
we
may
so
speak
of
that
,
which
hath
neither
Beginning
,
nor
End
,
to
day
hath
the
Father
begotten
the
Son
.
Eternity
is
Indivisible
.
All
Acts
,
all
Joys
,
all
Things
of
Eternity
are
together
at
once
,
in
one
.
There
are
three
Rules
,
which
our
Divines
lay
down
concerning
this
Act
of
the
Generation
of
the
Son
by
the
Father
in
the
Trinity
.
1.
Rule
.
This
Birth
of
Divine
Love
is
perfect
from
Eternity
,
perfectly
sprung
up
,
perfectly
brought
forth
from
the
Fountain
of
Love
,
the
Bosom
of
the
Father
.
The
reason
of
this
is
the
Unity
of
the
Divine
Essence
.
The
Divine
Nature
,
the
Essence
of
Love
,
the
God-head
is
one
,
equally
Eternal
in
the
Father
,
and
the
Son
▪
2.
Rule
.
The
Lord
Jesus
the
lovely
Image
of
D●vine
Love
is
ever
in
the
Birth
,
ever
newly
rising
up
out
of
the
Fountain
of
Love
to
Eternity
.
For
the
Act
of
Divine
Generation
,
of
the
Divine
Birth
in
the
Mystery
,
and
Trinity
of
Divine
Love
is
Eternal
,
one
continued
Act
from
Eternity
to
Eternity
.
3.
Rule
.
This
Birth
,
and
Image
of
Divine
Love
,
the
Son
ever
lyeth
in
its
Fountain
,
the
Bosom
of
the
Father
.
This
ariseth
from
the
Unity
of
the
Essence
,
and
the
Union
of
the
Persons
in
this
glorious
secret
of
Eternal
Love
.
These
Love-Persons
in
the
same
Love-Substance
are
ever
distinct
,
never
divided
.
Hose.
6.
3.
The
coming
forth
of
Christ
,
as
the
anointed
,
and
anointing
of
Divine
Love
,
is
said
to
be
,
as
the
Morning
.
The
Love-Birth
of
our
Jesus
is
in
this
sense
,
as
the
Morning
.
It
is
ever
new
,
ever
fresh
,
ever
pleasant
,
as
the
lovely
Summer-Morning
in
its
first
Sweetnesses
,
and
Light
,
in
its
Virgin-Purities
,
and
Pleasures
.
It
was
a
Divine
Sentence
of
a
Holy
,
and
learned
Bishop
in
the
primitive
times
:
All
that
God
doth
from
Eternity
to
Eternity
,
is
the
bringing
forth
of
Jesus
Christ
.
The
Lord
Jesus
is
at
once
a
lovely
morning
for
new
,
and
fresh
Sweetnesses
;
ever
a
glorious
noon
for
the
height
of
his
Beauties
,
and
the
brightness
of
his
light
.
He
is
a
lovely
Rose
ever
in
the
Bud
,
ever
full-blown
.
Use.
1.
Chuse
Christ
:
Refuse
the
Creature
.
Take
into
your
Bosom
this
Love-Birth
of
the
Father
.
Cast
out
of
your
Bosom
your
own
Love-Births
in
the
Creature
.
All
these
are
Flowers
,
which
wither
,
and
dye
away
,
either
upon
their
stalk
,
or
in
your
hand
.
Every
thing
of
the
Creature
declineth
so
soon
,
as
it
cometh
to
its
height
.
The
Lord
Jesus
is
ever
the
same
,
ever
full
,
ever
fresh
,
a
fruitful
Autumn
,
and
a
floury
Spring
both
in
one
continually
.
This
is
your
Inheritance
Incorruptible
,
Undefiled
,
that
passeth
not
away
,
1
Pet.
1.
Use.
2.
Ever
believe
,
as
freshly
,
as
freely
,
as
at
the
first
moment
of
your
Conversion
,
as
in
the
first
Act
of
Believing
.
The
Lord
Jesus
the
ground
and
object
of
your
Faith
is
ever
fresh
,
ever
new
.
All
thy
Sins
against
the
Spiritual
Marriage-Bed
of
thine
Heavenly
Bridegroom
in
thine
heart
can
make
no
impression
upon
him
.
He
is
New-born
to
thee
from
the
unsearchable
depths
of
Divine
sweetness
in
the
heart
of
the
Father
every
moment
.
He
springeth
up
a
new
Love-Birth
in
the
Fountain
of
Love
every
moment
with
all
his
lovelinesses
fresh
,
fair
,
and
full
,
like
a
Rose
new-blown
;
as
if
now
alone
they
had
first
appeared
.
5.
Character
.
Jesus
Christ
in
the
sacred
Trinity
is
the
fullest
Birth
,
and
Image
of
Divine
Love
from
the
Father
,
the
Fountain
of
Love
.
Our
Saviour
is
called
The
Power
of
God
,
1
Corin.
1.
Whatever
the
Father
hath
brought
forth
from
the
Eternal
spring
of
Love
,
of
the
God-Head
;
whatever
he
doth
,
wh●●ever
he
shall
,
or
can
bring
forth
to
Eternity
,
all
is
comprehended
in
this
Love-Birth
,
in
this
Glorious
,
and
full
Image
of
Love
,
of
God
,
Jesus
Christ
.
The
Father
,
the
Fountain
of
Love
,
the
Supream
Unity
bringeth
forth
itself
into
all
variety
in
this
full
Image
of
himself
,
his
Son
,
that
he
may
rest
in
his
Son
,
that
his
Joy
may
be
full
in
him
.
As
the
Father
is
the
first
Unity
:
so
the
Son
is
the
first
distinction
,
or
variety
.
The
first
is
the
highest
distinction
,
and
variety
,
the
fullest
distinction
,
and
variety
;
the
Fountain
of
all
distinctions
and
varieties
.
As
the
Father
is
the
Unity
of
Love
,
the
Love-spring
;
so
the
Son
is
the
variety
of
Love
,
the
entire
Image
of
all
Loves
,
and
Lovelinesses
.
All
things
in
Heaven
,
in
Earth
,
and
under
the
Earth
lie
together
here
in
this
Image
,
in
the
perfect
Harmony
of
the
Supreme
Love
,
and
Beauty
,
according
to
their
proper
distinctions
,
as
Branches
of
the
first
,
the
fairest
,
and
the
fullest
variety
.
Use.
1.
With
all
thy
stock
of
Life
,
and
abilities
,
Traffick
for
this
great
,
and
rich
Pearl
the
Lord
Jesus
.
His
price
is
beyond
that
of
Rubies
.
All
thy
desires
cannot
equal
him
.
All
Prices
are
comprehended
in
his
Price
.
All
precious
things
are
in
this
Pearl
.
O
that
we
understood
with
Spiritual
Hearts
,
that
we
saw
with
Spiritual
Eyes
,
that
we
rellished
with
a
Spiritual
tast
this
Love-Birth
,
this
Image
of
Love
,
this
variety
of
Love
,
the
first
,
the
full
distinction
,
and
variety
,
the
Fountain
of
all
distinctions
,
and
varieties
in
the
Person
of
Christ
,
we
should
then
rejoice
to
see
each
dear
,
or
displeasing
object
,
each
state
,
and
circumstance
of
Life
in
its
proper
,
and
distinct
Form
,
a
distinct
Form
,
a
distinct
Spirit
of
Divine
Love
,
and
Beauty
,
immortal
shining
in
this
Eternal
Spirit
;
in
this
Heavenly
Image
;
Love
,
and
Loveliness
itself
;
the
first
,
the
fullest
variety
,
all
variety
in
one
entire
,
and
All-glorious
Form
,
the
Fountain
of
variety
,
which
is
our
Jesus
.
Ignatius
being
to
die
,
said
:
Let
Sword
,
Fire
,
wild
Beasts
,
the
Cross
,
breakings
of
all
my
bones
,
tortures
thorow
all
my
body
▪
so
I
may
find
Christ
,
so
I
may
gain
Christ
.
If
thou
hast
Jesus
Christ
,
he
is
thy
Garland
;
and
all
these
are
sweet-smelling
,
Immortal
Flowers
in
thy
Garland
;
he
is
thy
Crown
,
all
these
are
precious
Stones
,
and
Jewels
in
thy
Crown
.
A
Sword
in
Christ
is
a
living
Form
,
and
penetrating
power
of
Divine
Love
,
dividing
between
Flesh
,
and
Spirit
,
the
Bone
,
and
the
Marrow
in
thee
;
piercing
to
the
Bottom
of
thine
heart
,
to
open
the
Fountain
of
Eternal
Life
,
and
Joy●
in
thee
.
The
fire
springing
up
in
this
Love-Birth
is
a
flame
of
Love
working
thee
into
one
Heavenly
flame
with
itself
,
and
to
this
end
embracing
thee
,
winding
itself
into
all
the
secrets
of
thy
Body
,
and
Soul
.
The
Teeth
of
wild
Beasts
appearing
in
this
Image
of
Divine
Love
are
the
Eternal
Spirit
,
the
Spirit
of
Love
feasting
upon
thee
,
and
then
feasting
thee
upon
itself
.
The
Cross
in
this
Garden
of
Love
is
a
Tree
of
Eternal
Love
,
thou
art
the
fair
,
and
sweet
Fruit
upon
this
Tree
.
The
breakings
of
Bones
looked
upon
in
this
mysterious
Glass
of
all
varieties
,
the
Eternal
Word
,
the
Eternal
Image
of
Love
are
no
Wounds
,
but
Divine
Anointings
.
The
tortures
of
the
whole
Body
are
the
costly
perfume
of
Love
poured
forth
upon
the
head
of
the
Sacrificer
,
and
running
down
all
along
to
the
hem
of
his
Garments
.
Use.
2.
Hast
thou
Jesus
Christ
?
Care
for
nothing
more
in
him
are
all
things
given
thee
richly
to
enjoy
.
If
he
be
come
to
thee
,
look
for
no
other
thing
.
There
is
nothing
can
come
after
h●m
.
He
is
the
full
Birth
,
and
Image
of
Divine
Love
.
The
vanity
,
and
emptiness
of
the
Creature
is
expressed
by
Solomon
after
this
manner
:
What
is
that
,
which
hath
been
?
It
is
that
,
which
is
;
and
what
is
that
,
which
is
to
come
?
It
is
that
,
which
hath
been
,
It
is
named
already
It
is
man
.
So
do
thou
express
the
variety
,
and
fulness
of
Jesus
Christ
.
So
quench
all
other
Loves
in
thee
.
What
is
that
,
which
hath
been
?
It
is
that
,
which
is
.
What
is
that
,
which
shall
be
?
It
is
that
,
which
hath
been
.
It
is
all
named
in
Jesus
Christ
.
If
thou
hast
Jesus
Christ
,
thou
art
rich
to
God
,
thou
hast
all
his
Treasure
.
Now
sing
thy
Soul
to
a
Divine
sleep
,
and
rest
in
the
Bosom
of
Divine
Love
with
these
words
:
go
to
rest
,
O
my
Soul
.
Thou
hast
all
good
things
laid
up
for
thee
in
the
Person
of
thy
Jesus
to
Eternity
.
The
Bosom
of
the
Father
,
the
Fountain
of
Love
is
opened
in
thee
.
The
Lord
J●sus
,
the
full
Birth
,
the
full
Image
,
the
full
variety
of
Love
springeth
forth
from
this
Fountain
for
thee
.
Poets
say
,
that
every
Spring
hath
at
the
bottom
of
it
a
palace
of
Pearl
,
in
which
the
Divinity
,
the
God
of
this
Spring
dwelleth
.
God
the
Father
is
the
Fountain
of
Love
.
The
Lord
Jesus
riseth
up
in
the
rich
depths
of
this
Fountain
,
as
the
Palace
of
Eternity
,
composed
of
all
variety
in
most
precious
Forms
,
and
Figures
;
furnished
with
,
inhabited
by
all
variety
in
all
Beautiful
,
and
Heavenly
Images
;
in
the
dress
of
all
Divine
entertainments
;
in
the
form
of
all
Glorious
,
and
Eternal
Spirits
flowing
continually
with
all
manner
of
Sweetnesses
.
O
Saint
!
O
Believer
!
Thou
hast
this
Fountain
,
this
Palace
continually
open
in
thee
.
Open
thou
the
Eye
of
thy
Faith
.
Look
upon
the
Treasures
of
it
;
if
thou
canst
number
them
,
if
thou
canst
comprehend
them
.
Separate
thy self
through
desire
kindled
in
thee
by
the
strength
of
thy
Faith
,
and
thy
Love
.
Descend
into
this
Fountain
.
Dwell
for
ever
in
this
Palace
,
and
intermeddle
with
,
enjoy
all
substance
.
I
have
spoken
of
the
two
first
Persons
in
the
Trinity
,
I
come
now
to
the
third
.
3.
Person
.
The
Holy
Spirit
,
the
third
Person
in
the
Trinity
is
the
Love-union
between
the
Love-Spring
,
and
the
Love-Birth
;
the
Father
,
and
the
Son
.
The
Holy
Ghost
h●th
his
name
from
Breathing
.
Eternal
Love
distinguishing
itself
into
two
Persons
,
the
Father
,
and
the
Son
,
from
both
these
by
a
conspiration
of
Love
doth
breath
forth
itself
into
one
third
person
,
the
Holy
Spirit
,
in
which
they
both
stand
two
distinct
Persons
in
one
third
Person
,
which
is
the
Love-union
,
the
golden
Marriage
knot
of
them
both
.
The
Holy
Spirit
is
frequently
expressed
in
Scriptures
by
an
Ointment
.
Several
rich
Spices
breath
forth
themselves
into
one
costly
ointment
.
Th●
Spices
all
meet
in
one
precious
Form
,
in
which
they
still
retain
their
own
distinct
forms
;
the
sweetnesses
,
and
vertues
of
the
several
Spices
breath
forth
themselves
into
one
pleasant
perfume
,
in
wh●ch
all
the
several
sweetnesses
remain
distinct
,
mutual
penetrating
,
and
infusing
each
the
other
in
that
one
sweetness
distinct
from
them
all
.
So
the
Father
,
and
the
Son
by
the
force
,
and
mystery
of
Divine
Love
,
breath
forth
themselves
into
one
distinct
Person
,
the
Holy
Ghost
,
in
which
they
also
remain
distinct
,
distinctly
,
and
mutually
,
penetrating
,
possessing
,
enjoying
the
Persons
of
each
other
,
with
their
Properties
,
Powers
,
Sweetnesses
,
and
Beauties
in
that
one
.
Thi●
one
is
distinct
from
both
,
because
it
comprehendeth
both
distinctly
in
one
.
This
is
the
Love-union
between
the
Fountain
,
and
the
Birth
,
or
Image
o●
Divine
Love
.
It
is
a
saying
,
which
Thomas
Aquinas
citeth
from
St.
Austin
:
Whatever
there
is
of
Sweetness
,
of
Pleasantness
,
of
Complacency
,
of
Delight
,
of
Joy
,
of
Love
,
of
Loveliness
,
of
Agreeableness
,
of
Suitableness
,
of
Harmony
any
where
;
it
is
the
Holy
Ghost
.
The
reason
is
this
:
All
Colours
with
their
several
Beauties
are
the
mixtures
of
shade
,
and
light
.
Children
are
the
Parents
united
.
So
every
thing
of
Love
,
or
Beauty
;
every
Divine
Work
,
and
Operation
thorow
Heaven
,
and
Earth
is
the
Love-union
between
the
Father
,
the
Fountain
of
Love
,
and
this
lovely
Image
,
which
is
both
the
Birth
,
and
the
Bride
of
Love
,
of
the
Father
.
All
Pleasa●tness
,
all
Divine
Acts
of
Creation
,
and
Providence
with
their
several
Lights
,
Lives
,
Loves
,
and
Vertues
are
this
Love-union
in
its
lovely
extent
,
and
vast
variety
.
The
Psalmist
saith
of
God
:
Thou
hast
stretched
out
the
Heavens
by
thy
Breath
,
by
thy
Spirit
.
The
Heavens
are
the
Beauty
,
the
Pleasantness
,
and
Joy
of
the
Divine
Appearance
,
and
the
Divine
Operation
,
which
is
the
Love-Image
,
and
the
Love-Birth
every
where
.
Use.
1.
Pray
,
O
Christians
,
for
the
Heavenly
Eye-salve
of
the
Holy
Ghos●
to
anoint
the
Eyes
of
your
minds
.
What
Blessed
sights
shall
you
then
see
every
where
?
What
Heavenly
Visions
of
Divine
Love
,
and
Beauty
upon
the
Spiritual
Bed
of
Eternal
Love
shall
you
meet
with
in
every
object
?
In
even
work
of
God
,
in
every
act
of
Providence
you
will
see
the
high
,
and
gloriou●
Trinity
;
the
adored
,
and
amiable
mystery
of
Eternal
Love
;
the
three
Beau●tiful
,
and
Blessed
Persons
of
this
Trinity
,
of
this
mystery
;
the
Father
,
〈◊〉
Fountain
of
Love
,
the
Son
the
Fathers
Lovely
Birth
,
Bride
,
in
their
Love-union
,
on
their
Heavenly
Marriage-Bed
figuring
themselves
,
and
shining
wil●
the
naked
,
substantial
Glory
thorow
the
Figure
.
You
will
say
to
the
sweetne●
of
every
Flower
,
to
the
Beauty
of
every
prospect
in
your
walks
:
this
is
th●
Love-union
between
the
Father
,
and
the
Son
;
this
is
the
fruit
of
the
Marriage-Bede
,
on
which
the
Father
of
Loves
,
and
his
Lovely
Image
his
Son
,
a●●
his
Bride
lie
eternally
embracing
each
other
.
This
is
th●
perfume
,
this
is
th●
lustre
of
the
holy
Spirit
.
You
will
say
of
every
Sickness
,
Sorrow
,
and
Death
▪
Here
also
is
the
Love-union
.
These
also
are
Love-Births
,
Love-Images
fro●
the
Marriage-Bed
of
Love
in
Eternity
.
These
also
are
Doves
with
Wings
〈◊〉
Silver
,
and
Feathers
of
Gold
from
that
Mother-Dove
,
the
Holy
Spirit
,
〈◊〉
Love-Marriage
between
the
Father
,
and
the
Son
in
the
most
holy
Trini●●
▪
Use.
2.
Give
Glory
to
the
Persons
of
this
blessed
Trinity
,
to
this
myste●y
of
Divine
Love
continually
.
Dost
thou
perceive
any
good
principle
in
Grace
,
or
nature
putting
forth
itself
in
thee
.
Give
thanks
,
and
say
:
This
is
the
Father
,
the
Fountain
of
Divi●e
Love
opening
himself
,
and
springing
in
〈◊〉
Dost
thou
feel
any
sweet
Appearance
of
Truth
,
or
Goodnes
,
Light
or
Love
in
thy
Spirit
?
Rejoyce
,
and
say
,
this
is
the
Son
,
the
Love-Birth
,
the
Love-Image
,
the
Lord
Jesus
rising
up
from
his
Fountain
,
the
Bosom
of
the
Father
in
me
.
If
there
be
any
Vertue
,
any
Power
,
any
Pleasantness
,
any
Joy
,
any
Life
of
Love
:
lift
up
thine
heart
,
and
hands
on
high
,
say
:
This
is
the
Love-union
,
the
Love-knot
in
the
most
high
,
and
Holy
Trinity
;
this
is
the
Holy
Spirit
,
the
Marriage
Bed
of
the
Eternal
Bridegroom
,
and
Bride
,
the
Father
of
all
Loves
,
the
Image
of
all
Lovelinesses
.
This
is
thy
high
,
and
Heavenly
Marriage-Bed
,
which
is
now
Green
,
flourishing
,
and
fruitful
in
me
.
Use.
3.
Let
this
be
the
mark
,
at
which
thou
aimest
,
O
Believer
,
to
be
taken
up
into
this
Love
union
,
into
this
Eternal
Marriage-Bed
;
to
be
one
with
the
Father
,
and
the
Son
,
as
they
are
one
in
the
Unity
of
the
Spirit
.
I
have
now
finished
the
last
Argument
for
the
confirmation
of
that
proposition
,
God
is
Love
.
The
Argument
was
this
;
The
mystery
of
the
Trinity
is
a
mystery
of
Divine
Love
.
Let
me
conclude
this
Argument
with
one
general
Use.
Use.
Hold
fast
the
Doctrine
of
the
Holy
Trinity
.
Study
it
with
humble
,
pure
,
Spiritual
understandings
,
with
the
Scriptures
in
your
Eye
,
as
your
mark
to
guide
you
in
your
way
,
with
the
Holy
Ghost
in
your
heart
,
as
your
Light
of
Life
,
to
discern
your
mark
,
your
way
,
and
your
end
.
It
is
a
deep
,
and
Divine
contemplation
,
that
of
a
Learned
,
Acute
,
and
Hea●enly
Person
:
God
hath
two
Boxes
,
in
which
he
hath
laid
up
his
Jewels
;
the
●ncarnation
,
and
the
Trinity
.
God
hath
opened
one
Box
,
the
Incarnation
.
There
we
have
seen
rich
,
and
sparkling
Jewels
in
the
union
between
the
Di●ine
and
Humane
Nature
here
below
,
God
manifested
in
〈◊〉
.
But
O!
What
●ewels
shall
we
see
,
what
Loves
,
what
Glories
,
what
Unions
,
when
God
,
shall
open
his
other
Box
of
the
Trinity
,
when
we
shall
see
God
justified
in
the
●pirit
?
The
Trinity
is
the
Supream
,
the
Soveraign
mystery
of
the
Gospel
;
the
●undation
of
fair
Colours
,
upon
which
all
evangelical
mysteries
are
built
;
●e
Fountain
in
Eternity
,
from
which
they
slow
.
Then
shall
we
understand
〈◊〉
mysteries
,
when
God
shall
take
the
vail
from
before
this
,
which
is
the
entire
,
〈◊〉
clear-shining
Face
of
the
God-Head
.
Here
is
the
Supream
Unity
▪
the
Foun●●in
of
all
Love
,
Life
,
and
Light
.
Here
is
the
variety
of
Love
,
and
of
Life
,
〈◊〉
its
fairest
Light
,
in
its
first
,
and
fullest
Image
.
Here
is
the
Love-union
,
the
〈◊〉
Treasury
,
the
curious
Spring
,
the
golden
Band
of
all
Unions
,
Motions
,
●easures
,
and
Joys
.
Blessed
is
he
,
who
with
Eyes
washed
in
this
Fountain
looketh
into
it
,
seeth
himself
,
and
all
Divine
Mysteries
there
Unvailed
.
So
▪
Austin
wished
to
have
seen
Christ
in
the
Flesh.
O
how
much
more
Divine
,
and
Blessed
a
Spectacle
is
it
to
see
Christ
in
the
Spirit
,
that
is
,
in
the
Glory
of
the
Trinity
,
the
Three
Persons
in
One
with
all
their
Eternal
Beauty
,
fully
,
and
freely
displayed
.
Pray
for
,
Wait
for
,
Look
up
continually
into
the
Heights
,
and
Lights
o●
the
Spirit
for
this
sight
.
I
have
now
brought
to
an
End
my
last
Description
of
Divine
Love
,
which
is
the
Divine
Nature
.
God
is
Love
.
I
will
seal
up
this
Sweet
,
and
Soveraign
Truth
of
the
Gospel
with
One
Use.
Use.
If
you
will
be
Children
of
God
,
be
Children
of
Love
.
God
is
Love
.
Love
is
the
Divine
Nature
in
God
,
and
in
all
His
Holy
Ones
.
1.
Beware
of
Lust
,
the
Corruption
of
Love
.
2.
Beware
of
Passion
the
Contrariety
to
Love
.
1.
Beware
of
Lust
the
Corruption
of
Love
.
The
Corruption
of
the
best
Thing
is
the
Worst
.
All
Lust
is
Love
degenerated
,
Love
Corrupted
.
Love
is
the
Best
of
all
things
.
Love
in
its
purity
,
at
its
Height
,
is
the
Godhead
in
God
.
Lust
is
the
Formality
,
and
Essence
of
the
Devil
,
as
he
is
a
Devil
.
St.
Jude
teacheth
us
;
that
fleshly
Lusts
are
the
similitude
of
that
First
sin
of
the
Faln
Spirits
,
which
made
them
of
Angels
Devils
.
Ixion
in
the
Poets
loved
a
Goddess
,
in
the
place
of
whom
he
embraced
a
Cloud
formed
into
the
Shape
of
a
Divine
Beauty
.
Thus
he
became
the
Father
of
the
Centaures
,
half
Men
,
half
Beasts
.
Then
he
was
cast
into
hell
where
he
is
fastened
to
a
Wheel
turning
continually
round
,
on
which
he
is
tormented
day
,
and
night
.
This
P●rab●e
is
meant
of
thee
,
O
Lustful
Spirit
:
Thou
wert
made
for
Divine
Love
,
f●r
the
Love
of
the
Divine
Beauty
.
Thus
hast
changed
,
this
Love
into
various
Lusts.
Thou
defi●est
thy self
with
Shadows
,
Clouds
of
Darkness
formed
into
the
Empty
Snapes
of
Beauty
.
Instead
of
the
Divine
,
and
Humane
Nature
in
the
Blessed
Harmony
of
an
Immortal
Union
,
all
thy
Births
,
all
thy
Production
are
Horrid
hateful
monsters
;
Man
,
Beast
,
and
Devil
all
in
One
Spirit
,
in
One
Person
.
Thy
end
is
the
Endless
Circle
of
thy
Lusts
,
and
of
the
Divine
wrath
,
as
the
Wheel
of
Eternity
,
a
Wheel
of
Fire
,
holding
thee
fast
tied
to
it
,
and
torturing
thee
without
any
Rest
,
or
Period
.
2
Beware
of
Passion
the
Contrariety
to
Love
.
Sampson
tied
Foxes
together
by
their
Tails
with
Firebrands
between
them
.
So
he
sent
them
forth
to
burn
up
the
standing
Corn
of
the
Philistines
in
the
Fields
.
O
men
!
when
ye
fall
from
the
Wisdom
of
God
into
the
Subtlety
of
the
Serpent
,
you
become
Foxes
,
not
Men.
Your
Lusts
,
your
Carnal
Interests
are
your
Tayls
,
by
which
you
are
tied
together
in
all
your
Unions
,
and
Commerce
;
your
Passions
are
Fire-brands
fastned
to
your
Tayls
.
Thus
the
Devil
sendeth
you
forth
to
deface
,
and
consume
the
Beauties
,
the
Peace
,
the
Comforts
each
of
other
,
of
the
whole
Creation
round
about
you
.
Behold
the
true
Figure
of
Passionate
Persons
,
whose
Wrath
,
Envy
,
Hatred
,
Malice
are
Fire-brands
Kindled
from
Hell
,
and
fastned
to
their
Lusts
,
as
to
their
ta●ls
,
in
which
they
carry
them
burning
about
thorow
all
things
.
In
the
Holy
of
Holies
was
placed
a
Mercy-Seat
all
of
Beaten
Gold
,
the
Throne
of
Grace
,
the
Throne
of
Love
.
Out
of
this
Throne
of
one
piece
with
it
,
rose
up
two
Cherubims
of
Beaten
Gold
.
They
stretched
forth
their
Wings
they
set
their
faces
one
to
the
other
.
They
together
looked
down
to
the
Mercy-Seat
.
This
is
the
Heavenly
Figure
of
your
Christ
,
and
you
,
O
ye
Children
of
Love
,
in
your
Love-Union
,
and
Spiritual
Communion
.
God
in
Christ
,
Christ
in
the
Glory
of
the
Father
is
the
Golden
Mercy-Seat
,
the
Throne
of
Love
.
The
Saints
are
the
Cherubims
,
the
Children
of
Love
rising
up
from
the
Throne
of
Love
,
of
one
piece
of
Gold
,
of
one
Love-Spirit
with
it
.
With
their
Faces
,
their
Divine
part
they
look
one
to
another
,
and
maintain
a
mutual
society
.
They
spread
their
Hearts
,
their
Spiritual
understandings
,
their
Spiritual
affections
to
each
other
,
and
so
meet
,
so
embrace
.
With
united
Spirits
they
look
down
to
the
Throne
of
Love
in
the
midst
of
them
,
out
of
which
they
grow
up
together
,
from
which
they
continually
draw
fresh
Beams
,
fresh
Love
,
life
,
and
Joy
.
O
Saints
,
O
Holy
Souls
be
rooted
in
Love
,
grow
up
out
of
this
Throne
of
Love
,
Shine
forth
with
Faces
of
Love
,
spread
forth
wings
of
Love
.
Be
in
all
things
one
piece
,
one
pure
Gold
of
Divine
Love
with
the
Throne
of
Love
,
the
Divine
Nature
.
For
God
is
Love
.
I
am
now
come
to
the
period
of
my
discourse
upon
the
first
part
of
my
Doctrine
;
The
Love
of
God
.
The
second
part
is
the
Effusion
,
or
pouring
forth
of
Divine
Love
.
I
shall
express
this
to
you
by
six
Properties
.
The
Love
of
God
is
poured
forth
in
Jesus
Christ
.
1.
Freely
.
2.
Purely
.
3.
Plentifully
.
4.
Powerfully
.
5.
Essentially
.
6.
Eternally
.
1.
Property
The
Love
of
God
is
poured
forth
in
Jesus
Christ
freely
.
2.
Sam.
7.
21.
David
is
brought
in
,
as
a
Type
of
Jesus
Christ
.
He
sitteth
in
the
Temple
be●ore
the
Lord
,
when
he
was
setled
in
his
Kingdom
,
and
at
the
height
of
his
Kingly
Glory
.
Thus
Jesus
Christ
sitteth
upon
his
Throne
in
the
highest
Heavens
before
his
Father
.
He
discourseth
to
his
Father
of
the
wonders
of
his
Fathers
Love
,
and
his
own
Glory
.
What
is
my
Fathers
House
,
that
thou
hast
brought
me
hitherto
?
v.
18.
I
was
a
Man
,
a
poor
Creature
,
a
Worm
of
the
Earth
,
Earthy
,
as
the
Dust
of
the
Earth
,
as
low
,
as
the
neathermost
parts
of
the
Earth
,
as
low
,
and
naked
,
as
the
first
principle
of
the
first
Creation
,
when
the
Earth
was
empty
,
and
void
,
when
darkness
covered
the
face
of
it
:
This
was
my
Fathers
House
.
Yet
thou
hast
brought
me
hitherto
,
thou
hast
brought
me
to
thy
right
Hand
,
far
above
all
Principalities
,
and
Powers
,
all
Heavens
to
thy
Throne
.
Thou
hast
given
me
a
new
Name
above
every
Name
,
a
Name
,
that
eminently
comprehendeth
all
Names
in
it
;
a
Name
,
that
infinitely
transcendeth
all
Names
.
Thus
Love
is
poured
forth
in
Christ
.
Jesus
Christ
goeth
on
in
the
Person
of
David
.
And
this
was
yet
a
small
thing
in
thy
sight
;
O
Lord
God
;
thou
hast
spoken
of
thy
Servants
House
for
a
great
while
to
come
,
v.
19.
This
,
O
my
Father
,
which
thou
hast
wrought
so
wonderfully
;
these
mighty
Works
,
these
Miracles
of
Divine
Love
,
and
Glory
in
my
Person
seem
a
small
thing
to
thee
.
Thou
hast
spoken
of
my
House
,
my
Church
,
my
Members
,
my
Seed
to
reign
with
me
in
the
same
Kingdom
of
Glory
to
Eternity
.
Then
Jesus
Christ
raiseth
this
Love
to
the
highest
point
of
Admiration
,
to
a
state
of
transcendency
above
the
capacity
,
and
comprehension
of
all
Humane
Hearts
,
of
all
Created
understandings
.
Is
this
the
manner
of
Man
,
O
Lord
God!
Is
there
any
thing
among
Men
,
in
the
compass
of
the
Creation
,
to
which
this
Love
can
be
likened
,
or
with
which
it
can
be
compared
?
Is
there
any
where
any
Image
,
Figure
,
or
Resemblance
of
such
a
design
,
such
a
work
of
Love
,
and
Glory
?
Thus
Love
is
poured
forth
in
the
Person
of
the
Lord
Jesus
,
See
now
,
how
freely
it
is
poured
forth
.
According
to
thine
own
heart
hast
thou
done
all
this
,
v.
21.
Indeed
he
bringeth
in
first
;
For
thy
Words
sake
;
for
thy
Promise
;
for
thy
Sons
sake
,
thine
Eternal
Word
,
thine
Essential
Image
,
the
Ground
of
thy
Promise
;
the
Subject
of
thy
Love
,
and
Design
;
the
Pattern
,
and
Model
of
thy
Work
.
But
this
word
springeth
from
that
Root
,
to
which
all
is
ultimately
referred
;
the
Heart
of
God
;
According
to
thin●
own
Heart
hast
thou
done
all
this
.
The
Heart
of
God
is
the
Fountain
of
living
Loves
,
which
springeth
up
freely
of
its
own
accord
to
Eternal
Joys
,
and
Glories
in
the
Person
of
Christ
.
The
Love
of
God
in
Christ
receiveth
its
Beginning
,
Force
,
Form
,
Fashion
,
and
Finishing
from
the
Heart
of
the
Father
.
All
the
Works
of
God
are
said
in
the
Epistle
to
the
Hebrews
,
to
have
been
Finished
from
the
Beginning
of
the
World
.
All
the
Loves
of
God
,
all
the
Works
of
Divine
Love
manifested
,
and
wrought
in
the
Blessed
Person
of
our
Lord
Jesus
were
finished
from
Eternity
in
the
heart
of
his
Father
.
All
Tides
are
from
the
Aestuation
of
the
Sea
.
The
Sea
boyling
up
from
its
Bottom
,
as
it
riseth
,
and
dilateth
itself
,
poureth
forth
floods
of
Waters
into
all
Rivers
which
run
along
in
the
Bosom
of
the
Earth
.
The
Heart
of
God
is
the
great
Sea
of
Love
.
This
from
its
own
Divine
Heart
,
Height
,
and
Fulness
filleth
all
Spirits
with
its
Heavenly
Floods
in
the
Bosom
of
Jesus
Christ
.
The
Will
in
the
Soul
is
said
by
a
learned
Man
to
be
Amplitudo
Intellectûs
,
the
understanding
in
its
full
ext●nt
.
The
Love
of
God
poured
forth
upon
the
Person
of
Christ
,
and
upon
all
the
Saints
,
upon
all
things
●n
him
,
is
Amplitudo
Cordis
Divin●
,
the
largeness
of
Gods
Heart
,
the
Heart
of
God
in
its
full
extent
,
and
latitude
.
So
David
addeth
in
the
same
place
,
that
God
doth
all
this
to
shew
his
Greatness
,
the
Greatness
of
his
Heart
;
for
he
faith
;
This
is
to
make
thy
Servant
know
;
v.
21.
To
display
thy self
,
to
draw
a
perfect
draught
of
thy self
in
the
Person
of
Christ
.
In
what
?
The
next
verse
expresseth
it
.
Wherefore
thou
art
Great
.
v.
22.
James
1.
5.
God
is
said
to
give
to
all
men
liberally
,
and
to
upbraid
none
.
Love
is
implyed
in
the
gift
;
Freedom
in
the
liberality
,
and
gentleness
without
reproach
.
The
Person
of
Christ
is
signified
in
the
universality
;
All
Men.
Christ
is
one
among
the
rest
of
Men
,
Christ
is
the
Fulness
of
Mankind
.
He
took
not
upon
him
the
Person
,
but
the
nature
of
man
,
unrestrained
to
any
particular
Person
.
His
Humane
Nature
was
not
a
Branch
,
or
an
Apple
,
but
the
Apple-Tree
.
There
are
two
expressions
,
which
St.
James
maketh
use
of
here
to
set
forth
the
Freedom
of
Divine
Love
in
the
effusions
of
it
.
1.
He
giveth
Liberally
.
The
Word
in
Greek
is
Simply
,
without
any
Reserve
;
without
any
Division
of
the
Heart
.
Simplicity
is
Unity
;
The
Intentness
of
the
Mind
upon
One
Thing
.
The
heart
of
God
,
All
the
Thoughts
of
his
heart
,
All
the
Powers
of
the
Godhead
,
All
the
Divine
Attributes
are
united
,
and
intended
upon
This
One
Thing
alone
;
Love
poured
forth
on
the
Person
of
the
Lord
Jesus
.
Simplicity
is
without
Alteration
,
or
Composition
.
The
heart
of
God
is
single
in
this
,
Natural
,
unchangeable
.
This
is
the
One
Thing
,
the
Onely
Thing
of
God's
heart
.
This
is
the
S●mplicity
of
the
Divine
Operations
from
E●ernity
to
Eternity
;
The
Effusion
of
Love
in
the
Person
of
Christ
▪
There
may
be
many
Shadows
,
many
Vails
;
many
Windings
:
But
this
is
the
Simplicity
,
the
naked
Face
of
the
Divine
Design
,
of
the
Divine
Work
from
the
Beginning
to
the
End
;
as
it
lieth
in
the
heart
of
God
.
2.
Upbraiding
none
To
upbraid
,
is
to
object
some
Evil
,
as
an
Argument
of
withholding
some
Act
of
Love
,
or
exercising
some
Act
of
Wrath.
John
.
1.
2.
9.
Jesus
Christ
is
called
the
Lamb
,
which
taketh
away
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tollit
,
taketh
up
,
beareth
)
the
Sins
of
the
World
.
When
the
Father
was
to
pour
forth
his
Love
upon
Christ
he
did
not
reproach
him
saying
;
Thou
hast
the
Sins
of
all
the
World
upon
thee
.
Thou
hast
upon
thee
Millions
of
Whoredomes
,
Adulteries
,
Incests
,
Treasons
,
Witchcrafts
,
Murthers
,
Idolatries
,
Rebellious
Blaspemies
,
Horrid
Profanenesses
,
Apostasies
,
Spiritual
wickednesses
in
Heavenly
,
Angelical
,
Divine
Forms
,
the
proper
Sins
of
Devils
.
Thou
hast
many
Davids
,
Amnons
,
Absaloms
,
Manassehs
,
Mary
Magdalens
,
many
Peters
,
many
Judas's
in
thee
;
and
comest
thou
to
me
for
Love
?
How
can
I
give
thee
my
Love
?
Instead
of
this
,
when
he
is
Baptized
into
that
publick
Ministry
,
in
which
he
professedly
beareth
the
Sins
of
all
the
World
before
Men
and
Angels
,
in
which
he
beareth
the
Person
of
the
greatest
Sinners
,
that
ever
were
in
the
open
Eye
of
Heaven
;
Heaven
openeth
upon
him
,
the
God-Head
descendeth
upon
him
visibly
in
a
living
Form
of
Love
,
in
the
Form
of
a
Dove
;
a
voice
cometh
to
him
from
the
Father
:
This
is
my
Beloved
Son
,
in
whom
I
am
well
pleased
.
St.
Paul
saith
;
Love
thinketh
no
Evil.
Solomon
saith
;
Love
covereth
All
Sin
.
When
the
Father
should
express
Love
to
Christ
in
the
Person
of
a
Sinner
;
he
doth
not
object
thy
Unloveliness
,
thy
Filth
,
thy
want
of
Love
,
thy
enmity
;
neither
to
deny
Love
,
nor
to
make
the
manner
of
expressing
love
l●ss
sweet
,
less
lovely
▪
No.
As
the
Se●
,
when
it
floweth
covereth
all
the
Sand
on
the
Shore
round
about
,
with
Multitudes
of
deep
Waters
,
so
God
,
when
he
poureth
forth
his
love
in
Jesus
Christ
drowneth
Eternally
the
innumerable
multitudes
of
thy
Sins
with
mighty
,
and
unfathomable
Seas
of
Love
,
which
never
return
to
leave
them
naked
,
or
bare
to
any
Eye
any
more
for
ever
.
God
poureth
forth
his
Love
in
Jesus
Christ
freely
;
that
is
.
1.
Naturally
.
2
Nakedly
.
3.
Indifferently
.
1.
God
poureth
forth
his
Love
in
Christ
Naturally
,
Mat.
3.
17.
This
is
my
Beloved
Son
;
in
whom
I
am
well
pleased
.
Every
Faculty
,
or
Power
is
carried
forth
naturally
to
its
proper
object
.
Jesus
Christ
is
the
proper
object
of
the
Fathers
Love
.
The
most
perfect
work
of
Nature
in
every
thing
is
to
bring
forth
its
like
.
Then
nothing
so
Naturally
,
so
Powerfully
attracteth
love
,
so
delighteth
,
a●
this
similitude
doth
.
The
most
perfect
,
and
perpetual
Act
of
the
Divine
Nature
in
the
Father
is
to
bring
forth
the
most
perfect
Image
of
himself
in
the
Person
of
Christ
;
then
to
pour
forth
himself
in
all
Divine
Loves
,
and
Pleasures
into
his
Bosom
.
Pleasure
accompanieth
all
natural
operations
.
Pleasure
naturally
drawet●
every
Spirit
.
Jesus
Christ
draweth
the
Heart
of
the
Father
,
all
his
love
entirely
to
himself
;
because
the
Father
is
pleased
in
him
.
He
is
the
Rest
,
and
Joy
of
his
Father
.
Three
Things
follow
upon
This
●aturalness
of
the
Father's
Love
in
Christ
,
1.
Sweetness
;
2.
Force
;
3.
Duration
.
1.
Sweetness
.
That
is
ever
Sweetest
,
which
is
most
Natural
.
Live
Honey
is
most
esteemed
;
because
it
droppeth
Naturally
of
its
own
accord
from
the
Honey-Comb
.
Thou
,
who
hungrest
after
the
Love
of
God
,
lye
down
in
the
arms
of
thy
Jesus
.
There
Love
will
drop
and
fall
from
the
Heart
of
the
Father
into
the
Mouth
of
thy
Spirit
,
as
Freely
,
as
Naturally
,
as
Sweetly
,
as
〈◊〉
Live
Honey
from
the
H●ny-Comb
.
2.
Force
.
That
,
which
is
Natural
,
hath
the
Greatest
Force
in
it
.
Every
Natural
Agent
worketh
to
the
utmost
of
its
Power
.
Thou
,
who
wantest
Love
be
found
in
Jesus
Christ
.
As
the
Sun
every
moment
poureth
forth
All
h●●
Beams
from
every
part
of
him
because
he
shineth
Naturally
:
so
will
the
Father
pour
forth
himself
in
Millions
of
Loves
from
every
Point
of
his
Hear●
of
his
Godhead
;
he
will
pour
forth
himself
in
All
his
Loves
;
he
will
po●●
forth
himself
All
in
Loves
upon
Thee
in
Jesus
Christ
.
For
the
Father
,
as
Naturally
loveth
in
Jesus
Christ
;
as
the
Sun-shineth
.
3.
Duration
.
Nothing
violent
,
unnatural
continueth
.
Psal.
30.
5.
His
ang●●
endureth
but
a
moment
.
In
his
favour
there
is
Life
.
Clouds
,
and
Storms
〈◊〉
not
long
.
They
are
a
violence
upon
the
Air
,
and
Praeternatural
to
it
.
Calm●●
Serenities
and
Clear
Sunshines
,
are
its
Natural
State
.
Clouds
,
and
Storms
of
wrath
are
a
Force
upon
the
Divine
Nature
,
Strange
to
it
,
a
Disguise
upon
it
.
The
Blessed
Calms
,
Serenities
,
and
Sun
shines
of
Loves
of
Love
are
its
proper
State
.
Comfort
thy self
then
,
O
afflicted
Soul
!
The
rain
will
be
over
;
the
storm
will
be
pass't
away
.
The
sweet
,
and
clear
,
the
Golden
,
the
Glorious
smiles
of
Love
will
return
after
the
Storm
,
and
Rain
.
These
will
rest
the
Last
in
the
Face
of
God
,
and
upon
thy
Spirit
.
Wrath
is
but
for
a
moment
;
at
longest
the
moment
of
this
Life
,
this
Shadow
,
this
short
Dream
of
Lifes
.
The
Truth
of
Life
,
the
Perpetuity
of
Life
,
Eternity
is
for
Love
.
2.
God
poureth
forth
his
Love
in
Christ
Nakedly
.
John
.
3.
34
God
giveth
him
his
Spirit
without
Measure
.
The
Spirit
is
Love
in
a
Living
Person
,
in
its
Eternal
Substance
,
in
its
Native
Seat
,
in
its
Unlimited
Freedom
;
as
Light
in
the
Sun
.
God
saith
to
the
Lord
Jesus
;
I
will
not
stand
to
measure
out
my
Love
to
thee
.
Take
it
All.
I
will
not
give
thee
a
Jewel
out
of
my
Cabinet
;
but
my
Cabinet
of
Jewels
.
I
will
not
give
thee
an
Apple
of
Love
off
from
the
Tree
;
but
the
Tree
of
Love
,
with
all
ripe
,
and
pleasant
Fruits
of
Love
,
hanging
upon
it
.
I
will
not
give
thee
some
Spice
from
the
Island
;
but
the
Island
of
Spices
,
the
Land
of
Loves
,
where
they
grow
,
and
increase
eternally
.
I
will
give
thee
the
Infinite
,
Eternal
Spirit
of
Love
himself
,
where
all
the
Treasures
of
Love
●re
without
number
,
measure
,
or
End
.
The
Face
of
Divine
Love
in
Jesus
Christ
hath
no
Vail
upon
it
,
though
●ever
so
thin
;
no
Cloud
upon
it
though
never
so
fine
:
No.
Its
Love
shineth
●orth
in
Jesus
Christ
with
a
na●ed
face
;
in
its
Strength
,
with
all
its
Beauties
,
●ll
its
Sweetnesses
.
Thou
,
who
art
weary
,
who
art
heavy
laden
with
any
Debt
,
any
Burthen
〈◊〉
Guilt
,
Sin
,
or
Sorrow
;
come
lay
thy
head
upon
this
Pillow
,
the
Naked
●eart
of
God
in
the
Naked
Bosom
of
Jesus
Christ
.
Here
thou
wilt
sleep
,
and
thy
●eep
will
be
sweet
to
thee
;
thou
wilt
forget
thy
Debts
,
and
Cares
;
thou
wilt
〈◊〉
no
weight
,
no
burthen
upon
thee
any
more
.
3.
The
Love
of
God
poureth
forth
itself
in
Christ
Indifferently
,
that
is
,
1.
Without
Distinction
;
2.
●ithout
Condition
.
1.
The
Love
of
God
poureth
forth
itself
in
Christ
without
Distinction
.
John
.
〈◊〉
16.
God
so
loved
the
World
,
that
he
gave
his
onely-begotten
Son
;
that
whoso●ver
believeth
in
him
,
should
not
perish
;
but
should
have
everlasting
Life
.
Let
〈◊〉
Sinners
,
let
all
the
Souls
of
all
Mankind
hear
this
.
All
Persons
,
all
States
,
〈◊〉
D●grees
;
the
Persons
of
all
Sinners
,
All
States
,
and
Degrees
of
Sin
are
A●●e
to
the
Love
of
God
in
Jesus
Christ
.
It
findeth
no
Distinctions
.
It
maketh
●ll
Distinctions
by
its
own
Election
,
Descent
,
and
Operation
.
It
taketh
away
〈◊〉
Distinctions
by
putting
the
greatest
Comeliness
upon
the
most
uncomely
●rts
;
by
pouring
forth
itself
in
the
greatest
Loveliness
upon
the
unloveliest
●arts
;
by
being
Infinite
in
the
Effusion
of
itself
upon
Every
Part
of
Christs
〈◊〉
.
The
First
Matter
is
said
by
learned
men
to
be
a
Deep
of
Emptiness
,
and
Darkness
,
a
meer
Possibility
,
a
Pure
Passiveness
to
all
Forms
of
Things
.
Such
Matter
,
such
a
Subject
is
every
Soul
to
the
Divine
Love
in
Christ
.
Every
Soul
is
in
itself
a
great
Deep
covered
with
the
Blackness
of
a
Darkness
.
But
it
is
to
This
Love
a
meer
Possibility
,
a
Pure
Passiveness
.
It
cannot
actuate
itself
to
a
Complyance
,
or
a
Resistance
.
Love
cometh
to
it
,
as
its
Form
,
infuseth
itself
into
it
,
penetrateth
thorow
the
whole
Substance
of
it
,
filleth
it
in
every
Part.
Love
reigneth
Powerfully
over
it
,
reigneth
gloriously
in
it
;
maketh
it
a
Kingdom
of
Love
;
maketh
it
a
Lovely
Queen
to
itself
standing
at
its
own
right
hand
,
reigning
,
and
ruling
together
with
itself
in
this
New
Kingdom
of
Love
.
Rom.
5.
20.
Where
Sin
abounded
,
there
Grace
hath
abounded
much
more
Seas
,
and
rivers
have
their
High-Water
Marks
.
Thus
far
their
Waters
come
,
when
they
are
highest
,
but
no
further
.
The
Sea
of
Divine
Love
in
the
Bosom
of
Christ
hath
no
High-Water
Mark
,
no
Bound
;
Thus
far
Love
shall
flow
,
thus
high
its
pure
and
sweet
Waves
shall
rise
,
to
wash
,
to
make
white
,
to
make
new
,
to
overflow
,
Sinners
of
such
Circumstances
;
But
beyond
this
no
Love
shall
pass
,
to
Sins
of
such
aggravations
,
of
so
deep
,
and
foul
a
Dye
;
to
Sins
against
so
much
Light
,
so
much
Love
;
to
Sins
so
often
repeated
after
so
many
new
Repentances
,
new
Resolutions
;
to
Sins
so
black
,
so
bloody
,
No
;
The
Love
of
God
is
without
Distinction
;
to
all
Sins
,
and
over
all
Sinners
in
Jesus
Christ
.
If
It
maketh
any
Difference
;
It
floweth
first
,
It
riseth
highest
there
,
where
Sin
hath
most
abounded
;
that
there
It
may
be
most
Glorified
.
The
Love
of
God
in
Jesus
Christ
maketh
the
greatest
Sinners
its
Patterns
to
all
the
World
of
Men
,
and
Angels
;
Its
Master-pieces
to
Eternity
.
1
Tim.
1.
15.
God
had
mercy
on
me
the
Chiefest
of
Sinners
;
that
I
might
be
an
Ensample
to
all
that
shall
believe
in
ages
to
come
;
saith
St.
Paul
.
The
holy
Apostle
doth
not
speak
vainly
,
when
he
calleth
himself
The
Chief
of
Sinners
he
speaketh
the
truth
in
the
Holy
Ghost
,
and
lyeth
not
.
He
setteth
himself
,
as
a
Light
on
a
high
Watch-Tower
,
to
all
thorow
all
ages
,
that
shall
fa●●
upon
Seas
of
Lust
,
in
a
dark
Night
of
Ignorance
,
and
Unbelief
,
exposed
to
Storms
of
Wrath.
He
inviteth
them
to
make
thither
,
there
they
shall
be
safe
,
they
shall
find
rest
,
they
shall
find
a
Heven
of
Divine
Love
in
the
Bosom
of
Jesus
Christ
defended
by
the
Rocks
of
Eternity
,
the
Divine
Attributes
from
every
wind
.
No
Vessel
will
fear
want
of
water
there
,
where
it
seeth
the
greatest
Ship
of
the
greatest
burthen
,
deepest
loaden
which
draweth
the
greatest
depth
of
waters
,
to
sail
safely
.
St.
Paul
being
dead
yet
speaketh
to
the
greatest
Sinners
in
every
age
after
this
manner
.
Behold
a
Sea
of
Love
,
a
Channel
of
Love
the
Love
of
God
poured
forth
in
the
Bosom
of
Jesus
Christ
.
My self
the
greatest
Sinner
deepest
loaden
with
Sin
,
and
Guilt
,
who
draw
the
greatest
depth
of
Love
,
have
here
found
Love
enough
,
unfathomable
Love
,
on
which
I
have
bin
carried
safely
,
triumphantly
unto
that
Flourishing
Land
of
Glory
,
where
now
I
feast
continually
with
all
Blessed
Spirits
in
the
midst
of
all
Incorruptible
Beauties
,
and
Joyes
.
Let
no
sinner
ever
after
me
doubt
to
trust
himself
to
this
Channel
,
to
put
himself
upon
this
Sea
of
Love
in
the
Bosom
of
the
Lord
Jesus
.
Thus
the
Love
of
God
poureth
forth
itself
without
Distinction
in
the
Glorified
Person
of
our
Blessed
Saviour
.
2.
The
Father
poureth
forth
his
Love
in
Christ
Indifferently
,
that
is
,
Without
Condition
.
1.
The
Love
of
the
Father
dependeth
upon
no
Conditions
between
himself
,
and
his
Son
;
the
Father
doth
not
say
to
Christ
;
I
will
pour
forth
my
Love
in
thee
for
Sinners
;
but
upon
this
Condition
,
that
thou
make
thy
Soul
an
offering
for
Sin
;
that
thou
satisfie
my
Justice
and
my
Wrath
;
that
thou
take
upon
thee
to
make
them
capable
of
my
Love
,
suitable
to
me
in
Holiness
,
and
Spirituality
.
All
,
that
the
Lord
Jesus
hath
done
,
or
suffered
is
no
Condition
,
but
Consequent
of
the
Father's
Love
.
Love
is
the
Sea
:
These
are
the
many
Springs
,
by
which
it
variously
boileth
up
,
the
many
Streams
,
and
Windings
,
in
which
it
playeth
with
itself
,
as
it
runneth
along
in
this
Earthly
Image
,
until
it
return
into
the
Sea
,
itself
again
,
from
whence
it
came
.
The
Lord
Jesus
testifieth
;
The
Words
,
which
I
speak
,
are
not
mine
,
but
the
Father's
.
He
doth
the
Works
.
It
is
the
First
,
the
Supreme
Love
itself
,
which
shut
up
itself
in
Flesh
,
which
was
made
Flesh
;
It
is
That
Love
,
which
weepeth
bleedeth
,
dyeth
;
which
hangeth
upon
the
Cross
,
lieth
in
the
Grave
.
It
is
that
Love
,
which
riseth
again
,
maketh
itself
a
Spirit
,
ascendeth
up
on
high
,
taketh
to
itself
Its
First
,
and
great
Glory
.
It
is
that
Love
,
which
,
as
a
Spirit
,
cometh
to
thee
Invisibly
,
by
day
,
and
by
Night
;
which
is
now
with
thee
Invisibly
,
wooing
thee
in
all
Forms
,
in
Its
Blood
,
in
Its
Beauties
,
by
all
means
working
itself
into
thine
heart
.
It
is
The
Love
of
the
Father
,
That
Love
,
which
is
the
Onely
Father
,
which
doth
all
the
Works
,
which
speaketh
all
the
Words
in
the
Person
of
the
Lord
Jesus
.
It
is
the
same
Gold
which
is
stampt
in
several
pieces
,
with
several
Images
,
to
make
Crowns
Angels
,
Twenty
shilling
Pieces
.
Coin
,
and
Currant
Money
for
Traffick
.
The
Incarnation
,
Active
Obedience
,
Sufferings
,
Resurrection
,
Intercession
of
the
Lord
Jesus
;
his
Presence
,
his
Powers
,
his
Operations
in
the
Spirit
are
All
The
same
Gold
,
The
same
Divine
Love
in
several
Forms
bearing
several
Figures
,
for
Traffick
,
and
Commerce
between
God
,
and
the
Creature
.
When
thou
presentest
to
God
the
Blood
,
the
Glory
,
the
Intercession
,
the
Spiritual
Operations
▪
the
Graces
of
the
Lord
Jesus
;
thou
settest
before
him
,
his
Love
himself
in
various
Manners
,
in
various
Mysteries
.
The
Onely
Coin
,
the
Onely
Currant
Money
,
the
Onely
Means
of
Commerce
in
the
Kingdom
of
Heaven
,
is
Love
,
the
First
Supreme
,
Eternal
Love
,
the
Gold
of
Eternity
,
the
most
high
,
and
most
Glorious
Unity
in
all
varieties
,
stampt
with
all
Figures
.
2.
The
Father
in
giving
his
Love
maketh
no
Condition
with
Sinners
.
He
doth
not
say
;
I
give
thee
my
Love
for
that
Sinner
upon
Condition
that
he
be
humbled
,
that
he
accept
of
my
Love
,
that
he
believe
in
thee
.
The
Gospel
is
a
Covenant
of
Grace
.
The
Covenant
is
All
Love
.
The
Covenant
is
Compleat
in
the
Person
of
Christ
,
who
is
The
Divine
Love
,
Eternal
Love
in
a
Divine
,
Infinite
,
Eternal
Person
.
I
have
given
him
,
saith
the
Lord
by
the
Prophet
Esa●ah
,
for
a
Covenant
to
the
Nati●ns
.
All
Preparations
,
Qualifications
,
Acceptations
are
not
Conditions
of
This
Love
,
but
Infallible
Consequents
;
not
Causes
,
without
which
the
Covenant
hath
no
Force
;
but
Irresistible
,
Immutable
Effects
of
it
.
By
Grace
ye
are
saved
:
Ephes.
2.
The
whole
Work
of
our
Salvation
from
the
Begining
to
the
End
,
from
the
first
Design
in
Eternity
to
the
last
Act
in
Eternity
is
Pure
Love
.
Divine
Love
shineth
in
upon
a
Dark
Spirit
,
Enlightneth
,
Awakneth
,
Convinceth
it
by
Its
own
Heavenly
Brightness
.
Divine
Love
burneth
up
,
flameth
in
a
Defiled
,
Dead
heart
,
raiseth
a
Divine
Life
,
and
Sense
in
it
,
melteth
it
,
consumeth
its
Dross
,
maketh
it
new
.
The
Love
of
the
Father
in
the
Bosom
of
the
Lord
Jesus
is
the
Golden
Mine
,
out
of
which
a
Saint
is
first
taken
:
the
Flaming
Mint
,
where
he
is
Melted
,
refined
,
made
pure
Gold
,
and
stamp't
with
the
Divine
Image
.
Rev.
1.
5.
6.
He
,
saith
St
John
of
our
Lord
Jesus
,
hath
loved
us
,
and
washed
us
in
his
own
blood
,
and
made
us
Kings
,
and
Priests
to
God
his
Father
.
The
Love
of
the
Father
in
the
heart
of
Christ
is
our
onely
Fountain
.
All
the
Blood
,
which
streameth
from
the
Wounds
of
Christ
to
wash
us
,
runneth
down
from
this
Fountain
.
This
Love
is
the
Costly
Ointment
running
down
upon
all
our
Persons
,
anointing
us
for
Priests
,
and
Kings
.
Poor
Soul
,
which
lyest
in
thy
Sins
,
which
lyest
a
Slave
in
Chains
,
at
the
bottom
of
a
Dark
,
Deep
,
and
Miry
Dungeon
.
The
Love
of
the
Father
in
the
Person
of
the
Lord
Jesus
cometh
to
thee
;
It
taketh
thee
into
itself
,
as
a
Bath
of
most
pretious
Blood
,
in
which
It
cleanseth
thee
from
all
thy
filth
,
cherisheth
all
thy
parts
bringeth
thee
to
thy self
,
to
a
Divine
Beauty
,
to
a
Divine
Warmth
sense
,
and
Life
.
This
Love
setteth
itself
,
as
a
Priestly
,
and
Kingly
Crown
upo●
thy
Head
.
It
infuseth
itself
,
as
a
Priestly
,
and
Kingly
Spirit
,
into
thee
.
〈◊〉
changeth
itself
in
thine
Iron
Chains
into
Bracelets
of
Gold
upon
thee
;
in
th●
Dungeon
into
a
Temple
,
and
Palace
:
It
filleth
thee
,
this
Temple
,
this
Palace
round
about
thee
with
Its
own
clear
,
and
Proper
Appearance
in
the
Glory
〈◊〉
God
.
Thus
it
dwelleth
with
thee
Eternally
.
Thus
the
Love
of
the
Fathe●
in
the
heart
of
Christ
,
softneth
,
enliveneth
,
washeth
thee
with
Its
own
Blood
maketh
thee
by
itself
,
a
Priest
,
and
King
to
itself
Eternally
.
I
have
done
with
the
first
Property
in
the
Effusion
of
Divine
Love
;
Freedo●
Use.
1.
The
Gospel
is
compared
to
a
Marriage-Feast
for
a
King's
Son
.
Go●
the
Father
is
The
King
:
His
Son
is
the
Bridegroom
:
Eternal
Love
attende●
with
all
The
Lovelinesses
,
and
Joys
of
That
Love
are
The
Feast
.
Thou
,
〈◊〉
Man
,
O
Sinner
,
Thy
Soul
is
invited
to
this
Feast
of
Love
,
not
onely
to
〈◊〉
Guest
,
but
The
Beautiful
,
Blessed
Bride
.
The
Ministers
,
the
Angels
,
The
Spirit
of
Love
himself
are
sent
forth
,
as
E●bassadours
,
to
bring
thee
to
This
Marriage
.
1.
Obj.
Say
not
,
I
am
Unworthy
,
Unlovely
,
in
my
Sins
,
and
shame
.
Answ.
This
Love
is
free
.
It
seeketh
not
,
but
bringeth
Loveliness
along
with
it
.
This
Love
is
itself
The
Wedding-Garment
,
and
the
Marriage-Crown
.
This
Feast
,
as
thou
eatest
,
giveth
thee
strength
,
Beauty
,
and
a
Right
to
it
.
This
Feast
of
Love
maketh
Its
Guest
.
This
Marriage
of
Love
maketh
a
Bride
.
Obj.
2.
How
can
I
leave
my
precious
,
and
pleasant
Things
for
This
Love
?
Answ.
Canst
thou
not
part
with
a
single
,
dying
Flower
in
thy
hand
for
a
Root
of
Flowers
to
set
in
thine
heart
,
in
thy
Garden
?
The
Love
of
God
is
The
Root
of
all
Precious
and
Pleasant
Things
in
Eternity
.
Canst
thou
not
part
with
a
Shadow
for
the
Substance
,
a
Picture
for
the
Life
,
a
Counterfeit
for
the
Truth
,
a
glass
Diamond
,
or
Pearl
,
for
a
right
Diamond
,
the
true
Pearl
?
All
thy
Pleasant
Things
here
are
Shadows
,
Pictures
,
counterfeits
;
This
Love
is
All
Pleasantnesses
,
all
Preciousnesses
in
their
Substance
,
Life
,
Truth
.
Obj.
3.
I
am
weak
.
I
shall
dishonour
This
Love
;
I
shall
be
disloyal
to
It.
I
shall
return
to
my
Lusts.
Ans.
This
Love
requireth
no
Qualifications
,
but
worketh
all
.
Give
up
thy self
to
be
the
Creature
of
This
Love
.
This
Love
will
make
Thee
a
Heavenly
Bride
to
itself
out
of
Nothing
,
out
of
Contrariety
,
Enmity
,
This
Love
will
be
both
a
new
,
a
Divine
Creation
of
Thee
;
and
a
Continual
Preservation
.
This
Preservation
shall
be
a
Continued
Creation
of
Love
.
Resign
thy self
to
This
Love
,
which
is
the
onely
Fountain
of
Life
,
and
of
all
Loveliness
.
Use.
2.
Love
again
.
Who
planteth
a
Vine
,
and
drinketh
not
of
the
Wine
?
The
Father
planteth
Jesus
Christ
,
his
Love
,
his
Vine
in
thy
Soul
.
Let
him
drink
of
the
Wine
of
thy
Loves
.
Love
thy
God
with
the
same
Freedom
,
Simplicity
,
and
Sweetness
,
with
the
Same
Naturalness
,
Nakedness
,
and
Force
,
with
which
he
loveth
Thee
.
Use.
3.
Love
one
another
,
as
God
loveth
you
.
Pour
forth
all
your
Love
into
the
Bosom
of
Christ
.
There
let
it
run
into
the
Bosom
of
every
Saint
,
of
every
Creature
.
There
love
one
another
without
Distinction
,
without
Condition
,
Freely
receive
one
another
into
,
embrace
one
another
in
the
Riches
of
the
Grace
,
and
Glory
of
Jesus
Christ
,
as
the
Father
receiveth
,
and
embraceth
you
.
Use
4.
Abide
in
the
Love
of
the
Father
.
1.
Abide
in
the
Father's
Love
by
Faith
in
the
Lord
Jesus
.
The
Glorified
Person
of
Christ
is
the
Land
of
Life
,
the
Land
of
Love
;
the
Love
of
the
Father
is
the
Sweetness
,
and
Fatness
of
this
Land
.
Faith
is
the
root
of
thy
Soul
in
this
Pleasant
Land
.
By
Faith
thy
Soul
is
vitally
fixed
in
this
Divine
Soil
,
in
the
midst
of
all
the
Sweetnesses
,
and
Pretious
Sap
of
Divine
Love
.
By
Faith
thou
drawest
the
rich
heart
of
this
Glorious
Earth
the
Love
of
The
Father
to
thy self
.
Thou
feedest
upon
It
,
nourishest
thy self
by
It
,
and
growest
up
to
an
Entire
Tree
of
Love
.
2.
Abide
in
this
Love
by
holiness
.
Holiness
is
the
lovely
Fruit
,
which
springeth
up
out
of
the
Love
of
the
Father
,
and
is
Its
Food
.
Holiness
,
is
the
Purity
of
the
Spirit
,
by
which
the
flame
of
heavenly
Love
liveth
,
and
spreaded
itself
there
.
Holiness
is
the
Spiritual
Chastity
of
the
Soul
to
her
heavenly
Bridegroom
.
3.
Abide
in
the
Father's
Love
by
keeping
his
Commandments
.
The
Commands
of
the
Father
are
Beams
of
Love
,
which
he
shooteth
into
our
Bosoms
.
Obedience
to
them
is
the
Reception
of
these
Beams
,
and
the
Reflection
of
them
back
again
into
the
Bosom
of
God
.
Obedience
is
the
Activity
of
Divine
Love
enlarging
itself
freely
in
our
Souls
.
If
it
be
contracted
,
or
shut
up
,
it
goeth
out
.
4.
Abide
in
the
Father's
Love
by
the
Peace
of
your
Spirits
.
Peace
of
Spirit
is
a
Heavenly
Calms
,
and
Serenity
,
which
freely
receiveth
,
and
preserveth
entire
the
Beams
,
and
Sunshine
of
Divine
Love
.
Passions
are
Clouds
and
Storms
,
which
cut
off
,
and
darken
the
Beams
of
Love
.
The
Spirit
of
Love
resteth
not
upon
an
Angry
,
or
Melancholy
Man
.
5.
Abide
in
the
Father's
Love
by
Spiritual
Joy
.
Joy
is
Love
flaming
.
One
saith
;
that
Laughter
is
the
Dance
of
the
Spirits
,
their
freest
Motion
in
Harmony
;
and
that
the
Light
of
the
Heavens
,
is
the
Laughter
of
Angels
.
Spiritual
Joy
is
the
Laughter
of
Divine
Love
,
of
the
Eternal
Spirit
,
which
is
Love
,
in
our
Spirits
.
True
Joy
is
Eternal
Love
,
the
Eternal
Spirit
in
Its
Freest
Motions
,
in
Its
fullest
Harmony
,
and
Complacency
in
our
Spirits
.
6.
Abide
in
the
Love
of
the
Father
by
Heavenliness
.
The
Presence
of
God
in
his
Wrath
is
hell
.
The
Presence
of
God
in
his
Love
is
Heaven
.
Love
is
the
Sunshine
of
the
Godhead
sweetning
,
and
guilding
all
things
round
about
it
after
a
Divine
Manner
;
as
this
Sun
doth
these
Skies
.
So
far
,
as
thou
abidest
in
a
Heavenly
Image
of
Things
,
where
every
Object
is
covered
with
an
Immortal
Pleasantness
,
and
Glory
;
thou
abidest
in
the
Love
of
God
.
7.
Abide
in
the
Father's
Love
by
Spirituality
.
Love
is
an
Union
.
The
highest
Love
is
the
highest
Unity
,
the
Unity
of
the
highest
Spirit
.
In
the
Unity
of
this
Spirit
all
things
are
Spirit
of
this
Spirit
.
All
Varieties
in
this
Unity
of
the
Spirit
are
Spirits
,
Divine
,
Eternal
Spirits
of
this
Supreme
Spirit
,
in
this
Supreme
Spirit
;
Supreme
,
Eternal
Loves
from
the
womb
,
in
the
Bosom
of
this
Supreme
Love
.
Abide
in
This
Palace
of
Love
,
The
Unity
of
the
Spirit
.
Let
this
be
thine
Eternal
habitation
.
Be
continually
here
in
the
Sweet
,
and
Blessed
Society
of
Beautiful
,
Pure
,
Eternal
Spirits
;
Living
,
Immortal
Loves
.
Behold
,
Converse
with
all
things
within
Thee
,
without
Thee
in
these
Forms
.
So
shalt
thou
abide
in
the
Love
of
the
Father
,
as
It
is
poured
forth
in
the
Glorified
Person
of
the
Lord
Jesus
.
So
This
Love
shall
guide
Thee
,
as
thou
walkest
,
into
Fields
of
Light
,
and
Divine
Pleasures
,
into
the
Gardens
of
the
Divine
Nature
.
This
Love
shall
talk
with
Thee
,
when
Thou
wakest
,
as
Moses
,
and
Elias
talked
with
Jesus
Christ
,
in
the
Transfiguration
,
of
the
Departure
out
of
every
other
Image
of
things
,
into
this
Paradise
of
Love
flowing
with
all
the
Joyes
of
Life
,
and
Love
in
the
heavenly
Form
of
Christ
.
So
This
Love
shall
keep
thee
,
when
thou
sleepest
,
as
a
Rich
Canopy
of
Divine
Substance
over
thy
head
;
as
a
Guard
of
Immortal
Sweetnesses
round
about
Thee
,
as
a
heavenly
Consort
of
Divine
Spirit
,
Divine
Loves
,
by
their
Musical
Harmony
continuing
,
and
crowning
thy
sleep
.
I
have
done
with
the
First
Property
of
Divine
Love
,
as
It
is
poured
forth
in
Christ
,
Freedom
.
I
come
to
the
Second
,
which
is
Purity
.
2.
Property
in
the
Effusion
of
Divine
Love
,
Purity
.
The
Love
of
God
is
poured
forth
in
Jesus
Christ
Purely
.
The
Lord
Jesus
is
said
to
be
,
the
Brightness
of
the
Glory
of
God
;
Hebr.
1.
v.
2.
Brightness
is
the
Purest
Light
of
Glory
.
The
Prime
Glory
in
God
is
his
Grace
,
his
Love
.
He
doth
all
for
the
Praise
of
the
Glory
of
his
Grace
,
Ephes.
1.
Jesus
Christ
in
heaven
,
in
thine
heart
,
O
Believer
,
is
the
purest
Stream
,
the
richest
Flood
of
Divine
Love
;
the
Love
of
the
Divine
Nature
in
the
Brightness
of
Its
Glory
.
We
are
taught
;
that
this
Light
of
the
Sun
,
which
we
enjoy
here
below
,
is
only
a
Shadow
of
that
Light
,
which
shineth
in
the
Body
of
the
Sun
itself
.
The
Sun
in
its
highest
Lustre
is
the
Shadow
of
an
Angel
.
The
Highest
,
and
Brightest
Angel
in
his
Purest
Glories
is
no
more
,
than
a
Shadow
of
our
Glorified
Jesus
.
He
alone
is
the
Brightness
of
Divine
Glory
without
any
Shade
;
the
Purity
of
Divine
Love
without
any
Allay
.
Love
is
Loveliness
in
Motion
.
As
fine
Gold
melted
into
a
Pure
,
and
shining
Stream
:
so
is
the
Person
of
our
Lord
Jesus
in
Glory
;
the
Godhead
in
the
Purity
&
Perfection
of
all
Its
Lovelinesses
melting
itself
into
a
most
Pure
&
Precious
Stream
of
Love
,
in
which
it
runneth
along
,
winding
,
turning
,
meeting
,
&
sporting
with
itself
from
Bosom
to
Bosom
,
in
the
Father
,
the
Son
,
and
all
the
Saints
.
O
Broken-hearted
Sinner
,
who
●ittest
in
the
Shadow
of
Death
,
who
wanderest
in
a
Wilderness
,
where
there
is
no
water
,
ready
to
dye
for
thirst
;
open
thine
Eyes
,
see
this
Pure
Light
of
Divine
Love
,
which
shineth
round
about
Thee
,
in
the
midst
of
Thee
;
see
this
Pure
Stream
of
Divine
Love
,
which
runneth
along
before
Thee
,
in
that
Wilderness
thine
heart
;
the
Blessed
Person
of
thy
Saviour
,
which
is
this
Pure
Light
,
this
Pure
Stream
of
Divine
Love
which
filleth
All.
Take
in
the
Waters
of
this
Stream
;
drink
freely
of
it
.
Cast
thy self
into
this
Stream
;
let
it
cover
Thee
;
let
it
roul
Thee
along
with
it
;
sport
thy self
in
it
.
There
are
Two
Arguments
of
the
Pure
Effusion
of
Divine
Love
in
Christ
;
-
1
The
heighth
of
Its
Sweetness
.
-
2
The
Greatness
of
Its
Virtue
.
1
The
Love
of
God
in
Christ
sheweth
Its
Purity
by
The
heighth
of
Its
Sweetness
.
The
Purest
things
are
Sweetest
.
The
Love
of
God
in
Christ
is
the
Rose
upon
its
Stalk
,
New-blown
,
in
its
Virgin-Freshness
,
and
Sweetness
.
To
be
Carnally-minded
is
Death
;
to
be
Spiritually-minded
is
Life
;
saith
St.
Paul
;
Rom.
8.
Impurity
,
Carnality
is
the
Death
of
Love
;
dulleth
,
embaseth
,
embittereth
it
by
Corrupting
it
.
Purity
,
Spirituality
is
the
Life
of
Love
,
heighteneth
,
and
immortaliseth
all
its
Sweetnesses
,
all
its
Pleasures
.
The
Sweetness
of
the
Love
of
God
in
Christ
is
made
up
of
Three
Parts
;
1.
The
Nearness
of
the
Union
;
2
The
Firmness
of
the
Union
,
3
The
Efficacy
of
the
Union
.
1
The
Nearness
of
the
Union
is
the
First
Part
of
the
Sweetness
in
the
Love
of
God
poured
forth
in
the
Glorified
Person
of
our
Saviour
.
Love
is
an
Union
.
Where
Love
is
Sweetest
;
the
Love-Union
is
Nearest
.
The
Love
of
God
in
Christ
bindeth
up
God
,
Christ
,
all
the
Saints
immediately
in
the
most
naked
,
most
warm
Embraces
of
each
other
.
It
maketh
them
All
up
into
One
Beautiful
Body
;
It
melteth
them
All
into
One
Blessed-Spirit
of
Divine
Love
.
The
Bridegroom
in
the
last
of
the
Canticles
expresseth
his
Love
to
his
Bride
after
this
manner
:
If
she
be
a
Door
,
we
will
inclose
her
with
Cedar
.
Cedar
Wood
is
Eminent
for
three
Things
:
It
is
sweet
,
Beautiful
,
Incorruptible
.
Blessed
art
Thou
,
O
Believer
,
the
meanest
of
all
Believers
;
who
art
a
Door
onely
in
this
heavenly
Temple
,
Christ
risen
from
the
Dead
;
a
Door
,
by
which
the
Glories
of
the
Godhead
go
in
,
and
out
between
the
Visible
,
and
Invisible
World
.
Thy
Jesus
by
the
Immediate
Embraces
of
Divine
Love
incloseth
,
comprehendeth
thy
Person
entirely
with
the
Sweetness
,
Beauty
,
Immortality
of
his
own
Glorified
Person
.
The
Soul
in
the
Bosom
of
Christ
lieth
,
as
a
Pleasant
Island
in
a
Sea
of
Love
.
The
Sea
bringeth
to
an
Island
Pleasure
by
its
prospect
,
and
by
sayling
upon
it
;
Safety
by
inclosing
it
;
Riches
by
Traffick
unto
all
parts
.
Thus
thou
,
O
Saint
,
art
seated
in
the
midst
of
a
vast
Ocean
of
heavenly
Love
.
This
Oc●an
of
Love
is
thy
Prospect
on
every
side
.
Which
way
soever
thou
lockest
,
thou
seest
Waves
of
Love
rolling
,
and
tumbling
one
upon
the
neck
of
another
;
sometimes
rising
up
,
as
high
,
as
heaven
,
sometimes
again
falling
,
as
low
as
He●l
.
All
Storms
are
The
Workings
of
this
Lovely
Sea
of
Love
,
and
Delightful
Entertainments
to
Thee
,
thou
lanchest
forth
and
sailest
round
about
thy
Island
,
which
is
thy self
,
upon
this
Sea
of
Love
.
These
are
thy
Pleasures
.
How
safe
art
thou
?
How
great
,
and
impregnable
is
thy
Strength
?
Nothing
can
come
to
thee
but
by
a
Sea
of
Love
,
Divine
,
Almighty
,
Eternal
Love
.
Thou
art
inaccessible
,
but
this
way
,
by
the
Sea
of
Love
.
No
vessels
can
pass
upon
this
Sea
,
nothing
can
pass
thorow
it
,
but
Divine
Forms
of
Love
;
heavenly
Angels
,
and
Ministers
of
Love
.
Whatever
other
Form
of
things
attempteth
,
This
Blessed
Ocean
of
the
Father's
Love
poureth
forth
in
Jesus
Christ
,
is
swallowed
up
by
it
,
and
never
seen
more
.
Thou
hast
Tra●●ick
,
and
Commerce
by
this
Sea
of
Love
with
all
things
holy
,
heavenly
,
Beautiful
,
and
B●essed
every
where
;
with
all
Lands
of
Life
,
and
Joy
.
Thou
sendest
forth
thy
Spirit
,
thoughts
and
Affections
into
all
Parts
.
Thou
bringest
home
all
the
Precious
,
and
Pleasant
things
of
Heaven
,
and
Earth
;
of
Time
,
and
Eternity
:
of
God
,
and
the
Creature
.
Thou
hast
a
Love-Union
,
and
by
this
Love-Union
,
a
Communion
of
Love
with
all
the
Treasures
of
the
Godhead
in
the
Sun
,
and
in
the
Moon
;
in
the
Heavens
above
,
and
the
Deep
,
which
lieth
below
.
This
is
the
Purity
,
the
Sweetness
of
the
Father's
Love
in
Christ
;
the
nearness
of
the
Love-Union
.
2.
The
Sweetness
of
the
Love
of
God
in
Christ
sheweth
itself
in
the
Firmness
of
the
Union
.
What
the
Spouse
of
Christ
saith
of
her self
in
the
Canticles
,
that
is
the
Language
of
this
Love
to
the
Soul
in
Jesus
Christ
;
I
took
hold
of
him
,
I
will
not
let
him
go
.
The
Love
of
the
Father
hath
taken
hold
of
Thee
,
&
will
never
let
Thee
go
.
St.
Paul
;
Rom.
8.
v.
35.
maketh
a
Challenge
;
What
shall
separate
us
from
the
Love
of
Christ
?
Affliction
?
Danger
?
Sword
?
the
Love-Union
between
God
,
and
the
Soul
in
Jesus
Christ
is
so
close
,
so
fast
;
that
the
Point
of
the
sharpest
Sword
cannot
pierce
between
them
;
the
subtilest
Flame
cannot
divide
between
them
.
If
it
wound
,
or
burn
one
,
it
must
wound
,
and
burn
the
other
also
.
There
is
no
Vein
of
Blood
in
the
Body
of
Man
,
which
hath
not
running
along
beneath
it
an
Artery
,
a
Vein
of
Spirits
to
preserve
the
Warmth
,
Motion
,
and
Life
of
the
Blood
.
There
is
no
Vein
of
Divine
Providence
in
the
whole
Life
of
a
Saint
;
there
is
no
Vein
of
Life
or
Death
in
the
whole
Person
of
a
Saint
,
which
hath
not
a
Vein
of
Divine
Love
running
along
inseparably
with
it
,
to
sweeten
it
,
to
give
a
Spiritual
,
a
heavenly
Tincture
,
of
Life
,
Joy
,
and
Glory
to
it
.
To
me
to
live
is
Christ
,
to
dye
is
Gain
;
saith
St.
Paul
;
Philip
1.
v.
21.
There
is
nothing
so
Dividing
,
as
Death
.
The
Life
of
a
Man
is
the
Union
between
Soul
,
and
Body
.
Death
dissolveth
this
Union
.
The
Life
of
a
Saint
is
the
Love
.
Union
between
his
God
,
and
Spirit
in
Christ
,
who
is
the
Glorious
head
,
and
the
Golden
knot
of
this
Union
.
Death
maketh
this
Love-Union
faster
,
and
sweeter
;
more
close
,
more
clear
,
more
compleat
.
D●ath
is
a
Gain
here
.
The
Death
of
a
Saint
is
like
the
Tabernacle
in
the
Wilderness
.
Without
was
a
course
Tent
of
Badgers
Skin
,
exposed
to
the
Injuries
of
all
Weathers
.
This
was
seen
by
the
Common
Eye
.
But
this
was
not
the
Tabernacle
.
This
was
onely
the
Tent
,
the
Covering
upon
the
Tabernacle
.
The
Tabernacle
within
,
as
it
appeared
to
the
Priest's
Eye
,
which
entred
into
it
,
was
Silk
,
Silver
,
Gold
,
and
Precious
Stone
;
Fine
Linnen
,
Scarlet
,
Crimson
,
Sky-Colour
;
Cherubims
richly
wrought
.
Be
not
deceived
.
That
is
not
the
Death
of
a
Saint
,
That
is
not
a
Saint
in
Death
,
which
appeareth
outwardly
to
the
Eye
of
Sense
,
so
affrightful
,
so
mournful
,
so
dark
,
so
deformed
,
so
Dividing
from
all
the
Joyes
of
Life
:
No.
This
is
the
Covering
onely
upon
Death
,
to
hide
the
sacred
Mystery
from
common
Eyes
.
That
,
which
is
within
,
which
presenteth
itself
all
along
to
the
Eye
of
a
Saint
,
that
entreth
into
this
Death
is
indeed
a
Tabernacle
of
Immortal
,
of
Divine
Love
with
all
rich
,
and
pleasant
Appearances
wonderfully
heightened
;
The
Love-Union
between
God
,
and
the
Soul
in
Christ
opening
itself
,
taking
the
Soul
entirely
into
itself
,
as
into
the
true
Heavens
,
where
all
things
,
which
are
seen
are
the
highest
Forms
of
Beauty
in
the
highest
Lights
of
Divine
Glory
;
all
things
,
that
are
heard
,
tasted
or
felt
,
the
highest
Joyes
of
the
Divine
Life
with
the
most
heightned
Sweetnesses
of
Divine
Love
.
3
The
Sweetness
of
Divine
Love
is
manifested
in
its
Efficacy
,
in
its
Sweetning
Operations
,
as
it
is
poured
forth
in
the
Lord
Jesus
.
St.
Paul
saith
;
Philip
:
3.
l.
We
have
our
Conversation
in
Heaven
,
from
whence
we
look
for
the
Lord
Jesus
,
who
shall
change
these
Vile
Bodies
(
these
Bodies
of
our
humiliation
,
and
make
them
like
his
own
Glorious
Body
,
according
to
that
Power
,
by
which
he
is
able
to
subdue
all
things
to
himself
.
As
the
Flowers
put
forth
,
unfold
all
their
Beau●ies
send
forth
their
several
Sweetnesses
to
the
Sun
:
so
do
all
the
Excellencies
,
Joyes
and
Glories
of
the
Godhead
display
themselves
to
the
Divine
Love
.
God
in
the
Presence
of
his
Love
is
the
highest
,
the
Truest
H●●ven
.
This
is
the
Heaven
,
which
containeth
,
and
hideth
Jesus
Christ
.
Jesus
Christ
cometh
forth
from
this
Heaven
,
as
a
Bridegroom
from
his
Chamber
he
cometh
forth
in
this
Heaven
,
with
this
Heaven
round
about
him
;
he
maketh
this
Heaven
,
every
where
,
as
he
cometh
forth
;
as
the
Sun
maketh
a
Glorious
Sky
.
He
boweth
this
Heaven
,
and
cometh
down
upon
It
into
the
broken
heart
.
To
this
broken
heart
he
changeth
the
vilest
,
the
Bitterest
Image
of
things
,
the
Body
of
its
humiliation
,
the
Body
of
this
Darkness
,
and
Death
,
in
which
it
dwelleth
here
into
the
Likeness
of
his
own
most
Glorious
Body
,
the
Body
of
the
highest
Heaven
in
its
Brightness
;
the
Pure
,
and
clear
Body
of
Divine
Love
.
This
Love
of
the
Father
is
that
Power
,
by
which
our
Jesus
subdueth
all
things
to
himself
,
that
is
,
to
the
Brightness
,
and
Sweetness
of
the
Glory
of
this
Love
;
to
the
Express
,
to
the
Naked
Image
of
this
Love
in
its
own
Divine
Substance
,
in
〈◊〉
own
most
Lovely
Person
.
This
is
the
transfiguring
Efficacy
of
the
Love
of
the
God-Head
poured
forth
in
the
Glorious
Person
of
Christ
,
and
making
for
him
a
Body
of
Divine
Loves
above
all
Heavens
.
Rom.
8.
28
,
29.
St.
Paul
triumpheth
after
this
manner
:
I
am
perswaded
,
th●●
neither
Death
,
nor
Life
;
neither
Angels
,
Principalities
,
Powers
,
nor
things
present
,
no●
things
to
come
;
nor
heighth
,
nor
Depth
;
nor
any
other
Creature
shall
be
able
to
separate
us
from
the
Love
of
God
,
which
is
in
Jesus
Christ
our
Lord
.
The
Love
of
God
in
Jesus
Christ
lineth
,
covereth
all
things
transubstantiateth
all
things
into
the
same
Divine
Love
.
St.
Paul
mentioneth
the
nearest
things
to
us
,
the
most
intimate
,
the
most
Potent
,
the
most
Penetrating
,
the
most
Universal
,
the
most
comprehending
,
the
most
Transforming
;
Death
,
Life
,
Angels
,
things
Present
,
to
come
,
Depth
,
Heigh●h
.
What
cometh
nearer
,
what
toucheth
every
Point
of
our
whole
Substance
,
and
Being
,
than
Death
,
Life
,
Angels
?
What
more
intimate
to
our
hearts
,
and
Spirits
?
If
none
of
these
can
come
between
the
Love
of
God
in
Jesus
Christ
,
and
our
Persons
:
then
all
these
by
the
Touch
of
this
Love
must
be
Tinctured
,
and
changed
into
new
Forms
,
into
Essences
of
Love
.
As
Sugar
is
dissolved
in
a
Glass
of
Wine
;
so
Death
Life
,
Angels
,
things
Pres●nt
,
things
to
come
,
heighths
,
Depths
,
every
other
Creature
in
this
Golden
Cup
of
Divine
Love
,
the
Glorified
Person
of
Christ
,
is
dissolved
into
Love
,
becometh
a
Rich
Love-Cordial
to
a
fainting
Spirit
,
making
it
to
dance
,
and
sing
for
Joy
,
when
it
was
intended
a
deadly
Poyson
to
it
.
The
holy
Apostle
had
said
upon
this
Ground
a
little
before
:
In
all
these
things
,
Sword
,
Famine
,
Persecution
,
wee
are
more
,
than
Conquerours
.
It
is
plain
,
how
we
are
Conquerours
.
Captivity
is
carried
Cuptive
.
Those
Forms
,
and
Powers
of
Darkness
,
of
Death
,
which
thought
to
captivate
us
,
are
themselves
Captives
to
Eternal
Life
,
and
Love
in
the
Lord
Jesus
.
As
Saul
among
the
Prophets
:
so
the
Bitterest
,
the
Blackest
things
,
which
assault
the
Spirit
of
a
Saint
,
encompassed
with
this
Love
of
the
Father
poured
forth
in
Christ
,
uncloath
themselves
,
and
put
on
Amiable
Shapes
of
Love
,
sing
songs
of
Love
,
breath
forth
from
every
part
of
them
the
most
Delightful
Sweetness
of
Divine
Love
.
Thus
this
Love
maketh
us
Conquerours
.
But
what
meaneth
this
;
to
be
more
,
than
Conquerours
?
Is
there
a
Joy
,
or
Glory
above
this
of
a
Conquerour
?
Grace
coming
into
Glory
;
Love
Reigning
after
Suffering
?
Is
there
any
thing
sweeter
,
any
thing
greater
,
than
this
Victory
of
Love
?
Yes
.
St.
Paul
saith
;
when
he
was
caught
up
into
the
Third
heavens
,
into
the
Paradise
there
,
he
heard
Words
,
which
it
is
impossible
to
utter
.
This
is
The
Paradise
in
the
Third
Heavens
,
the
Love
of
God
in
the
Glorified
Person
of
Christ
.
This
Love
transformeth
every
thing
,
every
Creature
to
this
heavenly
Paradise
.
Those
blessed
Souls
,
which
by
believing
enter
into
this
Paradise
,
hear
Words
of
Love
,
Words
of
Joy
,
Words
of
Pleasure
,
of
Glory
from
this
Love
,
which
it
is
impossible
to
utter
,
which
are
too
sweet
,
too
high
,
too
ravishing
to
be
exprest
.
A
holy
Soul
in
This
Paradise
of
Love
feeleth
a
Joy
far
beyond
that
of
Marriage
,
of
Conquest
,
of
Reigning
,
of
Children
,
of
any
thing
named
in
this
World
,
or
in
that
,
which
is
to
come
.
Thus
the
Sweetness
of
Divine
Love
expresseth
itself
in
its
Sweet
Efficacy
.
Thus
the
Purity
of
Divine
Love
in
Christ
is
manifest
in
its
Sweetness
.
2.
The
Love
of
God
in
Christ
is
most
Pure
,
because
it
hath
the
greatest
Virtue
.
Our
Divines
express
hell
after
this
manner
.
All
Diseases
,
Pains
,
Griefs
here
are
Evils
by
a
Tincture
onely
of
Divine
Wrath
,
a
little
Drop
of
Divine
Wrath
mingling
itself
with
them
.
H●ll
is
Pure
Wrath.
Hell
is
the
Abstract
of
Wrath
;
the
Evil
of
all
Diseases
,
Pains
,
and
Griefs
abstracted
from
them
,
and
heightned
to
the
utmost
.
So
Jesus
Christ
bare
all
our
Infirmities
,
and
took
our
Griefs
;
though
he
was
never
sick
.
On
the
Contrary
,
all
the
Good
,
all
the
Joyes
in
the
Creature
are
a
Weak
Tincture
of
Divine
Love
.
The
Shadow
of
St.
Peter
as
h●
passed
along
,
healed
the
sick
.
All
the
Sweetness
and
Pleasure
in
things
here
,
is
the
Shadow
onely
of
Divine
Love
falling
upon
them
.
All
the
Joy
in
any
heart
here
,
is
the
Shadow
onely
of
Divine
Love
cast
over
it
.
The
Love
of
God
is
poured
forth
Purely
in
the
Person
of
Christ
.
There
Love
is
a
Substance
,
no
Accident
.
There
Love
is
Infinite
,
being
allayed
,
or
limited
by
no
mixture
.
Our
Saviour
in
Glory
is
Divine
Love
in
the
Abstract
.
It
is
a
Weak
Glance
of
Divine
Love
,
like
the
Sunshine
here
below
cast
upon
the
Water
,
or
a
Looking-Glass
,
which
maketh
the
Beauty
,
the
Sweetness
of
all
Colours
,
Figures
,
Motions
in
the
Creature
.
It
is
a
remote
Touch
of
Divine
Love
,
like
the
Ends
of
the
Sun-beams
,
reflected
in
a
Burning-Glass
,
which
maketh
the
Pleasantness
,
and
Pleasant
Properties
of
all
Plants
;
the
Lustre
,
Gracefulness
,
Virtue
of
all
Precious
Stones
,
and
Pearls
;
the
Joy
of
all
Relations
.
The
Beauty
,
the
Sweetness
of
all
Colours
,
Features
,
Motions
;
the
Pleasantness
,
the
Pleasant
Properties
of
all
Plants
;
the
Lustre
,
Gracefulness
,
Virtue
,
Life
of
all
Precious
Stones
,
Pearls
,
heavenly
Bodies
,
heavenly
Spirits
;
the
Joyes
of
all
Relations
are
contained
Eminently
,
with
an
Infinite
Enlargement
,
an
Infinite
heightning
in
this
Divine
Face
,
This
Tree
,
Pearl
,
this
Union
,
the
Unity
,
the
Purity
of
Eternal
Love
in
our
Glorified
Jesus
.
O
Sinner
;
come
,
cast
thy self
freely
into
the
Bosom
of
thy
Saviour
.
Here
thou
fallest
immediately
into
a
Sea
of
Pure
Love
.
Open
thy
Mouth
wide
,
enlarge
all
thy
Faculties
to
drink
in
the
Sweetness
of
Pure
Love
pouring
itself
by
Floods
and
Seas
into
thee
.
Feel
the
Transcendent
virtue
of
Pure
Love
transforming
thee
,
thy
heart
,
thy
Person
into
a
rich
,
clear
,
and
heavenly
Pearl
in
this
Sea
,
O
Saints
!
swim
continually
in
this
Sea
of
Pure
Love
,
the
Bosom
of
your
Glorified
Saviour
.
Feel
the
Transcendent
Virtue
of
Pure
Love
dissolving
you
also
into
a
Sea
of
pure
Love
,
a
Sea
of
Glass
,
and
Fire
;
a
Sea
of
Pure
Chrystal
,
Divine
Beauty
without
any
Spot
of
Flesh
,
or
Earth
,
Darkness
,
or
Death
;
a
Sea
of
Pure
Chrystal
shining
,
and
burning
with
a
Pure
Flame
of
heavenly
Joyes
without
any
Smoak
of
Lusts
,
or
Passions
.
Obj.
how
is
the
Love
of
God
Pure
in
Christ
?
Is
there
not
in
the
Lord
Jesus
a
mixture
of
Love
,
and
Wrath
?
He
saith
of
himself
in
one
place
;
All
Judgment
is
given
to
the
Son
of
Man
.
He
adjudgeth
to
Hell
,
and
to
Torments
,
as
well
as
to
Heaven
,
and
to
Joys
.
Matt.
25.
Jesus
Christ
is
represented
,
as
a
King
,
upon
the
Throne
,
in
Glory
,
in
the
Judgment
of
the
last
day
,
v
31.
He
maketh
Separation
between
the
Sheep
,
and
Goats
;
v.
32.
He
setteth
the
Sheep
at
his
Right
hand
,
in
the
Place
of
Power
,
Honour
,
and
Love
.
He
setteth
the
Goats
at
his
Left
hand
,
on
his
Wrath-side
,
v.
33.
He
passeth
the
Sentence
of
Love
upon
One
,
inviting
them
,
as
Blessed
Ones
,
to
the
Kingdom
of
Love
prepared
for
them
of
the
Father
in
Eternity
;
v.
34.
He
passeth
a
Sentence
of
Wrath
upon
the
other
,
sending
,
them
away
with
a
Curse
into
the
Hell
fire
with
the
Devils
v.
40.
How
is
the
Love
of
God
poured
forth
Purely
without
mixture
in
Christ
?
I
shall
give
3
Answers
to
this
Objection
;
1.
A
Concession
;
2.
A
Distinction
;
3.
An
Application
.
1.
Answ.
A
Concession
.
It
is
true
Contrary
things
are
spoken
of
Jesus
Christ
in
this
point
.
We
read
;
I
judge
no
man
;
Moses
,
in
whom
you
trust
,
he
judgeth
you
;
The
Son
of
Man
came
not
to
d●stroy
Men's
Lives
.
but
to
save
them
.
The
Work
,
for
which
Christ
came
,
is
a
Work
of
Love
,
of
Light
,
of
Life
;
not
a
Work
of
Wrath
,
and
Death
.
Jesus
Christ
came
to
destroy
the
Works
of
the
Devil
.
The
Devil
Is
a
Lyar
,
and
a
Murtherer
from
the
Beginning
.
He
is
the
Serpent
,
the
Seed
of
Enmity
.
The
Deceit
of
Sin
,
Death
,
Wrath
are
the
Devil's
Work
.
Jesus
cometh
full
of
Grace
,
and
Truth
;
like
the
Sun
full
of
sweet
Light
,
and
influences
of
Life
to
destroy
the
Deceits
,
to
scatter
into
Nothing
the
Clouds
,
and
black
Shades
of
Sin
,
of
Death
,
of
Wrath
;
to
make
all
a
clear
,
and
Lovely
Sky
over
our
heads
,
a
Green
,
and
Flowry
Earth
under
out
Feet
.
O
the
Delightfulness
of
Christ's
Person
,
and
of
his
Appearance
!
We
read
again
;
I
came
not
to
send
Peace
,
but
a
Sword
,
I
came
to
Kindle
a
Fire
.
The
Lord
Iesus
shall
come
in
a
Flame
of
Fire
to
render
vengeance
to
all
those
,
who
know
not
God
,
and
who
have
not
believed
our
Gospel
,
2
Thessal
.
v.
8.
O
the
Dreadfulness
of
the
Lord
Jesus
,
and
of
his
Appearance
.
2.
Answ.
A
Distinction
.
2
Corin.
3.
13.
You
have
Moses
brought
in
with
a
Vail
upon
his
Face
You
have
the
Effect
of
this
Vail
.
There
is
a
Blindness
upon
the
Minds
,
upon
the
Notions
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
the
Jews
.
The
Children
of
Israel
cannot
see
to
the
End
of
that
,
which
is
to
be
done
away
.
They
cannot
see
thorow
;
beyond
the
Shadowy
Glory
of
the
Vail
to
be
taken
off
,
to
the
Naked
Glory
of
the
Heavenly
Face
,
which
liveth
,
and
is
the
same
for
ever
.
v.
13.
14.
There
is
the
Interpetation
of
the
Vail
.
The
Vail
upon
the
Face
of
Moses
is
a
Vail
upon
the
Hearts
of
the
Israelites
,
v.
15.
The
Vail
is
removed
by
the
Turning
of
the
heart
to
the
Person
of
Christ
,
v.
16.
The
Person
of
Christ
,
and
the
Removal
of
the
Vail
are
Both
described
,
v.
17.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
The
Lord
Jesus●
in
Glory
is
a
Spirit
,
the
Eternal
Spirit
.
The
Person
of
Christ
was
ever
a
Spirit
,
the
Spirit
,
the
same
Yesterday
,
to
Day
,
and
for
ever
;
even
in
that
Day
,
when
he
was
made
Flesh
in
his
humane
Nature
,
this
Spirit
carrieth
Liberty
along
with
It
;
as
the
Sun
doth
the
Light
of
the
Day
.
This
Liberty
of
the
Spirit
answereth
to
that
Removal
of
the
Vail
in
the
verse
before
.
The
Vail
shall
be
taken
away
.
It
is
significant
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
be
taken
away
quite
,
all
round
about
,
on
every
side
;
from
off
the
Whole
Image
of
things
,
from
off
the
Whole
Person
of
Christ
,
from
off
the
Whole
Heart
;
the
Compleat
Person
of
the
Lord
Jesus
in
his
Supream
Glory
,
as
the
Supreme
Spirit
shall
shine
entirely
in
the
whole
Image
of
things
,
in
the
whole
heart
,
in
every
Part
,
in
every
Point
of
Both.
The
Close
of
all
is
the
Blessed
Effect
of
the
Removal
of
the
Vail
,
of
the
Free
,
and
full
Appearance
of
this
Spirit
,
the
Lord
Jesus
;
A
Liberty
of
Sight
;
A
Liberty
of
Growth
;
a
Liberty
of
Union
,
and
Divine
Communion
.
A
Saint
looketh
forth
with
Op●n
Face
with
an
Open
Eye
in
the
Naked
Glory
of
the
Spiritual
Man
,
having
cast
the
Vail
entirely
off
.
He
seeth
the
Glory
of
the
Lord
in
the
Naked
Beauties
of
the
Spirit
himself
compleatly
unvailed
.
He
seeth
this
Glory
in
the
Unity
of
the
same
Spirit
,
as
in
a
Looking-Glass
;
where
Face
answereth
Face
,
where
one
is
seen
,
as
the
Dear
Image
,
and
Reflection
of
the
other
.
A
Saint
in
the
same
moment
seeth
,
and
is
changed
into
the
Image
which
he
seeth
,
as
by
one
Spirit
at
once
working
Both.
The
Lord
,
the
same
Spirit
in
its
Unity
is
the
Root
,
the
Eye
,
the
Life
,
the
Light
,
the
Looking-Glass
,
the
Glorious
Face
in
the
Looking-Glass
to
a
Saint
.
Where
this
Spirit
is
,
there
is
Liberty
in
that
Heart
.
The
Vail
is
taken
off
from
it
,
when
the
Spirit
existeth
,
and
appeareth
in
it
.
There
the
Lord
Jesus
,
and
a
Saint
see
each
other
;
grow
up
together
,
in
one
Glory
.
We
all
,
with
open
face
,
as
in
a
Glass
,
beholding
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
Glory
to
Glory
;
even
as
by
the
Spirit
of
the
Lord
,
or
,
by
the
Lord
,
the
Spirit
.
By
this
time
,
I
believe
,
you
see
the
Distinction
,
which
I
aim
at
.
Jesus
Christ
with
the
Vail
upon
his
Face
is
M●ses
.
M●ses
unvailed
is
Jesus
Christ
.
Jesus
Christ
to
the
Vailed
heart
is
Moses
still
.
Moses
to
the
Naked
heart
is
the
same
Jesus
from
the
Beginning
.
The
Appearance
of
Jesus
Christ
according
to
the
Letter
,
after
the
Flesh
,
is
Christ
with
a
Vail
upon
his
Face
,
casting
a
Vail
upon
the
heart
.
The
Appearance
of
Jesus
Christ
,
as
the
Spirit
,
the
Lord
of
Glory
,
is
Christ
with
his
Vail
cast
off
,
taking
the
Vail
off
from
the
Heart
;
that
Both
may
meet
,
see
,
embrace
each
other
Nakedly
,
Immediately
,
at
Liberty
;
in
the
Open
Light
of
their
Eternal
Loves
,
and
Beauties
.
3.
Answ.
Applications
.
1.
Application
Fear
the
Wrath
of
the
Lamb.
There
is
a
Day
,
in
which
the
Kings
of
the
Earth
,
Great
Men
,
Captains
of
Thousands
shall
cry
to
the
Rocks
,
and
to
the
Mountains
to
fall
upon
them
,
and
hide
them
from
the
Wrath
of
the
Lamb.
When
the
Great
Day
of
his
Wrath
cometh
,
who
is
able
to
stand
?
Rev.
6.
v.
16
,
17
,
18.
Revel.
5.
6.
8.
You
read
of
a
Lamb
,
who
had
bin
slain
,
standing
in
the
midst
of
the
Throne
of
God
,
of
the
Four
Living
Creatures
,
of
the
24.
Elders
,
having
seven
Eyes
,
and
seven
Horns
,
which
were
the
seven
Spirits
of
God
sent
forth
into
all
the
Earth
.
Behold
the
Lord
Jesus
risen
from
the
Dead
.
He
standeth
in
the
m●dst
of
the
Throne
of
God
,
of
the
Four
Living
Creatures
,
of
the
four
,
and
Twenty
Elders
.
He
is
the
Center
of
All
Glories
;
He
filleth
All
;
He
uniteth
All
,
and
Compleateth
All
in
his
own
Person
;
the
Uncreated
Glories
of
the
God-Head
;
the
Four-fold
Fountain
Glories
of
the
Uncreated
,
and
Created
Natures
in
Union
;
The
Manifold
,
and
Multiplyed
Glories
of
Those
Fountains
in
the
Person
of
every
Saint
from
the
Beginning
to
the
End
of
things
,
having
his
Crown
upon
his
Head
;
the
Universal
Kingdom
of
all
Glories
in
himself
;
with
which
Kingdom
he
standeth
out
of
the
Person
,
and
in
the
Person
of
the
Lord
Jesus
,
which
Mysteriously
,
and
Divinely
involveth
,
and
unfoldeth
all
in
itself
.
For
this
reason
they
cast
down
their
Crowns
at
his
Fe●t
.
This
Jesus
uniteth
all
States
in
himself
,
from
the
highest
,
the
Sweetest
Light
of
Life
,
to
the
Darkest
,
most
Dismal
Deep
of
Death
.
For
he
standeth
in
the
midst
of
these
Glories
;
as
having
bin
slain
,
shewing
all
the
Bloody
,
Baleful
Forms
of
Death
in
the
Triumph
of
Eternal
Life
.
This
Lamb
hath
seven
Eyes
,
and
seven
Horns
,
which
are
the
seven
Spirits
of
God
sent
forth
into
all
the
Earth
.
Seven
is
a
Perfect
Number
,
the
Power
of
all
Numbers
,
which
multiply
themselves
endlesly
by
the
Marriage
of
the
Two
First
Numbers
,
Three
,
and
Four
,
the
Numbers
of
the
Trinity
upon
the
Throne
,
and
the
Four
Living
Creatures
,
most
immediately
to
the
Throne
,
and
from
thence
spreading
themselves
thorow
all
things
;
being
in
the
midst
of
the
Throne
,
and
round
about
the
Throne
on
every
side
,
Revel.
4.
6.
The
seven
Spirits
of
God
sent
forth
into
all
the
Earth
,
are
the
Holy
Ghost
,
that
one
,
Manifold
,
Infinite
Spirit
,
which
divideth
Itself
into
Innumerable
,
flaming
Tongues
,
Eyes
,
Horns
;
into
all
Forms
of
things
according
to
its
own
Good
Pleasure
;
ever
Containing
all
within
itself
;
ever
filling
all
with
itself
.
See
now
the
Lamb
with
seven
Eyes
,
and
seven
Horns
,
seven
Spirits
sent
forth
into
all
the
Earth
.
The
Lamb
is
Jesus
risen
from
the
Dead
;
The
Lord
,
the
Spirit
,
who
hath
Innumerable
,
Living
Lights
of
Glory
in
himself
;
Innumerable
Living
Springs
of
Light
,
and
Glory
;
with
which
as
with
so
many
ever-waking
Eyes
he
shineth
,
and
seeth
thorow
all
things
;
who
hath
innumerable
Powers
,
Almighty
Powers
,
Fountains
of
Power
,
as
so
many
Horns
,
with
which
he
ruleth
,
and
reigneth
in
the
midst
of
all
things
.
A
Poet
in
a
bright
Night
taken
in
a
Wood
by
Robbers
,
which
would
kill
him
,
said
to
them
:
As
many
stars
,
as
shine
in
the
Sky
;
so
many
Eyes
now
look
upon
you
,
and
will
be
witnesses
of
this
Murther
.
O
Sinner
,
who
art
hatching
,
who
art
practising
any
lust
in
the
most
secret
corner
of
thine
heart
,
or
Closer
;
be
awake
,
be
aware
.
See
the
Lord
Jesus
with
ten
thousand
,
with
a
Numberless
Number
of
Eyes
;
Shining
,
Flaming
Eyes
of
Pure
Glory
looking
forth
full
upon
thee
,
from
every
point
of
the
Walls
,
the
Roof
,
the
Floor
,
all
things
round
about
thee
;
from
every
point
of
thine
own
Heart
,
and
all
,
that
is
within
Thee
.
See
the
Lord
Jesus
with
as
many
Horns
of
Divine
Power
from
every
Point
of
things
running
upon
thee
,
to
break
Thee
off
from
thy
Lusts
,
or
to
break
Thee
in
pieces
.
O
Saint
,
who
mournest
sitting
in
Darkness
,
Lying
in
Prison
,
encompassed
with
black
thoughts
,
with
Enemies
Invisible
,
or
Visible
;
be
awake
,
be
aware
▪
See
thy
Jesus
,
thy
King
,
thy
Beloved
with
ten
thousand
,
a
Numberless
Number
of
Eyes
;
sweetly-shining
,
sweetly-Flaming
,
Eyes
of
Pure
Love
,
from
every
Point
of
the
blackest
Darkness
,
of
the
darkest
Prison
,
of
thy
Darkest
thoughts
themselves
looking
forth
upon
Thee
.
See
him
with
as
many
Golden
Horns
of
Divine
Power
from
every
part
,
from
every
side
running
upon
thine
Enemies
,
to
ruine
them
to
cast
them
down
to
the
Ground
,
down
to
the
bottom
of
the
Pit
,
until
they
rise
no
more
,
whether
they
be
things
Visible
,
or
Invisible
.
See
him
with
the
same
Innumerable
Golden
Horns
from
every
part
of
things
,
from
the
thickest
Darkness
,
round
about
thee
running
to
Thee
to
raise
Thee
up
,
to
set
Thee
on
high
upon
the
Rock
of
Eternity
in
the
midst
of
the
Throne
of
God
.
Revel.
1.
14
,
The
Eyes
of
the
Lord
Jesus
are
compared
to
a
Flame
of
Fire
.
A
Spirit
is
all
one
Entire
Eye
,
and
full
of
Eyes
.
The
Lord
Jesus
is
the
Supreme
Spirit
spreading
himself
thorow
all
things
from
the
height
of
Heaven
above
to
the
Depth
of
Death
,
and
Hell
beneath
.
The
Firmament
is
not
set
so
thick
with
Stars
;
as
the
Whole
Earth
,
the
whole-Creation
,
all
things
are
set
with
the
Eyes
of
the
Lord
Jesus
.
These
Eyes
are
so
many
Suns
of
Love
to
the
Flowers
,
the
Wheat
,
the
Gold
,
the
Diamonds
,
to
increase
their
Beauty
,
draw
forth
their
Sweetness
,
ripen
their
Fruit
,
make
them
sparkle
,
and
shine
more
pleasantly
.
But
to
Stubble
,
and
Thorns
;
to
Vanity
,
or
Enmity
,
they
are
a
flame
of
Fire
,
burning
upon
it
,
until
it
be
consumed
.
O
Fear
the
Wrath
of
the
Lamb.
2.
Application
.
Fear
to
look
with
a
Vailed
Heart
upon
the
Vailed
Face
of
the
Lord
Jesus
.
If
thou
seest
the
Shadow
,
the
Letter
of
the
Gospel
;
if
thou
seest
the
Vail
,
the
Flesh
of
Christ
;
if
thou
seest
not
to
the
End
of
these
,
as
things
to
be
done
away
,
if
thou
seest
not
thorow
these
,
beyond
these
,
the
Lord
,
the
Spirit
,
which
is
the
Heavenly
Body
,
and
Substance
to
the
Shadow
;
the
Naked
Face
,
the
Naked
,
Unchangeable
,
Eternal
Person
of
Christ
,
hid
under
the
Vail
:
it
is
not
Jesus
Christ
,
but
Moses
,
in
whom
thou
trustest
.
Thou
art
not
in
the
Arms
of
a
Lovely
,
pleasant
Bridegroom
;
but
at
the
feet
of
a
severe
Judge
.
This
is
the
Law
from
Mount
Sinai
,
which
engendreth
bondage
,
which
trembleth
,
and
shaketh
for
fear
,
where
Thunders
roar
,
and
Lightnings
fly
abroad
from
the
midst
of
a
thick
Darkness
.
This
is
not
the
Lord
Jesus
full
of
Grace
,
that
Perfect
Love
,
which
casteth
out
fear
;
the
Perfection
of
Beauty
,
on
Mount
Sion
;
which
standeth
firm
for
ever
;
which
may
be
touched
,
kissed
,
and
embraced
.
Take
heed
to
thy self
,
O
Temporary
Believer
;
Thou
Jew
,
thou
Christian
outwardly
,
in
the
Letter
onely
.
This
is
not
the
Sun
of
Righteousness
,
on
which
thou
lookest
;
but
the
Cloud
,
which
covereth
the
Sun
.
If
the
Eye
of
thy
Spirit
stay
here
,
and
pierce
no
further
:
out
of
this
Cloud
will
come
down
upon
thy
head
,
a
tempest
,
a
Whirlwind
,
and
Flames
of
Fire
.
The
Vail
is
upon
your
Hearts
,
while
the
Gospel
is
read
,
even
to
this
day
.
3
Application
Blessed
art
thou
,
who
lookest
with
a
Naked
Heart
upon
the
Naked
Person
of
Christ
.
He
who
is
fixed
in
the
Letter
,
the
Outward
Form
,
the
Flesh
of
the
Eternal
Word
,
is
One
of
the
People
of
the
Jews
,
who
stood
below
at
the
Foot
of
the
Mountain
,
having
in
their
Eye
the
Outside
onely
of
things
.
These
saw
nothing
,
but
the
Blackness
of
Darkness
,
and
the
Flashes
of
Lightning
;
these
heard
nothing
,
but
the
dreadful
claps
of
Thunder
.
He
,
who
ascendeth
,
and
entreth
into
the
Truth
the
Spirit
,
is
with
Moses
,
within
,
upon
the
Top
of
the
Mount
.
He
talketh
with
God
face
to
face
,
as
a
man
talketh
with
his
Friend
.
He
seeth
the
Divine
Light
,
and
Calm
of
Eternity
in
the
naked
Person
of
the
Lord
Jesus
.
He
receiveth
the
Language
of
Divine
Love
,
the
Musick
of
Eternity
,
with
kisses
of
Love
,
immediately
,
from
the
Lips
of
the
Lord
Jesus
.
He
feeleth
the
Fountain
of
Life
,
&
all
Joys
flowing
from
the
Heart
of
the
Lord
Jesus
,
running
nakedly
thorow
his
whole
Body
,
and
Spirit
;
being
a
better
Feast
,
than
that
of
all
meats
,
and
Drinks
;
filling
him
with
Spirit
,
and
pleasantness
;
cloathing
him
with
a
fresh
Lustre
,
Beauty
in
a
more
excellent
way
.
The
Lord
Jesus
saith
of
himself
in
the
Gospel
;
I
have
a
Baptism
to
be
baptised
with
,
and
how
am
I
streightned
,
till
it
be
over
.
The
Loves
,
the
Lovelinesses
,
the
Divine
Life
,
the
Delights
,
the
Glories
,
the
Lord
Jesus
,
all
the
Treasures
of
the
Eternal
Word
are
streightned
in
the
flesh
of
Christ
;
as
the
Beauties
,
and
Sweetnesses
of
a
Flower
;
the
Fruits
of
a
Tree
are
shut
up
,
and
imprisoned
in
the
Seed
.
When
the
Lord
Jesus
by
Death
is
baptised
into
a
Divine
Form
and
Glory
,
when
he
cometh
forth
,
as
A
Spirit
,
as
the
Eternal
Spirit
having
married
the
Humane
Nature
into
One
Heavenly
Form
,
and
Spirit
,
with
itself
:
Now
all
the
Treasures
of
Righteousness
,
Life
,
Immortality
,
Love
,
Joy
;
all
the
Treasures
of
the
God-Head
display
themselves
over
the
whole
Person
of
Christ
,
entirely
,
nakedly
,
richly
,
to
the
Height
of
all
their
Beauties
,
and
Sweetnesses
,
as
Flowers
full-blown
in
Spring
;
as
Fruit-trees
laden
with
ripe
fruit
in
Autumn
.
Who
now
can
express
the
Joys
,
when
a
Naked
Heart
meeteth
with
its
Naked
Jesus
?
when
both
have
cast
off
their
Vails
;
One
from
his
Face
;
The
other
from
his
Heart
.
It
is
the
same
Blessed
hand
of
the
Eternal
Spirit
,
which
taketh
off
the
Vails
,
from
Both
,
dropping
Myrrhe
,
a
heavenly
Sweetness
,
Purity
,
and
Immortality
,
as
It
taketh
them
off
.
The
Reflection
of
the
Face
of
God
upon
the
Face
of
Moses
on
the
Mount
cast
a
Divine
Lustre
,
and
Beauty
,
which
remained
upon
it
.
He
came
down
into
the
midst
of
the
People
,
bringing
a
Heaven
in
his
Face
along
with
him
.
But
they
could
not
bear
the
Brightness
of
this
Naked
Beauty
.
He
therefore
casteth
a
Vail
upon
his
Face
.
So
they
remain
in
Darkness
,
their
Minds
are
blinded
;
until
Wrath
cometh
upon
them
to
the
uttermost
.
This
is
an
Example
unto
us
;
upon
whom
the
Ends
of
all
Fore-going
Times
,
and
Actions
are
come
.
Behold
the
Lord
Jesus
is
gone
up
to
the
top
of
the
Mount
.
He
is
ascended
.
He
is
Glorified
with
the
Father
,
with
that
Glory
,
which
he
had
with
the
Father
before
the
World
was
.
As
a
Spirit
he
cometh
down
again
to
us
in
the
Shining
Form
of
this
Spiritual
,
Uncreated
,
Eternal
Glory
.
Wo
to
you
,
who
cannot
bear
the
Brightness
of
this
Appearance
,
who
cannot
look
stedfastly
upon
the
Naked
Face
,
the
Naked
Form
of
the
Lord
Jesus
,
this
Spirit
.
To
you
he
casteth
a
Vail
over
his
Face
;
and
as
he
casteth
a
Vail
over
his
own
Face
;
he
casteth
a
Vail
over
your
Hearts
.
To
you
now
he
cometh
,
as
a
Thief
in
the
Night
,
bringing
Darkness
,
and
Doubt
;
Trouble
,
and
Terrours
;
Confusion
,
Desolation
,
and
Despair
;
spoiling
you
of
all
your
Counterfeit
Jewels
,
false
hopes
,
false
Joys
,
false
Graces
,
false
Christ
.
But
you
,
who
love
,
and
wait
for
this
Appearan●e
of
your
Lord
,
and
Saviour
,
like
Lightning
shining
from
Heaven
into
your
Hearts
;
you
who
with
the
single
Eye
of
a
Chast
Spouse
look
to
the
Beloved
Person
of
your
Jesus
in
the
simplicity
of
his
Spiritual
,
and
Divine
Form
;
Blessed
are
you
of
the
Lord
Jesus
.
To
you
he
cometh
,
as
a
Sun
of
Righteousness
with
healing
in
his
Wings
;
Overspreading
you
with
his
warm
,
and
Naked
Beauties
;
Covering
your
Deformities
;
Curing
your
Maladies
;
Infusing
new
Cordials
of
Immortal
Life
,
and
Joy
into
your
Hearts
;
Hatching
you
to
Spirituality
;
raising
you
upon
Silver
Wings
,
and
Golden
Feathers
to
Heavenly
Flights
with
himself
.
To
you
he
cometh
Enlightning
,
enlivening
,
Transforming
,
Glorifying
,
Gathering
you
up
into
One
Spirit
,
One
Glory
with
himself
.
Where
this
Spirit
,
the
Lord
Jesus
is
,
there
is
Liberty
of
beholding
,
of
enjoying
the
Lord
Jesus
nakedly
,
immediately
,
entirely
,
eternally
;
without
any
chain
,
clog
,
cloud
,
interposal
,
or
interruption
.
There
is
Liberty
of
growing
up
into
a
Spirit
out
of
All
the
Vails
of
Flesh
:
into
One
Spirit
with
him
.
O
the
Joys
of
a
Naked
Heart
,
when
it
meeteth
with
its
Naked
Saviour
.
But
,
as
it
was
with
the
Painter
,
who
called
to
remove
the
Vail
,
that
he
might
see
the
Picture
;
when
their
was
a
Vail
onely
painted
there
.
The
Vail
was
all
the
Picture
:
so
is
it
with
the
hypocrite
,
with
the
Temporary
Believer
.
His
Jesus
,
his
Heaven
is
a
Vail
onely
;
a
Vail
,
like
that
of
the
Tabernacle
,
finely
wrought
with
Pictures
of
Angels
,
of
Heaven
,
of
Jesus
;
but
Keeping
him
for
ever
from
the
Face
,
the
Bosom
of
Jesus
the
society
of
Angels
,
the
Joys
of
Heaven
,
in
the
Outermost
Darkness
.
His
hope
is
a
Spiders
Web.
The
Poison
of
Death
,
and
Hell
are
bred
there
.
I
hear
a
Voice
frequently
in
my
Spirit
saying
to
me
;
Cry
.
What
shall
I
cry
?
1.
Cry
;
There
was
an
Ark
in
which
Noah
,
and
his
Family
were
safe
from
the
Flood
,
which
drowned
the
World
.
The
onely
Ark
in
which
Noah
,
the
Believer
,
the
Child
of
Rest
shall
be
safe
from
the
Flames
,
which
are
now
ready
to
devour
the
World
,
is
the
Naked
Person
of
Christ
in
the
Invisibility
,
and
Spirituality
of
his
Divine
,
Eternal
Form
.
2.
Cry
;
The
Sound
,
and
noise
of
the
Hammers
framing
the
Ark
for
Noah
,
preached
the
Righteousness
of
God
,
the
Ruin
of
the
World
,
very
near
.
The
Sound
,
and
noise
of
the
Lord
Jesus
,
the
Spirit
of
Life
,
the
Spirit
of
Love
,
in
his
Naked
Person
,
in
his
Naked
Loves
,
and
Lovelinesses
growing
up
,
forming
himself
in
the
Spirits
of
his
Saints
preaches
now
a
Deluge
of
Destruction
,
Death
,
and
Hell
at
the
Door
,
ready
to
enter
in
;
The
Rest
,
and
Righteousness
of
God
in
his
Bosom
alone
,
the
Rest
of
God
in
his
Loves
;
the
Righteousness
of
God
in
his
Loveliness
.
3.
Cry
;
As
it
was
in
the
Days
of
Noah
;
so
it
will
be
now
.
The
whole
World
will
go
on
to
eat
,
and
Drink
,
to
marry
,
and
give
in
Marriage
;
to
mock
at
this
Preparation
of
an
Ark
;
at
these
Discourses
of
,
these
Endeavours
for
the
Spiritual
Person
of
Christ
in
the
Heavenly
Image
:
for
the
Revelation
of
him
in
our
Spirits
;
for
the
Retirement
of
our
Persons
into
him
.
The
whole
World
will
go
on
in
Sensuality
,
and
Carnality
,
mocking
at
the
Lord
,
this
Spirit
,
the
Ark
;
till
the
day
that
God
open
the
Windows
of
Heaven
from
above
,
and
break
up
the
great
Deep
of
Hell
from
below
to
cover
them
with
,
and
swallow
them
up
in
Unquenchable
Flames
.
They
say
;
that
Seth
foreseeing
Two
Destructions
of
the
World
prepared
Two
Pillars
,
upon
which
he
engraved
all
Mysteries
of
Humane
,
and
Divine
Knowledge
;
One
of
Marble
▪
to
endure
the
Flood
;
the
other
of
Brick
,
to
continue
in
the
Flames
.
St
Peter
speaking
of
the
Flood
and
the
Ark
addeth
;
The
Like
Figure
,
whereunto
now
saveth
us
,
Baptism
;
not
the
washing
away
of
the
filth
of
the
Flesh
,
but
the
Answer
of
a
Good
Conscience
by
the
Resurrection
of
Jesus
Christ
from
the
Dead
.
The
Lord
Jesus
counselleth
the
last
Church
,
Laodicea
,
to
buy
of
him
Gold
tried
in
the
Fire
.
Gold
tried
in
the
Fire
no
more
loseth
any
thing
,
or
receiveth
any
harm
in
the
Fire
;
but
shineth
more
gloriously
.
The
Lord
Jesus
risen
from
the
Dead
,
and
become
a
Spirit
,
the
Fountain
of
Life
,
is
the
Gold
tried
in
the
Fire
of
Death
,
and
the
Divine
Wrath.
An
Ark
of
Wood
saved
Noah
from
the
Waters
.
Behold
an
Ark
of
pure
Gold
,
a
Spirit
of
Immortality
,
and
Glory
,
which
shineth
with
greatest
Glory
in
the
midst
of
the
Everlasting
Burnings
.
This
is
our
Jesus
,
who
saveth
us
from
the
Fire
,
which
is
already
Kindled
,
and
burneth
upon
the
World
,
which
will
immediately
raise
itself
to
a
Mighty
,
Irresistible
Flame
.
Blessed
are
you
,
who
enter
into
this
Ark
of
Gold
,
and
shut
your selves
up
into
It.
Here
you
shall
lie
upon
beds
of
Love
,
as
in
the
Marriage-Chamber
,
in
the
Bosom
of
your
Bridegroom
,
encompassed
with
Songs
of
Joy
;
while
the
Fire
dreadfully
devoureth
all
without
,
round
about
you
.
Then
shall
Worldly
Christians
,
Hypocrites
,
Temporary
Believers
,
all
who
have
lived
in
the
Lusts
of
the
Flesh
,
or
the
Letter
onely
of
the
Gospel
take
hold
of
,
climb
up
upon
the
outside
of
the
Ark
,
the
outward
Fleshly
Form
,
and
Appearances
of
the
Eternal
Word
,
the
Lord
Jesus
.
Then
shall
they
too
late
cry
to
be
taken
into
the
Spirit
,
which
alone
is
Truth
,
which
alone
hath
Immortality
.
But
they
shall
be
rejected
.
They
shall
lose
their
hold
,
drop
off
into
the
flames
,
and
perish
there
.
I
will
conclude
all
with
that
Scripture
;
John
,
14.
v.
30.
31.
When
Jesus
Christ
perceived
,
that
the
hour
,
and
Power
of
Darkness
were
now
come
upon
him
,
he
saith
;
The
Prince
of
this
World
cometh
;
Arise
,
let
us
go
hence
.
Thus
saith
the
same
Jesus
now
in
the
Hearts
of
his
Beloved
Ones
,
to
his
Spouse
:
The
Prince
of
Darkness
;
The
hour
,
and
Power
of
Darkness
,
of
dread
,
of
Destruction
,
of
the
Devouring
Fire
cometh
;
Arise
,
let
us
go
hence
;
out
of
the
visible
things
of
the
Flesh
,
into
the
Invisibility
of
the
Spirit
;
The
Ark
of
Pure
Gold
,
Paved
with
Loves
.
3
Property
;
Plenty
.
This
is
the
Third
Property
in
the
Effusion
of
Divine
Love
upon
the
Glorified
Person
of
Christ
.
It
is
poured
forth
plentifully
.
I
will
divide
this
Head
by
Streams
flowing
from
it
.
1.
The
Fulness
of
all
Love
is
poured
forth
in
Iesus
Christ
.
2.
The
Person
of
Christ
is
all
Full
of
Love
.
1.
The
Fulness
of
all
Love
is
poured
forth
in
Jesus
Christ
.
We
read
;
Colos.
1.
19.
It
pleased
the
Father
,
that
all
Fulness
should
dwell
in
him
;
that
is
,
in
Jesus
Christ
.
All
Fulness
and
so
the
Fulness
of
All
Love
had
its
Seat
,
its
Bed
in
the
Bosom
of
our
Saviour
.
But
the
Pleasure
,
the
Will
of
the
Father
,
which
is
the
Highest
Pleasure
,
Pleasure
in
one
,
Substantial
,
most
Perfect
,
Eternal
Act
,
is
the
Well
Spring
which
sendeth
forth
this
Plenitude
of
Divine
Love
into
Christ
.
The
Words
lye
so
in
Greek
,
that
they
may
be
properly
rendred
according
to
the
rules
of
Grammar
after
this
manner
:
All
Fulness
was
well
pleased
to
dwell
in
him
.
God
is
the
Fulness
,
which
filleth
all
in
all
.
He
alone
is
in
any
Place
,
in
any
Spirit
,
in
any
Creature
Repletive
,
so
as
to
fill
it
.
God
is
Love
.
God
then
is
the
Fulness
of
all
Love
.
Nothing
attracteth
,
and
draweth
so
powerfully
,
as
Pleasure
doth
.
God
,
who
is
that
Love
,
which
is
all
Fulness
,
the
Fulness
of
all
;
God
,
who
is
the
Fulness
of
all
Love
poureth
forth
himself
to
the
Full
,
to
the
last
drop
,
if
we
may
so
speak
of
that
Love
,
which
hath
neither
First
,
nor
last
;
Beginning
,
nor
End
;
in
the
Lord
Jesus
.
For
in
Christ
he
poureth
forth
himself
with
Pleasure
,
which
is
the
highest
of
all
Pleasures
.
The
Effusion
of
Love
is
itself
a
Pleasure
.
Then
the
Beautiful
and
Blessed
Person
of
the
Lord
Jesus
is
the
most
pleasant
Channel
,
the
most
pleasant
Seat
,
and
Palace
of
Divine
Love
.
This
Fulness
of
Divine
Love
in
Christ
shooteth
forth
itself
into
Three
Branches
;
1.
Love
in
all
States
.
2.
Love
of
all
Kinds
.
3.
Love
in
all
Degrees
.
1.
There
is
in
Jesus
Christ
flowing
forth
from
the
Father
a
Fulness
of
Love
in
all
States
.
There
are
Three
States
of
Divine
Love
in
our
Blessed
Saviour
.
There
is
1.
Preventing
Love
;
2.
Assisting
Love
;
3.
Finishing
Love
.
Divine
Love
in
Jesus
Christ
hath
these
Three
States
,
and
a
glorious
,
transcendent
,
triumphant
Fulness
in
every
State
.
1.
There
is
in
the
Lord
Jesus
poured
forth
from
the
Father
A
Fulness
of
all
Preventing
Love
.
2.
Tim.
1.
9.
St.
Paul
teacheth
us
that
God
hath
saved
us
,
not
according
to
works
,
which
we
have
done
,
but
according
to
his
own
Purpose
,
and
Grace
given
us
in
Christ
,
before
the
World
was
.
Before
thou
hadst
any
thoughts
of
Love
to
Jesus
Christ
,
before
thou
hadst
any
Being
in
This
World
,
before
the
World
was
;
there
was
a
Love
from
the
Father
in
Jesus
Christ
to
Thee
;
to
Thee
,
whoever
thou
art
,
that
liftest
up
the
Eye
of
thy
Spirit
,
the
Eye
of
Faith
,
to
see
thy
true
Self
,
thine
own
Person
in
this
Dwelling-Place
,
this
Palace
of
Divine
Love
,
where
thou
hast
bin
hid
.
where
thou
hast
had
thine
abode
thorow
all
generations
,
from
Eternity
:
Christ
in
the
Glory
of
the
Father
,
the
heart
of
the
Father
in
Christ
.
This
Preventing
Love
well
understood
,
removeth
Two
Objections
out
of
the
way
of
many
hearts
to
the
Bosom
of
their
Jesus
.
Object
.
1.
Broken-hearted
Sinners
,
distressed
Souls
frequently
plead
thus
against
themselves
:
We
cannot
think
,
that
Jesus
Christ
hath
any
Love
for
us
:
because
we
cannot
believe
his
Love
.
Answ.
Hear
,
O
broken-hearted
Sinners
,
O
Distressed
Souls
,
Hear
,
and
believe
.
Jesus
Christ
hath
in
himself
from
his
Father
the
Fulness
of
all
Preventing
Love
.
He
beginneth
to
you
in
Love
.
He
beginneth
with
you
.
He
giveth
you
Faith
to
believe
his
Love
.
To
you
it
is
given
to
believe
.
The
Son
of
Man
cometh
,
and
giveth
you
an
understanding
to
know
the
True
God
by
his
Proper
Name
of
Love
;
1.
John
.
5.
20.
The
Preventing
Love
of
God
in
the
Bosom
of
Christ
cometh
to
Thee
,
poureth
forth
itself
in
thy
Bosom
,
giveth
Thee
a
new
Eye
to
see
the
Divine
Beauty
;
a
new
Ear
to
hear
the
heavenly
Melody
;
a
new
heart
to
take
in
,
rellish
,
and
understand
the
Spiritual
Sweetnesses
,
Fulnesses
,
Joys
of
this
First
Love
,
Love
in
its
Fountain
,
in
the
Fountain
of
Eternity
.
This
New
Wine
of
the
Everlasting
Kingdom
giveth
itself
to
Thee
with
a
New
Bottle
,
a
New
Spirit
,
which
will
take
in
,
and
hold
this
precious
Liquour
.
Not
one
drop
,
of
it
shall
ever
fall
besides
this
Bottle
,
or
be
spilt
out
of
it
.
Object
.
2.
But
still
thou
poor
,
troubled
,
trembling
Soul
thinkest
the
glad
Tydings
of
the
Gospel
,
of
Pure
,
Preventing
Love
too
good
to
be
true
.
Thus
thou
arguest
against
thy self
,
If
I
were
but
moderately
evil
,
or
morally
good
;
if
I
could
in
any
degree
comply
or
close
with
Jesus
Christ
,
when
he
offereth
his
Love
,
and
himself
to
me
:
then
might
I
have
some
hope
,
that
I
had
some
place
in
his
heart
.
But
,
if
the
Lord
Jesus
himself
should
shine
forth
with
the
Sweetest
Vision
of
Preventing
Love
in
the
midst
of
my
Fleshlinesses
,
Filthinesses
,
hardnesses
,
Enmities
;
and
should
say
to
me
,
as
the
Angel
to
Mary
;
hail
thou
,
that
are
greatly
Beloved
▪
Hail
thou
,
that
are
freely
Beloved
:
I
should
not
onely
wonder
at
this
Salutation
;
but
believe
it
all
to
be
a
vain
Dream
of
my
deluded
Fancy
.
Answ.
Let
me
tell
Thee
a
Story
.
A
beautiful
Aegyptian
Youth
,
when
his
Friends
desired
to
take
his
Picture
,
desired
them
to
take
him
up
seven
daies
after
his
death
,
and
then
to
take
his
Picture
.
Thou
,
the
most
defiled
;
the
most
deformed
Sinner
,
wert
once
beautiful
,
once
in
the
freshness
,
and
flower
of
thy
Youth
,
in
Paradise
.
It
is
true
;
thou
art
now
dead
,
dead
of
the
most
loathsom
disease
,
dead
by
the
most
killing
,
and
corrupting
Death
,
dead
in
sin
;
Yet
now
,
after
that
thou
hast
bin
many
years
dead
,
Jesus
Christ
in
his
Glorified
Person
cometh
like
a
Bridegroom
from
heaven
,
not
onely
to
take
thy
Picture
but
to
take
thy
Person
into
the
Arms
of
his
Preventing
Loves
,
to
breath
bis
Preventing
Loves
into
Thee
,
as
a
New
Life
,
the
Spring
of
a
New
Beauty
,
excelling
that
,
which
was
lost
by
Thee
in
Paradise
,
incorruptible
,
that
never
fadeth
,
not
passeth
away
.
Ladies
and
Queens
have
sometimes
hatched
Eggs
in
their
Bosoms
.
Thy
dead
,
deformed
Person
will
thy
Saviour
hatch
in
the
warm
and
naked
Bosom
of
his
Preventing
Loves
unto
a
Divine
Life
,
that
shall
answer
Love
with
Love
,
and
flourish
in
the
Loveliness
of
every
Grace
,
every
Glory
,
through
thy
New-born
Soul
,
and
body
,
according
to
their
proper
seasons
.
Having
known
the
Love
of
the
Lord
my
Spirit
laboureth
,
yet
not
my
Spirit
,
but
the
Love
of
the
Lord
Jesus
in
my
Spirit
laboureth
by
all
means
to
bring
forth
itself
in
the
fresh
,
and
full
Sense
of
its
First
,
its
Free
,
its
Preventing
Sweetnesses
,
in
your
hearts
;
as
a
Spring
of
Living
Waters
in
a
dry
,
and
barren
Wilderness
.
But
,
as
a
tender
Mother
taketh
a
beloved
Child
,
weak
,
and
peevish
;
laieth
it
in
her
lap
;
poureth
a
Cordial
down
into
its
stomack
:
so
will
your
Jesus
do
with
you
,
O
Grieved
Spirits
,
who
are
weak
,
without
strength
;
froward
,
&
will
not
take
in
his
Love
.
He
will
take
you
,
lay
you
upon
his
knees
,
and
pour
this
precious
Cordial
of
his
Preventing
Loves
into
your
Mouths
.
Then
will
it
go
right
,
and
sweet
down
to
the
bottom
of
your
heart
;
There
it
will
become
a
Well
springing
up
with
pure
,
sweet
,
and
plentiful
Streams
of
every
Spiritual
Truth
,
Grace
,
Comfort
,
or
Joy
unto
Eternal
Life
.
This
is
The
First
State
of
Love
in
the
Lord
Jesus
;
Preventing
Love
.
2.
There
is
in
the
Lord
Jesus
poured
forth
from
the
Father
a
Fulness
of
all
Assisting
Love
.
2.
Cor.
14.
v.
7.
8.
9.
St.
Paul
had
a
thorn
in
his
Flesh
,
messengers
of
Satan
sent
to
buffet
him
.
He
prayed
thrice
,
that
he
might
be
delivered
from
them
.
He
had
this
answer
from
the
Lord
:
My
Grace
is
sufficient
for
Thee
.
Many
tender-hearted
Saints
,
who
feel
their
Lusts
,
as
Thorns
in
their
Flesh
;
who
feel
their
Passions
,
as
the
Messengers
of
Satan
,
the
Angels
of
the
Dragon
buffe●ing
them
;
cry
out
frequently
in
the
Agonies
of
Fear
,
and
Grief
;
O
this
Lust
!
O
this
Thorn
in
my
Flesh
!
Sure
at
last
it
will
wound
me
so
deeply
to
the
heart
,
that
it
will
let
out
the
Life-blood
of
all
faith
,
hope
,
grace
,
and
comfort
.
O
this
Passion
!
O
this
Messenger
of
Satan
!
It
will
one
day
carry
me
back
again
into
those
Chains
of
Darkness
,
and
that
Bottomless
Pit
,
out
of
which
I
seem
to
my self
sometimes
to
have
escaped
.
But
,
O
Believer
!
tossed
with
the
Tempests
,
be
comforted
.
Fear
none
of
these
things
.
Look
up
continually
to
the
Blessed
Person
of
your
dear
Saviour
lifted
up
into
Glory
in
the
midst
of
your
Spirits
.
See
the
Father
pouring
forth
himself
into
the
Fulness
,
the
Glorious
Fulness
of
all
Assisting
Loves
in
his
Bosom
.
Pray
continually
;
and
hear
this
Blessed
voice
from
the
Mouth
of
your
Saviour
continually
sounding
in
your
ears
;
My
Assisting
Loves
are
sufficient
for
Thee
.
Obj.
But
some
Soul
,
that
wanteth
Comfort
,
will
say
,
When
the
Lord
Jesus
hath
once
by
his
Preventing
Love
planted
a
New
Principle
,
and
Habits
of
Grace
in
me
,
he
now
expecteth
;
that
I
should
improve
this
Principle
,
and
act
these
Graces
.
If
I
do
this
,
and
make
use
of
that
,
which
I
have
:
I
may
comfortably
look
for
his
Assisting
Love
,
and
that
more
Grace
should
be
still
given
me
.
But
what
New
Loves
can
I
promise
my self
to
accompany
me
,
and
carry
me
on
in
my
way
;
while
I
so
ill
requite
the
Lord
Jesus
for
his
First
Loves
,
that
I
suffer
his
Gifts
to
lye
unimproved
,
his
Graces
to
lye
unactive
in
me
,
hid
in
the
Earth
by
my
Sloth
,
or
Sensuality
?
Answ.
I
shall
proceed
in
my
answer
to
this
Objection
by
Three
Steps
.
1
St●p
.
This
Objection
wrappeth
up
together
in
it
something
True
,
something
False
.
1.
This
is
False
;
That
the
Assisting
Love
of
the
Lord
Jesus
dependeth
upon
our
Emprovement
of
Grace
already
received
from
him
.
This
is
not
True
;
No
;
by
no
means
.
Assisting
Love
is
as
free
,
as
full
,
as
absolute
,
as
much
all
,
as
much
alone
in
Carrying
on
the
Work
of
Grace
in
us
:
as
Preventing
Love
is
in
Beginning
it
.
God
hath
poured
forth
in
Christ
the
Fulness
of
all
Assisting
Love
.
I
am
the
Truth
,
the
way
,
and
the
Life
;
saith
our
Saviour
.
Jesus
Christ
is
the
Truth
,
and
the
Life
of
all
Grace
in
the
way
,
as
much
,
as
in
the
Beginning
,
or
End
.
Without
me
ye
can
do
Nothing
.
Every
Act
of
Grace
,
every
thing
in
every
Act
of
Grace
,
which
distinguisheth
it
from
a
meer
Non-Entity
,
from
an
Absolute
Nothing
;
Every
Degree
of
Spiritual
Being
in
the
whole
Life
of
Grace
with
all
the
Exercises
of
it
through
the
whole
way
from
the
Beginning
to
the
End
;
is
all
alike
,
Immediately
from
Jesus
Christ
.
That
,
which
is
True
in
the
Objection
is
this
;
the
Emprovement
of
Spiritual
Principles
,
the
Exercise
of
our
Graces
are
attended
with
Clearer
Illuminations
.
Sweeter
Enlargements
,
more
Divine
heighthnings
of
all
heavenly
Truths
,
Graces
,
and
Consolations
in
us
.
On
the
other
siide
,
when
Faith
is
not
acted
,
when
holiness
is
neglected
:
Darkness
,
Decay
,
Distress
,
and
Death
dwell
upon
us
.
But
these
things
are
all
entirely
Consequences
,
and
Effects
;
not
Causes
,
or
Attractives
of
Assisting
Love
The
Assisting
Love
of
our
Lord
Jesus
is
as
the
Sun
,
which
by
its
Presence
bringeth
Light
,
Warmth
,
Fruitfulness
,
Life
,
Beauty
,
Pleasurealong
with
it
.
When
it
withdraweth
itself
,
leaveth
the
Cold
,
hardness
,
Storms
,
Desolation
of
Winter
behind
it
.
The
Bridegroom
chargeth
the
Virgins
of
Jerusalem
,
by
the
Roes
,
and
Hinds
of
the
Field
,
that
they
stir
not
up
,
nor
awake
his
Love
,
until
She
please
.
Cant.
2.
7.
The
Angels
of
heaven
,
which
are
the
Invisible
Ministers
,
by
whom
all
things
move
in
the
whole
Order
of
Second
Causes
;
are
here
understood
according
to
the
sense
of
some
learned
Divines
,
By
the
Virgins
of
Jerusalem
.
The
Roes
,
and
hinds
of
the
Field
are
the
Pleasant
Loves
,
and
Lovelinesses
of
the
Eternal
Spirit
in
the
heavenly
Person
of
Christ
.
The
Law
of
the
Eternal
Beauties
,
and
Loves
of
the
Divine
Nature
lieth
upon
all
things
,
upon
all
the
Ministers
,
and
Armies
of
God
;
that
the
Spouse
of
Christ
be
never
laid
to
sleep
,
or
awakened
;
but
according
to
its
own
good
pleasure
,
as
it
is
One
Spirit
with
the
Lord
Jesus
by
a
knot
of
Everlasting
Love
,
as
a
Queen
at
the
Right
hand
of
her
King
,
set
down
in
Heavenly
Places
with
him
,
in
him
,
upon
the
same
Throne
.
When
the
Divine
Principle
,
which
is
the
Bride
,
and
the
Spiritual
Man
in
a
Saint
retireth
itself
,
and
goeth
to
its
rest
:
in
this
Night
the
Wild
Beasts
,
Bruitish
Lusts
,
Raging
Passions
come
forth
to
prey
upon
the
Natural
Man
covering
it
with
filth
,
&
wounds
.
But
,
when
the
Day
spring
ariseth
from
on
high
when
the
season
cometh
for
this
Man
,
this
Heavenly
Seed
,
&
Bride
to
awake
,
to
stir
up
her self
,
and
come
forth
again
;
in
this
New
Morning
the
Beasts
return
to
their
Den
;
Lusts
,
and
Passions
sink
down
into
their
own
Principle
,
the
Bottomless
Pit
,
out
of
which
they
arose
.
But
the
Musick
,
to
which
the
Spiritual
Spouse
moveth
in
these
Retirements
,
and
Returns
,
is
the
Love
of
the
Spiritual
Bridegroom
,
like
the
Silver
Trumpets
of
the
Sanctuary
in
the
Wilderness
to
the
Children
of
Israel
,
sounding
a
Retreat
,
and
a
Rest
,
or
a
March
,
and
a
Progress
.
Obj.
But
you
will
say
;
If
there
be
nothing
to
be
done
by
us
,
to
what
purpose
are
all
Duties
,
Prayers
,
Attendances
on
the
Word
?
If
nothing
can
be
done
by
us
in
the
Acting
,
and
Improvement
of
Spiritual
Principles
,
to
what
end
are
all
Admonitions
,
Exhortations
,
Instructions
,
Promises
,
in
the
Holy
Scriptures
?
Ans.
These
are
all
Assisting
Love
descending
from
the
Bosom
of
the
Bridegroom
above
,
into
the
Lap
of
his
Bride
below
in
various
forms
,
like
the
Sun-shine
,
&
Showers
from
Heaven
falling
upon
the
Bosom
of
the
Earth
.
They
are
the
same
Assisting
Love
ascending
again
by
various
degrees
,
in
various
Shapes
,
or
Growths
,
like
the
Flowers
,
&
the
Corn
shooting
up
out
of
the
Ground
.
Hos.
2.
22.
It
is
promised
;
that
God
will
hear
the
Heavens
,
the
Heavens
shall
hear
the
Earth
,
the
Earth
shall
hear
the
Corn
and
Wine
;
and
the
Corn
and
Wine
shall
hear
Jezreel
.
Jezreel
is
the
Seed
of
God
.
All
the
Ordinances
,
all
Forms
,
all
Motions
not
of
Grace
alone
but
of
Nature
also
,
are
the
Commerce
,
and
Traffick
of
the
Divine
Nature
with
itself
,
as
it
is
the
head
of
Fine
Gold
above
all
;
and
the
Hidden
Pearl
,
the
Precious
Seed
at
the
bottom
of
all
.
In
every
Step
of
things
,
in
every
Form
,
in
every
Language
of
Heaven
,
and
Earth
,
of
Grace
,
and
Nature
,
in
every
Ordinance
,
God
seeth
the
face
,
heareth
the
Voice
,
answereth
the
Cry
of
Jezreel
,
his
own
Seed
,
his
own
Son
;
Jezreel
seeth
the
Face
,
heareth
the
Voice
,
answereth
the
Call
of
God
,
of
its
Father
.
Jezreel
is
the
Dove
whose
Face
is
Lovely
,
whose
Voice
is
Sweet
to
the
Heavenly
Bridegroom
,
although
it
be
from
the
Holes
of
the
Rock
,
and
the
Hollow
places
of
the
Stairs
;
from
the
lowest
,
the
darkest
Dispensations
,
from
the
nethermost
parts
of
the
Earth
;
from
the
meanest
Ordinances
;
from
an
Inward
,
an
Outward
Prison
,
or
Grave
.
The
Heaven
,
the
Earth
,
the
Corn
,
the
Wine
,
Duties
performed
,
Ordinances
enjoyed
,
Graces
Acted
,
the
Word
published
;
All
are
the
Green
Flourishing
,
Fruitful
Bed
of
Preventing
,
or
Assisting
Loves
,
on
which
the
Lord
Jesus
,
and
his
Spouse
embrace
each
other
.
In
Ordinances
the
heavenly
Bridegroom
pipeth
,
or
mourneth
to
Jezreel
,
the
Divine
Seed
,
his
Sister-Spouse
.
In
Duties
,
or
Graces
Jezreel
danceth
,
or
mourneth
to
him
again
.
Thorow
all
these
Assisting
Love
sweetly
shineth
,
or
soundeth
from
above
;
sweetly
again
reflecteth
and
Ecchoeth
back
from
the
Spirit
of
a
Saint
below
.
This
is
the
Answer
in
its
First
Step.
2.
Step.
The
Reason
given
by
the
Philosopher
,
why
the
Heavens
,
which
we
see
over
our
heads
move
so
regularly
,
so
harmoniously
,
so
constantly
,
from
the
begining
of
the
world
hitherto
,
is
this
;
They
have
Assisting
Forms
,
Intelligences
,
Angels
,
which
move
them
,
which
turn
them
round
.
Many
Souls
sweetly
touched
with
the
Allurements
of
Divine
Love
in
Christ
,
fear
to
come
to
him
,
to
cast
themselves
into
His
Bosom
by
Believing
.
They
distrust
their
own
strength
,
and
constancy
for
their
continuance
in
a
holy
temper
.
They
doubt
they
shall
fall
back
with
greater
guilt
and
shame
to
themselves
;
with
greater
reproach
to
the
name
of
the
Lord
Jesus
.
Many
weak
Christians
are
day
and
night
tormented
with
like
fears
,
and
doubts
;
that
they
shall
fall
away
at
last
by
the
force
of
some
Corruption
,
or
the
Difficulties
in
the
waies
of
Holiness
.
Dear
Souls
!
be
not
discouraged
from
believing
,
or
in
believing
;
be
not
kept
off
from
the
Bosom
of
Christ
,
be
not
disquieted
in
His
Bosom
by
any
fears
or
doubts
.
You
have
a
Good
Angel
for
an
Assisting
Form
,
you
have
an
Assisting
Form
brighter
and
more
glorious
,
than
the
highest
and
brightest
Angel
;
more
powerful
,
than
all
the
Angels
in
Heaven
.
You
have
the
Assisting
Love
of
the
Lord
Jesus
present
with
you
,
in
your
Spirits
,
by
day
,
and
by
night
.
This
doth
move
,
this
will
move
,
and
turn
about
your
Hearts
,
your
lives
regularly
,
harmoniously
,
constantly
,
in
all
the
Circles
of
Divine
Graces
,
Truths
,
Joys
,
Glories
,
according
to
the
Laws
,
and
Patterns
in
the
Supreme
Mind
,
in
the
Heart
of
God
,
thorow
all
times
Eternally
.
Preventing
Love
is
the
Golden
Chain
,
which
draweth
thee
to
the
Embraces
of
Christ
.
O
run
when
thou
feelest
thy self
so
drawn
.
Assisting
Love
is
the
Golden
Chain
,
that
tyeth
thee
fast
,
and
close
,
immediately
,
inseparably
,
for
ever
in
these
embraces
.
Rest
with
Confidence
,
and
full
Assurance
in
these
embraces
;
feed
with
desire
and
delight
among
the
Lillies
here
;
lye
down
to
sleep
in
these
embraces
.
Thy
sleep
will
be
sweet
to
thee
.
3.
Step.
Learned
men
and
Divines
teach
us
;
that
the
Preservation
of
the
world
is
continuata
Creatio
,
a
continued
Creation
.
In
every
moment
of
Time
from
the
Begi●ning
of
the
world
to
the
end
,
the
Divine
Act
of
Preserving
,
and
Governing
the
world
according
to
the
Present
form
proper
to
it
for
that
Season
is
entirely
the
same
with
the
Act
of
Creation
.
In
every
moment
from
the
Begining
of
the
world
to
the
end
,
the
whole
world
with
all
things
in
it
rise
up
into
the
form
designed
for
that
moment
in
the
Eternal
Law
of
the
Divine
Wisdom
,
out
of
the
nothingness
of
the
Creature
out
of
the
Omnipotency
of
the
Creator
,
as
freely
,
as
freshly
,
as
fully
,
as
Absolutely
,
as
in
the
first
Moment
of
Its
Being
.
So
is
it
,
and
much
more
clearly
,
sweetly
gloriously
so
in
this
Creation
of
God
,
the
Creation
of
Grace
.
Assisting
Love
is
no
other
than
Preventing
Love
Continued
:
A
continuation
of
Preventing
Love
.
They
say
;
A
line
is
One
Individual
Point
in
motion
.
This
is
most
true
;
All
Assisting
Love
;
the
whole
Life
of
Grace
,
and
Glory
in
a
Saint
is
One
,
Individual
,
Unchangeable
Point
of
Preventing
Love
Eternal
Love
in
Motion
,
spreading
itself
,
within
Itself
to
an
Infinite
Circle
.
In
every
moment
of
a
Saint's
spiritual
Being
from
his
first
Conversion
to
Eternity
the
Act
of
Assisting
Love
in
Preserving
,
in
Governing
thee
is
the
same
with
that
first
Act
of
Preventing
Love
in
Regenerating
thee
.
In
every
moment
of
thy
Spiritual
Being
from
thy
first
Conversion
to
thy
Glorification
in
Eternity
,
thy
Spiritual
Man
the
Divine
Nature
in
thee
riseth
up
into
the
form
of
that
Moment
answering
Its
Pattern
in
the
Heavenly
Image
,
the
Glorified
Person
of
Christ
,
out
of
thine
own
Nothingness
;
out
of
the
glorious
fulness
of
the
God-head
in
Christ
,
as
freely
,
as
●reshly
,
as
sweetly
,
as
absolutely
,
as
entirely
;
as
in
the
first
moment
of
the
New-Birth
in
thee
.
I
will
conclude
this
Second
State
of
Divine
Love
in
Christ
,
Assisting
Love
with
that
of
the
Greek
Epigram
thus
translated
:
fer
Fatum
;
sin
ferre
recuses
;
non
minus
te
feret
Fatum
.
Bear
thy
Destiny
.
If
thou
refuse
to
bear
it
;
thy
Destiny
will
nevertheless
bear
thee
,
and
carry
thee
along
.
Cast
thy self
,
O
believer
into
the
Bosom
of
the
Assisting
Love
of
thy
God
in
Christ
,
to
be
born
up
,
and
carried
along
in
it
.
But
if
thou
refuse
,
and
murmure
;
nevertheless
this
Assisting
Love
will
take
thee
into
Its
Bosom
,
and
bear
thee
and
carry
thee
along
with
It
in
Its
own
Way
laid
out
and
lifted
up
in
Heaven
in
the
Spirit
into
Eternal
Joys
.
If
we
believe
not
;
yet
is
He
faithful
,
and
cannot
deny
Himself
.
God
is
Love
He
cannot
deny
Himself
in
the
unchangeablness
of
His
Divine
Essence
which
is
Love
.
He
is
True
and
faithful
to
the
unity
and
simplicity
of
his
own
naked
Being
which
is
Love
in
the
midst
of
all
our
changes
,
unbeliefs
,
unfaithnesses
.
3.
There
is
poured
sorth
from
the
Heart
of
the
Father
in
the
Bosom
of
our
Glorified
Saviour
The
fulness
of
all
finishing
Love
.
I
know
no
Scripture
,
which
displayeth
the
finishing
Love
of
God
in
Christ
with
more
sweetness
,
riches
and
fulness
;
than
that
;
Ephes.
2.
v.
4
,
5
,
6
,
7
,
8.
You
have
here
Love
under
several
names
in
five
verses
repeated
six
times
;
Mercy
;
Love
;
Grace
;
Grace
;
Kindness
;
Grace
.
You
have
it
brought
in
with
Magnifying
Titles
,
Rich
in
Mercy
;
Great
Love
;
Exceeding
Riches
of
Grace
.
The
Salvation
of
a
Saint
is
here
presented
to
us
,
as
a
rich
Piece
of
fine
Enamelling
.
First
the
Ground
on
which
the
Enamelling
lieth
,
is
Gold
.
Then
you
have
the
rich
Enamel
upon
the
Gold
.
Lastly
some
beautiful
Picture
is
formed
in
the
Enamel
.
Such
a
piece
of
Divine
Work
is
a
Saint
.
1.
The
Ground
of
the
Work
is
Pure
Gold
,
Pure
Love
,
Preventing
Love
,
God
doth
all
from
Rich
Mercy
,
for
the
Great
Love
wherewith
he
hath
loved
us
,
v.
2.
2.
The
rich
Enamelling
upon
this
rich
Ground
of
Love
is
Love
too
.
All
the
Work
is
a
curious
,
close
,
and
fine
Enamelling
of
Divine
Love
upon
a
glorious
Ground
of
Love
.
You
have
this
brought
in
and
doubled
,
v.
3
,
8.
By
Grace
ye
are
saved
.
3.
The
Beautiful
Picture
formed
in
this
Enamel
of
Love
upon
a
Ground
of
Love
is
,
the
Heavenly
Face
of
Divine
Love
,
naked
,
entire
in
all
its
Lovelinesses
and
Glories
,
to
ravish
all
Spirits
into
a
delightful
Admiration
:
That
to
the
Ages
to
come
might
be
shown
the
Exceeding
Riches
of
his
Grace
,
v.
7.
This
is
the
End
of
God
in
Christ
.
He
draweth
upon
the
whole
Person
of
a
Saint
,
the
Heavenly
Form
,
the
Divine
Figure
of
Love
,
as
Love
is
God
;
of
Himself
,
as
God
is
Love
.
He
draweth
this
Divine
Figure
of
Love
in
all
its
Riches
,
in
those
Riches
of
Sweetness
,
Loveliness
,
Glory
,
which
exceed
,
which
transcend
all
Degrees
,
all
Capacities
,
all
Understandings
in
the
Creature
.
He
doth
it
to
this
end
,
that
the
Father
,
the
Lord
Jesus
,
all
Angels
,
and
Spirits
,
all
Creatures
,
in
Ages
to
come
,
that
is
,
in
Eternity
may
see
with
Extasies
of
Joy
and
Wonder
,
the
Entire
Form
of
Divine
Love
in
its
most
naked
,
most
lively
,
richest
Beauties
,
figured
upon
,
and
shining
in
the
whole
Person
of
a
Saint
from
one
end
of
his
Story
unto
the
Other
.
Do
you
not
discern
the
Finishing
Love
of
God
in
Christ
making
All
perfect
in
Eternity
?
The
Ground
of
the
Work
of
God
in
a
Saint
is
Love
.
It
is
all
inlaid
in
every
point
of
it
with
Love
.
It
is
All
Overlaid
with
Love
.
When
St.
Paul
had
gone
through
the
Particulars
,
and
several
times
declared
All
to
be
Grace
,
Pure
Love
:
after
all
that
he
wrappeth
up
all
over
again
in
Grace
,
in
Pure
Love
.
By
Grace
ye
are
saved
;
v.
8.
A
Saint
is
like
a
Gold-Watch
in
a
Gold-Case
;
A
Work
of
Love
in
a
Covering
of
Love
,
as
rich
,
as
the
Work
.
If
you
go
never
so
low
all
thorow
a
Saint
to
the
Nethermost
parts
of
the
Earth
to
his
lowest
Foundations
;
All
is
Love
.
If
you
search
into
the
Heights
of
Eternity
above
him
,
round
about
him
;
All
is
Love
,
Comprehending
,
Crowning
Love
.
You
will
see
the
Fulness
of
the
Finishing
Love
of
God
in
Christ
yet
,
more
clearly
:
if
you
consider
Three
Things
set
before
you
in
this
Scripture
.
1.
It
is
Love
,
which
is
the
Supream
Sun
of
Eternity
,
which
generateth
us
to
a
Divine
Birth
,
which
infuseth
a
Divine
Principle
of
Life
into
us
,
and
awakeneth
it
in
us
.
For
his
greatest
Love
,
wherewith
he
hath
loved
us
,
he
hath
quickened
us
,
v.
4.
5.
This
is
Pre-venting
Love
.
It
is
Love
,
which
maintaineth
,
carrieth
on
,
floweth
forth
into
the
Stream
of
Divine
Life
in
us
from
the
Beginning
to
the
End
.
By
Grace
ye
are
saved
;
He
hath
raised
you
.
v.
5.
6.
The
Way
of
a
Saint
is
a
Continued
Resurrection
Every
Moment
is
a
New
Resurrection
,
every
Resurrection
supposeth
a
Death
.
The
whole
Way
o
a
Saint
from
the
First
Incarnation
of
Christ
in
him
is
a
Contexture
of
Deaths
and
Resurrections
,
Divine
Lights
of
Life
and
Shades
.
This
whole
Way
of
a
Saint
;
the
Deaths
,
as
well
,
as
the
Resurrections
the
Shades
,
as
well
,
as
the
Lights
,
are
Divine
Grace
,
Pure
Love
.
Love
putteth
on
the
form
of
Death
,
and
shineth
thorow
it
.
Death
putteth
on
the
Form
of
Love
,
and
shineth
in
it
.
This
is
Assisting
Love
.
It
is
Love
,
which
setteth
us
down
in
Heavenly
places
.
Love
maketh
itself
a
Heaven
of
glory
and
bliss
;
a
Kingdom
of
Joy
,
a
Throne
of
pure
Gold
;
a
Crown
of
Immortality
.
This
is
Finishing
Love
.
They
are
the
same
Riches
of
Mercy
,
the
same
Greatnesses
of
Love
,
which
shine
forth
in
our
hearts
at
our
Regeneration
,
at
every
Resurrection
;
and
in
Heaven
at
our
Glorification
.
God
rich
in
Mercy
,
for
his
great
Love
hath
quickened
us
,
raised
us
,
set
us
down
in
Heavenly
Places
.
All
is
the
Same
Love
,
the
Seed
,
the
Tree
,
the
Blossom
,
the
Fruit.
2
All
the
Steps
in
the
whole
Way
of
a
Saint
from
the
Beginning
to
the
End
are
so
many
Love-Unions
.
He
hath
quickened
us
together
with
Christ
;
v.
5.
He
hath
raised
us
together
with
him
;
He
hath
set
us
down
together
;
v.
6
Every
new
Step
in
Grace
,
or
Glory
is
a
New
Love-Union
.
Every
Act
of
Divine
Life
is
composed
of
a
Blessed
,
and
Beautiful
Trinity
of
Divine
Loves
.
1.
There
is
the
Lord
Jesus
,
That
Spirit
,
which
is
the
Supream
Love
,
the
Essential
Image
,
the
Eternal
Son
of
That
God
which
is
Love
;
the
Bridegroom
,
and
Beloved
of
a
Holy
Soul
.
2.
There
is
the
Spirit
of
a
Saint
,
the
Sister
,
the
Spouse
,
the
Love
of
this
Love
,
this
Bridegroom
;
Spirit
of
the
same
Spirit
;
Love
of
the
same
Love
;
sprung
from
the
same
Root
,
formed
into
the
same
Image
,
and
Tree
,
bearing
the
same
Fruits
of
Divine
Love
.
3.
There
is
the
Holy
Spirit
,
the
Marriage-Dove
,
the
Marriage-knot
,
the
Love-Union
between
these
Two
Divine
Loves
.
Thus
every
Act
,
every
Moment
of
a
Saint's
Life
is
a
Divine
Trinity
of
Heavenly
,
Eternal
Loves
coming
forth
in
a
New
Dress
suitable
to
each
New
Moment
.
3.
All
the
Parts
of
a
Gracious
,
or
Glorious
Life
are
acted
;
all
the
Forms
,
and
Moments
of
the
State
of
a
Saint
;
His
Beginning
,
Progress
,
End
are
acted
,
and
comprehended
in
the
Pure
Element
of
Heavenly
Love
;
in
the
Divine
World
of
Spiritual
Love
;
in
that
Great
,
and
Glorious
Deep
,
into
which
all
the
Fountains
of
Love
in
the
whole
God-Head
,
in
the
Heart
of
the
Father
are
broken
up
,
and
pour
forth
themselves
,
in
the
Glorified
Person
of
the
Lord
Jesus
.
He
hath
quickened
us
together
in
Christ
;
v.
5.
He
hath
raised
,
us
together
,
made
us
to
sit
together
in
Heavenly
Places
in
him
;
v.
6.
Thus
you
see
the
Absoluteness
,
the
Compleatness
of
Finishing
Love
,
as
well
,
as
of
Preventing
,
and
Assisting
Love
.
You
see
the
Finishing
Love
of
the
Father
poured
forth
with
all
Fulness
in
our
Blessed
Saviour
:
You
see
Divine
Love
in
the
Bosom
of
your
Beloved
,
Alone
Beginning
Alone
Continuing
the
Work
of
Grace
,
Alone
in
the
Purity
,
Power
,
Simplicity
of
Free
Grace
Finishing
,
Perfecting
All
in
Glory
.
I
will
make
this
clear
to
you
by
One
Scripture
more
;
2
Tim.
1.
9.
he
hath
saved
us
not
according
to
works
,
which
we
have
done
,
but
according
to
his
own
Purpose
,
and
Grace
given
to
us
in
Christ
,
before
the
World
was
;
Who
hath
abolished
Death
,
and
brought
Life
,
and
Immortality
to
Light
by
his
Appearance
in
the
Gospel
Behold
this
Heavenly
Sight
!
Believe
,
rejoyce
,
and
wonder
.
A
Saint
is
a
Spiritual
Building
of
all
Heavenly
Graces
,
and
Glories
.
It
is
entirely
composed
thorowout
of
Free
Grace
,
of
Pure
Love
.
The
Foundation
of
it
is
laid
in
the
Fair
Colours
of
Divine
Love
,
all
the
Rooms
,
the
several
Stories
,
the
Furniture
,
the
Riches
,
the
Entertainment
is
of
Pure
Love
.
The
Roof
is
laid
with
the
Precious
stones
of
Pure
Love
.
The
whole
Work
of
a
Saint's
Salvation
,
the
Materials
,
the
Form
the
Proportions
.
the
Measures
of
the
Whole
,
and
of
every
Part
are
Free
Grace
,
Pure
Love
He
hath
saved
us
according
to
his
Purpose
,
and
Grace
given
us
in
Christ
before
the
World
was
.
That
Word
Purpose
signifieth
properly
the
Fore-laying
of
a
thing
.
This
Divine
B●ilding
of
Love
,
this
Heavenly
Frame
of
Life
,
and
Immortality
,
which
is
the
True
Form
of
a
Saint
,
was
set
up
in
the
Glorious
Person
of
our
Jesus
from
Eternity
.
All
,
that
is
done
in
time
is
the
unvailing
,
and
Discovery
of
this
Heavenly
,
and
Eternal
Building
by
Degrees
,
according
to
the
Measure
of
the
Appearance
of
the
Lord
Jesus
in
us
,
in
whose
Person
,
and
Spirit
this
Frame
standeth
,
as
a
Living
,
Precious
Corner-stone
,
out
of
which
it
is
grown
up
;
as
a
most
pleasant
Situation
,
which
encompasseth
it
on
every
pa●t
.
This
Palace
,
this
Temple
of
Divine
Love
,
of
Light
,
of
Life
,
of
Immortality
is
Eternal
in
the
Heavens
,
in
Christ
.
Time
,
Flesh
,
Sin
,
the
whole
Work
of
this
Creation
are
a
Vail
of
Darkness
,
and
Death
cast
upon
It.
As
Jesus
Christ
shineth
forth
upon
the
Soul
in
the
Gospel
,
he
casteth
off
this
Vail
,
he
abolisheth
this
Death
,
he
discovereth
,
and
bringeth
forth
into
the
Clearness
,
and
Sweetness
of
Its
own
Divine
Light
this
Divine
Frame
of
Life
,
and
Immortality
,
which
is
the
True
Saint
,
the
New
Jerusalem
,
the
Bride
,
the
Lamb's
wife
coming
down
out
of
Heaven
with
her
Beloved
ready
trim'd
.
How
manifest
,
how
full
is
the
Finishing
Love
of
God
in
Christ
?
The
whole
Being
of
a
Saint
is
a
Building
,
where
all
the
Materials
,
the
Work
,
the
Finishing
is
Pure
Love
.
Pure
Love
finished
all
its
Works
in
this
Building
,
before
it
began
the
World
,
from
Eternity
;
and
set
it
up
in
the
Person
of
Christ
.
Pure
Love
cleanseth
it
from
the
Dust
of
Time
,
the
Filth
of
Flesh
,
and
bringeth
it
forth
into
the
clear
Lights
of
Grace
,
of
Glory
,
which
are
the
Brightness
of
its
own
Spiritual
Beauties
,
in
the
Evangelical
Appearances
,
and
Out-Shinings
of
Jesus
Christ
.
Use
1.
Receive
the
Love
of
God
in
Christ
.
2.
Resign
your selves
to
the
Love
of
God
in
Christ
.
1.
Receive
the
Love
of
God
in
Christ
.
It
is
a
sweet
,
and
easy
work
.
For
this
Love
giveth
reception
to
itself
in
the
Soul
.
When
the
Sugar
taketh
in
the
Wine
;
In
truth
the
Wine
into
which
the
Sugar
is
cast
,
or
which
is
poured
upon
it
,
worketh
itself
into
the
Sugar
,
then
melteth
,
and
dissolveth
it
into
One
Body
with
itself
;
until
you
can
no
more
distinguish
between
the
Sugar
,
and
the
Wine
.
So
the
Soul
lieth
in
the
midst
of
Divine
Love
.
Love
in
its
own
way
,
by
its
own
force
worketh
and
melteth
itself
into
the
Soul
,
until
it
have
melted
and
wrought
the
Soul
into
One
Spirit
,
One
Love
with
itself
.
Divine
Love
is
received
into
thy
Soul
,
as
thy
Soul
is
received
into
thy
Body
;
by
Bringing
it
forth
New
out
of
its
own
Bosom
;
by
Comprehending
it
in
itself
;
by
Forming
it
unto
a
Divine
Image
of
Itself
;
by
Inhabiting
,
Filling
,
Acting
it
;
by
Delighting
in
it
,
as
its
Daughter
,
Sister
,
Spouse
,
as
its
self
multiplyed
.
Receive
this
Love
,
which
thus
receiveth
you
,
giveth
reception
to
itself
in
you
.
2.
Resign
your selves
to
Divine
Love
.
This
Love
worketh
all
your
works
,
all
its
own
works
in
you
,
and
for
you
;
all
Works
of
Love
and
of
Loveliness
.
Philosophy
teacheth
us
,
that
all
Colours
are
Light
mingled
with
Shade
in
various
degrees
,
and
manners
;
until
it
break
up
thorow
the
Shades
,
and
drink
up
the
Shades
into
One
Pure
Brightness
.
The
Gospel
teacheth
us
;
that
all
Graces
are
Divine
Love
shining
variously
,
and
gradually
forth
,
thorow
the
Darknesses
of
our
Spirits
;
until
by
a
sweet
and
Heavenly
Force
,
as
the
Fire
of
the
Divine
Life
kindled
from
the
Throne
of
God
,
it
burn
out
,
and
burn
up
all
those
Darknesses
,
Distances
,
De●ilements
,
Enmities
,
into
One
Eternal
Flame
of
Pure
Love
,
of
Perfect
Joy
.
St.
James
teach●th
us
;
c.
1.
4.
If
Patience
have
its
perfect
work
,
it
shall
make
us
perfect
,
wanting
nothing
.
This
is
the
same
thing
,
as
if
he
had
said
;
Let
Divine
Love
,
Preventing
,
Assisting
Finishing
Love
have
their
Perfect
work
.
These
will
make
you
Perfect
,
wanting
nothing
.
This
is
the
Grace
of
Patience
;
the
Love
of
God
in
Christ
by
its
own
force
insinuating
itself
into
our
Souls
;
by
its
own
Charms
alluring
our
Souls
,
tempering
them
to
a
harmonious
Repose
in
it
,
a
sweet
,
entire
Resignation
to
it
;
until
it
have
wrought
out
,
and
finished
its
own
Glories
upon
it
.
Patience
hath
its
Perfect
Work
;
when
Love
hath
its
Perfect
work
.
Love
hath
its
Perfect
Work
in
us
;
when
we
oppose
nothing
of
the
Devil
to
it
;
when
we
mingle
nothing
of
our
own
with
it
.
O
that
I
were
indeed
a
Minister
of
the
Gospel
!
Then
I
should
minister
the
Spirit
to
you
,
which
is
Love
;
The
Fountain
,
and
the
Sea
of
Love
.
Then
while
I
speak
of
Love
,
you
would
feel
the
Holy
Ghost
in
his
own
proper
Form
,
in
the
Form
,
and
Fulness
of
Divine
Love
coming
down
upon
you
,
entering
into
you
,
forming
himself
in
you
unto
a
Free
Reception
of
himself
,
a
Full
Resignation
to
himself
,
until
he
had
Finished
his
own
most
Lovely
Form
of
Heavenly
Love
in
you
.
Use
3.
Be
aware
,
that
you
must
receive
the
Love
of
God
in
Christ
thorow
Death
.
St
Paul
admonisheth
us
,
that
as
many
,
as
are
baptised
into
Christ
,
are
baptised
into
the
Similitude
of
his
Death
.
Rom.
6.
3.
If
we
will
be
baptised
into
the
Love
,
we
must
be
baptised
into
the
Death
of
the
Lord
Jesus
.
When
Moses
son
was
circumcised
,
Zipporah
his
wife
said
to
him
;
A
bloody
husband
hast
thou
been
to
me
.
Some
interpret
the
Words
,
as
they
run
in
the
Hebrew
;
Thou
hast
been
to
me
a
Husband
in
Blood
.
So
they
are
the
Solemn
words
of
that
Sacrament
pointing
out
the
Truth
figured
in
that
Type
.
The
Lord
Jesus
is
a
Husband
to
Thee
in
his
own
Blood
.
Thou
must
also
be
a
Spouse
to
him
in
thine
own
Blood
,
St
Paul
saith
;
Ye
are
dead
to
your
first
Husband
by
the
Dead
Body
of
Christ
,
that
ye
may
be
married
to
another
,
to
him
,
who
is
risen
from
the
Dead
.
Rom.
7.
4.
You
must
come
thorow
the
Death
of
Christ
into
his
Marriage-Bed
.
You
cannot
lye
down
in
the
Embraces
of
his
Love
in
Glory
;
except
ye
be
first
married
to
his
Crucified
Body
,
and
united
to
that
in
the
Embraces
of
Death
.
Flesh
,
and
Blood
saith
St
Paul
cannot
enter
into
the
Kingdom
of
God
;
into
the
Kingdom
of
Spiritual
Love
.
If
a
Fleshly
,
a
Natural
Spirit
striveth
to
enter
into
the
Love
of
God
in
the
Glorified
Person
of
our
Lord
Jesus
:
it
●alleth
short
of
the
Truth
,
the
Life
;
it
attaineth
to
a
Similitude
only
.
The
Love
and
Glory
of
the
Father
,
of
Christ
,
of
Heaven
to
the
most
raised
Spirit
of
this
Creation
is
an
Enchantment
,
Delusion
,
a
Dream
.
This
G●ace
of
God
in
the
Figure
,
this
Divine
Love
in
a
Dream
is
for
the
most
part
turned
into
Wantonness
,
&
Lust.
So
men
become
in
the
heighth
of
the
Purest
Notions
,
of
the
Sweetest
Images
no
more
than
Filthy
Dreamers
.
The
Death
of
Christ
in
the
New
Birth
,
in
Purity
,
and
Power
of
the
holy
Ghost
is
the
Angel
with
a
Flaming
Sword
turning
every
way
,
which
keepeth
the
Entrance
into
the
True
Paradise
,
the
Way
to
the
Tree
of
Divine
Love
,
as
well
,
as
of
Divine
Life
.
The
Eternal
Spirit
is
the
Flaming
Sword
.
Death
here
in
its
outward
form
is
an
Angel
ministring
to
this
Spirit
.
He
,
that
dieth
by
this
Sword
,
and
Flame
in
the
hand
of
this
Angel
,
cutteth
off
,
burneth
up
all
Fleshly
Forms
,
and
Lives
;
is
in
the
same
moment
new-born
into
a
Divine
,
Immortal
Spirit
.
In
this
Spirit
he
entereth
into
the
Paradise
of
Love
in
the
Third
Heavens
,
above
the
Heaven
of
Sense
,
or
all
things
Visible
,
above
the
Heaven
of
Reason
,
Angels
,
all
things
Invisible
,
Intellectual
,
of
the
First
Creation
;
in
the
Glorified
Person
of
Christ
.
Here
nothing
entereth
,
which
hurteth
,
or
defil●th
.
But
be
not
discouraged
,
when
ye
hear
of
a
Baptism
in
Death
,
before
the
Heavens
open
and
the
Dove
,
Divine
Love
descend
to
rest
upon
you
,
to
give
you
rest
in
itself
.
It
is
Love
itself
,
which
is
the
Baptiser
,
which
leadeth
you
,
and
goeth
down
with
you
into
Death
.
It
is
a
River
of
Love
,
which
is
the
Jordan
,
the
Death
,
into
which
you
go
down
,
and
are
baptised
.
We
are
baptised
,
St.
Paul
saith
in
the
forementioned
place
,
into
the
Similitude
of
Christ's
Death
.
The
Death
of
Christ
was
Death
in
Truth
;
a
Substantial
,
Real
Death
.
The
Death
of
Christ
in
a
Saint
is
Eternal
Love
,
Eternal
Life
in
the
Likeness
,
and
Form
of
Death
;
a
Similitude
onely
of
Death
in
a
Substance
of
Immortal
Love
,
and
Glory
,
in
the
Person
of
our
Jesus
ascended
.
Use.
4.
Take
heed
of
mingling
the
Lusts
of
the
Flesh
with
Spiritual
Loves
.
Jealousy
is
the
Rage
of
God
,
as
well
,
as
of
Man
.
It
burneth
to
the
Foundations
of
the
Earth
.
A
Fly
bred
out
of
Dung
so
infested
the
Eagle
,
that
it
forced
him
to
lay
his
Eggs
for
safety
in
the
Lap
of
Jupiter
,
the
Heathen-God
.
The
Fly
mounteth
up
aloft
,
carrieth
up
some
Dung
with
it
,
letteth
it
fall
into
Jupiter's
lap
.
He
arising
,
and
shaking
the
Dung
out
of
his
Lap
,
shaketh
ou●
the
Eagle's
Eggs
with
it
,
which
fall
broken
to
pieces
upon
the
ground
.
This
is
a
Fable
.
The
Moral
is
good
.
Thou
art
a
Saint
.
Thou
layest
the
Births
of
the
Divine
Spirit
in
Thee
,
thy
Graces
,
Hopes
,
Joyes
with
thy self
in
the
Bosom
of
Divine
Love
.
O
take
heed
,
that
thy
Flesh
,
that
Dung-Fly
,
mingle
nothing
of
its
Filth
with
these
Births
of
the
Spirit
in
the
Pure
Bosom
of
Heavenly
Love
.
If
it
do
;
assure
thy self
,
that
Love
will
cast
all
the
Filth
,
all
Flesh
out
of
its
Chast
,
and
Spiritual
Embraces
,
As
that
falleth
to
the
Ground
,
thou
also
wilt
fall
with
it
,
and
have
many
a
broken
bone
,
many
a
broken
heart
.
We
read
in
the
Revelation
of
the
Dragon
,
and
his
Angels
in
Heaven
together
with
Michael
,
and
his
Angels
.
But
they
fought
there
,
till
the
Dragon
,
and
his
Angels
were
cast
out
.
Thou
,
O
Believer
,
art
a
Heaven
in
which
God
dwelleth
as
Love
,
where
all
the
Angels
,
as
Angels
of
Love
;
where
all
Forms
of
things
are
,
as
Heavenly
Angels
of
Pure
Love
round
about
him
ministring
to
him
.
Shall
there
be
now
seen
in
this
Heaven
,
in
thy
Person
,
O
Believer
,
silthy
Lusts
,
furious
Passions
;
the
Dragon
,
and
his
Angels
together
with
the
Lord
Jesus
,
Divine
Love
,
and
its
holy
Angels
.
How
hateful
,
how
horrid
a
Wonder
!
What
a
Prodigy
is
this
?
If
it
be
so
,
let
there
be
no
rest
in
the
Heaven
of
thy
Spirit
;
let
there
be
a
continual
Fight
,
until
the
Dragon
with
his
Angels
,
the
Fleshly
Spirit
with
its
Lusts
,
and
Passions
be
cast
out
.
When
the
Unclean
Dog
,
and
the
fiery
Dragon
are
no
more
;
Thy
Lamb
will
feed
,
and
lye
down
to
rest
;
thy
Turtle
will
make
its
Nest
,
and
enjoy
its
Mate
,
its
Beloved
in
quiet
.
Nothing
shall
disturb
,
or
make
them
afraid
in
all
the
Paradise
of
Divine
Love
.
Use.
5.
Comfort
your selves
,
O
Believers
.
You
travel
thorough
the
Valley
of
Baca
:
Baca
signifieth
a
Mulberry
Tree
,
and
Weeping
.
You
travel
thorow
a
Valley
of
Tears
,
a
Mournful
Valley
;
where
all
the
Trees
,
that
grow
,
are
Mulberry
Trees
,
Emblems
of
Grief
,
and
Wo.
You
are
frequently
overspread
with
the
black
Shades
of
Fear
,
Unbelief
,
Doubt
,
Distrust
,
Despair
.
You
often
fall
into
the
hands
of
violent
Robbers
,
Evil
Spirits
in
the
forms
of
various
Temptations
,
Corruptions
,
Passions
.
These
spoil
you
,
leave
you
naked
,
wounded
,
desolate
.
You
dig
up
pits
in
Duties
,
Ordinances
.
But
many
times
no
Rain
,
no
Descent
of
the
Spirit
from
Heaven
filleth
these
Pits
.
Yet
be
not
discouraged
,
all
you
,
who
believe
the
Love
of
God
in
Jesus
Christ
.
Strengthen
the
feeble
Knees
.
You
shall
go
on
from
Strength
to
Strength
,
from
Light
to
Light
;
so
you
shall
come
every
one
of
you
at
last
to
a
Clear
Sight
,
to
a
Compleat
Fruition
of
the
God
of
Gods
on
Mount
Sion
,
of
God
in
his
Supreme
Glory
,
in
the
Nakedness
,
Purity
,
Simplicity
,
Unity
of
the
Eternal
Spirit
.
Lift
up
the
feeble
hands
.
These
weak
Graces
of
yours
mixt
,
interrupted
with
so
much
Corruption
;
These
weak
Persons
;
Bodies
,
and
Spirits
wearied
,
wounded
,
stained
with
so
many
Sufferings
,
Sins
,
and
Sorrows
shall
be
crowned
with
perfect
Glory
.
For
why
?
Pure
Love
,
Almighty
Love
,
That
Love
,
which
is
itself
God
over
all
Blessed
for
ever
;
This
Love
comes
forth
casting
off
all
vails
,
pouring
forth
itself
from
all
its
Eternal
Springs
,
in
all
its
Infinite
Fulnesses
in
the
Glorified
Person
of
Christ
;
This
Love
hath
begun
,
and
shall
it
not
make
an
End
?
As
Certainly
,
as
it
hath
laid
the
Foundation
,
and
you
have
cried
to
it
;
Grace
,
Grace
;
Pure
Love
;
Preventing
Love
;
as
Certainly
,
as
it
hath
gone
on
to
build
you
up
thus
far
;
and
still
you
have
cried
to
it
;
Grace
,
Grace
;
Pure
Love
;
Assisting
Love
:
so
certainly
will
it
lay
the
Top-stone
.
Your
Eyes
shall
see
it
.
You
shall
in
like
manner
cry
to
it
,
with
a
Shout
of
Angels
,
and
Blessed
Spirits
all
round
about
you
;
Grace
,
Grace
;
Pure
Love
;
Finishing
Love
.
There
are
Three
Sorts
of
Comforts
,
which
the
Finishing
Love
of
God
in
Christ
ministreth
to
us
;
1.
Against
the
Difficulties
of
Life
;
2.
Against
the
Darkness
of
Death
;
3.
Against
the
Dreadfulness
of
the
Great
and
Last
Day
.
1.
Comfort
;
against
the
Difficulties
of
Life
.
St.
Paul
had
prayed
thrice
against
the
Thorn
in
his
Flesh
,
and
the
Buffetings
of
Satan
.
He
receiveth
this
Answer
;
My
Grace
is
suffici●nt
for
thee
:
My
Strength
is
perfected
in
Weakness
;
I
rejoyce
therefore
gladly
in
my
Infirmities
.
For
,
when
I
am
weak
,
the
Power
of
Christ
resteth
upon
me
.
My
Grace
.
You
have
there
the
Father
,
the
Fountain
of
Love
,
the
Fountain
of
Free
Grace
.
You
have
at
the
end
of
the
verse
,
the
Lord
Jesus
Glorified
,
into
whom
this
Fountain
floweth
continually
,
covering
his
Person
all
over
without
,
filling
it
all
within
with
the
G●ories
,
Immortalities
and
Joys
of
Divine
Love
.
This
Jesus
resteth
upon
St
Paul
in
the
Power
,
in
the
Perfection
of
All
his
Loves
;
He
maketh
Perfect
,
he
finisheth
his
Loves
,
the
Pure
,
and
heavenly
Work
of
his
Loves
upon
him
;
when
he
is
weakest
.
The
Holy
Ghost
discovereth
a
Mystery
here
.
A
Mystery
is
a
Divine
Secret
:
A
Divine
Glory
with
a
Divine
Vail
cast
over
it
;
a
Divine
Light
surrounded
with
a
Divine
Darkness
;
The
Head
of
Christ
all
Pure
,
Fine
Gold
covered
with
Locks
,
and
Curles
black
,
as
a
Raven
.
The
Mystery
,
which
the
Holy
Ghost
here
unvaileth
to
us
is
,
One
of
the
richest
,
and
sweetest
among
all
the
Mysteries
of
the
Gospel
.
It
is
the
Mystery
of
Love
,
of
Finishing
Love
.
Blessed
are
those
Eyes
,
that
see
the
Glory
;
Blessed
are
those
Hearts
,
that
understand
,
and
rellish
the
Sweetness
of
This
Mystery
.
It
is
This
:
When
Divine
Love
would
put
forth
itself
in
Greatest
Power
,
and
Glory
;
when
it
would
finish
,
make
Perfect
the
general
,
or
any
Particular
Work
of
Love
in
us
:
it
chooseth
that
Season
,
when
we
are
weakest
,
lowest
,
have
least
of
Loveliness
,
Life
,
Love
,
or
Suitableness
to
Love
;
when
we
are
in
the
greatest
unlikelyhood
for
it
;
when
we
seem
to
be
at
the
greatest
Distance
from
it
.
Cant.
6.
v.
12.
The
Spouse
is
brought
in
speaking
thus
:
Ere
I
was
aware
,
my
Soul
made
me
,
as
the
Chariots
of
Amminadib
.
I
have
not
Learning
enough
to
understand
,
why
Amminadib
is
set
here
,
as
One
Proper
name
,
whenas
in
the
Hebrew
there
are
Two
distinct
Words
,
which
have
their
common
signification
,
and
are
rendered
in
the
Margint
of
the
Bible
;
My
Willing
People
.
Moreover
that
word
As
is
put
in
by
the
Translatours
;
and
where
we
read
Made
me
,
the
Original
properly
is
expressed
by
Set
me
.
The
words
th●n
run
thus
in
the
Hebrew
Text
;
Ere
I
was
aware
,
(
or
,
I
knew
not
,
I
knew
not
how
,
I
knew
nothing
of
it
)
my
Soul
set
me
the
Chariots
of
my
Willing
People
;
or
by
the
Addition
of
One
Preposition
understood
;
My
Soul
set
me
in
the
Chariots
of
my
willing
people
.
It
will
be
worth
our
time
,
and
pains
;
if
we
stay
a
little
upon
the
opening
of
this
verse
.
We
shall
find
a
Spiritual
,
a
heavenly
Treasure
in
it
;
and
bring
the
Application
home
to
our
hearts
more
Clearly
,
more
Comfortably
.
There
are
Four
Questions
,
which
may
be
made
here
:
1.
Qu.
Who
this
People
are
,
which
the
heavenly
Bride
calleth
;
My
People
.
2
Qu.
What
the
Willing
People
are
.
3
Qu.
What
the
Chariots
are
.
4.
How
the
Soul
of
the
Bride
setteth
her
In
these
Chariots
or
maketh
her
As
these
Chariots
.
1.
Qu.
Who
the
heavenly
Bride
's
own
People
are
.
Answ.
These
whom
the
Spiritual
Bride
calleth
Her
own
P●ople
are
Heavenly
Spirits
in
Glory
.
It
was
said
of
Jacob
,
when
he
died
;
He
was
gathered
to
his
People
.
While
a
holy
Soul
is
in
this
World
,
she
is
,
as
an
unknown
Princess
under
a
Disguise
,
in
a
strange
land
,
the
language
whereof
she
understandeth
not
.
In
Death
this
Princess-Bride
returneth
home
to
her
own
People
,
to
her
own
Kindred
,
her
own
Relations
,
and
Acquaintances
.
There
all
understand
the
languages
,
Faces
,
and
hearts
of
Each
other
.
There
they
mutually
drink
in
the
Spirits
of
Each
Other
,
and
in
the
Spirits
of
Each
other
all
Pure
,
Immortal
Loves
,
Beauties
,
Joys
.
There
is
another
Scripture
,
which
commenteth
upon
this
,
and
confirmeth
our
Explication
of
it
:
It
is
Eccles.
12.
7.
The
Dust
returneth
to
the
Earth
,
as
it
was
:
The
Spirit
to
God
,
who
gave
it
.
That
which
is
translated
God
,
is
in
the
Plural
Number
Gods
,
often
applyed
to
the
Angels
.
The
Jews
say
it
signifieth
God
cum
Indumentis
suis
:
as
he
cloatheth
himself
with
the
Forms
of
Angels
,
and
appeareth
in
them
.
The
Soul
of
a
Saint
cometh
forth
from
the
Land
of
Angels
,
and
Glorious
Spirits
,
in
the
midst
of
which
God
reigneth
,
into
this
World
,
as
into
an
Exile
or
Banishment
.
When
it
dieth
,
then
it
goeth
home
to
its
own
Countrey
,
and
People
;
to
its
own
City
,
and
Fellow-Citizens
;
The
Inhabitants
of
the
heavenly
Jerusalem
,
the
Mother
of
us
all
.
I
shall
add
one
Text
more
,
which
will
make
all
the
rest
Clear
;
Hebr.
11.
14
,
15
,
16.
The
Saints
there
are
said
to
seek
a
Countrey
.
The
Word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Their
Native
Countrey
.
Then
to
prevent
a
mistake
you
are
told
;
that
this
Native
Countrey
was
not
that
,
from
which
they
came
on
Earth
.
It
is
distinguished
from
that
,
and
plainly
called
;
A
heavenly
Country
;
Their
Native
Land
,
which
is
a
heavenly
Countrey
.
Behold
those
whom
the
Spouse
of
Christ
calleth
My
People
;
The
Inhabitants
of
the
City
of
the
Living
God
;
her
heavenly
Countrey
,
her
Native
Land
above
the
Heavens
,
as
the
word
beareth
.
These
are
described
in
the
Epistle
to
the
Hebrews
,
The
Assembly
of
the
First-born
.
all
Forms
of
things
,
all
the
Saints
,
in
Spiritual
Beings
,
and
Beauties
,
in
the
Likeness
of
Christ
,
as
he
is
the
first-born
of
every
Creature
,
before
they
descend
from
their
Thrones
of
Pure
Glory
,
from
their
Virgin-Lustre
,
and
Sweetness
in
the
Bosom
of
Christ
,
into
Flesh
,
upon
the
Earth
;
The
Innumerable
Company
of
Angels
the
Glorious
Attendants
of
the
Saints
in
their
higher
,
and
First-born
Glory
;
The
Spirits
of
just
men
made
Perfect
;
either
in
the
Body
,
or
out
of
the
Body
,
come
to
this
heavenly
Land
;
Living
,
walking
,
and
conversing
there
among
the
Inhabitants
of
this
Land
,
in
the
Spirit
:
These
are
Thy
People
,
Thine
own
People
,
O
Believer
,
O
thou
Blessed
Bride
of
thy
Glorified
Jesus
.
You
have
the
Answer
to
the
First
Question
.
2
Qu.
What
are
the
Willing
People
?
Answ.
Again
I
am
ignorant
,
why
the
same
word
is
rendred
in
the
Margin
of
this
Scripture
;
Willing
;
when
as
immediately
after
,
Cant.
7.
1.
The
same
word
Nadib
is
translated
Prince
;
O
Prince's
Daughter
;
or
O
Princely
Daughter
.
If
I
mistake
not
,
the
Church
is
spoken
of
in
that
Chapter
,
as
being
now
in
Glory
,
upon
the
Throne
.
You
have
this
word
Nadib
used
to
the
same
sense
,
of
the
same
Subject
;
Psal.
110.
3.
Thy
People
shall
be
Willing
in
the
day
of
thy
Power
,
in
the
Beauties
of
holiness
,
from
the
womb
of
the
morning
;
thou
hast
the
dew
of
thy
Birth
.
The
words
lie
thus
in
Hebrew
:
Thy
willing
People
in
the
Day
of
thy
Power
,
o●
,
thy
Armies
,
in
the
Beauti●s
,
or
Excellencies
or
Majesties
of
holiness
,
or
in
thy
holy
,
Pure
Beauties
,
from
the
Womb
of
the
Morning
,
to
thee
the
Dew
of
thy
Youth
.
You
have
here
the
Lord
Jesus
in
Glory
,
in
his
Kingdom
;
in
the
Day
of
his
Power
with
his
Armies
of
Angels
round
about
him
;
in
the
Beauties
of
holiness
,
in
his
Fr●shest
Beauties
,
in
the
heighth
of
Excellency
,
and
Majesty
in
the
Glory
of
his
God-Head
filling
,
shining
thorow
,
overspreading
his
humane
Nature
.
You
have
him
here
in
the
Brightness
Sweetness
,
and
Newness
of
his
Eternal
Sonship
,
as
he
cometh
●orth
Immediately
from
the
Womb
of
the
Morning
,
the
Bosom
of
the
Father
,
who
is
the
Morning
,
the
Day-Spring
of
the
God-Head
.
Thus
is
Jesus
Christ
with
the
Dew
of
his
Youth
upon
him
as
Fair
,
as
Fresh
,
as
unfading
as
a
New-blown
Rose
in
the
Morning
,
while
the
Pearly
Dew
lieth
yet
upon
it
.
Jesus
Christ
is
now
,
as
a
Bridegroom
upon
his
Coronation
Day
,
or
as
a
King
upon
his
Marriage-Day
.
Now
his
People
are
a
Princely
People
,
all
Fellow-Kings
together
with
him
.
Now
the
holy
Soul
is
That
Princess
,
and
Daughter
which
is
his
Queen
all
in
Beaten
Gold
at
his
right
hand
.
The
Willing
People
are
Princes
,
heavenly
Spirits
in
Glory
.
This
is
the
Answer
to
the
Second
Question
.
3.
Qu.
What
are
the
Chariots
of
the
Princely
People
?
Answ.
1.
The
Chariots
are
the
holy
Angels
.
Psal.
68.
17.
The
Chariots
of
the
Lord
are
Thousands
;
Ten
Thousands
of
Angels
.
God
is
in
the
midst
of
them
,
as
on
Sinai
,
in
the
holy
Place
You
may
observe
in
your
Bibles
that
word
Place
not
to
be
printed
with
the
same
letter
,
as
holy
,
to
signifie
,
that
it
is
not
in
the
Hebrew
but
added
by
the
Translatours
.
The
Holy
may
be
here
any
of
these
,
or
rather
all
of
these
in
their
Subordinations
;
the
Sanctuary
,
or
Temple
,
the
Holy
Plac●
,
the
Figure
;
the
Lord
Iesus
,
the
Substance
,
&
Life
to
this
Figure
,
the
holy
One
the
Saints
,
the
holy
Ones
,
the
members
of
Christ
,
Christ
Mystical
,
the
Spiritual
Temples
;
Heaven
,
the
Everlasting
Glory
of
the
God-Head
,
in
which
Christ
resideth
.
Sinai
was
a
Type
to
all
these
.
These
in
their
several
degrees
are
Sinai
heightned
to
Sion
,
to
the
Perfection
of
the
Divine
Presence
in
the
Beauty
of
Holiness
,
and
Love
.
You
may
see
too
,
that
As
before
Sinai
is
added
.
The
Hebrew
lieth
thus
;
Sinai
in
the
holy
.
The
Thousands
,
and
Ten
thousands
of
holy
Angels
make
all
One
Chariot
in
which
God
rideth
.
Each
Angel
is
also
a
Distinct
Chariot
The
Chariots
of
the
Lord
are
according
to
the
number
of
the
Angels
.
But
Each
Angel
comprehendeth
in
himself
the
whole
Millions
,
of
Angels
.
They
are
distinguished
in
their
Essential
Forms
;
but
undivided
.
As
the
same
Colours
,
and
Lines
varied
make
all
Beauties
:
So
all
Angelical
Forms
in
distinct
Relations
make
up
the
Essence
,
and
Glory
of
Every
Particular
Angel
.
God
with
the
Thousands
of
his
Chariots
rested
on
Mount
Sinai
.
Sinai
,
or
Sion
rather
is
in
the
Lord
Jesus
;
in
the
Assemblies
of
the
Saints
;
in
the
Person
,
and
Spirit
of
every
Saint
;
in
Heaven
;
in
the
Spirit
thorow
all
the
Heavens
,
and
the
Earth
,
in
the
Lord
Jesus
,
and
every
Saint
.
The
Chariot
of
Solomon
is
the
Chariot
of
his
Queen
also
.
The
Bridegroom
,
and
the
Bride
ride
together
in
the
same
Chariot
;
Jesus
Christ
and
his
Spouse
;
Jesus
Christ
,
and
his
Brethren
,
his
Fellow
Kings
.
Behold
then
the
Chariots
of
the
Princely
People
of
the
Immortal
Kings
,
of
Saints
in
Glory
,
in
the
Glory
of
Christ
,
and
of
the
Spirit
,
whether
in
the
Body
,
or
out
of
the
Body
.
They
are
the
Chariots
of
God
;
The
Thousands
,
and●
Ten
Thousands
of
the
holy
Angels
.
These
are
in
a
double
sense
the
Chariots
of
these
Divine
Princes
;
1.
These
Princes
ride
in
them
;
2.
God
rideth
,
upon
them
in
these
Princes
,
as
on
Sinai
,
as
on
Sion
,
as
in
Heaven
.
Answ.
2.
The
Chariot
is
the
Divine
Presence
in
the
Light
,
and
Evidence
of
its
own
Appearance
,
with
all
its
Train
of
Glories
,
and
Angels
,
as
in
Heaven
with
the
Universal
Form
of
things
comprehended
in
it
,
enlivened
,
and
enlightned
by
it
;
as
in
the
Glorious
Person
of
Christ
,
at
the
last
day
.
This
Divine
Presence
descending
and
ascending
;
resting
upon
,
and
shining
forth
in
the
Prophets
and
Holy
men
of
old
in
their
Visions
;
is
described
Mystically
;
Ezek.
c.
1.
and
called
by
the
Jews
,
The
Chariot
.
There
are
Wheels
,
Living
,
High
,
Dreadful
,
Glorious
,
Shining
,
as
a
Pretious
Stone
,
full
of
Eyes
,
that
is
,
of
Angels
,
of
heavenly
Spirits
.
I
humbly
offer
it
to
be
considered
;
whether
these
Wheels
be
not
the
Elements
,
these
Globes
of
the
Visible
Earth
,
and
Heavens
,
made
New
,
made
Spiritual
,
filled
with
Angelical
Lives
,
cloathed
with
Angelical
Forms
,
and
Glories
in
the
Kingdom
of
the
Spirit
,
and
Mystical
Person
of
Christ
.
Then
the
Horses
,
which
draw
these
Wheels
are
the
Living
Creatures
,
full
of
Eyes
.
If
the
Wheels
may
be
understood
to
be
the
visible
Part
;
these
Living
Creatures
may
present
the
Invisible
Part
of
the
Creation
in
its
Renovation
,
by
a
Spiritual
Glory
flowing
forth
from
the
Fountain
of
The
God-Head
in
the
Glorified
Person
of
the
Lord
Jesus
.
These
Wheels
,
and
Horses
together
may
perhaps
not
improbably
be
thought
to
be
the
New
Earth
.
Above
the
Wheels
,
and
the
Living
Creatures
is
the
Chariot
itself
,
a
Firmament
.
If
I
may
pursue
my
former
Apprehension
with
Submission
to
the
Spirit
of
Truth
in
every
Spirit
;
I
shall
call
this
the
New
Heaven
;
The
heavenly
Image
,
the
God-Head
unvailing
itself
,
appearing
in
a
New
Glory
.
This
is
the
Firmament
,
the
Heaven
,
born
up
,
and
carried
along
by
the
Innumerable
Company
of
Angels
;
while
Jesus
Christ
sitteth
in
it
,
as
in
his
Chariot
.
Above
this
Firmament
is
the
Similitude
of
a
Man
;
as
Fire
,
from
his
Loins
upward
,
and
as
Fire
from
his
Loins
downward
.
This
is
our
Blessed
Saviour
in
the
Union
of
his
Divine
,
and
Humane
Nature
.
The
Glory
of
the
Divinity
,
of
the
Eternal
Spirit
cloatheth
both
with
the
same
Similitude
of
Fire
,
which
shineth
with
the
Sweetest
Light
burneth
with
the
greatest
force
of
Love
,
transformeth
all
things
with
an
Almighty
Power
into
One
Pure
,
Immortal
,
Divine
Flame
with
itself
.
The
Lord
Jesus
himself
speaketh
of
his
own
Coming
,
and
Appearance
in
his
Kingdom
after
this
manner
;
The
Son
of
Man
shall
come
in
his
own
Glory
,
in
the
Glory
of
his
Father
,
and
in
the
Glory
of
all
His
holy
Angels
.
Our
Saviour
seemeth
to
have
had
the
same
Vision
in
the
Eye
of
his
Spirit
which
Ezekiel
had
.
The
Jews
distinguish
the
Angels
into
Angels
of
the
Throne
,
nearer
to
the
Divine
Majesty
;
Angels
of
Service
,
at
a
greater
Distance
.
The
Glory
of
the
holy
Angels
make
the
New
Earth
;
the
Horses
,
and
the
Wheels
in
the
Chariot
of
the
great
King
.
The
Wheels
,
the
Visible
Part
of
the
Creation
,
the
Wheels
are
made
of
Angelical
Glory
:
But
they
are
the
Angels
of
Service
in
a
New
,
Spiritual
Glory
.
The
Invisible
Things
of
the
Creation
,
the
Living
Creatures
in
the
Chariot
are
the
Angels
of
the
Thron●
in
the
Glory
of
the
Kingdom
;
of
the
Coronation
,
,
and
Marriage-Day
.
The
Firmament
,
the
New
Heaven
is
the
Glory
of
the
Father
;
The
Chariot
itself
which
containeth
him
,
in
which
he
descendeth
,
bowing
down
the
Heavens
,
as
he
descendeth
.
The
Lord
Jesus
himself
in
his
own
Glory
is
Distinct
from
all
these
Glories
,
compre●endeth
them
;
and
rideth
forth
in
them
.
This
is
that
Image
,
in
which
he
shall
appear
at
the
last
Day
,
as
a
New
Creator
and
a
New
Creation
,
making
all
things
New
;
as
the
most
Entire
,
most
Naked
Image
of
the
Invisible
God
,
in
all
his
most
Pure
,
and
most
Invisible
Glories
;
as
the
First-born
of
the
whole
Creation
in
general
,
and
of
every
Creature
in
Particular
;
as
the
Whole
Creation
in
its
Virgin-State
,
in
its
Ideal
Glory
,
while
yet
it
sprung
up
out
of
the
Bosom
of
God
,
and
stood
onely
in
the
Bosom
of
God
,
and
was
a
Sister-Spouse
to
the
uncreated
Beauty
.
This
is
that
Testimony
of
Jesus
,
which
is
the
Spirit
of
Prophesy
;
That
Divine
Presence
,
that
Word
of
God
,
which
came
to
all
the
Holy
Men
of
old
,
in
the
Light
of
which
,
as
in
the
Glass
of
Eternity
,
the
First
,
and
Supreme
Truth
,
they
saw
Visions
,
dreamed
dreams
,
and
spake
of
him
.
This
is
the
Chariot
of
the
Princes
;
of
the
Saints
in
the
Glory
of
the
Spirit
.
4
Qu.
How
doth
the
Soul
of
the
Spouse
make
her
,
as
this
Chariot
of
her
Princely
People
,
or
set
her
in
it
?
Answ.
The
Soul
of
the
heavenly
Bride
is
her
Lord
,
her
Life
,
her
Love
,
her
heart
,
her
True
Self
,
her
Beloved
,
her
Jesus
.
He
descendeth
in
his
Chariot
,
and
taketh
her
up
into
it
.
He
appearing
in
his
heavenly
Image
composed
of
the
Glory
of
his
Father
,
his
own
Glory
,
the
Glory
of
all
his
holy
Angels
,
which
is
his
Chariot
,
as
he
appeareth
in
her
,
translateth
and
transfigureth
her
into
the
same
heavenly
Image
.
She
also
is
now
become
a
Chariot
made
up
all
of
the
same
Glories
,
with
the
same
Jesus
,
the
same
Queen
,
the
same
Company
of
Princes
riding
together
in
it
.
The
Soul
of
the
Bride
is
also
Faith
,
the
〈◊〉
of
God
,
the
Divine
Nature
,
the
Spirit
in
a
Saint
.
This
Divine
Life
in
a
Saint
by
a
Descent
of
the
Lord
Jesus
upon
it
,
in
a
moment
,
ere
a
Saint
is
aware
,
he
knoweth
not
how
,
both
taketh
him
up
to
set
him
in
this
Chariot
,
and
Transformeth
him
into
it
.
I
have
onely
prepared
you
by
all
this
for
the
Application
of
the
Scripture
opened
by
us
to
our
present
purpose
;
that
we
may
take
in
with
a
greater
Sense
,
with
a
Deeper
Impression
the
Comfort
,
and
Joys
of
Finishing
Love
making
Perfect
its
most
Beautiful
Works
,
and
Displaying
its
most
pleasant
Strengths
in
our
Weaknesses
.
Ere
I
was
aware
,
my
Soul
made
me
,
as
the
Chariots
of
my
Princely
People
;
or
set
me
in
them
.
Hearken
to
me
,
my
Brethren
.
Is
there
not
among
you
a
Poor
Believer
,
a
Mournful
Saint
,
which
hath
long
prayed
,
long
sighed
for
a
Clear
Sight
of
Jesus
Christ
,
a
Sense
,
and
Seal
of
his
Love
,
Sweet
,
and
Constant
Communion
with
him
?
To
this
Soul
I
now
speak
.
Perhaps
after
all
this
thou
art
embracing
the
Dunghil
of
Distrust
,
and
Despair
.
Perhaps
thou
art
sitting
upon
the
Dunghil
of
some
Fleshly
Lust
,
or
Earthly
Care
;
of
Covetousness
,
or
Lasciviousness
;
Vanity
,
or
vexation
.
Now
,
in
a
moment
,
which
thou
thinkest
not
of
,
ere
thou
art
aware
,
Jesus
Christ
in
the
Divine
Brightness
of
some
heavenly
Truth
flashing
,
like
Lightning
,
in
upon
thy
Spirit
,
may
descend
,
may
discover
himself
in
his
Heavenly
Image
,
with
his
naked
Glories
,
naked
Loves
to
thee
.
Now
,
are
thou
art
aware
,
he
may
make
this
heavenly
Image
,
at
once
a
Laver
of
Precious
Blood
,
in
which
he
washeth
Thee
white
,
as
the
Light
itself
,
from
every
Spot
;
a
Chariot
of
heavenly
Princes
,
in
which
he
cometh
down
to
Thee
upon
thy
Dunghil
,
taketh
Thee
off
from
thy
Dunghil
to
ride
with
him
in
the
Fellowship
of
all
Immortal
Spirits
,
while
all
the
holy
Angels
bear
Thee
up
,
and
carry
Thee
on
upon
the
Firmament
of
the
Father's
Glory
at
the
side
of
thy
Beloved
,
whither
the
Mind
of
the
Spirit
is
for
Thee
to
go
.
Ere
thou
art
aware
,
the
Lord
Jesus
can
change
thy
Dunghil
,
can
change
Thee
,
into
a
Divine
Chariot
of
Eternal
Spirits
,
in
which
he
will
ride
forth
with
Thee
;
thou
shalt
ride
forth
together
with
him
having
his
Loveliness
in
thine
Eye
,
his
Love
in
thine
heart
,
thorow
all
Forms
of
things
,
Light
,
and
Darkness
,
Life
,
and
Death
,
as
thorow
various
Fields
,
differing
Regions
of
Spiritual
Beauties
,
and
Delights
in
the
Vast
Continent
,
the
Vast
World
of
the
Divine
Nature
.
Thus
comfort
thy self
against
the
Discouragements
of
Life
with
the
Fulness
of
Divine
Love
,
●inishing
Love
in
the
Glorified
Person
of
Christ
;
which
maketh
Perfect
its
Strength
and
Sweetness
in
Weakness
,
and
Enmity
;
which
giveth
Thee
the
Desire
of
thy
Soul
,
thy
Jesus
,
most
clearly
,
most
dearly
into
thy
Bosom
,
when
thou
lyest
locked
up
fastest
in
the
Bosom
of
the
Strange
Woman
;
o●
This
Strumpet
,
and
this
Witch
,
the
Hellish
Darkness
cloathed
with
Figures
of
Fleshly
Softnesses
,
Sweetnesses
,
Lights
,
and
Treasures
.
Gen.
28.
11
,
12.
Jacob
had
pursued
the
Spiritual
Blessing
,
the
heavenly
Birth-right
,
and
had
obtained
the
Promise
,
the
Purchase
.
After
all
this
he
fly●th
alone
,
as
a
Banished
Person
,
from
his
Father's
house
.
He
is
benighted
in
an
open
field
.
He
lieth
upon
the
naked
ground
.
He
hath
under
his
head
for
a
Pillow
,
a
Cold
,
Hard
Stone
.
Now
Finishing
Love
maketh
Perfect
its
Strength
in
this
Weakness
,
giving
him
now
the
Evidence
,
the
Pledge
,
the
First-fruits
of
that
Spiritual
Blessing
,
that
heavenly
Birth-right
,
which
he
had
a
Promise
of
,
and
a
Title
to
.
Now
Heaven
is
opened
to
the
Eye
of
his
Spirit
in
a
Dream
.
A
Ladder
●●acheth
from
Heaven
to
Earth
.
One
End
of
it
resteth
on
the
Bosom
of
God
above
.
The
other
End
standeth
upon
the
Ground
at
his
head
below
.
Angels
descend
,
and
ascend
upon
the
Ladder
.
He
awaketh
,
and
saith
;
This
is
none
other
,
than
the
Gate
of
Heaven
,
the
house
of
God
;
and
I
was
not
aware
of
it
.
The
Stone
on
which
he
lay
,
is
now
anointed
,
and
becometh
a
Pillar
,
and
Altar
,
a
Figure
of
Jesus
Christ
in
all
his
Divine
Loves
,
and
Lovelinesses
.
Jacob
is
in
every
holy
One.
Hear
this
you
broken
hearts
.
You
complain
We
have
tasted
something
of
the
Sweetness
of
Preventing
Love
,
if
this
be
Preventing
Love
to
cast
in
upon
our
Spirits
gracious
hints
,
and
hopes
of
Spiritual
Blessings
,
and
heavenly
things
,
when
we
sate
in
the
Shadow
of
Death
,
and
did
not
so
much
,
as
know
,
or
Believe
,
that
there
was
a
Spirit
,
a
Heaven
.
We
have
also
tasted
something
of
the
Sweetness
of
Assisting
Love
,
if
this
be
assisting
Love
to
help
us
,
to
carry
us
on
for
a
wearisome
length
of
time
with
sighs
,
and
groans
,
unutterable
,
to
cry
for
the
Revelation
,
the
Possession
,
the
Fruition
of
these
Spiritual
Blessings
,
and
heavenly
things
,
in
the
Foretast
of
them
.
But
,
O!
where
is
Finishing
Love
?
Now
instead
of
this
,
behold
,
we
are
benighted
with
Darkness
of
Spirit
surrounding
us
,
far
from
our
Father's
house
,
from
the
Bosom
of
our
Jesus
,
in
the
wide
,
solitary
,
naked
field
of
this
Fleshly
Image
.
We
lie
upon
the
Cold
Ground
of
our
own
Natural
,
Earthly
,
Comfortless
Spirits
.
Under
our
head
is
the
hard
Stone
of
unbelief
,
Distrust
,
Care
,
and
Fear
.
Where
is
now
Finishing
Love
?
Finishing
Love
is
now
nearer
to
you
,
than
you
are
aware
.
This
is
the
Season
for
Finishing
Love
▪
this
is
the
Time
,
in
which
the
Work
of
Finishing
〈◊〉
is
most
Beautiful
.
What
it
now
doth
,
will
be
for
Ever
,
for
an
Eternal
Joy
▪
and
Glory
;
a
Work
of
Eternity
.
It
will
be
now
Pure
Love
,
Perfect
Love
;
It
will
now
work
with
All
Freedom
,
with
all
Fulness
in
your
Weaknesses
.
Ere
you
are
aware
,
Finishing
Love
will
open
itself
,
as
the
Heaven
of
Heavens
round
about
you
.
You
shall
see
the
Lord
Jesus
,
as
a
Mystical
Ladder
〈◊〉
Divine
Loves
reaching
from
Heaven
,
to
Earth
,
filling
with
the
Fulness
〈◊〉
Divine
Loves
poured
forth
in
his
Glorified
Person
all
the
Space
betwee●
Heaven
,
and
Earth
;
while
One
End
of
this
Ladder
toucheth
the
Heart
of
Go●
in
the
Glories
of
Heaven
,
and
Eternity
;
the
other
End
toucheth
thine
〈◊〉
thou
liest
covered
with
darkness
below
on
the
Desolate
Earth
.
Divine
Love
in
all
Angelical
forms
stand
upon
every
Round
of
this
Ladder
,
every
Degre●
and
State
o●
Things
between
heaven
,
and
Earth
,
in
great
Troops
.
These
●
once
descend
,
and
ascend
;
bring
down
the
Heart
of
the
Father
into
thy
Bosom●
and
carry
up
thy
Heart
into
the
Bosom
of
the
Father
.
Now
thou
saiest
;
This
Open
Field
was
the
House
of
God
,
of
Divine
Lo●●
This
Darkness
was
the
Gate
of
Heaven
;
the
Gate
of
Finishing
Love
;
and
was
not
aware
.
By
this
Gate
Divine
Love
cometh
forth
from
Its
Spiritual
P●●lace
unto
me
.
By
this
Gate
Divine
Love
bringeth
me
into
its
Palace
.
It●
enough
I
have
received
the
Spirit
of
Promise
;
I
am
Sealed
by
it
with
〈◊〉
Eternal
Image
of
Divine
Loves
,
and
Glories
,
with
the
Heart
of
my
Jesus
,
m●
God
,
set
upon
my
Heart
.
O
my
Jesus
,
it
is
true
,
it
is
True
.
This
was
the
Sea
son
of
thy
Finishing
Love
,
and
I
was
not
aware
.
Thy
Finishing
Love
maketh
Perfect
its
Strength
,
Light
,
Sweeetness
,
in
Weakness
,
Darkness
,
Enmity
.
Thus
comfort
your selves
against
the
Difficulties
of
Life
in
the
Freedom
,
the
Fulness
of
the
Finishing
Love
of
God
treasured
up
in
the
Glorified
Person
of
Christ
for
you
.
2
Comfort
;
Against
the
Darkness
of
Death
.
Gladly
therefore
will
I
rejoyce
in
mine
Infirmities
.
For
,
when
I
am
weak
,
the
Power
of
Christ
resteth
upon
me
;
saith
St
Paul
;
2
Corin.
12.
10.
in
the
place
cited
before
.
It
is
the
Power
of
Finishing
Love
in
Christ
which
is
here
intended
.
For
that
was
the
Subject
of
the
former
part
of
the
verse
:
My
Grace
is
sufficient
for
Thee
.
Behold
Free
Grace
,
Pure
Love
!
For
my
Strength
is
made
perfect
in
Weakness
.
The
Strength
of
Grace
,
of
Love
is
made
Perfect
in
Weakness
.
Behold
Finishing
Love
!
This
maketh
the
Infirmities
not
of
old
Age
onely
,
but
of
our
dying
hour
Pleasant
to
us
;
that
,
when
we
are
weakest
,
the
Power
of
Divine
Love
resteth
upon
us
in
its
Finishing
Sweetnesses
,
and
Glories
.
When
the
Lord
Jesus
hung
upon
the
Cross
,
he
cried
out
;
My
God
,
my
God
:
why
hast
thou
forsaken
me
?
A
Darkness
covereth
the
face
of
the
whole
Earth
round
about
Him
.
The
next
words
,
which
we
hear
from
him
,
just
as
he
giveth
up
the
Ghost
,
are
these
:
It
is
Finished
;
A
Declaration
of
Victory
;
A
Triumph
.
The
Mystery
of
my
Sufferings
,
of
Divine
Wrath
are
finished
in
my
Person
.
The
Glory
of
the
God
Head
,
of
Heaven
,
of
Eternity
;
All
Beauty
,
all
Joyes
;
The
Mystery
of
Divine
Love
are
finished
,
and
compleated
in
my
Person
.
Both
these
Mysteries
are
now
finished
,
Both
Compleated
in
One
Glory
,
in
this
One
Moment
of
my
Death
.
This
is
the
Pattern
of
a
Saint
,
and
of
Finishing
Love
in
the
Pangs
of
Death
.
You
have
a
Saint
sick
on
his
Death-bed
;
a
sense
of
Sin
,
of
Wrath
;
Doubt
,
Despair
spreading
their
black
Wings
over
his
Spirit
;
pains
,
faintings
,
deadly
pangs
seizing
upon
his
Body
.
In
a
Moment
,
in
the
midst
of
these
Weaknesses
the
Lord
Jesus
in
a
Chariot
of
Angels
,
and
Invisible
Glories
,
with
the
full
Power
of
all
Finishing
Loves
resteth
upon
him
from
without
;
raiseth
himself
and
shineth
from
within
.
Now
in
this
Moment
is
the
Whole
Scen●
changed
.
The
black
,
and
baleful
.
Image
of
Things
is
changed
into
a
Heaven
.
The
fainting
dying
Person
into
a
Glorified
Spirit
triumphing
in
his
Chariot
of
Angels
,
and
ascending
with
the
Lord
Jesus
into
the
Heighths
of
Eternity
.
He
crieth
one
moment
;
The
Joys
of
Life
,
the
Light
of
the
Sun
,
the
Delights
of
mine
Eyes
,
My
Dearest
Relations
,
and
sweetest
Friends
,
Life
itself
forsake
me
.
My
hope
,
my
Faith
,
my
Spiritual
Comforts
;
my
God
,
my
God
,
why
do
ye
,
why
doest
thou
forsake
me
?
The
Next
moment
with
a
Shout
of
Angels
,
with
the
Sound
of
the
Silver
Trumpets
in
Heaven
,
he
crieth
out
;
It
is
finished
.
The
Sufferings
of
Christ
are
finished
in
me
.
Divine
Love
hath
finished
upon
me
all
its
Mysteries
,
and
made
the
Joys
of
Eternity
full
in
me
.
A
modest
Person
was
sick
,
and
in
want
:
A
Friend
sensible
of
his
want
,
and
modesty
conveyed
a
Bag
of
money
under
his
head
,
and
pillow
,
while
he
slept
.
He
waketh
,
findeth
it
,
smileth
,
and
saith
:
This
is
the
Stealth
of
my
Friend
.
Our
Jesus
frequently
casteth
a
deep
Darkness
,
the
Shadow
of
Death
over
us
then
,
when
he
purposeth
under
the
covert
of
this
Darkness
to
convey
some
finished
Piece
of
Glory
,
some
Compleat
Work
of
Finishing
Love
,
Heaven
itself
into
our
Bosom
;
our
Persons
into
a
Heaven
of
Immortalities
,
and
Glories
unsought
,
unexpected
,
unperceived
by
us
,
until
we
are
possessed
of
them
,
until
we
are
in
the
midst
of
Them
.
These
are
the
Stealths
of
our
Beloved
.
These
are
the
Stealths
of
Finishing
Love
.
The
Power
of
Christ
with
all
the
Fulness
of
Finishing
Loves
resting
upon
a
Saint
in
his
Death
is
excellently
described
,
2
Corin.
5.
v.
1
,
2
,
3
,
4.
Observe
there
Four
things
;
1.
A
Glorious
Building
.
2.
The
Groans
of
Burthened
Saints
.
3.
The
Workmanship
of
God
,
4.
The
Earnest
of
the
Spirit
.
1.
A
Glorious
Building
.
This
is
A
building
of
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
out
of
God
.
The
Materials
,
as
well
as
the
Builder
,
and
the
Form
,
are
all
of
a
Divine
Nature
.
It
is
a
Pallace
hewn
out
of
the
Rock
,
and
standing
in
the
Rock
of
Eternity
.
Gold
,
precious
Stones
,
Pearls
,
the
Body
of
the
Sun
,
Angelical
Substances
are
,
as
Dung
to
the
Materials
,
of
which
this
Building
consisteth
.
It
is
Eternal
;
above
Time
;
and
so
without
Beginning
,
or
End
;
above
Succession
and
change
.
It
is
in
the
Heavens
,
in
the
Highest
Heavens
,
the
Heavens
of
Eternity
,
the
Heavens
of
Heavens
,
in
the
Eternal
and
Supream
Spirit
.
It
is
situate
in
the
most
Divine
Heighths
,
in
the
midst
of
the
most
Divine
Lights
,
Loves
,
Purities
,
Powers
,
and
Pleasures
;
in
the
midst
of
the
most
Divine
Lives
,
and
Immortalities
.
2.
The
Groans
of
burthened
Saints
.
We
groan
being
burthened
.
The
Burthen
is
the
Earthy
Tabernacle
;
This
Life
;
The
Weight
of
vanity
,
and
Corruption
.
These
burthened
Spirits
groan
for
the
Dissolution
of
this
Tabernacle
.
But
how
?
Not
,
that
we
would
be
uncloathed
,
but
cloathed
upon
with
our
house
from
Heaven
;
not
to
be
found
naked
,
but
to
have
Mortality
swallowed
up
of
Life
.
St.
Paul
expresseth
the
meaning
of
the
Unutterable
Groans
,
with
which
the
Spirit
of
Supplications
maketh
Intercession
in
the
Saints
.
They
would
not
be
uncloathed
of
the
Spiritual
Image
,
which
they
put
on
at
the
New
Birth
.
They
would
not
be
uncloathed
of
the
Natural
Image
,
which
they
put
on
at
their
First
Birth
.
They
would
never
,
no
,
not
for
a
moment
be
found
naked
of
any
thing
of
that
Life
Light
,
or
Sweetness
,
Heavenly
,
or
Earthly
,
which
belong
to
either
of
these
.
No
;
they
groan
to
have
these
cloathed
upon
with
that
their
Bui●ding
from
above
;
to
have
not
onely
their
Immortal
,
and
Inward
,
but
their
Outward
,
and
Mortal
Part
itself
swallowed
up
into
Life
;
Life
itself
,
in
its
Purity
,
in
its
Per●ection
,
in
its
Spring
,
which
is
Eternity
.
3.
The
Workmanship
of
God
in
a
Saint
is
wonderful
▪
and
indeed
Divine
in
this
.
Now
he
that
hath
made
us
for
this
,
or
,
he
that
hath
wrought
us
unto
this
,
is
God
.
St
Paul
assureth
every
Saint
,
that
his
Groans
are
heard
,
and
answered
;
from
the
Workmanship
,
and
the
Workman
.
We
read
in
the
Canticles
;
that
the
Thighs
of
the
Princess
,
and
Bride
are
,
as
Jewels
,
the
Work
of
the
hands
of
a
Curious
,
and
Faithful
Workman
.
So
the
Word
in
Hebrew
signifieth
.
The
Spiritual
,
and
Natural
Life
;
the
Whole
Frame
,
and
Composure
of
a
Saint
,
Inward
and
Outward
;
all
are
Mysterious
Jewels
,
wrought
by
the
Divine
hands
of
God
himself
,
as
a
most
Curious
,
and
Faithful
Workman
,
as
a
most
Skilful
,
and
Firm
Piece
of
Work
.
They
are
by
an
Unexpressible
Wisdom
,
and
Love
framed
unto
this
;
that
the
Substance
of
these
Jewels
should
never
fail
,
the
Vertue
never
decay
,
the
Lustre
never
fade
;
no
,
not
in
Death
itself
;
but
then
most
of
all
grow
bigger
,
and
brighter
;
more
Pure
,
more
,
Perfect
more
Powerful
by
being
drunk
up
into
Eternity
;
as
the
Waters
of
a
fine
Spring
,
are
drawn
,
and
drunk
up
by
the
Sun
.
4.
The
Earnest
of
the
Spirit
.
Who
hath
also
given
us
the
Earnest
of
the
Spirit
.
The
Eternal
Spirit
in
the
Immortal
Soul
,
and
Mortal
Body
of
a
Saint
;
The
Eternal
Spirit
,
in
which
a
Saint
possesseth
Soul
,
Body
;
things
of
Faith
,
of
Reason
,
of
Sense
;
This
Spirit
is
to
a
Saint
an
Earnest
;
both
a
foretast
,
and
a
seal
of
this
truth
;
that
both
the
Soul
,
and
the
Body
of
a
Saint
in
Death
,
are
like
the
Spice
in
the
Golden
Censor
,
or
upon
the
Golden
Altar
in
the
Temple
,
which
is
the
Glorified
Bosom
of
Christ
.
Both
lose
nothing
of
themselves
,
but
change
into
a
more
Spiritual
,
and
Divine
Form
,
in
which
they
ascend
,
and
carry
up
all
their
Preciousness
,
all
their
Pleasantness
with
them
,
like
the
Pillar
of
Smoak
from
the
Altar
perfumed
with
all
the
Spices
of
the
Apothecary
,
in
which
those
Spices
themselves
with
all
their
Sweetness
,
and
Vertue
go
up
refining
,
and
enlarging
themelves
,
till
they
rest
and
spread
themselves
,
in
the
Bosom
of
Heaven
.
How
Curious
,
and
Sure
a
Workman
is
Jesus
Christ
,
is
the
Love
of
the
Father
in
the
Death
of
a
Saint
?
O
the
Freedom
,
O
the
Fulness
;
O
the
Skill
,
O
the
Faithfulness
of
Finishing
Love
in
the
Death
of
a
Saint
!
O
Believers
!
Preventing
Love
hath
brought
you
out
of
Aegypt
,
out
of
the
Servitude
to
your
Lusts
,
and
the
God
,
the
Spirit
of
this
World
.
Assisting
Love
hath
carried
you
along
thorough
this
Weary
Wilderness
,
your
Conformity
,
and
Fellowship
with
the
Lord
Jesus
in
his
Sufferings
.
Be
of
good
Courage
.
Your
Cloaths
shall
not
wax
old
.
Nothing
of
you
shall
fall
in
this
Wilderness
.
You
shall
certainly
come
into
the
Good
Land
,
the
Land
of
Promise
,
the
Land
of
Rest
,
the
Land
flowing
with
Milk
,
and
Honey
;
with
Life
,
and
Peace
;
Immortality
,
and
Immortal
Pleasures
.
Finishing
Love
in
the
Glorious
,
and
Immortal
Person
of
your
Beloved
like
the
Ark
before
the
Israelites
,
shall
lead
you
thorow
this
Jordan
,
thorow
Death
,
on
the
Dry
,
Firm
,
and
Pleasant
Land
of
Life
itself
.
Not
so
much
,
as
any
single
Drops
of
any
Dark
Waters
shall
sprinkle
themselves
upon
any
Parts
of
your
Garment
.
The
clear
Streams
of
this
Beloved
River
shall
stand
on
heaps
,
on
each
side
of
you
;
as
Christal
,
or
Diamond
Rocks
;
as
Lights
,
Prospects
,
and
Guards
of
Angels
,
while
you
pass
.
When
You
are
weakest
under
the
Pangs
of
Death
,
the
Finishing
Love
of
Christ
in
Power
,
your
Glorified
Jesus
in
the
Power
of
his
Finishing
Love
shall
rest
upon
you
,
shall
spring
up
in
you
;
at
once
to
comprehend
you
,
and
enlarge
you
;
to
Cloath
you
upon
,
and
to
transform
you
within
.
Nothing
of
the
Graces
,
and
Joys
of
your
Inward
Man
;
Nothing
of
the
Beauties
,
and
Delights
of
your
Outward
Man
shall
be
divorced
from
you
,
or
darkened
in
you
.
Like
a
Heaven
of
Stars
,
they
may
pass
under
many
Clouds
;
But
under
all
Clouds
,
they
shall
go
on
shining
still
,
and
increasing
their
Lustre
.
When
they
seem
to
be
extinguished
in
Death
,
they
shall
be
only
drunk
up
into
that
Pure
Light
of
Life
,
which
is
Invisible
to
all
Mortal
Eyes
by
its
Fineness
,
and
Fulness
of
Glory
.
They
shall
disappear
onely
by
the
Degree
of
heightning
.
He
,
who
hath
wrought
us
unto
this
,
is
God
.
The
Sweet
Colours
of
a
fair
Summer-Morning
in
the
Sky
are
so
made
,
that
they
fade
not
,
but
go
on
changing
to
fair
and
fresher
Colours
still
,
until
they
all
vanish
into
Pure
Light
.
For
These
Colours
are
all
the
Light
of
the
Approaching
Sun
figuring
itself
in
divers
degrees
into
Different
Forms
of
Beauty
;
till
at
last
It
Break
up
into
the
Full
Glory
of
unmixt
Light
by
the
immediate
Presence
of
the
Sun
appearing
with
the
unclouded
Brightness
of
his
heavenly
Body
.
In
like
manner
all
the
Excellencies
,
Entertainments
,
and
Joys
of
a
Saint
,
in
his
Immortal
,
and
Mortal
Part
;
The
Immortal
,
and
Mortal
Parts
themselves
of
a
Saint
thorowout
are
so
framed
by
the
Father
of
Lights
,
and
Loves
;
that
they
can
never
fade
,
nor
pass
away
;
but
in
the
moment
of
Death
itself
,
are
cloathed
upon
from
above
with
a
Brighter
,
a
Diviner
Form
,
and
are
swallowed
up
into
the
Abysses
,
the
Incomprehensiblenesses
of
Eternity
.
For
God
is
Love
.
A
Saint
is
a
Birth
of
Love
;
A
Seed
of
Divine
Love
springing
up
in
his
Outward
,
and
Inward
Man
,
Forming
itself
into
a
Body
and
Spirit
,
into
all
the
Powers
,
Pleasures
Objects
,
Relations
of
Both.
Divine
Love
is
the
Substance
,
and
the
Sap
;
The
Matter
,
and
the
Form
in
all
.
A
Saint
in
his
Essence
,
and
Operations
,
all
Entirely
is
a
Plant
of
Divine
Love
.
Death
is
the
Ripening
of
the
whole
Plant
all
over
into
the
Perfect
Fruit
of
Pure
Love
,
of
Finishing
Love
.
In
this
Form
It
can
be
seen
,
felt
,
tasted
no
more
but
by
the
Pure
Eyes
,
Embraces
,
and
Mouth
of
Divine
Love
.
God
hath
also
given
us
the
Earnest
of
his
Spirit
for
this
.
Tell
me
now
you
,
who
have
received
the
Spirit
;
What
do
you
see
,
what
do
you
feel
,
when
you
are
blessed
from
on
high
with
any
fresh
Anointing
,
any
fresh
Effusion
of
the
Spirit
upon
you
?
When
the
Activity
of
Grace
,
when
the
Operations
of
the
Divine
Life
are
heightned
in
you
by
any
peculiar
Appearances
,
and
Outshinings
of
the
Lord
Jesus
in
you
;
what
do
you
Find
?
Do
you
not
find
all
things
made
New
?
Do
you
not
find
the
Invisible
Image
of
things
within
,
the
Image
of
all
Visible
things
without
;
Your self
your
Life
,
Your
Soul
,
your
Body
,
Your
Graces
,
your
Comforts
;
Husband
,
Wife
,
Children
,
all
Objects
of
Life
,
the
whole
World
itself
renewing
its
Light
,
its
Sweetness
,
its
Lustre
;
All
heightened
,
Spiritualised
Immortalized
,
transfigured
into
Divine
Forms
Invisible
to
all
other
Eyes
,
and
this
without
any
Darkening
,
without
any
Eclipse
,
or
Cloudy
moment
interposing
.
This
is
the
Earnest
of
the
Spirit
given
unto
Thee
for
a
Figure
,
a
Foretast
,
and
a
Seal
of
Thy
change
in
Death
.
Thou
shalt
not
be
uncloathed
of
any
Garment
of
Life
,
or
Light
;
Spiritual
,
or
Natural
,
which
thou
hast
ever
put
on
.
Thou
shalt
never
be
found
naked
of
any
Forms
of
Light
,
Life
,
or
Love
,
which
have
ever
accompanyed
,
and
encompassed
Thee
.
Thy
Faith-shall
be
swallowed
up
into
Vision
;
Clear
,
Full
Immediate
Vision
,
Eye
to
Eye
;
Thy
Hope
into
Entire
Possession
,
and
Compleat
Fruition
;
thy
Soul
itself
into
a
Simple
Divinity
and
Eternity
.
Thy
Body
;
thy
Dear
Relations
;
the
Delights
of
thine
Eyes
;
the
Precious
,
and
Pleasant
things
of
thy
Senses
shall
All
be
cloathed
upon
from
above
with
those
Immortal
Substances
,
of
which
here
they
are
the
Shadows
;
with
their
own
Original
Forms
,
of
which
here
they
bear
the
Figure
;
with
their
Flourishing
Patterns
upon
the
Mount
of
Glory
,
in
that
First
,
and
Pure
Spirit
,
the
Fountain
of
Life
,
the
shining
Fountain
of
Good
;
in
the
Glorified
Person
of
the
Lord
Jesus
;
in
Eternity
.
The
Movable
Tabernacle
with
its
Tent
,
both
are
Dissolv'd
,
and
fall
into
the
Eternal
Building
of
Glory
in
the
Heavens
;
where
they
become
,
as
Mysterious
Figures
of
Divinity
,
in
that
Temple
;
or
Rich
Furniture
,
&
Delightful
Apartments
of
that
Palace
;
where
every
Part
beareth
the
Figure
;
possesseth
the
Life
,
and
Beauty
of
the
Whole
.
This
is
the
Freedom
,
the
Sweetness
,
the
Fulness
of
the
Finishing
Love
of
God
in
Christ
.
Death
itself
is
made
at
once
A
Consummation
of
the
Marriage
Love
between
the
Heavenly
Bridegroom
,
&
his
Bride
;
A
Bed
of
Loves
;
the
Divine
Embraces
of
Eternal
Love
;
and
the
Divine
Fruitfulness
of
these
Embraces
.
Jesus
in
his
Invisible
,
and
Eternal
Form
descendeth
,
overshadoweth
embraceth
his
Bride
;
transfigureth
her
into
a
Form
of
Eternal
Beauties
perfectly
answering
his
own
;
maketh
her
to
spring
with
,
to
bring
forth
in
the
moment
of
those
embraces
,
in
the
moment
of
her
own
Transfiguration
all
Forms
of
Things
above
,
and
below
in
Immortal
,
Divine
Images
,
and
Essences
of
Pure
,
Perfect
Love
.
The
Dark
,
aud
Dreadful
Appearances
which
surround
Death
,
are
onely
A
Cloud
,
which
hide
these
Delightful
,
these
sacred
Mysteries
and
changes
from
all
Natural
Eyes
;
while
the
Saint
himself
in
the
Spirit
seeth
its
own
Beauties
,
feeleth
its
own
Joys
in
these
Transfiguring
,
and
Impregnating
Embraces
:
So
Christ
himself
,
was
taken
by
a
Cloud
out
of
the
sight
of
the
Apostles
while
he
ascended
.
Death
beginneth
to
the
whole
Saint
in
all
parts
that
Coming
down
of
the
Lord
Jesus
in
a
Flame
of
Glory
;
that
Rapture
of
a
Saint
caught
up
into
the
Bosom
of
the
Lord
Jesus
,
with
the
Sound
of
the
Heavenly
Trumpet
:
The
Universal
Shout
of
Divine
Lives
,
Loves
,
Glories
,
thorow
all
things
.
The
Resurrection
finisheth
them
.
O
the
Absoluteness
of
Finishing
Love
!
All
work
of
Glory
is
made
perfect
in
a
Saint
:
Jesus
in
all
these
Powers
and
Treasures
of
the
God-Head
resteth
upon
a
Saint
then
,
when
he
is
weakest
,
when
he
seemeth
nearest
,
likest
to
Darkness
,
Dust
and
Dung
,
in
the
Agonies
of
Death
.
3.
Comfort
;
Against
the
last
Day
.
There
are
peculiar
Terrours
accompany
the
Day
of
Judgment
.
It
is
indeed
the
most
Dreadful
of
all
Dreadful
things
.
The
Last
Day
is
twofold
;
1.
Universal
,
the
Day
of
the
Lord
upon
the
whole
Earth
.
2.
Particular
;
the
day
of
the
Lord
upon
a
City
or
Nation
.
Both
these
are
spoken
of
mixtly
.
The
same
dreadful
things
are
attributed
to
both
;
properly
,
or
figuratively
.
We
know
not
how
near
the
Universal
Day
of
the
Great
Judgment
of
the
Lord
upon
the
whole
Earth
may
be
.
The
Lord
Jesus
may
be
now
at
the
Door
,
and
ready
to
enter
.
He
shall
come
as
a
Thief
in
the
Night
,
in
Clouds
,
unperceived
,
unexpected
.
All
things
shall
be
in
the
moment
of
his
Appearance
,
as
from
the
Beginning
:
Some
at
the
Mill
,
some
in
the
Field
,
some
in
the
Market
,
some
at
Church
to
be
married
,
others
in
the
Marriage
bed
,
others
Eating
and
Drinking
.
All
the
signs
which
are
to
fore-run
that
Great
Day
of
the
Lord's
Last
Appearance
from
Heaven
,
may
be
come
to
pass
in
the
midst
of
us
in
another
manner
and
form
,
differing
from
that
,
which
we
figure
to
our selves
,
and
we
not
aware
of
it
:
As
Elijah
the
great
fore-runner
of
our
Lord
Jesus
in
his
first
Appearance
was
come
and
gone
in
the
Person
of
John
the
Baptist
,
not
understood
either
by
the
Jews
in
general
,
or
by
the
Disciples
.
Watch
and
pray
;
have
your
Loyns
ever
girt
,
your
Lamps
burning
;
go
forth
from
the
things
of
Sense
into
the
Spirit
,
to
meet
the
Lord
,
who
cometh
in
that
Air
of
Heaven
,
and
Eternity
.
So
shall
you
be
caught
up
to
meet
him
,
as
he
cometh
,
and
enter
with
him
into
the
Bride-chamber
.
I
shall
give
you
my
Reasons
,
which
make
me
to
believe
,
that
the
Particular
Day
of
the
Lord
upon
this
Land
and
City
approacheth
,
and
cometh
like
a
Traveller
,
like
an
Armed
Man
upon
us
.
1.
Jerusalem
and
the
Jews
seem
to
be
set
up
for
a
Type
to
every
City
and
Land
,
which
beateth
the
Name
of
God
.
St.
Paul
at
large
in
the
11th
to
the
Romans
describeth
the
Succession
of
the
Gentiles
by
Christianity
into
the
place
of
the
Jews
,
the
Progress
and
Way
of
God
with
the
External
Professors
of
the
Gospel
,
as
with
Israel
.
He
representeth
this
by
Natural
Branches
cut
off
from
and
Olive
Tree
,
by
wild
Branches
ingrafted
in
their
place
,
standing
upon
the
same
Terms
,
in
the
same
danger
of
being
cut
off
.
2.
Are
not
we
,
as
Hierusalom
,
ripe
for
the
Harvest
?
Have
we
not
had
the
Ministry
of
the
Law
,
of
the
Gospel
,
of
the
Letter
,
of
the
Spirit
,
in
great
power
,
and
glory
?
Have
not
all
varieties
of
chastisements
,
and
judgments
inferiour
to
,
preparatory
for
the
great
,
and
last
Judgment
,
already
passed
upon
us
?
Have
not
our
Sins
among
all
sorts
,
of
all
kinds
,
grown
up
to
maturity
to
be
ready
for
the
Sickle
?
3.
We
have
seen
signs
in
Heaven
above
,
and
on
the
Earth
beneath
,
and
in
the
Waters
;
which
Jesus
Christ
foretelleth
,
as
Joel
before
,
and
St.
Peter
afterwards
from
him
,
to
precede
immediately
the
great
and
dreadful
day
of
the
Lord
upon
Hierusalem
.
Hierusalem
is
in
London
.
But
,
O
what
comforts
flow
from
the
finishing
love
of
God
in
Jesus
Christ
to
make
this
day
of
the
Lord
not
only
supportable
;
but
lovely
to
us
,
and
longed
for
by
us
.
Lift
up
your
heads
,
for
your
redemption
is
at
hand
;
your
Redeemer
cometh
.
This
is
the
day
of
finishing
love
.
Jesus
Christ
cometh
in
this
day
to
thee
,
O
Believer
,
to
consummate
the
Marriage
,
and
so
all
thy
joys
,
thy
graces
,
thy
g●ories
in
thy
compleat
Marriage
to
himself
.
The
day
of
the
Lord
is
said
to
be
;
The
Revelation
of
the
Lord
from
Heaven
.
As
the
natural
day
chaseth
away
the
shadows
of
the
night
;
but
is
the
brightness
of
the
Suns
beautiful
,
and
glorious
Body
,
making
all
things
new
in
the
pleasantness
of
his
light
to
those
Eyes
,
that
watch
for
the
morning
:
so
is
this
day
of
the
Lord
a
day
of
Clouds
,
and
Darkness
to
the
Children
of
the
night
.
But
it
is
to
thee
,
who
lovest
,
and
waitest
for
the
appearance
of
our
Lord
Jesus
,
the
breathing
forth
of
all
finishing
loves
,
the
breaking
forth
of
all
finished
Beauties
from
the
beloved
Person
of
thy
Jesus
,
appearing
nakedly
in
all
the
glories
of
the
God-Head
from
Heaven
,
in
thy
Person
,
in
all
things
round
about
thee
;
as
the
Sun
of
Eternity
at
once
shining
in
every
point
of
things
,
making
a
new
day
of
immortality
,
and
glory
every
where
.
The
Lord
Jesus
cometh
indeed
in
flames
of
Fire
.
But
these
flames
are
the
Almighty
powers
,
and
Supream
glories
of
the
eternal
spirit
,
of
eternal
love
in
its
purity
,
in
its
simplicity
.
These
are
of
a
truth
flames
of
fire
to
the
enmity
,
to
the
enemies
,
to
all
flesh
:
but
they
are
to
thee
,
who
livest
in
the
spirit
,
flames
of
finishing
love
,
of
finished
beauties
presenting
themselves
to
thee
in
all
forms
of
things
;
feasting
themselves
upon
thee
;
feasting
themselves
with
thee
;
making
themselves
a
feast
to
thee
.
I
will
conclude
with
that
History
of
Elijah
,
1
Kings
19.
11.
There
passed
before
him
a
Whirlewind
rending
the
Rocks
,
removing
the
Mountains
;
a
Fire
,
and
Earthquake
.
After
these
came
a
still
veice
.
The
learned
Jews
say
;
That
all
this
was
acted
before
the
Prophet
in
a
divine
vision
;
that
the
Whirlwind
,
the
Mountains
,
the
Rocks
torn
in
pieces
;
the
Fire
,
the
Earthquake
were
Angels
presenting
themselves
in
those
Forms
,
as
so
many
Divine
Scenes
that
the
still
voice
were
all
the
Angels
in
a
Quire
,
making
a
heavenly
melody
;
Thy
Royal
Bridegroom
cometh
in
every
day
of
Judgment
to
make
more
than
this
,
true
to
thee
,
O
thou
Dove
,
thou
Bride
of
the
Lamb.
He
cometh
in
the
weakness
of
all
flesh
round
about
thee
,
to
rest
upon
thee
,
upon
all
things
round
about
thee
in
the
power
of
his
finishing
loves
.
This
is
the
great
day
of
love
,
and
of
the
spirit
,
in
which
he
will
make
perfect
the
strength
of
his
love
,
and
spirit
,
while
thou
art
trembling
,
while
all
things
are
falling
with
a
great
noise
round
about
thee
,
as
dreadful
ruines
in
a
devouring
flame
.
Now
lift
up
thy
head
into
that
living
,
and
glorious
light
of
the
eternal
spirit
;
now
lift
up
thine
Eyes
,
and
thine
heart
unto
that
living
,
and
glorious
light
of
divine
love
,
which
breaketh
forth
from
the
face
of
thy
Jesus
within
thee
,
without
thee
,
on
every
side
of
thee
.
This
is
the
day
of
the
anointing
of
thine
Eyes
with
the
heavenly
Eye-salve
;
of
changing
thee
,
and
the
whole
world
to
thee
into
fine
Gold
,
Gold
tryed
in
the
fire
.
All
things
now
appear
to
thee
,
as
indeed
they
are
,
a
divine
vision
in
a
light
of
Glory
.
The
whirlewinds
,
Earthquakes
,
Fires
,
Deaths
,
Ruines
are
all
Angelical
Scenes
in
the
Spirit
.
In
them
all
thou
seest
the
Dances
,
thou
hearest
the
still
voice
,
the
calm
,
charming
,
soft
Musick
of
all
the
Angels
,
all
the
Spirits
,
all
the
loves
of
God
;
as
on
his
,
and
thy
Marriage-day
.
Thus
finishing
love
maketh
perfect
the
light
,
the
life
,
the
strength
of
the
spirit
,
and
of
love
in
thee
in
thy
personal
weakness
,
in
the
universal
weakness
,
decay
,
and
ruines
of
all
flesh
,
of
the
whole
Creation
round
about
thee
.
A
skilful
Painter
is
most
discerned
in
laying
his
shadows
.
By
these
he
maketh
his
work
softer
,
sweeter
,
more
full
of
life
,
and
more
taking
.
Thus
comfort
thy self
in
all
thy
weaknesses
,
darknesses
,
and
deaths
.
Say
thou
;
now
is
my
Jesus
exercising
his
divine
wisdom
,
and
skill
in
laying
,
and
placing
his
shadows
.
Now
upon
these
sad
grounds
will
he
curiously
lay
his
rich
and
pleasant
colours
.
Now
will
he
form
and
finish
the
glorious
face
of
his
divine
beauties
,
of
his
divine
loves
upon
me
.
Finishing
love
then
appears
,
then
displayeth
itself
with
greatest
freedom
,
fulness
,
and
sweetness
:
when
it
maketh
perfect
its
strength
,
its
beauties
,
its
joys
,
its
eternal
light
in
our
weakness
,
de●ormity
,
despair
,
darkness
,
death
.
These
are
the
rellishes
to
the
Musick
;
the
shadows
to
the
beauty
of
finishing
love
.
These
are
the
times
for
finishing
love
;
when
it
is
most
beautiful
.
I
h●ve
now
made
an
end
of
my
discourse
upon
the
first
rich
branch
of
this
divine
fulness
of
love
in
Christ
;
the
fulness
of
love
in
all
States
.
I
come
now
to
the
second
branch
;
the
fulness
of
love
in
all
kinds
.
2.
There
is
p●ured
forth
from
the
Father
in
the
glorified
Person
of
the
Lord
Jesus
a
fulness
of
love
of
all
kinds
.
St.
Paul
saith
;
that
God
the
Father
hath
abounded
in
Grace
towards
us
in
all
wisdom
,
and
prudence
in
Christ
.
Ephes
,
1.
6
,
7.
There
are
three
parts
of
wisdom
,
where
it
is
compleat
.
1.
There
is
in
wisdom
a
var●ety
of
things
.
2.
A
contrivance
of
this
variety
into
one
piece
.
3.
A
concurrence
,
and
meeting
in
one
of
all
the
several
varieties
in
each
part
,
and
point
of
the
whole
piece
by
the
force
of
the
Harmony
.
The
Father
aboundeth
in
his
Grace
,
his
love
to
us
in
all
wisdom
,
in
Christ
.
here
is
fulness
upon
fulness
.
He
aboundeth
.
He
aboundeth
in
all
wisdom
.
Nay
you
have
a
threefold
fulness
;
an
abundance
;
an
abundance
in
wisdom
,
which
itself
expresseth
a
fulness
,
a
riches
of
variety
.
but
then
there
is
superadded
all
wisdom
;
all
variety
.
The
Father
is
a
plenitude
of
love
●of
all
kinds
,
in
all
varieties
pouring
forth
himself
incessantly
,
endlesly
,
eternally
in
Christ
.
God
is
in
Christ
,
in
his
electing
love
,
in
his
creating
love
,
in
his
preserving
love
,
in
his
redeeming
,
regenerating
,
justifying
,
adopting
,
sanctifying
,
comforting
,
glorifying
love
.
God
aboundeth
with
a
fulness
,
with
a
filling
,
an
overflowing
fulness
in
all
these
,
in
each
of
these
several
kinds
of
love
in
Jesus
Christ
.
Enlightning
,
enlivening
,
softning
,
sweetning
,
healing
,
cleansing
,
defending
,
delighting
,
heightning
,
crowning
loves
,
all
are
here
,
and
all
are
full
here
to
infiniteness
.
Come
all
ye
Souls
,
who
want
a
sense
of
sin
,
or
mourn
under
a
sense
of
sin
for
want
of
a
sense
of
love
;
come
hither
to
Jesus
Christ
,
and
have
love
,
love
of
every
kind
,
love
suitable
to
your
longings
,
or
wants
;
and
have
it
in
abundance
.
The
glorified
Person
of
Christ
is
a
spiritual
Garden
.
Indeed
it
is
a
Garden
invisible
,
sealed
up
from
the
outward
senses
.
But
by
how
much
the
more
invisible
it
is
;
it
is
so
much
the
more
real
,
glorious
,
and
divine
.
This
Garden
is
ever
present
before
thee
.
It
flourisheth
in
the
midst
of
thee
.
It
is
continually
open
to
every
humble
,
believing
Spirit
.
In
this
Garden
all
kinds
of
divine
love
grow
,
as
so
many
flowers
,
which
are
ever
full-blown
,
ever
in
their
full
beauty
,
and
sweetness
,
ever
fresh
,
never
fading
,
never
failing
.
As
fast
as
one
is
gathered
,
another
springeth
up
in
its
room
.
These
Immortal
flowers
of
divine
love
grow
here
for
thee
.
They
have
thy
name
written
upon
them
.
They
bend
and
bow
themselves
towards
thee
.
They
invite
thy
hand
to
gather
them
.
They
are
ripe
in
every
season
,
and
gathered
with
the
least
touch
of
thy
spirit
.
Thou
,
who
hast
a
Spirit
black
,
and
burning
with
the
deepest
guilt
,
take
the
flower
of
justifying
love
,
stick
it
in
thy
bosom
.
This
will
take
out
all
the
heat
of
pain
,
and
take
away
all
the
deformity
,
and
stain
from
thy
spirit
.
Thou
who
labourest
under
the
disease
of
any
corruption
.
See
here
the
flower
of
sanctifying
love
.
Carry
this
in
thine
hand
,
in
thine
heart
.
It
is
a
powerful
,
a
pleasent
remedy
against
every
lust
,
or
passion
.
Doth
the
Instability
of
thy
spirit
,
the
uncertainty
of
thy
spiritual
condition
afflict
thee
?
The
flower
of
electing
love
hath
a
soveraign
vertue
in
it
to
establish
,
and
●ix
thine
heart
in
a
triumphant
peace
and
joy
above
all
changes
or
fears
.
Art
thou
melancholy
is
thine
heart
cast
down
within
thee
for
some
apparent
reason
,
or
thou
kno
;
west
not
,
why
?
look
upon
this
pleasant
flower
of
comforting
love
smell
to
it
,
wear
it
in
thy
bosom
.
It
shineth
with
a
heavenly
lustre
,
which
recreateth
the
Eyes
,
and
infuseth
strange
joy
into
the
heart
.
It
breatheth
forth
a
sweetness
from
it
,
which
will
make
you
think
your self
in
Paradise
,
or
kissing
those
blessed
Cheeks
of
your
heavenly
lover
,
your
Jesus
,
which
are
Beds
of
Spices
.
It
hath
a
spirit
in
it
,
which
is
the
extract
of
all
Cordials
,
which
hath
all
comforting
vertues
in
it
,
which
is
the
soveraign
Comforter
of
hearts
,
and
spirits
,
the
only
causer
of
delight
,
and
pleasure
on
Earth
,
or
in
Heaven
.
If
any
one
be
dejected
with
a
sense
of
shame
,
let
him
make
himself
a
Nose-gay
of
these
three
Flowers
,
regenerating
,
adopting
,
glorifying
love
.
Every
one
of
these
casteth
a
wonderful
light
from
it
,
which
will
make
thee
to
see
thy self
in
the
unity
of
the
eternal
Spirit
,
in
the
form
of
the
Son
of
God
.
Thou
wilt
see
the
whole
face
of
things
,
as
a
glorious
Heaven
round
about
thee
,
all
full
of
bright
,
and
shining
Angels
encompassing
thee
,
guarding
thee
,
attending
upon
thee
,
as
the
heir
of
God
;
Jesus
in
glory
walking
with
thee
hand
in
hand
,
as
his
Brother
,
God
himself
beholding
thee
with
an
unmoved
,
and
full
Eye
of
esteem
,
wonder
,
and
complacency
,
as
his
onely
one
,
the
Object
of
all
his
love
,
the
Ground
of
all
his
joy
.
The
State
of
a
Saints
Soul
and
Body
in
Death
.
THe
peculiar
consolations
,
and
joys
of
Death
to
a
Saint
,
pour
forth
themselves
,
into
ten
distinct
channels
,
or
streams
.
1.
Death
is
no
dissolution
to
the
Soul
,
or
Body
of
a
Saint
,
but
a
restitution
and
return
of
both
to
liberty
,
peace
,
and
perfection
.
2.
Both
descend
no
more
,
but
ascend
in
Death
.
3.
Death
hath
in
it
no
melancholy
overcast
,
or
unpleasant
darkning
to
the
Soul
or
Body
;
but
a
sweet
,
unexpected
,
surprising
,
and
ravishing
increase
of
a
pure
,
divine
,
and
triumphant
light
,
circling
in
,
and
shining
through
all
.
4.
Death
casts
no
deformity
upon
either
part
of
a
Saint
,
but
cloaths
both
with
an
heavenliness
,
amiableness
,
and
beauty
.
5.
Death
is
no
streightning
,
or
imprisonment
to
Body
,
or
Soul
,
but
a
blessed
enlarging
of
both
to
a
divine
state
,
and
freedom
.
6.
The
Death
of
a
Saint
hath
nothing
bitter
in
it
;
but
is
a
spring
of
pure
sweetnesses
,
and
pleasures
dividing
itself
into
every
part
,
and
making
all
the
garden
of
God
.
7.
There
is
nothing
of
the
Devil
in
the
Death
of
a
Saint
;
but
Christ
risen
,
and
glorified
is
all
,
fills
all
,
and
shines
thorow
all
.
8.
Death
hath
nothing
of
wrath
in
it
;
but
is
all
divine
love
unvailing
itself
.
9.
There
is
nothing
of
Death
in
the
Death
of
a
Saint
;
but
life
,
and
immortality
unclouded
,
and
shining
forth
clearly
.
10.
Death
is
no
other
thing
to
a
Saint
than
a
heightning
of
his
spirituality
,
making
him
all
thorough-out
spiritual
,
purely
spiritual
,
without
any
mixture
unchangeably
spiritual
without
any
interruptions
,
inconstancies
,
or
darkintervals
.
1.
Death
is
no
dissolution
to
the
Soul
,
or
Body
of
a
Saint
,
but
a
restitution
and
return
of
both
to
liberty
,
peace
,
and
perfection
.
2.
Corinth.
5.
1.
St.
Paul
expresseth
this
ground
of
confidence
,
and
joy
in
Death
:
For
we
know
,
that
if
our
earthly
house
of
this
Tabernacle
be
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
eternal
in
the
Heavens
.
It
is
the
observation
of
learned
Divines
,
that
the
Greek
word
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
to
be
dissolved
,
signifieth
to
take
up
our●Inn
,
from
that
circumstance
of
unloosing
the
Horses
,
and
taking
them
out
of
the
Waggon
,
or
Chariot
to
bring
them
into
the
Inn
,
and
Stable
,
that
there
they
may
be
at
their
liberty
to
rest
,
and
feed
,
and
lie
down
.
From
this
word
upon
this
ground
,
an
Inn
,
or
House
of
reception
,
&
refreshing
for
Travellers
,
hath
its
name
in
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
At
our
Birth
,
which
is
the
morning
of
this
life
,
and
our
entrance
upon
our
Journy
through
this
weary
world
,
our
Souls
and
Bodies
are
joyned
to
this
fleshly
Image
by
the
natural
spirit
,
the
spirit
of
this
world
,
as
Horses
put
into
a
Waggon
,
to
which
they
are
fastned
by
their
Harnes
,
and
Traces
.
The
Body
is
as
the
fore-horse
,
but
the
Soul
as
the
filler
,
which
draws
most
,
and
bears
the
chief
weight
,
All
the
day
long
of
this
life
we
draw
this
Waggon
heavy
laden
with
all
sorts
of
temptations
,
and
troubles
thorow
deep
ways
of
mire
,
and
sand
.
This
only
is
our
comfort
,
that
the
divine
will
,
which
is
love
itself
in
its
perfection
,
as
a
hand
put
forth
from
Heaven
thorow
a
Cloud
,
at
our
Birth
put
us
into
this
Waggon
,
and
governs
us
all
the
day
.
In
the
evening
of
our
life
,
at
the
end
of
our
Journey
Death
is
the
same
divine
will
,
as
a
naked
hand
of
pure
love
shining
forth
from
an
open
heaven
of
clear
light
,
and
glory
,
taking
our
Souls
,
and
both
Bodies
out
of
the
Waggon
,
and
Traces
of
this
●leshly
Image
,
and
Spirit
,
and
leading
them
immediately
into
their
Inn
,
into
a
place
of
freedom
,
rest
,
and
refreshing
into
the
unity
of
the
eternal
spirit
into
the
Bosom
of
our
Lord
Jesus
.
Obj.
But
before
I
proceed
any
farther
,
I
will
indeavour
to
make
my
whole
way
more
clear
by
answering
an
objection
,
which
perhaps
already
ariseth
in
most
of
your
thoughts
.
You
may
be
ready
to
say
;
Is
this
your
meaning
,
as
you
seem
clearly
to
express
it
,
that
the
Bodies
also
of
the
Saints
suffer
no
dissolution
in
Death
,
but
return
immediately
to
a
state
of
purity
,
and
perfection
?
This
seemeth
to
contradict
the
common
sense
of
all
,
the
faith
of
the
Saints
,
and
the
plain
letter
of
the
Scriptures
.
Do
we
not
with
our
Eyes
see
every
day
the
dead
Bodies
of
the
best
Persons
thrown
into
the
Grave
,
turning
to
Corruption
,
and
Putrefaction
,
either
before
,
or
in
the
Grave
,
dissolved
to
Worms
,
and
Dust
,
their
bones
scattered
,
and
cast
up
and
down
Church-yards
?
The
blessed
Body
of
our
Lord
Jesus
was
taken
off
from
the
Cross
,
a
bloody
,
liveless
,
mangled
Corps
,
a
sad
,
and
ruthful
spectacle
.
So
he
was
laid
in
the
Grave
,
the
same
Body
,
which
after
three
days
rose
again
,
and
was
taken
up
into
Glory
.
The
Scripture
plainly
testisieth
,
that
in
Death
,
as
the
Spirit
returns
to
God
who
gave
it
,
so
the
dust
returns
to
the
Earth
as
it
was
,
God
passeth
this
sentence
of
death
upon
Adam
for
his
transgression
:
Dust
thou
art
,
and
to
dust
thou
shalt
return
.
Do
not
we
by
faith
,
grounded
upon
the
clear
letter
of
the
Scripture
expect
the
Resurrection
of
our
Bodies
,
at
the
sound
of
the
last
Trumpet
?
Ans.
I
answer
to
these
objections
first
in
general
.
I
fully
assent
to
all
these
testimonies
of
sense
,
of
the
letter
of
the
Scriptures
,
&
of
the
common
faith
of
all
the
Saints
concerning
the
Resurrection
of
the
Body
.
Yet
is
it
true
that
I
mean
this
,
I
believe
this
,
in
this
meaning
and
belief
my
Soul
,
and
Body
rejoice
,
and
triumph
together
;
that
not
the
Soul
alone
,
but
also
the
Body
of
a
Saint
in
the
very
first
moment
of
Death
,
meeteth
with
no
dissolution
,
but
a
restitution
,
and
most
delightful
return
to
liberty
,
peace
,
and
perfection
:
This
is
that
sweet
,
and
comfortable
sense
of
Death
,
which
the
holy
Spirit
seemeth
to
have
sealed
upon
my
Soul
,
from
all
principles
of
reason
,
of
Faith
,
and
from
the
letter
of
the
Scriptures
.
In
this
sense
I
wish
,
that
all
were
,
as
I
am
,
to
behold
▪
with
the
same
spiritual
Eye
in
the
same
light
of
the
Spirit
,
the
beauty
,
and
loveliness
of
Death
in
the
Body
of
a
Saint
,
the
beauty
,
loveliness
,
and
pleasant
life
of
the
Body
of
a
Saint
in
Death
.
I
come
now
to
give
a
more
particular
answer
fitted
to
the
several
objections
by
four
distinctions
.
The
four
distinctions
are
these
.
1.
Of
a
two-fold
body
in
a
Saint
.
2.
Of
a
two
fold
Dust.
3.
Of
a
two-fold
Sense
.
4.
Of
a
two-fold
Resurrection
.
1
Dist.
There
is
a
twofold
Body
,
which
the
Scripture
in
its
language
attributes
to
a
Saint
:
There
is
a
Body
,
from
which
a
Saint
is
to
be
delivered
.
You
read
of
this
,
Rom.
7.
l.
Wretched
Man
that
I
am
,
who
shall
deliver
me
from
the
Body
of
this
Death
.
There
is
a
body
in
a
Saint
,
which
is
to
be
delivered
.
St.
Paul
speaks
of
this
in
the
name
of
all
the
Saints
.
Rom.
8.
We
also
,
who
have
the
first-fruits
of
the
Spirit
,
wait
for
the
adoption
,
the
redemption
of
the
Body
.
There
is
a
Body
,
which
is
the
seat
of
Death
,
a
Body
of
Death
,
as
in
the
forementioned
place
;
who
shall
deliver
me
from
the
Body
of
this
Death
?
In
all
the
members
of
this
Body
sin
reigneth
,
as
a
King
,
establishing
his
Law
.
For
so
,
in
the
same
place
,
a
little
before
,
it
is
written
:
With
my
Members
I
serve
the
Law
of
Sin
.
This
is
the
Body
of
Flesh
,
in
which
there
dwelleth
no
good
,
as
St.
Paul
speaks
in
the
same
Chapter
.
There
is
again
in
a
Saint
a
holy
,
living
,
immortal
Body
,
the
seat
of
a
holy
,
heavenly
,
and
immortal
Life
,
in
as
much
as
it
is
the
Temple
of
the
Holy
Ghost
For
so
St.
Paul
testifieth
,
as
to
an
unquestionable
,
and
known
truth
,
granted
of
all
the
Saints
in
the
primitive
times
,
1
Corin.
6.
19.
What
?
know
you
not
,
that
your
Body
is
the
Temple
of
the
Holy
Ghost
?
Again
,
a
Saint
carryeth
about
with
him
thorow
his
life
a
Body
,
which
is
a
partition-wall
between
him
,
and
his
Beloved
,
which
divides
between
Christ
and
him
,
which
he
must
break
forth
from
,
and
cast
off
,
before
he
can
be
taken
into
the
Bosom
of
Jesus
Christ
,
and
be
with
him
,
1
Corin.
5
,
6.
8.
St.
Paul
complains
that
while
he
is
present
in
the
Body
,
he
is
absent
from
the
Lord
,
and
breaths
forth
passionate
longings
to
be
absent
from
the
Body
,
that
he
may
be
present
with
the
Lord
.
But
a
Saint
hath
a
Body
,
which
is
so
far
from
dividing
him
,
and
Jesus
Christ
,
that
these
two
divine
lovers
are
entirely
united
,
and
both
one
in
it
.
It
is
Christs
own
Body
,
as
well
as
a
Saints
.
All
the
Members
of
it
are
the
Members
of
Christ
,
as
they
are
of
a
Saint
,
1
Corin
6.
15.
Know
ye
not
,
that
your
Bodies
are
the
Members
of
Christ
?
shall
I
then
take
the
Members
of
Christ
,
and
make
them
the
Members
of
a
Harlet
?
God
forbid
.
Yea
he
carryeth
this
union
so
high
,
that
he
maketh
the
Lord
Jesus
,
and
a
Saint
in
this
Body
of
his
,
of
which
alone
he
speaketh
,
to
be
one
Spirit
,
and
makes
that
the
principal
ground
,
upon
which
he
builds
his
arguments
against
Fornication
,
v.
16.
17
,
18.
What
?
know
ye
not
,
that
he
,
which
is
joyned
to
a
Harl●t
,
is
one
body
,
for
two
,
saith
he
,
shall
be
one
flesh
,
but
he
that
is
joyned
unto
the
Lord
is
one
Spirit
.
Flee
Fornication
,
he
that
committeth
Fornication
,
sinneth
against
his
own
Body
.
How
manifestly
here
are
a
fleshly
Body
,
and
a
spiritual
Body
distinguished
one
from
another
?
A
Body
,
in
which
Forn●cation
makes
the
Man
one
flesh
with
the
Harlot
?
a
Body
,
in
which
a
Saint
is
one
Spirit
with
Jesus
Christ
?
These
two
are
one
Body
,
which
standeth
in
two
mixed
Principles
,
and
Images
.
The
Body
of
a
Saint
,
while
this
life
lasteth
,
standeth
partly
in
a
carnal
,
or
fleshly
principle
,
and
Image
.
This
is
the
Body
of
Death
,
in
which
no
good
dwels
,
which
is
subject
to
the
Law
of
Sin
.
While
a
Saint
is
present
in
this
Body
,
he
is
absent
from
Christ
.
This
is
that
,
from
which
a
Saint
groaneth
to
be
delivered
.
The
Body
of
a
Saint
standeth
in
part
,
and
imperfectly
,
while
we
live
here
,
in
a
Spiritual
Principle
,
and
Image
.
Thus
the
Body
of
a
Saint
is
the
Temple
of
the
Holy
Ghost
,
the
Body
,
and
Member
of
Christ
,
one
Spirit
with
Christ
,
by
which
one
Spirit
it
is
Baptized
into
his
Spiritual
,
and
heavenly
body
.
This
is
that
body
of
a
Saint
,
which
groaneth
to
be
redeemed
,
and
delivered
from
the
Body
of
Death
,
as
from
its
Captivity
,
Prison
,
and
Grave
.
The
Death
of
a
Saint
finisheth
this
Captivity
,
breaketh
open
the
Prison
,
and
the
Grave
,
and
setteth
free
the
Body
of
a
Saint
into
the
liberty
of
its
Adoption
or
Sonship
;
that
is
,
into
its
Spiritual
,
and
divine
form
of
a
Son
of
God
.
As
fire
is
said
to
separate
things
of
different
kind
,
and
to
gather
into
one
things
of
the
same
nature
:
so
is
the
Death
of
a
Saint
the
flame
of
God
,
the
fire
of
Divine
Love
,
Jesus
Christ
coming
in
the
invisible
flame
of
this
Heavenly
fire
to
separate
the
fleshly
Principle
,
and
Image
from
the
spiritual
Principle
,
and
Image
,
both
in
the
Soul
,
and
Body
of
a
Believer
.
The
fleshly
Principle
,
and
Image
,
which
is
in
the
Body
of
a
Saint
,
as
a
foreign
,
and
strange
thing
,
as
rust
upon
Gold
,
is
entirely
cast
off
to
the
Spirit
,
and
Image
of
this
world
,
and
of
the
Devil
,
to
which
it
belongeth
.
The
Body
of
the
Saints
in
its
Spiritual
Principle
,
and
Image
,
which
are
truly
,
and
properly
its
own
,
in
,
which
it
is
truly
,
and
properly
itself
,
is
intirely
for
ever
gathered
up
into
the
unity
of
the
Eternal
Spirit
,
the
heavenly
Body
,
and
Bosom
of
our
Lord
Jesus
.
In
the
Epistle
to
the
Hebrews
,
ch.
9.
23.
The
Blood
of
Lambs
,
and
Goats
were
said
to
cleanse
the
figures
of
heavenly
things
in
the
Tabernacle
,
but
the
Blood
of
Christ
the
heavenly
things
themselves
.
The
Soul
,
and
Body
of
a
Believer
are
the
heavenly
things
themselves
.
For
these
are
that
true
Temple
of
the
Holy
Ghost
,
of
which
the
first
Tabernacle
,
and
Temple
were
figures
.
As
the
death
of
a
Saint
is
a
conformity
to
Christ
,
and
a
fellowship
to
Christ
on
his
death
:
so
doth
the
Blood
of
Christ
,
that
is
,
the
divine
virtue
,
and
the
life
of
the
God-Head
in
the
death
of
Christ
,
cleanse
these
heavenly
things
,
the
Soul
and
Body
of
a
Saint
at
his
death
from
all
their
dust
,
rubbish
,
and
filth
,
from
all
mixture
with
the
fleshly
Principle
,
and
Image
.
Thus
now
the
Body
of
a
Saint
,
as
well
as
his
Soul
,
is
made
compleatly
a
pure
,
and
heavenly
Temple
of
the
Holy
Ghost
.
It
subsists
alone
in
an
immediate
,
entire
,
and
mutual
union
with
this
blessed
Spirit
.
It
lyeth
wholly
in
it
,
as
in
the
Fountain
of
life
,
immortality
,
love
,
peace
,
and
joy
.
It
is
filled
with
it
,
as
the
Temple
with
the
smoak
of
the
sweet
incense
,
and
with
the
Glory
of
God
.
How
unhappy
are
you
?
How
bitter
is
death
,
how
full
of
deformity
,
how
dreadful
,
how
dark
,
how
dismal
to
you
,
who
leave
this
life
before
the
Fountain
of
Eternal
Life
hath
opened
itself
in
you
?
Death
to
you
is
a
devouring
fire
from
below
,
which
burns
upon
your
Spirit
,
and
flesh
,
consuming
the
order
,
the
beauty
,
the
sweetness
of
both
,
and
changing
them
into
a
ruinous
heap
of
utter
darkness
,
desolation
and
confusion
.
But
blessed
are
you
,
thrice
blessed
are
you
,
whose
Souls
,
and
Bodies
are
both
married
by
one
Spirit
unto
Jesus
Christ
,
before
Death
comes
to
separate
them
one
from
another
;
whose
Souls
,
and
Bodies
are
become
Temples
of
the
Holy
Ghost
,
and
are
inhabited
by
the
Holy
Ghost
,
before
Death
comes
to
demolish
the
fleshly
frame
,
and
building
.
Death
to
you
is
a
lovely
form
,
it
which
your
Jesus
himself
comes
into
your
whole
Person
,
both
Soul
,
and
Body
,
as
into
his
Garden
or
Vine-yard
,
to
drive
out
the
wil●
Beasts
,
all
the
powers
of
darkness
,
to
pluck
up
by
the
roots
,
and
to
ca●
out
the
Weeds
,
every
thing
of
this
worlds
,
of
a
fleshly
Spirit
,
and
Image
,
that
the
Divine
Shades
,
the
Spiritual
Plants
,
the
fruitful
Vine
of
his
own
Life
,
and
Love
,
and
of
his
own
heavenly
Image
may
alone
flourish
here
,
and
himself
alone
may
delight
himself
in
the
midst
of
these
,
as
in
a
Garden
shut
up
.
Jesus
Christ
comes
by
Death
to
your
Bodies
,
and
Spirits
,
a●
to
a
Beloved
fountain
,
to
cast
out
of
it
every
thing
of
filth
,
of
earth
,
and
flesh
,
which
polluteth
it
,
that
he
may
see
his
own
face
clearly
all
over
it
,
that
he
alone
may
drink
of
it
,
that
he
may
lye
in
the
midst
of
these
waters
for
ever
bathing
in
them
,
that
you
in
both
may
be
a
fountain
sealed
up
to
himself
.
Death
is
to
you
,
who
believe
,
a
rich
Marriage-bed
of
Gold
and
Purple
,
into
which
your
naked
Souls
and
Bodies
quite
stripped
in
the
twinkling
of
an
eye
,
of
all
their
r●ggs
,
are
taken
to
lye
in
the
naked
bosom
and
imbraces
of
your
beloved
Bridegroom
the
Lord
Jesus
.
Thus
much
for
the
twofold
Body
.
2
Dist.
The
2.
Distinction
next
to
this
of
the
twofold
Body
in
a
Saint
,
is
that
of
the
twofold
dust
in
Death
.
In
the
last
chapter
of
Ecclesiastes
,
v.
7.
we
read
That
in
Death
the
dust
shall
return
to
the
earth
as
it
was
,
and
the
Spirit
to
God
who
gave
it
.
Gen.
ch.
3.
17.
God
passeth
this
Sentence
of
Death
upon
Adam
after
the
Fall
:
Thou
shalt
return
to
the
Ground
.
For
out
of
it
thou
wert
taken
,
Dust
thou
art
,
and
to
Dust
thou
shalt
return
.
There
was
a
Dust
before
the
Fall
,
out
of
which
the
Body
of
Man
was
made
,
Gen.
2.
7.
God
formed
man
of
the
dust
of
the
ground
.
First
observe
here
by
the
way
,
that
the
ground
from
which
the
dust
was
taken
,
of
which
the
Body
of
Man
was
formed
,
was
the
ground
of
Paradise
.
For
so
we
read
immediately
after
at
the
9th
v.
That
out
of
the
ground
God
had
made
to
grow
every
Plant
that
was
pleasant
to
the
eye
,
and
good
for
food
,
with
the
Tree
of
Life
in
the
midst
of
them
.
The
Jewish
Doctors
teach
us
,
that
the
dust
,
of
which
the
Body
of
Man
was
made
,
was
a
fine
and
precious
powder
,
in
which
all
the
excellencies
of
the
whole
Creation
were
exactly
tempered
,
and
mingled
together
in
one
Body
.
The
Scripture
seemeth
to
give
us
a
foundation
for
this
belief
.
When
Moses
saith
,
That
God
made
out
of
the
ground
to
grow
every
Plant
pleasant
to
the
Eye
,
good
for
food
,
and
the
Tree
of
Life
in
the
midst
of
them
;
he
seemeth
to
signifie
that
this
was
a
divine
ground
,
in
which
God
from
the
beginning
had
sown
the
divine
seeds
of
all
the
beauties
,
pleasantnesses
,
sweetnesses
,
and
of
all
the
beautiful
and
pleasant
Lives
of
Paradise
itself
,
and
of
the
whole
Creation
,
as
it
was
in
a
Paradisical
state
.
The
dust
then
of
this
ground
,
which
composeth
the
Body
of
Man
,
was
the
manifold
beauty
,
sweetness
,
virtue
and
life
of
Paradise
,
of
the
whole
Paradisical
state
of
things
gathered
together
,
contracting
themselves
into
one
,
and
shading
themselves
,
like
the
beauties
,
sweetnesses
,
and
virtues
of
a
flower
in
its
precious
seed
.
But
that
which
is
chiefly
to
be
considered
here
,
is
the
state
of
all
things
before
the
Fall
.
Sin
was
not
yet
entred
,
which
brought
in
Death
.
The
Unity
of
the
Creature
among
themselves
,
between
God
and
the
Creatures
,
was
yet
entire
.
The
divine
life
and
Image
flourished
thorow
the
whole
Creation
.
All
the
Creatures
stood
upon
their
divine
root
,
and
were
filled
with
a
divine
Sap
,
like
flowers
upon
their
stalks
,
and
trees
at
the
height
of
the
Spring
.
St.
John
gives
us
a
sweet
,
and
beautiful
Image
of
the
whole
Creation
in
its
first
state
before
it
lost
its
life
,
sweetness
,
and
unity
by
Sin
,
Joh.
1.
3
,
4.
All
things
were
made
by
him
,
that
is
,
Jesus
Christ
,
and
without
him
nothing
was
made
that
was
made
.
In
him
was
life
,
and
that
life
was
the
light
of
Men.
There
are
two
things
observable
in
this
Scripture
.
1.
That
which
we
read
,
without
him
was
nothing
made
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
properly
nothing
was
made
apart
,
or
separate
from
him
.
The
Holy
Spirit
seemeth
here
to
point
out
the
primitive
union
of
the
whole
Creation
,
and
all
the
distinct
parts
of
it
with
the
Lord
Jesus
,
the
living
Root
,
the
glorious
Head
of
all
,
and
in
all
.
2.
Where
we
read
;
Without
him
nothing
was
made
,
that
was
made
,
this
latter
clause
,
that
was
made
,
addeth
nothing
to
the
sense
,
and
looketh
like
a
vain
repetition
.
Some
therefore
place
it
at
the
beginning
of
the
following
verse
,
and
read
it
thus
;
that
,
which
was
made
,
in
him
was
life
.
This
describeth
to
us
the
effect
of
that
union
.
Jesus
Christ
put
a
life
,
a
divine
life
into
every
Creature
by
his
union
with
it
.
St.
Paul
seemeth
to
relate
to
this
Scripture
,
and
to
confirm
this
living
,
beautiful
,
and
Divine
State
of
all
the
Creatures
,
as
they
came
forth
from
God
,
Colos.
1.
16.
All
things
were
made
in
him
,
all
things
were
made
thorow
him
,
unto
him
,
and
into
him
.
v.
18.
All
things
stood
together
in
him
.
Well
then
the
Dust
,
the
Ground
,
the
Earth
,
the
Darkness
in
the
pure
state
of
the
Creation
were
made
in
Christ
,
were
life
in
him
,
were
made
in
union
with
Christ
.
They
were
made
thorow
Christ
,
as
their
mould
,
and
channel
.
They
were
made
by
Christ
,
as
their
Original
pattern
,
as
the
immediate
power
putting
forth
itself
in
them
.
They
stood
together
with
the
rest
of
the
Creatures
in
the
Divine
Unity
in
Christ
.
Thus
had
this
Dust
,
of
which
we
speak
,
a
Divine
life
in
it
,
a
Divine
Beauty
upon
it
,
a
Divine
Seed
in
it
;
this
life
was
the
life
of
Christ
,
and
so
comprehended
according
to
its
kind
,
all
the
lives
and
vertues
of
all
the
Creatures
,
and
of
Paradise
.
It
s
beauty
was
the
beauty
of
Christ
,
in
which
after
the
like
manner
all
created
beauties
centred
,
and
met
in
one
.
Christ
himself
was
the
Seed
in
this
Dust
,
and
so
not
only
the
excellencies
,
and
virtues
of
the
whole
Creation
,
but
all
the
uncreated
Treasures
of
Life
,
and
Glory
lay
together
shaded
,
and
vailed
within
this
Dust.
But
their
vail
,
and
their
shade
was
a
living
,
beautiful
,
and
pleasant
Picture
of
themselves
,
all
filled
with
the
sweet
Odour
of
those
hidden
Ointments
.
I
have
one
thing
more
to
say
to
describe
this
Dust.
Man
,
who
was
the
last
days
work
,
the
comprehension
,
and
perfection
of
the
whole
Creation
,
was
made
in
a
shadowy
Image
of
God
.
For
so
the
word
Image
in
the
first
of
Genesis
signifieth
,
and
the
Scriptures
in
their
whole
course
testify
.
In
the
beginning
all
things
came
forth
from
God
in
an
universal
Darkness
before
the
Light
of
the
first
day
.
This
Darkn●ss
is
remarkable
in
several
eminent
circumstances
.
1.
It
was
cast
forth
immediately
from
the
Divine
Nature
,
and
from
the
glorious
Person
of
Christ
to
be
a
vail
round
about
upon
the
Eternal
Glory
itself
,
and
to
be
a
ground
of
the
whole
Creation
.
2.
It
stood
in
an
●immediate
union
with
the
Divine
Nature
,
and
the
glorious
Person
of
Christ
,
springing
forth
immediately
from
it
,
and
depending
immediately
upon
it
.
3.
The
unsearchable
riches
of
the
God-Head
,
and
of
Christ
,
with
all
the
various
Excellencies
of
the
creatures
as
they
were
in
their
eternal
patterns
and
principles
,
lay
hid
together
within
this
shade
.
4.
Out
of
this
ground
did
God
make
to
spring
all
the
creatures
in
their
primitive
paradisical
purity
and
pleasantness
,
being
wrapt
up
here
,
as
in
their
first
matter
,
and
having
their
proper
seeds
sown
here
.
Thus
was
this
Darkness
a
shade
indeed
,
but
pure
,
indued
with
a
Divine
Life
,
cloathed
with
a
Divine
beauty
and
lustre
,
bearing
a
Divine
figure
,
breathing
forth
a
Divine
sweetness
,
spread
forth
every
moment
fresh
with
a
new
lustre
,
and
sweetness
from
the
Divine
Nature
,
vailing
within
itself
all
the
Joys
and
Glories
of
God
,
Christ
,
Heaven
and
Paradise
,
and
as
it
hides
all
these
in
its
Bosom
,
lying
itself
in
the
Bosom
of
Christ
.
Such
is
the
Ground
,
such
is
the
Dust
of
the
Ground
,
and
the
Earth
,
out
of
which
the
Body
of
Man
was
first
taken
,
and
into
which
the
Body
of
a
dying
Saint
returns
.
Such
is
the
Darkness
of
Death
,
that
overshadows
a
Saints
body
,
like
the
Nights
in
Paradise
.
But
there
is
this
advantage
now
,
that
this
pure
,
primitive
Dust
and
Darkness
are
heightened
,
have
a
new
,
and
greater
beauty
,
and
sweetness
by
the
Resurrection
of
Christ
from
the
Dead
.
This
is
the
first
Dust
,
the
Dust
before
the
Fall
.
2.
The
second
Dust
is
that
after
the
Fall
understood
in
that
sentence
;
Dust
thou
art
,
and
to
Dust
thou
shalt
return
.
This
is
the
Dust
of
that
Death
which
sin
brings
forth
,
a
cursed
Dust
,
the
Dust
of
the
cursed
Earth
,
which
bringeth
forth
Bryars
and
Thorns
.
That
former
beautiful
and
blessed
Dust
lies
captivated
in
this
,
as
in
a
Prison
,
or
Grave
of
contrariety
and
enmity
.
This
Dust
is
composed
of
three
things
;
1.
A
Separation
,
Dissolution
,
and
Desolation
,
from
the
●orce
and
power
of
Enmity
.
2.
A
Blackness
of
Darkness
from
a
cloud
and
storm
of
wrath
.
3.
The
seeds
of
shame
,
pain
,
anguish
,
horrour
and
torment
hidden
in
it
.
This
Dust
is
that
which
the
Body
of
a
Saint
casts
off
in
Death
,
upon
this
worldly
Image
and
Spirit
,
together
with
the
Spirit
and
Image
of
this
world
.
This
is
that
which
suffereth
dissolution
,
which
representeth
deformity
,
and
striketh
the
horrour
in
Death
.
All
which
are
now
of
the
Image
of
this
world
,
and
to
the
Image
of
this
World
,
in
the
Spirit
of
this
World
,
and
to
the
Spirit
of
this
World
,
within
the
Kingdom
of
the
Devil
,
having
no
more
relation
to
a
Saint
in
Death
,
than
the
filthy
raggs
of
a
Prince
in
a
Dangeon
,
to
the
Prince
at
Liberty
,
and
in
his
Pallace
.
Death
rubbing
off
the
Rust
of
this
cursed
Dust
from
the
Body
of
a
Saint
,
leaves
it
all
a
shining
,
rich
,
incorruptible
Dust
of
pure
Gold
.
His
Body
is
now
entirely
with
Christ
,
a
precious
,
pleasant
,
and
living
Dust
in
the
Garden-Beds
,
the
Beds
of
Spices
or
perfumed
Flowers
in
Paradise
.
This
is
the
second
Distinction
of
the
two
Dusts
.
3
Dist.
The
third
distinction
is
of
a
twofold
sense
,
Rom.
8.
6.
St.
Paul
teacheth
us
,
That
to
be
carnally
minded
is
Death
,
but
to
be
spiritually
minded
is
Life
,
and
Peace
.
The
Greek
runs
thus
:
the
mind
of
the
flesh
,
and
the
mind
of
the
spirit
.
The
word
mind
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
a
practical
understanding
,
and
comprehendeth
a
twofold
act
;
one
of
the
understanding
to
dis●●rn
,
and
judge
;
another
of
the
will
to
tast
,
and
rellish
.
So
the
mind
is
here
a
sense
,
and
a
favour
both
in
one
.
Thus
you
have
here
a
twofold
sense
,
Spiritual
,
and
Carnal
or
Fleshly
.
1.
The
Spiritual
sense
is
set
forth
three
ways
.
1.
By
the
Principle
.
2.
By
two
effects
of
this
Principle
.
3.
By
two
companions
of
these
effects
.
1.
The
Principle
of
a
Spiritual
sense
is
the
Spirit
;
this
holy
,
and
blessed
Spirit
is
the
only
,
and
proper
Principle
of
a
Saint
,
and
Saintship
,
of
a
Son
of
God
,
and
a
S●●ship
to
God
.
Art
thou
indeed
a
Saint
?
then
thou
art
in
the
Spirit
of
Glory
,
and
of
God
,
as
in
thy
Root
,
and
Element
,
as
a
Tree
of
Life
in
the
Root
of
Eternal
Life
,
and
Love
,
as
Fishes
in
the
water
of
Life
,
as
Birds
in
the
pure
air
of
Divine
Love
,
as
Angels
in
Heaven
,
Rom.
8.
9.
You
are
not
,
(
saith
St.
Paul
to
the
Saints
)
in
th●
Flesh
,
but
in
the
Spirit
.
Art
thou
indeed
a
Son
of
God
?
Then
is
this
Spirit
of
Grace
,
and
Immortality
in
thee
,
as
thy
natural
Principle
,
as
the
power
of
Nature
according
to
the
new
,
and
Divine
Nature
which
acteth
thee
.
Rom.
8.
16.
As
many
as
are
led
by
the
Spirit
of
God
,
are
the
Sons
of
God
.
The
word
led
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acted
.
As
the
Soul
acts
the
Body
,
as
the
principle
of
reason
the
Soul
of
Man
,
as
the
nature
of
the
Sun
acts
the
Sun
in
its
shinings
,
in
its
motions
;
thou
also
art
acted
by
the
Divine
Spirit
,
to
which
the
Sun
,
the
Soul
of
Man
,
the
principle
of
reason
are
empty
,
and
weak
shadows
,
so
far
as
thou
in
truth
art
a
Child
of
Light
,
and
a
Son
of
God
the
Father
of
Lights
.
Let
me
here
by
the
way
touch
a
three-fold
string
in
your
Souls
.
1.
A
mournful
string
.
2.
A
string
of
desire
.
3.
The
string
of
praise
.
1.
Is
the
Sp●●it
the
principle
of
a
Saint
?
how
then
should
we
mourn
,
th●●
this
Spirit
of
Grace
,
this
Comforter
is
grieved
,
that
this
Spirit
of
Light
,
and
Life
is
quenched
by
unbelief
,
sensuality
,
unkindness
,
and
neglect
?
how
should
we
mourn
that
this
Holy
Spirit
,
this
Spirit
of
Truth
is
slighted
,
and
spoken
evil
of
,
as
a
Spirit
of
licentiousness
,
or
as
a
fancy
,
and
delusion
,
and
all
this
among
Saints
,
at
least
in
profession
,
when
as
this
Spirit
is
the
only
principle
of
Saintship
?
St.
Jude
in
his
Epistle
,
speaketh
of
this
as
the
Sin
of
Devils
,
for
which
they
are
cast
down
to
Hell
,
and
bound
in
Chains
of
Darkness
,
that
they
did
forsake
their
first
state
,
and
their
own
habitation
.
It
is
in
Greek
not
their
first
state
,
but
their
first
principle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
Saints
is
not
this
a
Sin
,
greater
than
that
of
Devils
,
not
only
to
forsake
,
but
to
grieve
,
and
cast
shame
upon
this
first
,
and
most
blessed
Spirit
,
which
is
your
only
principle
,
a
principle
of
Divin●
Life
,
Light
,
and
Purity
;
your
own
habitation
,
a
habitation
of
Divine
Rest
,
and
Glory
?
2.
O
all
you
,
who
desire
to
be
Saints
,
or
to
grow
in
the
new
,
and
Divine
Nature
of
a
Saint
;
let
your
hearts
burn
by
day
,
and
by
night
with
continual
longings
for
the
Spirit
.
This
alone
is
that
of
which
a
Saint
is
bred
,
by
which
he
is
nourished
.
This
alone
is
the
Heavenly
Root
,
the
Sap
,
the
sweet
Dew
,
Showers
,
and
Influences
,
the
warm
,
and
cherishing
Sun-shine
to
every
Spiritual
Plant
,
Cry
therefore
,
and
wait
for
this
Spirit
;
wait
upon
it
;
minister
to
it
;
seek
it
;
suck
it
in
by
all
means
,
thorow
all
its
own
manifestations
,
and
ordinances
,
of
Nature
,
or
of
Grace
.
When
this
world
was
first
made
a
beautiful
frame
out
of
a
dark
Deep
,
the
Spirit
moved
upon
the
face
of
the
waters
.
When
Jesus
was
conceived
in
the
womb
of
the
Virgin
,
the
Holy
Ghost
overshadowed
her
,
and
rested
upon
her
.
In
both
places
the
expressions
seem
to
allude
to
a
Bird
,
or
a
Dove
spreading
itself
over
its
Nest
to
hatch
its
young
Ones
.
When
the
Lord
Jesus
was
Baptized
,
the
Holy
Ghost
descended
,
and
rested
upon
him
in
the
form
of
a
Dove
.
Dost
thou
indeed
desire
to
have
thy
dark
,
defiled
,
dead
heart
made
a
new
Creature
,
to
have
Jesus
Christ
to
be
born
,
or
to
grow
within
thee
,
and
to
be
Baptized
yet
more
,
into
Jesus
Christ
the
Sea
of
all
Heavenly
Beauties
,
Loves
,
and
Joys
?
O
then
pray
to
the
blessed
Spirit
to
make
thy
Soul
his
Nest
,
to
move
upon
the
face
of
thy
Spirit
,
to
overshadow
thee
,
to
descend
and
rest
upon
thee
in
his
Dove
like
form
.
3.
O
all
ye
Saints
,
sing
the
praises
of
the
holy
Spirits
let
the
high
praises
of
the
holy
Spirit
be
ever
in
your
mouths
.
Say
to
the
Spirit
;
this
is
the
womb
of
Divine
Life
and
Power
,
which
hath
born
us
,
and
brought
us
forth
to
be
Children
,
and
Heirs
to
God
;
these
are
the
Breasts
of
Divine
Life
,
and
sweetness
,
which
give
us
suck
;
this
is
itself
,
the
Heavenly
Milk
of
the
Eternal
word
,
by
which
we
live
,
and
grow
.
Do
you
see
any
glympse
of
Evangelical
Light
,
and
Truth
,
do
you
feel
any
workings
of
Grace
,
any
sweet
springings
of
Love
and
Joy
?
Give
Glory
to
the
Spirit
,
it
is
this
blessed
Spirit
,
which
now
shines
in
you
,
enlivens
you
,
and
acts
you
.
The
Children
of
Iracel
in
the
Wilderness
,
in
a
great
want
of
water
,
met
with
a
Well
,
then
they
sang
to
it
in
these
words
,
Spring
O
Well
,
the
Princes
have
digged
it
with
their
S●aves
.
When
ever
thou
meetest
with
any
fresh
stream
,
any
sweet
drop
of
the
water
of
Life
rising
up
within
thee
in
th●s
parched
Land
,
and
weary
Wilderness
,
sing
to
thy
Well
,
sing
to
the
blessed
Spirit
,
and
say
in
thy
Song
:
my
Well
springeth
,
my
Jesus
hath
digged
it
in
my
heart
with
the
Golden
Scepter
of
his
Grac●
,
and
Love
.
Thus
let
every
gracious
thought
,
gracious
moving
of
thy
mind
,
will
,
or
affections
put
into
thy
mouth
a
new
Song
of
joyful
praises
to
the
Spirit
,
as
the
dear
,
and
inseparable
principle
of
Life
,
of
Heaven
,
of
Eternity
within
thee
,
thine
own●
principle
.
Thus
much
of
the
Principle
.
2.
The
two
effects
of
this
Principle
are
a
Spiritual
sense
,
&
savour
both
comprehended
in
that
expression
:
to
be
heavenly
minded
.
How
often
doth
my
Spirit
labour
in
the
Bosom
,
and
power
of
the
Eternal
Spirit
for
these
two
things
,
1.
That
all
Men
were
brought
forth
into
this
Spiritual
Principle
.
2.
That
all
,
who
have
the
Spiritual
Principle
within
them
,
were
continually
acted
by
it
!
How
sweet
would
life
be
to
them
,
for
the
sight
of
their
Eyes
,
and
rellish
of
their
Spirit
?
They
that
live
in
the
Spirit
,
see
all
things
by
a
Spiritual
Light
,
It
is
indeed
a
pleasant
thing
to
behold
this
Light
.
Every
glympse
of
it
infuseth
a
heavenly
joy
into
the
Heart
,
and
scattereth
all
Clouds
of
grief
,
or
melancholy
.
These
see
all
things
in
a
Spiritual
Image
,
that
is
in
a
Divine
,
and
Immortal
Glory
.
They
tast
the
sweetness
of
a
Heavenly
,
and
Divine
Love
in
every
thing
.
Every
thing
presenteth
itself
to
them
in
an
Heavenly
Appearance
,
and
every
appearance
of
things
entreth
into
their
Souls
with
a
heavenly
taste
,
and
rellish
,
far
sweeter
than
Hony
to
the
Palate
.
All
our
converse
with
things
of
every
kind
of
Nature
,
or
Grace
;
of
Sense
,
or
reason
proceedeth
from
a
union
with
those
things
in
one
Principle
,
and
is
a
communion
with
them
in
that
Principle
.
Such
as
the
Principle
is
,
such
are
the
Appearances
,
and
rellishes
of
things
to
us
,
such
is
our
converse
with
them
.
All
Appearances
of
things
to
Men
,
or
to
Angels
in
every
natural
Principle
,
to
our
senses
,
or
to
our
understandings
are
no
more
than
shadows
,
or
dreams
.
The
Spirit
alone
is
Truth
.
When
melancholy
forms
,
and
Images
of
things
in
this
world
afflict
our
Spirits
;
when
the
pleasant
things
here
lift
them
up
to
vain
joys
,
and
glories
;
if
the
holy
Spirit
awaken
himself
,
and
arise
in
us
:
all
these
fly
away
,
all
other
appearances
of
things
break
up
into
an
appearance
of
Eternal
Beauty
,
and
Blessedness
springing
forth
from
this
Spirit
like
the
shadows
of
the
night
,
when
the
Sun
is
seen
,
and
a
dream
,
when
a
Man
awaketh
.
We
are
taught
by
natural
Philosopy
,
that
the
Images
of
things
are
seen
thorow
a
Christalline
humor
in
the
Eye
,
as
a
fine
Glass
.
If
this
Christal
be
dyed
with
any
colour
:
all
things
,
which
we
see
,
appear
to
us
in
that
colour
.
In
like
manner
there
is
a
native
moisture
upon
our
Palates
,
and
Tongues
,
by
which
we
tast
things
.
If
this
moisture
have
any
tast
of
its
own
,
every
thing
tasteth
of
it
.
Blessed
art
thou
,
who
livest
the
life
of
a
Saint
.
Thou
livest
the
life
of
Heaven
upon
Earth
.
The
Spirit
is
the
Christal
in
the
Eye
of
thy
Soul
,
thorow
which
thou
seest
all
things
.
This
Christal
hath
a
heavenly
colour
of
Glory
ever
upon
it
.
Thou
then
feest
all
things
in
this
ravishing
colour
,
in
a
Heavenly
Glory
.
The
Spirit
is
the
Divine
moisture
,
and
water
of
life
upon
the
pallate
of
thy
Soul
,
by
which
thou
tastest
all
things
.
This
water
of
the
Spirit
hath
ever
the
heavenly
rellish
,
the
unexpressible
sweetness
of
the
Divine
Nature
,
of
the
Divine
Love
,
of
the
pleasures
of
the
God-Head
.
Thus
thou
savourest
all
things
.
This
Love
,
and
Sweetness
thou
rellishest
in
every
thing
.
3.
The
two
companions
of
these
two
effects
of
a
Spiritual
Principle
are
〈◊〉
,
and
Peace
.
To
be
spiritually
minded
is
Life
,
and
Peace
.
1.
Life
The
Spirit
,
and
Life
are
inseparable
one
from
another
.
The
words
that
I
speak
,
they
are
Spirit
,
and
they
are
life
,
saith
Jesus
Christ
,
Joh.
6.
The
Spirit
is
the
Fountain
of
Life
.
For
he
is
called
the
Spirit
of
Life
,
Rom.
8.
The
Quickening
Spirit
.
1
Cor.
15.
The
Power
of
an
Endless
Life
.
Heb.
Let
us
ever
pray
,
that
we
may
ever
live
in
the
Spirit
:
For
now
we
live
,
if
we
stand
fast
in
our
spiritual
Principle
.
The
Life
which
we
now
live
,
is
first
,
pure
.
It
hath
nothing
of
any
Mixture
,
of
any
Defilement
,
or
of
any
shadow
of
Death
.
Secondly
,
It
is
perfect
.
It
hath
all
the
Sweetnesses
,
Virtues
,
Joys
,
and
Beauties
of
Life
in
it
.
Thirdly
,
It
is
perpetual
,
It
never
ceaseth
,
It
never
endeth
,
but
springeth
to
Eternity
.
Fourthly
,
It
is
a
powerful
Life
.
It
maintains
itself
against
all
the
Powers
of
Darkness
,
and
Death
.
It
maintains
itself
in
the
midst
of
them
,
as
a
sweet
Light
of
Glory
,
shining
in
a
dark
place
,
and
triumphing
over
the
darkness
.
In
a
word
,
this
Life
is
the
purest
,
sweetest
,
and
most
lasting
Li●e
:
For
it
flows
immediately
,
and
springs
up
continually
from
the
Fountain
of
Life
itself
.
Nay
,
which
is
far
sweeter
,
and
more
glorious
,
it
is
Life
,
as
it
lies
in
the
Fountain
of
Life
.
It
is
Life
not
only
from
the
Spirit
,
but
in
the
Spirit
.
So
St.
Paul
speaks
in
this
Chapter
:
They
that
are
in
the
Spirit
;
and
to
the
Galatians
;
if
ye
live
in
the
Spirit
.
2.
The
other
Companion
of
a
Spiritual
Sense
is
Peace
,
Peace
in
the
Language
of
the
Scripture
,
signifieth
a
perfection
of
Happiness
.
It
is
distinguished
into
,
1.
Peace
above
with
God
.
2.
Peace
within
,
in
your
own
Consciences
and
Spirits
.
3.
Peace
with
all
Creatures
round
about
you
.
O
how
true
is
it
,
that
they
keep
the
Feast
continually
,
a
Royal
and
Divine
Feast
in
white
Garments
,
who
live
in
a
spiritual
sense
of
things
!
Every
day
to
them
is
a
Holy
Day
,
a
Festival
Day
.
All
things
are
festival
round
about
them
.
All
things
are
in
a
Covenant
of
Peace
with
them
,
in
a
Covenant
of
Grace
,
and
Divine
Peace
.
All
appearances
of
things
in
every
State
shine
upon
them
from
the
glorified
Person
of
Christ
,
as
heavenly
Beauties
smiling
upon
them
.
All
Providences
,
Changings
,
and
Motions
of
things
,
are
a
Heavenly
Musick
,
springing
up
to
them
,
and
sounding
round
about
them
,
in
the
Unity
of
the
Spirit
.
All
Impressions
made
upon
their
Souls
from
every
passage
of
Providence
,
or
Change
,
is
a
most
delicious
sweetness
upon
their
Spirits
,
an
unexpressible
Taste
of
Heaven
and
Eternity
.
But
the
manner
of
St.
Paul's
Expression
is
very
observable
,
and
hath
a
great
force
in
it
:
To
be
spiritually
minded
is
Life
and
Peace
.
The
sense
and
favour
of
the
Spirit
is
itself
Life
and
Peace
universally
,
absolutely
,
in
the
abstract
,
in
perfection
,
without
any
Confinement
or
Allay
.
The
spiritual
sense
of
a
Saint
,
is
the
pure
,
and
compleat
Essence
of
Life
and
Peace
in
its
highest
Activity
.
How
true
is
it
,
that
a
good
man
is
satisfied
from
himself
?
How
Holy
,
how
High
,
how
Happy
,
how
Heavenly
a
thing
is
it
to
be
a
Saint
,
to
be
spiritual
,
to
live
as
a
Saint
,
to
live
spiritually
?
Thou
now
comprehendest
all
things
in
an
uncorruptible
Beauty
,
Love
,
and
Joy
in
thy self
,
as
in
Heaven
:
For
all
things
are
to
thee
thine
own
spiritual
Principle
,
thine
own
spiritual
Sence
,
springing
up
and
diffusing
itself
into
all
blessed
Forms
of
Glory
,
Delight
,
and
Immortality
within
thee
.
Jesus
Christ
tells
his
Spouse
in
the
Canticles
,
That
she
is
a
Fountain
of
Living
Waters
flowing
from
Lebanon
;
That
she
is
a
Fountain
of
Gardens
;
That
all
her
Plants
are
Plants
of
Paradise
.
O
blessed
Spirit
,
who
livest
in
the
Eternal
Spirit
,
as
thy
Principle
,
by
which
thou
art
inwardly
acted
!
The
Principle
of
thine
is
the
Fountain
,
the
ground
of
Paradise
within
thee
.
All
forms
of
things
are
Paradisical
Plants
,
at
once
pleasant
to
the
Eye
,
good
for
Food
,
desirable
,
to
fill
thee
with
all
the
most
glorious
Treasures
of
the
Divine
Wisdom
.
Thy
Spiritual
Principle
is
the
Divine
Ground
,
out
of
which
all
these
Plants
of
Paradise
grow
up
within
thee
,
as
thine
own
Plants
.
Thy
spiritual
Sense
and
Savour
,
is
a
perpetual
Feeding
and
Feasting
upon
the
Fruits
of
Paradise
,
which
these
Plants
continually
bring
forth
.
2.
The
Fleshly
or
Carnal
Sense
is
also
illustrated
by
three
Circumstances
.
1.
The
Principle
.
2.
The
Effect
of
that
Principle
.
3.
The
Companion
of
that
Effect
▪
1.
The
Principle
of
a
Carnal
Sense
is
the
Flesh.
It
is
expresly
called
the
Mind
or
Sense
of
the
Flesh.
The
Flesh
,
the
Natural
Man
,
the
Earthly
Man
,
the
Spirit
of
man
,
the
natural
Soul
in
the
Language
of
the
Gospel
,
and
most
of
them
in
this
present
Chapter
signifie
the
same
Principle
of
a
carnal
Sense
of
Sin
,
and
of
Death
.
Happy
is
he
that
is
not
here
deceived
.
Every
Earthly
Heavenly
,
Humane
,
Angelical
Spirit
,
or
Principle
,
however
enlightened
sanctified
,
heightened
by
the
work
of
the
Spirit
,
below
that
Spirit
which
〈◊〉
immediately
born
of
the
eternal
Spirit
,
which
is
one
Spirit
with
it
,
and
live●●
in
it
,
is
Flesh
,
and
this
Principle
of
a
fleshly
Mind
,
or
Sense
,
or
of
Death
.
2.
The
Effect
of
this
Fleshly
Principle
is
Twofold
:
1.
A
Carnal
,
〈◊〉
Fleshly
Sense
.
2.
A
Fleshly
,
or
Carnal
,
Savour
.
How
unpleasant
is
thy
Life
,
who
livest
in
this
Principle
for
the
sight
of
thine
Eyes
?
The
Light
of
〈◊〉
World
,
which
alone
thou
seest
,
is
Darkness
,
and
the
shadow
of
Death
:
Fo●
the
Prince
of
this
World
is
the
Prince
of
Darkness
.
Thou
measurest
Heavenly
and
Spiritual
things
by
Earthly
and
Carnal
.
When
Jesus
Christ
in
the
Gospel
was
reproved
by
Peter
,
for
the
mentio●
of
his
Sufferings
and
Death
,
the
Lord
replies
to
Peter
,
Get
thee
behind
〈◊〉
Satan
;
For
th●u
savourest
not
the
things
of
God
,
but
the
things
of
man
.
The●●
are
Three
things
remarkable
in
these
words
.
1.
There
is
a
Humane
,
〈◊〉
there
is
a
Divine
Sense
of
the
same
things
,
and
these
two
are
contra●●●
one
to
another
.
2.
Those
things
that
are
the
things
of
man
,
and
dreadful●
man
in
an
humane
Sense
,
as
Death
,
are
Divine
,
have
a
Divine
Beauty
,
〈◊〉
sweetness
in
them
,
to
a
Divine
Sense
and
Savour
.
3.
The
Humane
sense
the
Humane
Image
,
and
rellish
of
things
,
springs
from
the
Devil
,
as
he
is
Sa●tan
,
that
is
,
the
Hater
,
the
Enemy
to
all
things
Divine
,
to
Love
,
to
Ligh●
to
Truth
to
Immortality
,
and
Blessedness
.
3.
The
Companion
of
a
Carnal
Sense
,
and
Savour
,
is
Death
:
To
be
Ca●●nally
minded
is
Death
.
'T
is
Death
in
all
the
black
Properties
and
Powers
〈◊〉
Death
.
1.
That
Divine
Image
of
things
,
which
alone
is
the
Truth
,
is
Spirit
and
Life
,
both
the
Paradises
,
the
Heavenly
,
and
the
Earthly
,
as
it
is
new
born
,
and
united
unto
the
Heavenly
,
lie
captivated
in
a
Carnal
Mind
,
or
Sense
,
as
in
a
Prison
or
Grave
.
2.
A
Carnal
Sense
is
that
outermost
Darkness
,
which
is
without
the
new
,
and
Heavenly
Jerusalem
:
3.
In
a
Carnal
Sense
are
disorder
,
confusion
,
and
desolation
,
the
dissolutions
of
all
the
ban●s
of
Peace
,
Beauty
,
and
Life
.
For
these
all
consist
in
that
order
alone
,
which
hath
for
its
band
the
Unity
of
the
Spirit
.
4.
A
Carnal
Sense
hath
ever
the
sting
of
Death
in
it
.
Fears
,
Cares
,
Grief
,
Pains
,
Anguishes
,
Torments
never
cease
here
.
They
are
the
Worm
which
never
dyes
,
the
Fire
,
which
never
goes
out
,
in
this
region
of
the
shadow
of
Death
,
a
Carnal
Mind
,
or
Fleshly
Sense
.
Naturalists
tell
us
,
that
some
Candles
may
be
so
made
,
that
all
the
Persons
seen
,
by
those
lights
shall
appear
as
Ghosts
one
to
another
,
or
the
whole
place
seem
full
of
Snakes
,
and
dreadful
Serpents
.
Such
are
those
lights
of
a
Carnal
Sense
,
by
which
all
things
are
seen
of
thee
,
who
art
in
a
Carnal
,
Fleshly
State
.
Every
thing
of
Truth
,
as
it
appears
to
thee
,
is
an
apparition
from
below
,
bearing
Paleness
,
Terrour
,
Death
,
and
Hell
in
the
face
of
it
.
Thou
canst
no
where
walk
,
sit
,
lie
down
in
peace
.
All
places
,
all
States
to
thee
are
full
of
Serpents
,
hissing
,
shooting
out
their
forked
stings
,
casting
their
poyson
at
thee
.
Wo
to
you
,
O
ye
Inhabitants
of
the
Earth
,
ye
,
who
dwell
in
a
fleshly
sense
of
things
.
The
Devil
is
ever
in
the
midst
of
you
with
great
rage
;
here
he
is
known
by
his
name
Satan
,
the
Enemy
,
the
Hater
.
But
ye
,
O
ye
Inhabitants
of
Heaven
who
live
in
a
Spiritual
Principle
,
why
are
you
ever
found
abroad
?
Why
are
not
all
your
walks
within
in
the
Spirit
,
the
heavenly
Paradise
,
which
God
hath
planted
,
and
set
you
in
to
dress
it
,
and
to
keep
it
,
and
to
eat
of
the
fruits
of
it
without
any
exception
within
your
own
Spirits
?
Behold
!
not
a
single
Cherubim
,
but
the
whole
Army
of
glorious
Angels
,
with
the
Presence
,
and
Power
of
the
Eternal
Spirit
,
as
a
flaming
Sword
turning
every
way
,
keeps
the
entrance
into
this
Paradise
,
not
to
keep
you
out
,
but
to
defend
you
in
it
by
suffering
no
evil
thing
,
none
of
the
Powers
of
Darkness
,
of
Death
,
of
Wrath
,
to
enter
here
.
While
you
are
without
in
a
Carnal
Mind
,
and
Worldly
Spirit
,
you
are
among
the
holes
of
the
Foxes
,
the
Dens
of
the
Lyons
,
and
the
Mountains
of
Leopards
.
All
things
,
with
which
you
converse
,
ascend
from
below
,
from
the
Earth
,
from
the
natural
Soul
,
and
from
the
Devil
,
as
St
,
James
teacheth
us
.
All
these
three
the
Earth
,
the
Natural
Soul
,
and
the
Devil
are
Links
in
the
same
chain
of
Darkness
immediately
fastned
one
to
another
.
The
light
,
and
breath
of
your
life
in
the
Spirit
of
this
world
is
the
smoak
from
the
Bottomless
Pit
.
Your
Beauties
,
your
Joys
,
your
pleasant
things
are
those
Locusts
sent
forth
from
thence
,
mentioned
in
the
Revelation
,
with
Faces
,
and
Hair
like
Women
,
with
Crowns
upon
their
Heads
,
false
Shows
of
Sweetness
,
Softness
,
Greatness
,
and
Glory
,
but
stings
,
invenomed
stings
,
the
stings
of
Death
are
in
their
tails
.
O!
Retire
into
your
own
enclosed
Gardens
,
there
within
your
own
enclosed
Grounds
,
your
own
Souls
,
sit
under
your
own
Fig-Tree
,
your
own
Vine
,
which
are
your
own
Spiritual
Principle
,
out
of
which
the
universal
Image
of
things
both
Heavenly
,
and
Earthly
springeth
up
into
the
perfection
of
all
pure
Beauties
,
and
Joys
with
immortality
.
Delight
your selves
under
their
shadows
,
where
you
are
safe
from
all
Evil
,
and
at
rest
for
ever
.
I
again
testify
unto
you
,
as
I
have
often
,
and
alwaies
testified
in
all
my
Sermons
,
and
Discourses
,
that
there
is
no
Salvation
to
the
flesh
,
or
in
the
flesh
.
O
then
ye
,
who
are
yet
found
walking
after
the
flesh
,
give
no
rest
to
your selves
here
.
Cry
night
and
day
without
ceasing
to
the
Holy
Spirit
to
take
you
up
upon
his
Wings
,
and
to
translate
you
suddenly
,
in
a
moment
,
out
of
this
Wilderness
of
fiery
Serpents
into
the
promised
,
and
good
Land
flowing
with
Rivers
of
Milk
,
and
Hony
,
the
Milk
of
the
Eternal
Word
,
and
the
Hony
of
the
Divine
Wisdom
,
which
both
are
Jesus
Christ
,
the
Fulness
,
Sweetness
,
and
Glory
of
the
God-Head
.
O
that
these
words
,
as
now
you
read
,
or
hear
them
,
in
this
very
moment
,
thorow
the
power
of
the
blessed
Spirit
might
be
as
the
hands
of
Angels
laid
upon
Lot
,
to
hasten
you
out
of
this
Sodom
of
the
flesh
,
while
you
linger
here
,
into
a
place
of
safety
,
the
City
of
the
living
God
in
the
secret
of
the
Spirit
,
before
the
Lord
rain
down
fire
from
the
Lord
upon
all
Flesh.
The
profit
,
the
pleasure
,
the
seasonableness
of
this
discourse
hath
carryed
me
farther
,
&
stayed
me
longer
upon
it
than
my
method
seemed
to
require
.
Let
us
now
return
to
apply
this
distinction
of
a
twofold
sense
,
Carnal
,
and
Spiritual
to
our
present
purpose
,
which
is
to
set
forth
the
Beautiful
,
and
Blessed
Sta●●
of
a
Saints
Soul
and
Body
in
Death
.
We
have
heard
that
a
Spiritual
sense
is
Life
,
and
Peace
absolutely
,
universally
,
eternally
,
without
mixture
,
confinement
or
change
;
that
all
things
here
are
in
the
purity
,
and
perfection
of
Divine
Life
,
Beauty
,
and
Joy
.
We
have
also
heard
,
that
the
Carnal
Sense
is
Death
,
as
it
reigns
entirely
here
,
so
it
it
is
confined
hither
,
shut
up
in
this
Pit
,
and
without
this
fleshly
Principle
hath
no
where
any
place
.
I
shall
bring
this
Distinction
home
to
my
purpose
of
making
Death
all
over
,
in
every
part
lovely
,
and
pleasant
to
a
Saint
,
by
two
Propositions
.
1.
Propos.
This
is
the
first
.
A
Saint
by
dying
is
taken
entirely
in
his
whole
Person
,
Soul
,
and
Body
out
of
the
Carnal
,
or
Fleshly
Principle
,
out
of
the
Fleshly
Sense
,
and
so
out
of
Death
.
2.
Propos.
A
Saint
by
dying
is
in
his
whole
Person
,
Soul
,
and
Body
gathered
up
entirely
into
a
Spiritual
Principle
,
and
so
into
the
Immortality
of
a
Divine
Life
,
Peace
,
and
Delight
.
1.
Propos.
A
Saint
by
dying
is
taken
entirely
in
his
whole
Person
,
Soul
,
and
Body
out
of
the
Carnal
,
or
Fleshly
Sense
,
and
so
out
of
Death
.
I
shall
open
,
and
confirm
this
Proposition
to
you
by
two
Scriptures
.
1.
The
first
Scripture
is
the
1
Epistle
of
St.
Peter
,
4.
1.
Wherefore
seeing
Christ
hath
suffered
in
the
Flesh
,
let
us
also
arm
our selves
with
the
same
mind
.
For
he
that
hath
suffered
in
the
Flesh
,
hath
ceased
from
Sin
.
The
Holy
Ghost
clearly
relates
to
the
death
of
the
Lord
Jesus
,
and
of
a
Saint
.
He
speaks
of
the
time
perfectly
past
;
he
that
hath
suffered
in
the
Flesh
,
that
is
,
he
that
by
dying
hath
compleated
,
and
finished
his
sufferings
in
the
flesh
,
he
hath
ceased
from
sin
.
He
that
dyeth
in
union
with
Christ
in
the
vertue
of
his
death
,
and
in
a
conformity
to
it
,
in
the
first
moment
of
death
ceaseth
from
all
the
Evils
of
Sin
,
the
Guilt
,
the
Power
,
the
Pollution
,
the
Punishment
,
and
so
from
Death
itself
.
See
the
inseparable
connexion
between
the
Flesh
,
Sufferings
,
Sin
,
and
Death
.
All
these
continue
together
,
and
cease
together
.
O
you
,
that
hear
or
read
,
understand
these
things
,
and
lay
them
to
heart
!
This
Flesh
,
which
is
so
dear
to
us
,
which
we
are
so
loath
,
and
unwilling
to
part
with
,
which
we
tender
as
our
nearest
,
and
dearest
self
,
is
our
only
division
from
our self
,
a
bed
of
Snakes
,
and
Enmity
.
It
is
the
root
,
the
seat
,
the
food
,
the
fewel
,
the
fruit
of
Sin
,
and
suffering
,
and
death
.
This
Fleshly
Principle
,
and
Sense
,
this
worldly
Light
,
and
Image
,
which
we
account
Life
,
and
the
Sweetness
of
Life
,
in
which
we
think
all
the
dear
Treasures
and
Joys
of
Life
are
comprehended
,
is
no
other
,
than
a
deep
,
dark
,
and
miery
Dungeon
,
where
we
lie
in
the
midst
of
the
hissings
,
stings
,
and
poysons
of
innumerable
Toads
,
and
Serpents
.
This
Sin
,
which
so
easily
besetteth
us
,
and
winds
itself
into
our
bosoms
,
is
that
weight
,
which
presseth
us
,
and
sinketh
us
down
,
that
chain
of
Darkness
,
which
tyeth
us
down
,
and
fastneth
us
here
below
in
the
horrible
Pit
,
and
Dungeon
of
this
Fleshly
Principle
,
and
Sense
,
this
Fleshly
,
this
worldly
Spirit
,
and
Image
.
This
Death
which
seemeth
so
dreadful
to
us
,
which
we
so
tremble
at
,
and
fly
from
,
is
that
dearest
Friend
come
down
from
Heaven
,
from
the
bosom
of
God
,
that
beautiful
hand
put
forth
from
the
secret
of
Eternal
Life
,
Love
,
and
Glory
,
which
taketh
off
this
weight
,
which
knocketh
off
this
chain
of
Darkness
,
and
restoreth
to
us
our
silver
Wings
,
and
golden
Feathers
,
by
which
in
a
moment
we
fly
forth
from
this
Cage
of
unclean
Spirits
,
this
Dungeon
of
the
Fleshly
Principle
,
and
Sense
never
to
return
into
them
any
more
.
O
Believers
,
fear
not
,
fly
not
from
Sufferings
!
Be
willing
to
sacrifice
and
offer
up
this
Flesh
,
as
a
whole
Burnt-Offering
in
the
Flame
of
Sufferings
unto
Death
.
Kiss
Death
as
a
lovely
Bride
,
as
those
perfumed
Flowers
,
those
Beds
of
Spices
,
the
Cheeks
of
the
Heavenly
Bride-groom
,
mentioned
in
the
Canticles
:
For
the
Flesh
,
the
fleshly
Principle
,
and
Sense
,
the
Spirit
and
Image
of
this
Flesh
,
of
this
World
,
together
with
the
Sufferings
,
Sin
,
and
Death
,
end
all
at
once
in
the
Death
of
a
Saint
,
in
the
very
first
moment
of
his
Death
.
A
Holy
Divine
,
when
he
was
dying
,
lay
upon
his
Death-Bed
,
singing
this
often
over
;
Now
I
shall
sin
no
more
.
We
read
Isaiah
59.
2.
That
our
Iniquities
separate
between
us
and
our
God
,
our
Sins
hide
his
face
from
us
.
Death
is
indeed
a
separation
,
but
it
is
not
the
separation
of
the
Soul
from
the
Body
.
The
separation
of
the
Soul
or
the
Body
from
God
,
this
is
Death
indeed
,
this
alone
is
Death
.
This
world
,
this
worldly
Spirit
,
and
Image
is
the
Curtain
,
or
Vail
,
the
Partition
wall
between
us
and
the
Face
,
or
Bosom
of
our
Heavenly
Bridegroom
our
Lord
Jesus
.
So
saith
St.
Paul
:
Our
Gospel
is
hid
to
those
,
whose
Eyes
the
God
of
this
world
hath
blinded
,
that
they
should
not
behold
the
Light
of
the
Knowledge
of
the
Glory
of
God
in
the
Face
,
or
Person
of
Christ
.
The
Fleshly
Principle
,
or
Sense
is
the
unpassable
gulf
between
us
,
and
the
unsearchable
Treasures
of
the
Divine
Nature
,
of
the
Blessed
Persons
in
the
Divine
Nature
,
the
Father
,
the
Eternal
Word
,
the
Holy
Spirit
.
Sin
digs
up
,
and
keeps
open
this
Gulf
,
sin
builds
up
this
Partition
wall
.
Sin
draws
this
Curtain
between
us
,
and
the
Divine
Beauties
,
the
Divine
Blessedness
.
O
dying
Saints
,
break
forth
into
singings
!
O
all
ye
Saints
rejoice
,
and
triumph
at
every
thought
,
at
every
approach
of
Death
!
Abraham
saw
the
day
of
Christ
,
and
rejoyced
to
see
it
,
saith
our
Lord
Jesus
in
the
Gospel
.
The
word
rejoyce
in
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
he
danced
a
Galliard
.
When
the
Virgin
Mary
,
with
Christ
in
her
Womb
,
came
to
the
Mother
of
John
the
Baptist
,
the
Babe
within
her
sprung
for
joy
.
Thus
O
Believers
let
your
hearts
spring
for
joy
within
you
at
the
approach
,
and
presence
of
Death
.
So
Death
coming
to
you
as
a
beautiful
,
and
a
heavenly
Virgin
with
Jesus
Christ
in
its
Womb
,
not
after
the
Flesh
,
but
in
the
Glory
of
the
Spirit
,
to
be
delivered
of
him
immediately
into
your
Bosoms
,
as
a
Bridegroom
that
at
once
in
the
same
moment
appears
to
you
in
Glory
,
makes
you
worthy
of
himself
,
by
being
like
himself
,
and
one
Glory
with
himself
,
makes
all
things
Life
,
Immortality
,
&
Glory
round
about
you
.
Behold
the
day
of
your
Death
both
afar
off
,
&
near
at
hand
as
the
day
of
Christ
,
as
a
day
,
which
the
Lord
Jesus
makes
,
rising
himself
,
as
the
true
Sun
upon
you
,
&
so
iurning
this
Sun
into
Darkness
,
before
the
brightness
of
his
own
appearance
,
enlightning
all
within
you
,
and
,
without
you
with
another
Light
infinitely
greater
,
infinitely
sweeter
.
At
the
sight
of
this
day
,
as
Abraham
did
,
so
let
your
hearts
spring
with
a
pleasant
lightness
,
and
dance
Galliards
in
your
Bosom
.
Now
sing
of
Death
,
and
say
in
your
songs
every
one
of
you
,
as
you
lie
upon
your
Death-beds
:
I
shall
sin
no
more
,
I
shall
be
in
Flesh
no
more
,
no
more
for
ever
in
this
Fleshly
Principle
,
and
sense
,
which
hath
so
long
bewitched
me
,
and
held
me
by
their
●orceries
in
the
House
of
Whoredoms
,
and
of
Death
.
I
shall
be
in
this
world
so
loathsome
,
and
so
hateful
to
me
,
I
shall
see
this
world
,
and
this
Image
of
things
,
which
hath
been
so
long
so
tempting
,
and
tormenting
to
me
,
no
more
for
ever
.
Farewel
for
ever
all
distances
,
all
divisions
between
me
,
and
my
Jesus
,
my
God
.
Henceforth
shall
I
with
open
face
in
my
Soul
,
and
my
Body
behold
the
open
,
and
unvailed
Face
of
God
.
Henceforth
shall
I
with
my
naked
Soul
,
and
Body
lie
for
ever
in
the
naked
Bosom
of
my
Glorified
Saviour
,
my
King
,
and
Husband
,
giving
him
of
my
Loves
,
drinking
in
abundantly
his
Loves
,
and
bringing
forth
continually
by
him
all
the
Spiritual
,
and
Heavenly
fruits
of
Life
,
and
Immortality
.
The
morning
is
called
Rosy-fingred
,
because
the
morning
Beams
,
as
Rosy-fingers
seem
to
open
the
Curtains
of
the
night
,
and
let
in
day
upon
us
.
Death
is
to
a
Saint
of
a
truth
this
Rosy
fingered
morning
,
which
by
sweet
beams
breaking
forth
from
on
high
,
draws
aside
the
Curtains
of
this
night
of
Flesh
,
and
lets
in
upon
us
the
Eternal
day
,
which
at
once
in
a
moment
overspreads
our
Souls
,
and
Bodies
,
and
fills
all
things
to
us
with
its
blessed
Light
,
making
us
,
and
all
things
new
in
the
newness
of
its
own
Heavenly
,
and
Immortal
Beauties
.
The
second
Scripture
is
,
2
Corin.
5.
6
,
8.
Therefore
we
are
alwaies
confident
,
knowing
,
that
whilst
we
are
at
home
in
the
Body
,
we
are
absent
from
the
Lord
.
We
are
confident
I
say
being
willing
rather
to
be
absent
from
the
Body
,
and
present
with
the
Lord
.
Of
what
Body
speaketh
the
Apostle
here
?
What
Body
is
this
,
which
thus
divideth
between
the
Spiritual
Bride
,
and
her
Heavenly
Bridegroom
,
that
a
Saint
cannot
be
present
with
both
at
once
?
If
he
be
at
home
in
this
Body
,
he
must
be
absent
from
Christ
,
and
a
banished
Person
from
his
Bosom
.
If
he
will
be
present
with
Christ
,
and
enjoy
him
,
he
must
cast
off
this
Body
,
and
be
absent
from
it
.
Is
this
the
true
,
and
proper
Body
of
a
Saint
?
How
can
that
be
?
The
true
Body
of
a
Saint
is
as
much
himself
,
as
his
Soul
is
himself
.
He
can
be
no
more
absent
from
his
own
Body
,
than
he
can
be
absent
from
his
Soul
,
or
from
himself
.
We
read
in
the
same
Chapter
,
1
Corin.
6.
Towards
the
latter
end
,
that
the
Body
of
a
Saint
is
the
Member
of
Christ
,
and
the
Temple
of
the
Holy
Ghost
.
When
St.
Paul
speaketh
of
a
Body
,
from
which
we
must
be
absent
,
that
we
may
be
present
with
the
Lord
Jesus
;
sure
he
cannot
mean
this
Body
,
which
is
a
Member
of
Christ
,
which
is
united
to
Christ
,
and
implanted
into
him
.
Can
I
be
absent
from
Christ
by
being
present
with
that
Body
,
which
is
a
Member
of
him
,
a
Member
in
him
?
Can
I
be
absent
from
this
Body
,
which
is
a
Member
of
Christ
,
while
I
am
present
with
Christ
?
O
Believers
,
be
not
weary
of
living
in
the
Body
,
only
know
your
true
selves
,
and
your
own
Bodies
!
while
you
live
in
these
,
you
live
in
Heaven
,
and
are
ever
with
the
Lord
Jesus
.
For
your-Bodies
are
his
Members
,
and
so
the
fulness
of
him
,
who
filleth
all
in
all
.
O
Believers
fear
not
to
die
,
you
part
not
with
any
thing
,
that
is
truly
your selves
,
truly
your
own
.
You
part
not
with
your
Bodies
,
nor
with
any
thing
,
in
which
they
have
any
true
propriety
,
or
which
hath
any
dear
Relation
to
them
.
For
your
Bodies
are
the
Members
of
Christ
,
Baptized
into
one
Body
with
him
by
that
one
,
and
the
same
Spirit
,
which
gathereth
up
all
things
together
unto
him
,
and
into
one
in
him
.
Thy
Body
,
O
Believer
,
is
the
Temple
of
the
Holy
Ghost
.
When
the
Spirit
of
God
,
and
of
Glory
rests
upon
this
Temple
,
he
never
removeth
off
from
it
any
more
.
When
he
enters
into
this
Temple
of
his
,
he
never
goeth
forth
,
nor
leaves
it
empty
.
This
is
his
true
Temple
upon
the
true
Mount
Sion
,
the
Soul
,
and
Body
of
a
Saint
,
which
he
hath
chosen
for
a
resting
place
for
ever
.
O
Saints
have
patience
,
and
peace
in
life
.
For
by
being
at
,
home
in
your
Bodies
,
you
are
in
the
Temple
of
the
Holy
Ghost
,
which
he
fills
with
his
Glory
,
where
every
thing
utters
Glory
.
O
Saints
have
pleasure
in
Death
.
For
Death
cannot
divide
your
Bodies
from
you
,
nor
the
Holy
Ghost
from
your
Bodies
,
which
are
his
Temple
.
Can
you
ever
be
absent
from
Christ
,
while
you
are
present
in
your
own
proper
Bodies
,
which
are
the
Temples
of
the
Spirit
of
Christ
?
Can
you
by
being
present
with
the
Lord
Jesus
be
absent
from
these
Bodies
of
yours
,
which
are
the
Temple
of
the
Holy
Spirit
,
which
is
the
highest
band
of
Unity
;
the
dwelling
place
of
that
Spirit
,
which
is
one
with
the
Lord
Jesus
?
No
certainly
,
this
can
never
be
.
Thy
Body
O
Saint
is
ever
,
in
life
,
and
in
death
,
filled
,
and
overshadowed
by
the
Holy
Ghost
.
When
it
seems
to
fall
into
the
Dust
,
and
Darkness
of
Death
according
to
the
Carnal
sense
;
then
doth
thy
Heavenly
Dove
give
to
it
according
to
the
Spiritual
sense
its
own
silver
Wings
,
and
golden
Feathers
.
What
then
is
this
Body
of
which
St.
Paul
speaks
to
the
Corinthians
,
which
gives
him
a
triumphant
confidence
in
the
face
of
Death
,
while
it
is
his
greatest
desire
to
be
absent
from
this
Body
,
that
he
may
be
present
with
Christ
?
Is
it
not
that
Body
of
Death
against
which
he
cryeth
out
,
Rom.
8.
l.
O
wretched
Man
that
I
am
,
who
shall
deliver
me
from
this
Body
of
Death
?
This
he
calls
also
a
little
before
in
the
same
Chapter
that
flesh
of
his
,
that
self
,
in
which
there
dwels
no
good
.
This
is
the
Fleshly
Principle
,
and
Sense
,
the
Spirit
,
and
Image
of
this
world
,
which
is
sprung
up
out
of
the
Fall
,
which
lies
as
a
disguise
,
and
a
cloud
upon
the
true
Person
,
the
Soul
and
Body
of
a
Saint
.
What
is
not
this
the
Body
,
which
is
the
partition-wall
between
these
two
Spiritual
Lovers
,
Christ
,
and
a
Saint
,
while
he
lives
here
,
which
being
cast
off
in
Death
,
they
find
themselves
in
the
pure
,
beautiful
,
and
naked
Arms
of
each
other
.
What
is
Death
now
to
a
Saint
?
Is
it
not
the
power
of
the
Divine
life
,
and
love
in
a
Saint
breaking
forth
,
and
as
it
breaks
forth
,
tearing
off
,
and
burning
up
this
disguise
of
Flesh
?
Is
it
not
the
power
of
a
Divine
Light
,
and
Glory
breaking
forth
,
and
as
it
breaks
forth
,
scattering
,
and
blotting
out
the
cloud
of
this
Body
of
Death
for
ever
?
How
beautifully
does
the
Body
of
a
Believer
shine
forth
now
in
Death
,
as
a
naked
Member
of
our
glorified
Jesus
cleansed
from
all
its
dust
,
and
defilement
,
when
it
is
taken
up
entirely
out
of
the
fleshly
Principle
,
and
Sense
?
How
beautiful
,
and
glorious
a
Temple
on
every
side
of
it
doth
the
Body
of
a
Believer
now
appear
in
Death
,
when
it
cometh
entirely
out
of
its
Cloud
by
being
entirely
taken
out
of
the
Spirit
,
and
Image
of
this
world
?
The
true
Body
of
a
Saint
lieth
while
this
life
lasteth
,
as
in
a
Dungeon
,
or
Grave
.
It
stands
here
like
the
glorious
Tabernacle
composed
of
the
most
precious
materials
,
Silks
,
Silver
,
Gold
,
the
choicest
Woods
;
wrought
with
all
the
richest
colours
,
and
the
most
curious
Figures
in
Needle-work
,
and
Carvings
of
a
Divine
Workmanship
,
which
stood
in
a
vast
,
and
howling
.
Wilderness
,
covered
with
a
Tent
of
Badgers
Skins
.
O!
how
pure
,
how
precious
,
how
beautiful
,
how
divine
a
thing
is
the
Body
of
a
Saint
in
Death
,
when
it
casts
off
this
Body
of
Death
,
the
corrupt
,
the
carnal
Image
,
and
Principle
entirely
,
and
is
seen
now
no
more
for
ever
in
any
appearance
,
besides
that
alone
of
a
naked
Member
in
the
most
lovely
,
&
shining
Body
of
the
Lord
Jesus
?
With
what
sweetness
,
and
beauty
doth
it
break
forth
now
as
a
most
amiable
,
and
admirable
Tabernacle
of
the
Eternal
Spirit
,
when
by
death
it
casts
off
the
Tent
of
Badgers
Skins
,
with
all
the
darkning
,
and
deforming
impressions
of
Dust
,
and
heat
,
and
at
once
passeth
out
of
the
Wilderness
of
this
worldly
Spirit
,
and
form
of
things
unto
the
good
Land
of
rest
,
and
promise
,
by
passing
in
a
dry
,
and
flowry
path
thorow
the
River
Jordan
,
that
sweet
,
and
blessed
bound
of
Death
,
between
the
dreadful
desart
,
and
heavenly
Canaan
.
Give
me
leave
here
to
drop
upon
your
hearts
four
brief
exhortations
.
1.
O
that
all
Men
would
love
the
King
of
Saints
,
the
Lord
Jesus
.
It
is
he
alone
,
who
subdues
the
King
of
Terror
,
that
is
,
Death
,
and
is
more
,
than
a
conqueror
over
him
,
making
him
the
King
of
delights
.
He
changeth
the
Region
,
and
Kingdom
of
Death
,
which
is
the
Principality
of
the
Devil
,
into
the
Kingdom
of
God
,
which
is
Righteousness
,
Peace
,
and
Joy
in
the
Holy
Ghost
.
2.
Set
a
value
upon
the
union
with
the
Lord
Jesus
by
faith
.
Ask
,
seek
,
dig
for
this
by
day
,
and
by
night
,
in
Prayer
,
in
the
Word
,
in
the
Society
of
the
Saints
,
in
every
ordinance
,
in
every
creature
,
that
you
may
believe
in
the
Lord
Jesus
,
and
that
you
may
be
united
to
him
by
believing
.
Let
nothing
discourage
you
in
this
pursuit
,
and
expectation
.
The
Lord
Jesus
hath
given
himself
for
you
,
even
unto
Death
,
that
you
may
be
his
in
the
sweetest
,
and
most
intimate
union
.
He
giveth
himself
to
you
in
his
life
of
Glory
,
that
he
may
be
yours
by
an
immediate
,
and
entire
union
.
He
giveth
his
Spirit
to
you
,
to
be
the
Maker
,
and
the
band
of
this
union
,
to
work
faith
in
you
,
and
make
you
Believers
.
He
is
now
with
you
,
now
in
you
in
the
fulness
of
his
merits
,
righteousness
,
glory
,
love
,
and
Spirit
.
Now
this
moment
open
the
Eyes
of
your
minds
,
and
behold
him
in
the
midst
of
you
,
open
your
hearts
,
and
take
him
in
,
cast
your selves
into
his
open
arms
,
and
heart
,
cleave
to
him
by
believing
.
So
even
this
moment
shall
your
Souls
,
and
Bodies
both
,
which
are
naturally
the
Members
of
this
Harlot
,
the
Flesh
,
and
the
World
;
which
are
naturally
Dens
of
Thieves
,
and
Devils
,
become
the
Members
of
the
Lord
Jesus
,
and
the
Temples
of
the
Holy
Ghost
.
The
Lord
Jesus
shall
be
in
your
Body
itself
,
as
in
a
Member
of
himself
,
a
Fountain
of
living
waters
even
in
Death
,
and
in
the
Grave
,
making
it
there
a
Paradise
,
a
Garden
for
God
,
and
for
all
blessed
Spirits
.
The
Holy
Ghost
shall
be
,
not
only
in
your
Souls
,
but
in
your
Bodies
also
as
in
his
Holy
.
Temple
,
even
in
the
darkness
of
Death
itself
,
filling
it
with
his
Glory
,
and
moving
over
it
with
his
Doves
Wings
,
the
Wings
of
Eternal
Love
.
3.
Make
it
your
chief
work
,
and
end
to
grow
in
the
knowledge
of
the
Lord
Jesus
.
What
care
,
and
pains
do
we
take
to
grow
in
riches
?
yet
riches
profit
not
in
the
day
of
Wrath.
To
know
him
is
eternal
life
.
With
what
diligence
do
we
pursue
the
wisdom
of
this
world
?
Yet
saith
Solomon
,
as
dyeth
the
Fool
,
so
dyeth
the
wise
Man
.
If
thou
gain
,
and
grow
in
the
knowledge
of
the
Lord
Jesus
,
this
is
a
wisdom
,
which
will
make
thy
Soul
,
and
Body
both
shine
with
a
Light
of
Glory
,
and
Immortality
,
even
in
Death
itself
.
Solomon
saith
,
that
when
understanding
enters
into
our
Souls
,
wisdom
will
be
sweeter
,
than
hony
to
our
tast
.
O
what
new
tast
,
and
rellishes
of
new
,
and
unexpressible
sweetnesses
doth
the
Soul
still
meet
with
,
which
is
still
growing
in
the
knowledge
of
our
Lord
Jesus
?
What
a
sweet
tast
,
and
rellish
of
Death
beyond
all
the
delights
of
Life
doth
the
knowledge
of
Jesus
Christ
give
unto
us
,
representing
it
as
a
Feast
of
pleasant
things
to
our
Bodies
also
,
as
well
as
to
our
Souls
?
When
thou
understandest
the
fellowship
,
and
vertue
of
Christs
Death
in
thy
Death
,
thou
shalt
see
Death
in
thy
Soul
,
and
in
thy
Body
,
as
the
Carkass
of
a
dead
Lyon
torn
in
pieces
by
that
true
Samson
,
the
Lord
Jesus
,
whither
the
Father
himself
,
and
Christ
,
and
the
Holy
Spirit
,
with
all
the
blessed
Angels
resort
,
as
Bees
to
their
Hive
;
laying
there
their
Hony
,
and
their
Hony-comb
for
thee
to
eat
.
4.
O
you
,
that
are
Christs
,
love
Death
,
Death
is
now
become
but
a
shadow
of
Death
.
True
life
with
all
the
joys
of
life
,
vails
itself
beneath
that
shadow
.
If
you
knew
the
love
of
the
Father
,
the
Glory
of
the
Lord
Jesus
,
the
joys
of
the
Holy
Ghost
in
Death
;
if
you
knew
what
the
Death
of
a
Saint
were
,
how
precious
,
you
would
ask
it
continually
of
God
,
that
he
would
hasten
it
in
the
time
thereof
.
You
would
cry
out
continually
,
as
Sisera's
Mother
did
,
why
doth
his
Chariot
stay
?
Death
is
not
now
a
shadow
of
Death
,
but
a
living
,
delightful
,
and
divine
shadow
cast
from
the
glorious
face
of
our
Lord
Jesus
,
under
which
our
Souls
,
and
Bodies
lie
together
,
as
in
a
sweet
,
and
divine
sleep
in
his
Bosom
,
in
which
sleep
all
the
joys
,
and
glories
of
Heaven
,
and
Eternity
are
present
with
us
,
as
a
divine
Dream
,
out
of
which
we
wake
at
the
Resurrection
,
finding
all
to
be
true
,
eternally
true
,
and
the
sweet
shadow
,
and
dream
themselves
swallowed
up
into
a
bright
,
clear
,
and
full
enjoyment
.
Thus
,
according
to
St.
Pauls
Language
,
doth
the
very
Body
of
a
Saint
,
when
he
dies
,
sleep
in
the
Lord
.
Thus
is
death
to
the
Soul
,
and
Body
of
a
Saint
,
as
the
Curtains
of
Purple
round
about
Solomons
Bed
,
where
the
Saint
lies
now
in
the
embraces
of
the
true
Solomon
himself
,
the
King
of
Righteousness
,
and
King
of
Peace
,
or
round
about
the
Chariot
of
Solomon
,
which
had
within
it
a
Throne
of
Gold
,
and
was
paved
with
Love
.
As
the
Sun
by
its
influence
forms
a
precious
Mine
of
Gold
in
the
bowels
of
the
Earth
,
which
afterward
being
taken
out
,
and
separated
from
its
dross
,
becomes
pure
and
incorruptible
,
and
is
made
a
Crown
for
the
Head
of
a
great
King
:
so
the
Lord
Jesus
by
his
Spirit
frames
a
new
,
a
heavenly
Soul
,
and
Body
in
a
Saint
,
which
are
both
his
precious
Members
,
his
Temples
of
Gold
.
But
while
this
life
lasts
,
they
are
in
this
Body
of
Sin
,
and
Death
,
as
Gold
in
the
Oar.
In
the
moment
of
Death
the
Lord
Jesus
takes
them
both
out
,
separates
them
entirely
from
the
dross
of
all
earthliness
,
and
carnality
,
makes
them
pure
,
and
shining
Diadems
in
the
hand
of
God
.
2.
Propos.
The
whole
Person
of
a
Saint
in
Soul
and
Body
at
the
moment
of
Death
,
is
gathered
up
entirely
into
a
Spiritual
Principle
,
and
so
into
a
Spiritual
Sense
,
and
so
into
a
Divine
Life
,
and
Peace
.
This
followeth
of
necessity
upon
the
former
Proposition
,
which
I
have
already
proved
by
the
Scripture
.
For
,
if
a
Saint
in
Death
be
gathered
up
entirely
out
of
a
Carnal
Principle
;
he
is
gathered
up
entirely
into
a
Spiritual
Principle
.
There
is
now
no
middle
between
these
two
.
We
read
in
Scripture
of
the
divided
state
of
a
Saint
between
freedom
,
and
bondage
,
liberty
,
and
captivity
;
the
War
between
the
Spirit
,
and
the
Flesh
,
while
he
lives
on
Earth
.
Accordingly
we
meet
with
exhortations
to
abide
in
Christ
,
to
walk
in
the
Spirit
,
if
we
live
in
the
Spirit
.
But
,
when
a
Saint
dies
,
we
read
of
him
,
and
that
with
a
peculiar
relation
to
his
Body
,
that
he
sleeps
in
the
Lord
,
that
he
sleeps
in
Christ
.
O
sweet
,
and
full
expression
!
O
beautiful
and
blessed
State
!
Now
is
a
Saint
with
his
Body
,
as
well
as
his
Soul
alone
in
Christ
,
entirely
in
Christ
,
for
ever
in
Christ
,
in
Christ
risen
from
the
Dead
,
a
quickning
Spirit
,
in
the
Glory
of
the
Father
,
with
the
fulness
of
the
God-Head
,
and
all
fulness
dwelling
in
him
.
Now
is
the
Body
also
of
a
Saint
at
rest
in
a
sweet
rest
,
in
a
living
rest
.
For
such
is
the
rest
of
sleep
.
It
is
in
an
immortal
,
and
glorious
rest
,
in
a
rest
of
Divine
Love
,
and
Joys
,
which
,
though
it
bears
the
similitude
of
Death
to
Carnal
Sense
,
yet
in
truth
is
above
all
the
degrees
,
and
delights
of
life
here
.
For
such
is
the
sleep
in
Christ
.
But
I
will
open
this
Proposition
to
you
more
clearly
,
and
fully
by
that
twofold
relation
,
which
the
Scriptures
attribute
to
the
Body
of
a
Believer
.
1.
Of
a
Member
of
Christ
.
2.
The
Temple
of
the
Holy
Ghost
.
Both
these
are
affirmed
by
the
Holy
Apostle
,
and
the
Blessed
Spirit
,
with
an
assured
confidence
,
as
truths
known
to
all
,
and
undeniable
by
any
,
1
Corin.
6.
15.
Know
ye
not
,
that
your
Bodies
are
the
Members
of
Christ
?
19.
Know
ye
not
,
that
your
Bodies
are
the
Temples
of
the
Holy
Ghost
?
1.
The
Body
of
a
Saint
is
the
Member
of
Christ
.
This
relation
of
Membership
implyeth
three
things
.
1.
Union
.
2.
Communion
.
3.
Proportion
,
or
Suitableness
.
1.
There
is
an
union
between
the
Body
of
a
Believer
,
and
Jesus
Christ
,
an
Union
of
Membership
.
But
to
what
Christ
is
the
Body
of
a
Believer
united
?
To
Christ
risen
from
the
Dead
,
to
Christ
in
Glory
.
So
you
shall
read
,
Rom.
7.
4.
You
are
dead
by
the
dead
Body
of
Christ
,
that
you
might
be
Married
to
another
,
to
him
who
is
risen
from
the
Dead
.
Marriage
,
and
Membership
are
two
distinct
expressions
of
the
same
union
between
Christ
and
a
Saint
,
which
for
its
dearness
,
nearness
,
entireness
,
and
inseparableness
is
unexpressible
,
in
as
much
as
it
comprehends
the
sweetness
,
and
vertue
of
all
unions
among
the
Creatures
,
either
Men
,
or
Angels
,
and
transcendeth
them
all
.
But
you
,
have
these
two
unions
of
Membership
,
and
Marriage
between
the
Body
of
a
Saint
singly
and
expresly
,
and
the
Lord
Jesus
,
joyned
together
by
St.
Paul
,
who
founds
that
of
Membership
,
upon
that
of
Marriage
,
1
Corin.
6.
15.
Know
ye
not
,
that
your
Bodies
are
the
Members
of
Christ
Then
he
makes
good
that
,
thus
,
v.
16.
17.
It
is
said
those
two
shall
be
one
Flesh
,
But
he
that
is
joyned
to
the
Lord
is
one
Spirit
.
The
days
of
Christs
life
on
Earth
are
called
the
days
of
his
Flesh.
He
hath
the
name
of
a
Spirit
given
to
him
,
as
he
is
risen
from
the
Dead
,
as
he
is
in
the
Heavenly
Image
,
and
in
Glory
.
So
St.
Paul
calls
him
in
one
place
the
Lord
that
Spirit
,
in
another
place
,
the
quickning
Spirit
.
St.
Peter
saith
of
him
;
he
was
put
to
death
in
the
Flesh
,
and
quickned
in
the
Spirit
.
Thus
the
Body
of
a
Saint
is
married
to
Christ
,
is
a
Member
of
Christ
.
By
this
union
it
becomes
a
Spiritual
Body
,
a
Spirit
,
one
Spirit
with
Christ
.
There
is
a
threefold
band
of
this
union
of
Membership
,
the
same
Spirit
,
the
same
Life
,
the
same
Image
.
1.
The
first
band
of
Union
in
this
Membership
between
the
Body
of
a
Believer
,
and
Jesus
Christ
,
is
the
same
Spirit
,
St.
Paul
saith
,
1
Corin.
12.
13.
We
all
by
one
Spirit
are
Baptized
into
one
Body
.
The
Unity
of
the
ever-blessed
Spirit
is
the
sure
,
and
sweet
band
which
tyeth
one
to
another
,
the
glorious
Head
,
and
all
the
blessed
Members
in
the
Body
of
Christ
.
But
what
sweetness
lies
in
the
universality
of
that
expression
;
we
all
are
Baptized
by
one
Spirit
into
one
Body
?
As
the
Soul
of
Man
is
all
in
the
whole
Body
,
and
all
in
every
part
of
it
;
so
is
that
ever-blessed
Spirit
,
which
is
in
the
whole
Heavenly
Body
,
of
which
the
Holy
Angels
,
Glorified
Saints
,
Christ
,
and
the
Father
are
Fellow-members
,
one
and
the
same
,
whole
,
and
entire
in
every
part
of
this
Body
of
thine
,
O
Believer
,
which
in
its
lowest
,
and
most
broken
State
is
a
Member
of
Christ
.
This
union
is
so
much
more
close
,
full
,
and
sweet
between
the
Members
,
by
how
much
more
Spiritual
the
Body
is
;
by
how
much
the
more
high
,
and
divine
the
Unity
is
in
this
Body
;
by
how
much
the
more
high
,
and
divine
the
unity
of
that
blessed
Spirit
is
,
in
which
the
Father
of
Lights
,
the
Heavenly
Bride-groom
,
Glorified
Saints
,
all
the
Elect
Angels
dwell
together
in
one
,
2.
The
same
Life
flowing
from
this
one
Spirit
is
the
second
band
of
this
Union
.
We
read
from
St.
Paul
,
Rom.
8.
11.
If
the
Spirit
of
him
;
which
raised
Christ
from
the
Dead
,
dwell
in
you
,
he
that
raised
up
Christ
from
the
Dead
,
shall
also
quicken
your
mortal
Bodies
by
his
Spirit
dwelling
in
you
.
This
expression
,
shall
quicken
,
signifieth
not
only
an
effect
at
a
distance
,
at
the
last
day
,
but
a
present
effect
immediately
flowing
from
the
indwelling
of
the
Spirit
in
us
.
For
the
union
between
the
Spirit
,
and
our
Bodies
,
by
which
he
dwelleth
in
them
also
,
as
well
,
as
in
our
Souls
,
is
a
vital
union
,
an
union
,
from
which
Membership
springs
.
This
expression
then
,
shall
quicken
your
mortal
Bodies
,
is
like
that
of
St.
Paul
in
the
same
Epistle
;
Sin
shall
not
have
dominion
over
you
,
if
you
be
not
under
the
Law
,
but
under
Grace
,
Shall
,
there
expresseth
an
effect
immediately
,
and
inseparably
flowing
from
its
cause
,
a
freedom
from
the
dominion
of
Sin
by
being
under
Grace
,
not
under
the
Law
.
The
Spirit
of
Christ
findeth
our
Bodies
Natural
,
and
Mortal
;
but
by
its
enterance
into
them
,
and
inhabitation
in
them
,
maketh
them
,
immediately
Spiritual
,
and
Immortal
by
their
union
with
Christ
,
and
by
the
pouring
forth
of
his
Life
,
and
Immortality
into
them
.
3.
The
band
of
union
in
this
Membership
is
the
same
Image
.
All
the
Members
of
every
Body
make
up
one
Image
,
in
which
each
several
Member
bears
a
part
.
As
we
have
born
the
Image
of
the
Earthly
Man
,
so
shall
we
also
bear
the
Image
of
the
Heavenly
.
So
far
,
O
Saint
,
as
thy
Body
is
a
Member
of
the
Heavenly
Body
of
Christ
,
it
bears
the
same
Heavenly
Image
.
This
is
the
first
thing
in
Membership
,
the
union
.
2.
There
is
in
Membership
a
Communion
.
We
read
the
1
Corin.
12.
24
,
25
,
26.
God
hath
tempered
the
Body
together
,
having
given
the
more
abundant
honour
to
that
part
,
which
lacked
,
that
there
should
be
no
Schism
in
the
Body
,
but
that
the
Members
should
have
the
same
care
one
for
another
,
and
whether
one
Members
suffer
,
all
the
Members
suffer
with
it
,
or
one
Member
be
honoured
,
all
the
Members
rejoice
with
it
.
There
is
a
threefold
Communion
in
the
Body
of
Christ
.
A
Communion
of
Cares
,
a
Communion
of
Sufferings
,
a
Communion
of
Joy
and
Glory
.
1.
There
is
a
Communion
of
Cares
.
All
the
Members
have
the
same
care
one
for
another
.
As
it
is
in
the
Natural
Body
,
the
Head
,
the
Heart
,
the
Eye
,
the
Hand
,
all
are
set
on
work
for
every
other
part
,
for
the
little
Toes
,
as
for
themselves
,
to
defend
,
or
cherish
it
upon
every
occasion
:
so
is
it
in
the
Body
of
Christ
.
O
Saint
!
with
what
quietness
,
and
security
mayest
thou
lye
down
to
rest
,
and
sleep
in
the
midst
of
all
wants
,
enemies
,
and
dangers
?
Thy
Body
itself
is
a
Fellow-Member
in
the
Body
of
Christ
with
all
the
glorious
Angels
,
and
Blessed
Spirits
,
with
Christ
the
head
of
all
,
and
the
Father
the
Head
of
Christ
.
All
these
have
the
same
care
of
thy
Body
for
every
part
,
of
it
in
every
State
,
as
for
themselves
.
For
it
is
themselves
,
a
Member
,
and
part
of
themselves
.
They
all
are
present
with
it
,
they
encompass
it
,
they
minister
unto
it
all
things
seasonable
for
its
defence
,
and
comfort
.
2.
There
is
a
Communion
of
sufferings
.
Whether
one
Member
suffer
,
all
the
Members
suffer
with
it
.
O
Christians
!
what
a
sweetning
is
this
to
the
bitterest
affliction
?
How
doth
this
take
away
the
solitude
,
the
sadness
,
the
sting
from
Poverty
,
a
Prison
,
a
Sickness
,
the
Grave
?
You
are
in
the
heart
of
all
Angels
,
and
Saints
of
Christ
,
and
of
the
Father
to
suffer
,
to
live
,
and
to
die
together
with
you
.
All
the
Heavenly
company
,
that
are
by
one
Spirit
gathered
together
into
that
one
glorious
Body
of
Christ
,
lye
down
with
you
in
the
Dust
,
in
a
Dungeon
,
on
a
sick
Bed
,
in
the
Grave
.
How
is
the
Spouse
of
Christ
now
in
its
most
solitary
,
and
afflicted
State
indeed
,
as
two
Heavenly
Companies
,
according
to
the
expression
in
the
Canticles
?
3.
The
Fellow-members
in
the
Body
of
Christ
have
a
Communion
of
Joy
,
and
Glory
.
Whether
one
Member
be
honoured
,
all
the
Members
rejoice
with
it
,
A
Believer
is
ever
glorious
,
ever
blessed
.
St.
Peter
saith
,
that
when
we
suffer
for
the
name
of
Christ
,
the
Spirit
of
Glory
,
and
of
God
resteth
upon
us
.
Every
suffering
of
a
Saint
,
so
far
as
he
is
a
Saint
,
is
for
Christ
.
Why
art
thou
ever
melancholy
,
why
is
thy
Heart
heavy
within
thee
,
O
Believer
?
Open
thine
Eyes
to
see
them
,
open
thine
Heart
to
take
them
in
.
Behold
the
Joys
,
and
Glories
of
all
the
blessed
in
Heaven
are
thine
,
are
present
with
thee
,
and
ever
rest
upon
thee
.
I
will
conclude
this
Communion
with
that
most
remarkable
expression
:
God
hath
tempered
the
Body
together
.
The
word
is
hath
mingled
the
Body
together
.
How
full
an
expression
is
this
?
How
doth
this
mixture
sweeten
all
our
sufferings
,
and
make
all
our
Joys
far
more
pleasant
?
Thou
,
O
Believer
,
with
all
thy
shame
,
and
sufferings
art
tempered
,
and
mingled
together
with
all
the
Saints
,
and
Angels
above
,
with
Christ
,
and
the
Father
,
with
all
their
Joys
,
and
Glories
.
All
the
same
Heavenly
Company
,
with
all
the
same
Joys
,
and
Glories
,
are
tempered
,
and
mingled
together
with
thee
,
with
thy
shames
,
and
sufferings
here
below
.
Thus
are
all
one
piece
,
and
that
one
piece
whole
,
and
entire
in
every
one
.
Thus
is
the
greater
,
the
greatest
comeliness
put
upon
the
most
indigent
.
Thus
is
there
no
Schism
in
the
Body
.
As
in
many
Spirits
tempered
into
one
Spirit
,
many
Liquors
tempered
into
one
Liquor
,
many
Spices
beaten
into
the
smallest
Powder
,
mingled
into
one
costly
Ointment
,
every
portion
of
this
Spirit
,
this
Liquor
,
this
Ointment
hath
all
the
Spirits
,
all
the
Liquors
,
all
the
Ointments
of
the
whole
in
it
:
so
is
the
Body
of
Christ
in
general
,
and
every
Member
in
particular
.
3.
The
proportion
,
or
suitableness
.
There
is
no
Schism
in
the
Body
of
Christ
.
If
this
be
pure
,
precious
,
living
,
immortal
,
heavenly
,
and
glorious
,
then
is
thy
Body
also
,
O
Believer
,
so
far
as
it
is
a
Member
of
this
Body
,
pure
,
precious
,
living
,
immortal
,
heavenly
,
&
glorious
.
How
living
,
how
immortal
,
how
beautiful
,
how
glorious
,
how
divine
a
thing
is
that
Body
of
a
Saint
,
which
is
a
Member
of
Christ
in
Glory
?
What
Life
,
what
Joys
are
those
of
this
Body
,
which
is
in
so
dear
,
so
inseparable
,
so
intimate
an
Union
,
and
Communion
of
the
same
Life
,
Joys
,
Beauties
,
and
Spirit
with
all
the
glorious
Angels
,
blessed
Spirits
,
Christ
himself
,
the
Head
of
all
,
&
the
Father
in
Christ
?
This
is
the
State
of
the
Body
of
a
Saint
,
as
it
is
a
Member
of
Christ
.
But
while
a
Saint
lives
in
this
world
,
his
Body
is
partly
the
Member
of
this
Heavenly
Husband
,
the
Lord
Jesus
,
and
partly
the
Member
of
a
Harlot
,
this
World
,
and
the
Flesh
;
in
as
much
as
a
Saint
here
below
hath
his
life
,
and
conversation
divided
between
the
pure
Spirit
of
Christ
,
and
the
Whorish
Spirit
of
this
world
.
O
sweet
,
O
beautiful
,
O
precious
,
and
blessed
Death
!
By
Death
is
the
joyful
,
and
glorious
separation
made
in
the
Body
of
a
Saint
,
between
the
precious
,
and
the
vile
,
between
the
heavenly
Bridegroom
,
the
Lord
Jesus
,
and
the
Hellish
Adulterer
,
this
World
.
Now
it
ceaseth
for
ever
to
be
in
any
degree
any
more
the
Member
of
the
Harlot
,
to
be
in
a
Carnal
,
or
worldly
Spirit
.
Now
it
's
for
ever
singly
,
entirely
gathered
up
into
the
Spirit
,
Body
,
and
Bosom
of
Jesus
Christ
.
O!
how
pure
,
how
shining
,
in
what
Angelical
,
in
what
Spiritual
,
in
what
Divine
a
form
,
and
fulness
of
unexpressible
rest
,
beauty
,
and
delight
is
the
Body
of
a
Saint
in
the
very
moment
of
Death
,
when
,
like
fine
Gold
purged
from
its
dross
,
or
a
Heavenly
Sun
,
that
hath
cast
up
its
cloud
,
it
now
comes
forth
out
of
the
Whorish
Spirit
of
the
Flesh
,
and
this
World
,
a
single
,
and
pure
Member
in
the
pure
,
and
divine
Body
of
our
Lord
Jesus
?
These
are
the
three
things
contained
in
this
Membership
of
the
Body
of
a
Believer
in
Christ
;
Union
,
Communion
,
and
proportion
.
From
this
I
shall
raise
a
threefold
short
exhortation
.
1.
Set
a
value
upon
the
new
Birth
,
upon
the
Regeneration
.
Content
not
your selves
with
being
once
born
.
By
your
first
Birth
you
have
Souls
,
and
Bodies
Members
of
this
world
.
By
the
Spirit
of
this
world
they
are
Baptized
into
the
Body
,
and
Society
of
Darkness
,
Corruption
,
Death
,
Wrath
,
the
whole
Company
of
wicked
Spirits
,
and
Devils
.
Give
your selves
no
rest
till
you
are
born
again
.
By
the
new
Birth
,
which
is
from
above
,
you
have
new
Souls
,
and
new
Bodies
,
which
are
Members
one
of
another
,
Fellow-members
of
Christ
.
Your
Souls
,
and
your
Bodies
both
are
by
that
one
,
Eternal
Spirit
Baptized
into
one
Spiritual
,
Immortal
,
and
glorious
Body
with
the
Spirits
of
all
just
men
made
evangelically
perfect
by
the
Blood
,
and
Spirit
of
Christ
;
with
all
the
Holy
Angels
,
with
Christ
,
and
the
Father
.
Press
into
the
Fellowship
of
this
mystery
.
Here
you
shall
see
it
indeed
to
be
true
,
that
Grace
is
Glory
begun
in
your
Souls
,
and
Bodies
both
;
that
when
you
believe
,
a
Spirit
of
Glory
rests
upon
your
whole
Person
by
your
Union
with
Christ
.
2.
Possess
this
Vessel
of
your
Bodies
in
holiness
.
For
so
you
shall
possess
it
in
honour
.
Possess
it
,
converse
with
it
in
a
Spiritual
Principle
.
So
you
shall
enjoy
it
,
and
your selves
in
it
,
as
a
Member
of
Christ
.
You
shall
see
,
feel
,
enjoy
within
your selves
in
this
Body
,
the
Spirit
,
the
Life
,
the
Immortality
,
the
Joy
,
the
Glory
of
the
whole
Body
of
Christ
,
the
society
of
all
things
Heavenly
,
Blessed
and
Eternal
,
to
wake
,
and
to
sleep
,
to
walk
,
and
lie
down
,
to
live
,
and
to
dye
with
you
.
This
is
the
true
Church-fellowship
,
a
Fellowship
in
our
Souls
,
and
in
our
Bodies
by
a
Spiritual
Principle
,
and
Life
with
the
Church
,
and
Assembly
of
the
first-born
,
with
all
things
in
their
first
born
State
,
in
one
Spiritual
,
and
Heavenly
Body
in
Christ
.
3.
How
amiable
,
and
lovely
doth
this
make
death
to
the
Saints
?
This
is
the
chief
end
I
aim
at
in
my
discourse
,
and
the
point
to
which
I
bring
it
.
With
what
a
beautiful
,
and
smiling
Face
doth
Death
now
look
forth
even
in
the
Body
of
a
Saint
,
in
which
he
hath
been
wont
generally
to
appear
so
grim
to
the
holiest
Persons
?
Thy
Body
,
O
Believer
,
so
far
as
thou
standest
in
a
Spiritual
Principle
,
is
a
Fellow-member
with
thy
Soul
in
the
Body
of
Christ
:
It
is
a
Jewel
,
the
work
of
a
faithful
,
and
curious
workman
the
most
holy
Spirit
;
as
Solomon
in
the
Canticles
speaketh
of
the
Spouse
of
Christ
.
But
here
the
mixture
of
the
fleshly
,
and
carnal
Principle
is
as
Dust
,
and
Dirt
,
which
covereth
,
and
sullyeth
this
costly
Jewel
.
With
what
a
sweet
,
pure
lustre
of
Immortality
,
and
of
Heavenly
Glory
doth
it
sparkle
,
and
shine
forth
,
ravishing
thine
own
,
and
all
spiritual
Eyes
,
and
Hearts
in
the
moment
of
Death
,
when
the
blessed
hand
of
Death
clean
wipes
off
the
dust
,
and
stain
of
the
carnal
Principle
,
and
brings
it
forth
entirely
into
its
Spiritual
Principle
,
that
now
it
stands
singly
,
as
a
Spiritual
Member
in
the
Spiritual
Body
of
Christ
?
The
Lord
Jesus
saith
;
if
thine
Eye
be
single
,
thine
whole
Body
shall
be
light
,
as
when
a
Candle
enlightens
a
Room
.
In
this
life
O
Saints
,
we
have
a
double
Eye
,
and
have
a
double
sight
.
The
mixture
of
the
Spiritual
,
and
Carnal
Principle
is
the
double
,
and
divided
Eye
.
O
welcome
Death
,
receive
it
with
open
embraces
.
Now
is
your
Eye
single
.
Now
is
the
carnal
Principle
cast
out
for
ever
.
Now
you
look
forth
with
the
open
,
and
single
Eye
of
the
single
Principle
of
the
Eternal
Spirit
.
Now
is
your
whole
Body
,
nay
,
now
is
the
whole
body
of
things
filled
to
you
with
a
Heavenly
light
of
Immortality
,
&
Glory
.
This
single
Eye
pours
forth
from
the
Unity
of
the
Spirit
,
as
from
the
Fountain
of
blessed
Light
thorow
your
whole
Souls
,
and
Bodies
,
thorow
all
things
round
about
them
a
Light
of
Glory
,
as
when
a
Candle
enlightneth
a
Room
.
A
way
of
cleansing
Pearls
,
when
they
have
any
spot
,
or
cloud
upon
them
is
to
thrust
them
down
the
throat
of
a
Pigeon
into
its
Crop
,
where
the
heat
of
the
Pigeon
takes
off
the
stain
,
and
makes
them
perfectly
white
.
This
is
the
mystery
of
a
Saints
Death
.
The
Heavenly
Dove
,
the
Holy
Spirit
in
the
same
moment
takes
a
Saint
entirely
in
Soul
,
and
Body
out
of
this
Life
,
out
of
the
Carnal
Principle
into
himself
,
into
his
Bosom
of
Love
,
by
the
Divine
heat
of
that
Love
takes
off
every
spot
,
or
cloud
of
the
flesh
by
consuming
it
both
in
the
Soul
,
and
in
the
Body
,
and
makes
them
both
purely
white
,
and
shining
.
Pearls
in
the
Heavenly
Body
of
that
one
great
,
and
only
Pearl
the
Lord
Jesus
.
2.
The
second
relation
,
into
which
the
Body
of
a
Believer
is
taken
at
the
new
birth
,
is
that
of
a
Temple
to
the
Holy
Ghost
.
There
are
4
things
proper
to
a
Temple
.
1.
The
Figure
.
2.
The
Glory
.
3.
The
Communion
.
4.
The
Defence
.
1.
Every
thing
in
the
Tabernacle
,
and
so
in
the
Temple
to
the
least
things
,
and
lowest
actions
were
divine
Types
of
Spiritual
Truths
,
and
Heavenly
Excellencies
in
the
Person
of
the
Lord
Jesus
.
So
it
is
said
,
that
all
things
were
made
,
and
ordered
according
to
the
pattern
in
the
Mount
,
which
pattern
in
the
Mount
was
Christ
in
Glory
.
O
Saints
!
This
Tabernacle
,
and
Temple
were
Types
first
of
Christ
,
then
of
you
,
whose
Souls
,
and
Bodies
both
are
the
true
,
and
living
Temples
of
God
.
The
Body
of
a
Saint
is
a
more
excellent
Temple
,
in
as
much
as
Solomons
Temple
was
a
shadow
only
of
this
.
It
is
a
Living
,
Divine
,
and
Immortal
Temple
.
It
is
therefore
in
the
whole
a
far
more
excellent
,
more
rich
,
more
glorious
,
and
delightful
Image
of
the
God-Head
in
its
entire
form
.
It
is
in
every
part
,
and
point
of
it
a
most
lively
,
a
most
beautiful
,
a
most
pleasant
figure
of
some
particular
Mystery
,
and
Glory
in
the
God
Head
.
All
the
parts
of
your
Bodies
themselves
,
the
lowest
,
and
least
,
even
to
a
hair
of
your
Heads
,
every
thing
that
befals
you
in
every
part
of
your
Body
in
the
meanest
,
and
slightest
circumstance
,
is
formed
exactly
by
the
Divine
Wisdom
,
and
Power
,
according
to
the
Divine
Will
,
to
answer
the
Pattern
in
the
Mount
,
to
be
the
holy
figure
of
an
eternal
Glory
in
Christ
.
We
read
Psal.
29.
9.
Every
thing
in
his
Temple
speaks
Glory
.
Every
thing
in
thy
Body
,
O
Believer
,
so
far
as
thou
art
a
Believer
,
speaks
Glory
.
For
this
is
his
Temple
.
O
live
alwaies
in
the
Spirit
,
that
thou
maist
alwaies
be
in
thy
Body
,
as
in
the
Temple
,
that
there
thou
maist
see
,
understand
,
and
enjoy
the
Glory
in
every
thing
!
2.
The
Temple
of
God
is
filled
with
the
Glory
of
God
.
There
is
a
Prophesy
in
Malachy
,
concerning
the
times
of
the
Gospel
,
that
he
shall
come
into
his
Temple
.
You
,
O
Saints
are
the
Temple
,
which
is
here
Prophesied
of
.
Jesus
Christ
,
as
God
in
the
Glory
of
the
Father
,
in
the
Third
Person
,
the
Holy
Ghost
,
comes
into
you
,
into
your
Bodies
also
,
and
fills
them
with
his
Glory
.
The
same
word
in
Hebrew
signifieth
a
Temple
,
and
a
Pallace
.
The
name
of
a
Temple
in
Greek
,
signifieth
an
Habitation
,
or
dwelling
place
.
It
is
a
note
of
a
learned
Divine
,
that
the
Temple
had
Tables
,
and
a
Throne
,
and
a
State
in
it
,
which
was
the
Golden
Mercy
Seat
called
in
the
Gospel
,
the
Throne
of
Grace
,
to
signifie
that
the
Temple
of
God
was
his
Pallace
,
as
he
is
the
great
King
.
The
Eternal
Spirit
is
present
in
the
Body
of
a
Believer
,
as
in
his
Pallace
.
He
keeps
his
Court
there
.
There
is
his
Throne
,
with
all
the
blessed
Angels
,
and
all
the
Heavenly
Company
,
waiting
round
about
it
.
It
is
called
his
resting-place
.
Arise
,
saith
David
to
God
,
thou
,
and
the
Ark
of
thy
strength
into
thy
resting-place
.
God
shineth
forth
in
his
Temple
,
filleth
it
with
his
Glory
within
,
resting
upon
it
,
and
overshadowing
it
with
his
Glory
without
.
In
the
50
Psal.
at
the
beginning
the
Psalmist
speaking
of
the
Temple
saith
;
God
shineth
from
Sion
,
the
perfection
of
Beauty
.
What
a
perfection
of
Beauty
then
,
what
a
Divine
Pallace
,
how
full
of
Glory
within
,
how
encompassed
with
a
clear
,
&
shining
Glory
round
about
is
that
Body
of
a
Saint
,
which
is
the
living
,
eternal
Temple
of
the
Holy
Ghost
?
In
what
Majesty
doth
this
Eternal
Spirit
appear
here
upon
its
Throne
of
Love
?
In
the
midst
of
what
Divine
Pleasures
,
and
Delights
doth
it
rest
for
ever
here
.
What
a
Court
does
it
keep
here
with
all
its
Train
of
Angels
,
and
heavenly
Attendants
,
waiting
round
about
its
Throne
,
as
in
another
Heaven
?
O
Believers
,
honor
your
Bodies
.
For
these
,
so
far
as
you
stand
in
a
Spiritual
Principle
,
are
as
another
Heaven
,
the
Heaven
of
Heavens
,
the
Pallace
of
the
great
King
,
which
he
fills
with
his
Glory
,
where
he
heeps
his
Court
,
&
sits
upon
his
Throne
.
3.
The
Saints
have
communion
with
God
in
his
Temple
.
In
the
Temple
was
the
Golden
Mercy-Seat
.
There
,
saith
God
,
will
I
commune
with
thee
.
This
was
overspread
with
Cherubims
of
Glory
,
as
St.
Paul
calls
them
.
These
Cherubims
covered
this
Golden
Mercy-Seat
with
their
Wings
,
and
so
made
the
State
,
or
Glory
about
the
Throne
.
This
is
therefore
called
the
secret
of
the
most
high
,
and
the
shadow
of
the
Almighty
,
where
a
Saint
is
said
to
dwell
,
and
to
lodge
.
Hear
,
O
ye
Saints
,
what
glorious
things
are
spoken
of
your
Bodies
;
be
Spiritual
,
and
behold
in
these
Temples
the
Golden
Mercy-Seat
,
which
is
the
glorified
Person
of
Christ
,
and
the
Cherubims
of
Glory
covering
it
with
their
Wings
,
and
God
here
upon
this
Golden
Mercy-Seat
,
the
glorified
Bosom
of
Christ
from
between
the
Wings
of
the
Cherubims
,
ready
alwaies
to
commune
with
you
,
yea
taking
you
up
upon
this
Golden
Mercy-Seat
,
within
the
Wings
of
the
Cherubims
,
to
commune
freely
with
him
at
all
seasons
in
this
secret
of
eternal
safety
,
rest
,
love
,
joy
,
and
glory
.
This
Temple
is
the
Body
of
a
Saint
while
he
liveth
below
;
but
now
it
is
in
too
great
a
degree
covered
with
a
cloud
of
Flesh
,
filled
with
the
smoak
of
the
Spirit
of
this
world
,
that
a
Saint
too
rarely
enters
into
this
Temple
of
the
holy
Ghost
in
his
own
Body
,
and
more
rarely
seeth
with
any
degree
of
clearness
the
Glory
,
or
heareth
the
voice
of
the
blessed
Spirit
there
.
What
joy
is
it
to
think
,
in
what
a
purely
sacred
,
and
Divine
Temple
,
in
what
a
clear
,
and
shining
Pallace
of
the
eternal
King
,
in
what
open
,
and
unstained
,
unvailed
visions
of
Divine
Glory
,
in
what
a
secret
,
in
what
a
presence
of
glorious
Angels
,
and
Eternal
Spirits
,
in
the
midst
of
what
sweet
overshadowings
,
dear
encompassings
,
naked
outshinings
of
the
Eternal
Spirit
,
in
what
most
blessed
,
most
ravishing
Communion
of
Eternal
Light
,
Life
,
and
Love
with
this
Spirit
,
in
what
sight
,
and
embraces
,
with
what
kisses
of
incomprehensible
Beauties
,
in
the
sound
of
what
words
,
what
salutations
,
what
wooings
,
what
expressions
of
the
highest
Loves
,
and
Joys
from
the
Eternal
Spirit
a
Saint
finds
himself
even
in
his
own
proper
Body
in
the
very
moment
of
his
Death
,
when
departing
out
of
this
Life
at
once
he
departs
for
ever
out
of
the
Fleshly
Image
,
and
the
Spirit
of
this
World
?
4.
The
Divine
Presence
,
and
Glory
was
the
defence
of
the
Temple
,
Esa.
4.
5.
There
is
a
Prophesy
concerning
the
times
of
the
Gospel
expressed
by
figures
taken
from
the
state
of
things
under
the
Law
:
And
the
Lord
will
create
upon
every
●welling
place
of
Mount
Sion
,
and
upon
her
Assemblies
a
Cloud
,
and
smoak
by
day
,
and
the
shining
of
a
flaming
fire
by
night
.
For
upon
all
the
Glory
shall
be
a
defence
,
or
a
covering
.
When
the
first
Temple
was
to
be
destroyed
,
the
Prophet
Ezekiel
saw
the
Glory
removing
off
from
it
;
afterwards
,
when
the
second
Temple
was
near
its
end
,
a
voice
was
heard
in
it
saying
;
Let
us
be
gone
from
hence
,
which
was
understood
to
be
the
voice
of
God
,
and
of
his
holy
Angels
with
all
those
invisible
companies
,
and
Ministers
,
which
made
up
the
Glory
of
the
Divine
Presence
,
as
Nobles
,
Officers
,
and
Guards
make
up
the
Court
of
a
King
.
O
Saints
!
why
do
you
fear
for
your
Bodies
hidden
Conspiracies
,
or
open
force
,
diseases
,
the
fury
of
the
Elements
,
the
malice
of
Men
,
or
Devils
?
These
Bodies
of
yours
are
the
Temples
of
the
Holy
Ghost
.
Here
are
the
Holy
Assemblies
of
all
the
Heavenly
Company
in
the
unity
of
the
Spirit
,
whose
Temples
your
Bodies
are
.
Of
these
it
is
Prophesied
,
to
these
it
is
promised
,
that
God
will
create
upon
them
a
cloud
,
and
a
smoak
by
day
,
the
shining
of
a
flaming
fire
by
night
.
Upon
these
the
Glory
is
a
defence
,
or
a
covering
.
God
himself
with
all
his
holy
Ones
,
his
Angels
,
his
Watchmen
,
his
ministring
Spirits
is
this
Cloud
,
this
Glory
,
which
is
the
defence
,
and
covering
upon
your
whole
Persons
your
Bodies
,
as
well
as
your
Souls
:
both
have
together
with
Christ
a
hidden
Life
,
a
secure
Life
,
in
this
secret
of
God
within
this
covering
of
this
Divine
Cloud
,
Flame
,
and
Glory
.
From
off
these
Temples
of
your
Bodies
this
Glory
never
removes
.
From
within
these
Temples
of
your
Bodies
this
heavenly
Company
never
departs
;
for
as
much
as
the
union
in
the
Spirit
of
Grace
under
the
Gospel
is
Eternal
.
Thus
the
Bodies
also
of
Believers
in
this
Life
are
the
Temples
of
the
Holy
Ghost
.
All
things
in
them
here
are
divine
Figures
of
a
divine
Glory
.
They
are
filled
and
covered
with
the
Glory
itself
.
They
are
the
seats
of
the
freest
Communion
with
this
Glory
,
being
the
Temples
of
the
God
of
Gods
,
and
so
the
Pallaces
of
the
King
of
Kings
.
All
this
is
true
of
them
here
,
as
they
stand
in
a
Spiritual
Principle
,
and
in
union
with
Christ
by
the
new
birth
.
But
this
Life
is
a
mixt
State
.
We
stand
partly
in
a
Spiritual
,
partly
in
a
Fleshly
Principle
.
These
Temples
of
our
Bodies
are
covered
with
a
corrupt
Flesh
,
that
we
can
hardly
discern
their
Spiritual
Beauties
.
They
are
too
frequently
in
too
great
a
part
filled
with
a
smoak
of
Hell
,
the
smoak
of
the
Spirit
of
this
world
,
that
a
Believer
can
rarely
enter
into
this
Temple
of
his
Body
to
behold
,
and
converse
with
the
Glory
there
.
This
is
the
precious
,
the
blessed
work
of
Death
in
a
Believer
.
It
breaketh
the
union
,
it
maketh
a
separation
not
between
Christ
,
and
a
Believer
,
not
between
the
Soul
,
and
Body
of
a
Believer
,
as
they
are
joyned
together
in
Christ
by
the
band
,
and
unity
of
the
Eternal
Spirit
,
and
make
one
Spiritual
Man
,
or
Person
in
Christ
;
but
between
the
precious
,
and
the
vile
,
between
the
Carnal
and
Spiritual
Principle
of
a
Saint
both
in
Soul
and
Body
.
Now
in
the
moment
of
Death
the
Soul
,
and
Body
of
a
Saint
come
forth
immediately
,
clear
,
and
shining
Temples
of
the
Spirit
;
the
smoak
,
and
clouds
of
the
Fleshly
Principles
,
and
of
this
worldly
Image
being
for
ever
driven
away
from
within
them
,
and
from
without
.
Thus
you
understand
St.
Pauls
sweet
,
and
blessed
sense
of
Death
,
when
he
speaketh
of
the
Body
,
and
saith
,
1
Corin.
5.
1.
2.
That
,
we
shall
not
be
found
naked
,
but
be
cloathed
upon
from
above
with
a
building
of
God
Eternal
in
the
Heavens
,
which
shall
swallow
up
mortality
in
life
.
Our
Spiritual
Body
,
which
we
have
in
this
life
by
our
new
Birth
,
as
we
stand
in
our
Spiritual
Principle
is
this
Divine
Building
sprung
from
a
Divine
Root
,
of
a
Divine
Nature
,
or
Substance
,
of
a
Divine
Form
,
and
Workmanship
.
This
is
ever
in
Heaven
,
being
inseparably
united
to
Christ
,
and
being
ever
in
the
Spirit
.
This
is
Eternal
,
when
we
die
,
this
casts
off
the
Cloud
of
corrupt
,
and
cursed
Flesh.
This
springs
forth
out
of
its
Spiritual
Principle
,
as
out
of
Heaven
,
and
the
Bosom
of
God
.
This
rests
upon
us
,
takes
us
in
,
cloaths
us
entirely
,
universally
with
itself
.
Thus
we
are
never
found
naked
not
for
any
one
the
least
moment
.
All
that
life
,
all
those
objects
,
entertainments
,
and
joys
,
which
we
possessed
before
in
the
Cloud
,
in
the
Captivity
of
a
mortal
Image
,
yea
the
very
Image
of
mortality
itself
,
besides
innumerable
new
and
unconceivable
Glories
,
are
all
the
very
same
things
present
with
us
in
this
Heavenly
Building
;
this
Heavenly
Body
;
but
after
a
new
,
and
more
excellent
manner
.
We
have
our
pleasant
things
a
hundred-fold
more
pleasant
.
We
have
our
unpleasant
things
with
an
unmixed
,
pure
,
and
perfect
pleasantness
,
as
they
stand
within
in
the
Divine
Mystery
,
and
Love
.
Thus
desirable
,
and
delightful
is
death
to
a
Saint
,
which
now
indeed
is
no
more
Death
,
but
the
flood
,
the
Fountain
of
pure
Light
,
Eternal
Life
,
the
Divine
Love
breaking
forth
in
his
Soul
,
and
Body
,
and
swallowing
up
every
thing
of
Mortality
into
itself
.
Give
me
leave
here
to
take
occasion
to
shir
you
up
to
the
love
,
and
pursuit
of
Spirituality
in
Religion
,
by
a
short
exhortation
.
1.
Understand
your
loss
.
How
many
precious
,
and
glorious
truths
of
the
Gospel
?
What
Heavenly
,
and
Divine
growths
in
Grace
?
How
many
sweet
,
unexpressible
consolations
,
and
joys
in
life
,
and
in
death
are
we
unacquainted
with
,
are
we
uncapable
of
for
want
of
the
Spirit
,
and
Spirituality
?
I
have
many
things
to
speak
unto
you
,
saith
our
Lord
Jesus
to
his
Disciples
before
his
Death
;
but
ye
cannot
bear
them
now
.
Why
?
Hitherto
they
knew
Christ
after
the
Flesh
only
.
The
Spirit
was
not
come
,
which
was
to
lead
them
into
all
truths
,
and
to
be
their
eminent
comforter
.
I
could
not
speak
unto
you
,
as
to
Spiritual
,
but
as
to
Carnal
,
saith
St.
Paul
to
the
Corinthtans
,
who
yet
were
puffed
up
with
a
conceit
of
their
knowledge
.
2.
Consider
the
danger
from
the
want
of
Spirituality
.
St.
Paul
saith
in
one
place
,
that
what
the
Law
speaketh
,
it
speaketh
to
those
that
are
under
the
Law
.
The
Law
in
Scripture
is
called
the
Letter
,
which
is
the
Figure
,
and
Image
only
:
The
Gospel
the
Spirit
,
which
is
the
Life
,
and
Truth
.
This
then
is
the
dreadful
curse
,
which
the
Law
pronounceth
upon
those
,
who
live
,
and
worship
God
in
the
oldness
of
the
Letter
;
not
in
the
newness
of
the
Spirit
:
that
their
Eyes
,
their
Ears
,
their
Hearts
shall
be
closed
,
made
fat
,
and
hardned
,
that
seeing
they
shall
not
see
,
hearing
they
shall
not
understand
,
that
they
shall
be
taught
line
upon
line
,
precept
upon
precept
,
here
a
little
,
and
there
a
little
,
that
they
may
fall
backward
,
and
perish
,
and
never
rise
more
;
because
,
when
Christ
was
presented
to
them
in
the
Spirit
of
Life
,
and
Glory
to
be
their
rest
,
and
refreshing
for
ever
,
they
would
not
obey
the
heavenly
Call
.
O
dreadful
danger
!
O
deadly
curse
!
Hear
this
O
Professors
;
O
Believers
,
who
are
Carnal
,
and
not
Spiritual
!
Tremble
and
fear
to
be
eternally
imprisoned
in
the
dark
Image
,
and
killing
Letter
,
being
for
ever
excluded
from
the
marvellous
light
of
God
,
from
the
Eternal
Life
,
and
from
the
most
glorious
truth
itself
of
all
Heavenly
,
and
Divine
Things
,
to
wander
perpetually
in
a
barren
Wilderness
of
Graves
,
and
of
fiery
Serpents
,
never
to
enter
into
the
rest
of
God
,
nor
the
refreshing
of
the
Eternal
Spirit
.
O
Silly
Men
,
and
silly
Women
,
that
are
ever
learning
,
ever
hearing
Sermons
,
ever
praying
,
ever
reading
the
Scriptures
,
ever
sounding
forth
the
name
of
Christ
,
and
God
;
yet
at
the
end
of
one
,
ten
,
or
twenty
years
,
still
laden
with
the
same
diversity
of
Lusts
,
and
Passions
,
still
moving
forward
,
and
backward
upon
the
same
Carnal
,
and
literal
sense
of
things
,
never
coming
to
the
knowledge
of
the
Truth
,
as
the
Truth
is
in
Jesus
,
as
the
Spirit
is
Truth
!
3.
See
the
advantages
of
Spirituality
,
as
they
are
laid
together
,
2
Corin.
3.
At
the
latter
end
.
1.
Liberty
,
Where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
;
a
pure
freedom
from
the
servitude
of
hellish
Lusts
,
and
passions
;
a
pleasant
freedom
from
fears
,
cares
,
consinements
;
from
the
Law
,
Death
,
and
Wrath
;
a
Divine
Freedom
from
the
vale
of
the
Flesh
,
the
Law
,
the
Letter
of
things
,
from
every
Earthly
,
Created
,
Darkning
,
Dividing
Principle
,
Life
,
and
Image
;
the
liberty
of
a
free
access
into
the
purity
,
power
,
rest
,
joys
,
glories
,
immortality
,
infiniteness
of
the
Spirit
,
and
of
the
Divine
Nature
.
2.
A
clear
discovery
,
evidence
,
and
seal
of
the
new
Birth
in
you
.
We
with
open
Face
behold
the
Glory
of
the
Lord
.
The
open
face
there
(
as
appears
clearly
by
the
context
of
the
words
)
is
the
Spiritual
,
and
Heavenly
Man
within
us
unvailed
,
appearing
evidently
with
the
Seal
of
his
own
Spiritual
Beauties
,
and
Glories
upon
it
,
in
the
openness
,
and
freedom
of
a
Spiritual
,
and
Divine
Light
.
Where
are
doubts
,
where
are
fears
now
concerning
our
condition
?
they
are
fled
away
,
and
vanish
,
as
the
shadows
of
the
night
before
the
Sun
rising
,
and
shining
forth
with
open
face
.
3.
A
clear
vision
of
the
Lord
Jesus
in
Glory
within
thy self
.
We
all
with
open
face
,
as
in
a
glass
,
beholding
the
Glory
of
the
Lord
,
saith
St.
Paul
.
It
is
in
Greek
beholding
,
as
in
a
Looking-glass
,
where
the
Face
,
that
is
seen
,
is
the
Face
of
him
who
fees
,
reflected
upon
itself
.
O
blessed
State
of
a
Spiritual
Saint
!
The
Spiritual
Man
in
him
is
a
Divine
,
and
living
Looking-glass
,
in
which
,
while
he
beholds
the
face
of
the
Lord
Jesus
in
Glory
,
he
sees
his
own
Face
,
and
the
glorious
form
of
his
own
Heavenly
Person
reflected
upon
itself
.
The
Person
which
sees
,
the
Heavenly
Person
which
is
seen
,
and
the
Glass
,
are
all
one
Spirit
.
All
these
dwell
together
,
see
,
possess
,
and
enjoy
one
another
in
the
same
Life
,
and
Image
.
4.
Spirituality
brings
a
lively
,
and
lovely
growth
in
all
Grace
.
We
are
changed
,
saith
St.
Paul
,
into
the
likeness
of
the
same
Image
from
Glory
to
Glory
.
These
words
import
three
excellencies
in
the
growth
of
a
Spiritual
Person
.
1.
It
is
continual
,
which
is
implied
in
that
expression
from
Glory
to
Glory
.
One
degree
of
growth
immediately
follows
another
.
The
Kingdom
of
Heaven
,
which
is
the
State
of
Spirituality
,
and
in
the
Holy
Ghost
,
is
compared
to
Corn
,
which
grows
by
day
,
and
by
night
,
in
Winter
,
and
in
Summer
.
It
is
growing
every
moment
,
till
it
be
ripe
for
the
Harvest
.
2.
Spirituality
groweth
by
great
increases
.
Here
the
name
of
Glory
is
put
upon
the
growths
of
Grace
in
a
Spiritual
State
from
Glory
to
Glory
.
In
another
place
St.
Paul
expresseth
it
by
the
increases
of
God
,
that
is
,
swift
,
great
,
glorious
,
divine
increases
,
as
by
the
immediate
springings
of
the
Godhead
,
and
bearing
the
likeness
of
God
in
Glory
.
3.
Spirituality
makes
the
Glorified
Person
of
Christ
the
Pattern
,
the
Measure
,
the
Mark
,
and
End
of
its
growth
.
So
saith
St.
Paul
,
Beholding
the
Glory
of
the
Lord
,
we
are
changed
into
the
likeness
of
the
same
Image
.
A
Spiritual
Person
hath
the
Lord
Jesus
cloathed
with
a
Spiritual
Glory
ever
in
his
eye
;
is
continually
taking
him
into
his
Heart
,
continually
bringing
him
forth
into
his
whole
Person
and
Life
,
with
an
increasing
clearness
and
fulness
.
As
the
Object
is
to
the
Faculty
,
and
to
the
Soul
;
so
is
Jesus
Christ
to
a
Spiritual
Person
,
his
Pattern
,
his
Object
,
his
Food
,
his
Feast
,
which
spreads
itself
quite
thorow
his
Person
and
Life
,
which
all
throughout
turns
into
Life
,
Strength
,
Beauty
,
Cheerfulness
,
and
Joy
to
him
.
5.
A
spiritual
person
in
a
sweet
and
sealing
manner
sees
the
Spirit
himself
presenting
the
Lord
Jesus
to
him
within
himself
in
a
spiritual
Glory
;
feels
the
Spirit
himself
springing
up
immediately
within
him
in
all
sights
of
Christ
,
in
all
his
changes
,
and
growths
into
Christ
.
He
sees
,
and
feels
this
Spirit
to
be
Jesus
Christ
himself
.
He
sees
and
feels
this
Spirit
,
and
this
Jesus
to
be
in
himself
,
and
one
Spirit
with
himself
.
So
the
verse
forementioned
runs
;
We
all
with
open
face
,
beholding
,
as
in
a
Looking-glass
,
the
Glory
of
the
Lord
,
are
changed
into
the
likeness
of
the
same
Image
,
from
Glory
to
Glory
,
as
by
the
Spirit
of
the
Lord
;
or
,
according
to
the
Greek
,
by
the
Lord
that
Spirit
.
These
are
the
sweet
and
blessed
Advantages
of
a
Spiritual
State
.
I
will
add
some
few
and
short
Directions
to
this
State
.
1.
Look
to
the
New
Birth
in
You.
See
that
you
be
born
again
,
that
you
be
born
from
above
,
that
you
be
born
of
the
Spirit
;
that
this
which
is
born
in
you
,
be
Spirit
,
Jesus
Christ
saith
,
That
which
is
born
of
the
Spirit
,
is
Spirit
.
This
only
is
the
New
Birth
.
Newness
is
only
in
the
Eternal
Spring
,
the
Spirit
.
2.
Take
care
of
your
Union
with
Christ
,
that
it
be
a
Spiritual
Union
;
that
you
be
united
to
Christ
,
as
he
is
risen
from
the
Dead
,
and
in
Glory
,
as
he
is
a
Spirit
,
the
King
and
Bridegroom
of
Spirits
;
that
you
be
united
to
Christ
in
the
Spiritual
Man
;
that
your
Union
be
a
Spiritual
Marriage
;
that
you
be
one
Spirit
in
the
Unity
of
the
Eternal
Spirit
,
which
is
Love
.
3.
Pray
for
the
Spirit
,
for
a
Spiritual
Understanding
,
for
the
Knowledge
of
things
in
the
Spirit
,
as
they
are
Spirit
and
Life
,
and
so
alone
Truth
.
Suck
in
the
Spirit
by
day
,
and
by
night
,
from
the
lips
of
Christ
,
from
the
kisses
of
his
mouth
.
4.
Die
to
every
thing
of
the
Flesh
,
that
you
may
live
in
the
Spirit
.
Bear
about
in
your
Bodies
the
dying
of
the
Lord
Jesus
,
that
the
Life
also
of
the
Lord
Jesus
,
according
to
the
Spirit
,
may
be
manifested
in
your
mortal
Bodies
.
At
the
young
Phoenix
is
said
to
spring
new
and
fresh
out
of
the
Ashes
of
the
Old
One
;
so
doth
the
Spirit
in
the
newness
of
an
Heavenly
and
Immortal
Glory
spring
out
of
the
Grace
of
Christ
.
5.
Live
purely
,
live
in
Love
.
These
two
,
Purity
and
Love
,
are
the
principal
fruits
of
the
Spirit
,
by
which
the
Spirit
himself
is
drawn
down
,
and
held
in
our
Hearts
,
being
fed
,
and
delighted
with
them
.
Every
kind
and
degree
of
impurity
and
enmity
quencheth
the
Spirit
and
maketh
him
to
withdraw
himself
into
Heaven
again
.
The
Scripture
saith
,
The
Flesh
lusteth
against
the
Spirit
,
to
bring
forth
its
own
Beauties
,
Delights
and
Fruits
all
over
the
Spirit
of
Man
in
the
place
of
the
Eternal
Spirit
.
The
Scripture
saith
also
,
That
the
Flesh
envyeth
against
the
Spirit
:
The
Flesh
hath
an
envy
,
and
an
envious
malice
to
see
the
Spirit
with
its
Eternal
Glories
,
Joys
and
Fruits
to
flourish
in
the
Soul
.
6.
Lastly
;
Take
heed
of
thinking
that
you
know
enough
.
He
that
thinks
he
knows
any
thing
,
knows
nothing
as
he
ought
to
know
it
,
saith
St.
Paul
.
He
that
thinks
he
knows
any
thing
,
knows
things
only
after
the
Letter
,
which
is
a
knowledge
of
shadows
only
,
and
a
shadow
of
knowledge
.
This
is
that
knowledge
,
which
puffeth
up
,
which
swels
a
man
with
a
windy
conceit
of
knowledge
.
But
that
knowledge
which
is
from
the
Spirit
,
as
its
Fountain
,
and
in
the
Spirit
,
as
its
air
,
and
element
,
and
of
the
Spirit
,
as
its
only
object
,
this
makes
a
man
at
the
highest
degree
of
his
knowledge
on
Earth
to
be
sensible
,
that
all
his
knowledge
is
,
but
as
the
light
of
the
night
,
a
light
shining
in
a
dark
place
,
not
the
day-star
,
and
the
Sun
itself
risen
upon
him
.
This
man
thinks
himself
at
best
,
as
a
door-keeper
only
,
or
(
as
the
Hebrew
word
signifieth
)
one
standing
at
the
threshold
of
the
House
of
God
,
who
looketh
in
at
a
distance
,
and
hath
only
a
weak
glimmering
prospect
of
the
Glories
there
,
but
is
not
yet
entered
into
the
Light
of
those
Glories
to
behold
them
,
as
they
are
,
to
know
them
,
as
he
ought
to
know
them
,
and
is
to
know
them
.
He
therefore
,
as
a
new
born
Babe
from
the
Womb
of
the
Spirit
,
keeps
his
Eye
ever
fixed
with
wonder
,
and
pleasure
upon
the
light
of
the
Spirit
,
and
ever
thirsts
to
drink
in
more
,
and
more
the
sweet
milk
of
this
Light
.
The
Subject
of
our
discourse
hath
been
the
passage
of
a
Saint
by
Death
,
not
only
in
his
Soul
,
but
in
his
Body
also
,
into
a
State
of
purity
,
pleasure
,
perfection
,
and
immortality
.
One
of
the
objections
against
this
was
taken
from
common
sense
,
to
which
Death
presents
the
Bodies
of
the
holiest
Persons
liveless
,
ghastly
,
dissolving
to
dust
.
We
have
answered
this
objection
by
a
distinction
between
a
twofold
sense
,
Carnal
,
and
Spiritual
.
But
this
objection
was
enforced
from
the
Body
of
Christ
,
which
was
a
rueful
,
and
bloody
spectacle
in
Death
,
which
lay
three
days
in
the
silence
,
darkness
,
and
restraint
of
the
Grave
.
It
is
necessary
therefore
to
say
something
,
particularly
to
the
State
of
Christs
Body
in
Death
,
by
the
application
of
this
distinction
to
that
also
.
I
shall
ground
this
discourse
upon
that
Scripture
,
Luke
12.
50.
They
are
the
words
of
Christ
:
I
have
a
Baptism
to
be
Baptized
with
,
and
how
am
I
streightned
till
it
be
over
.
This
Baptism
is
generally
,
and
as
I
humbly
conceive
,
rightly
,
interpreted
to
be
the
sufferings
of
Christ
at
his
Death
.
The
Baptism
of
Christ
,
and
the
accomplishment
of
that
Baptism
were
both
at
the
time
of
his
Death
.
The
sense
of
this
Baptism
before
it
came
,
was
an
unexpressible
streightning
,
or
affliction
,
and
oppression
to
the
Soul
of
Christ
.
He
cries
out
,
how
am
I
streightned
?
The
words
thus
opened
,
afford
this
observation
:
The
Lord
Jesus
had
his
greatest
trouble
,
and
his
greatest
Triumph
at
the
time
of
his
Death
.
Then
was
this
bloody
Baptism
;
and
then
was
the
blessed
accomplishment
of
this
Baptism
.
I
shall
open
this
in
seven
Propositions
,
whereof
5
set
forth
the
trouble
,
the
other
two
the
Triumph
of
Christ
at
his
Death
.
1.
Propos.
It
was
the
most
glorious
,
and
eternal
Person
of
God
himself
in
two
Natures
,
Divine
,
and
Humane
,
which
was
our
Jesus
.
2.
Propos.
God
in
his
own
Person
,
as
the
Divine
Nature
lived
in
our
Nature
here
on
Earth
,
stood
at
once
in
a
twofold
Principle
,
one
Natural
,
and
Temporary
;
the
other
Supernatural
,
and
Eternal
.
3.
Propos.
As
this
Eternal
Person
our
Jesus
with
his
God-Head
in
the
Humane
Nature
,
stood
in
a
Natural
,
and
Temporary
Principle
,
he
stood
under
the
curse
,
receiving
,
and
feeling
all
the
stings
,
and
bitterness
of
the
curse
to
the
utmost
extremity
.
4.
Propos.
This
our
Jesus
,
as
he
at
the
same
time
with
his
Divine
Nature
in
his
Humanity
,
stood
in
a
Supernatural
,
and
Eternal
Principle
,
he
in
his
Humanity
comprehended
his
Humanity
itself
,
in
its
natural
Principle
,
together
with
the
natural
Principle
itself
,
the
Curse
,
all
the
stings
,
and
bitterness
of
the
Curse
,
in
a
light
of
Divine
Glory
,
in
a
life
of
Divine
Love
,
as
so
many
varieties
of
pure
Love
,
Joy
,
and
Glory
with
Immortality
.
5.
Propos.
The
Curse
with
the
stings
,
and
sense
of
it
upon
the
Natural
,
and
Temporary
Principle
,
as
also
the
conflict
between
the
Natural
,
and
Temporary
,
the
Supernatural
,
and
Eternal
Principle
in
the
Lord
Jesus
through
his
whole
Person
,
as
it
lived
in
a
Humane
Soul
,
and
Body
,
were
highest
at
his
Death
.
These
are
the
five
Propositions
,
which
set
forth
the
trouble
of
Christ
at
his
Death
.
In
the
other
two
followeth
his
Triumph
.
6.
Propos.
This
Eternal
Person
our
Jesus
with
his
God-Head
in
his
whole
Humanity
both
Soul
,
and
Body
,
in
the
moment
of
Death
by
dying
,
went
entirely
forth
from
the
Natural
,
or
Temporary
Principle
,
and
so
from
under
the
Curse
.
7.
Propos.
This
same
Jesus
in
his
whole
Person
with
his
whole
Soul
,
and
Body
,
in
the
moment
of
Death
by
dying
went
forth
entirely
into
the
simplicity
,
and
singleness
of
his
Supernatural
,
the
Eternal
Principle
,
and
so
into
a
State
of
pure
Eternity
,
unmixt
Joy
,
and
Glory
.
I
shall
briefly
open
these
Propositions
in
their
order
.
1.
Propos.
It
was
the
most
glorious
,
and
eternal
Person
of
God
himself
in
two
Natures
,
Divine
,
and
Humane
,
which
was
our
Jesus
,
John
1.
14.
The
Word
was
made
Flesh.
The
second
Person
in
the
Trinity
,
from
which
the
other
two
Persons
,
the
Father
and
the
Spirit
are
inseparable
;
the
eternal
,
and
essential
Son
of
God
,
which
hath
the
fulness
of
the
God-Head
in
himself
,
in
its
most
express
Image
,
and
greatest
Glory
,
he
in
his
own
Person
,
in
this
Eternal
Person
,
and
Sonship
,
was
made
Flesh.
This
Eternal
Person
,
this
Essential
Son
of
God
was
that
Flesh.
This
Flesh
was
that
Person
,
that
Son
,
which
had
the
Father
,
and
the
Spirit
inseparably
with
himself
,
and
was
essentially
one
with
them
.
O
Christians
,
study
this
union
of
the
two
Natures
Divine
,
and
Humane
in
one
only
Divine
,
Unchangeable
,
and
Eternal
Person
,
which
is
the
most
glorious
,
and
Ever-blessed
God
.
This
is
the
deep
and
rich
ground
of
the
Christian
Religion
,
out
of
which
,
as
the
true
ground
of
the
Heavenly
Paradise
,
the
God-Head
itself
makes
to
spring
all
the
precious
mysteries
of
the
Gospel
,
all
Evangelical
Truths
,
Graces
,
and
Joys
in
their
most
Spiritual
Beauty
,
Sweetness
,
and
Life
.
Understand
this
:
Pray
for
the
understanding
of
this
,
for
a
sight
,
sense
,
and
feeling
of
it
within
your
own
Spirits
,
that
it
is
God
,
God
himself
in
his
own
only
Divine
,
unchangeable
,
undivided
Person
,
in
your
own
Form
,
in
your
own
Nature
,
in
your
own
Persons
,
and
Spirits
,
which
is
your
Jesus
,
your
Saviour
,
Redeemer
,
Husband
,
and
King
,
your
Ransom
,
Atonement
,
and
Righteousness
,
your
Beauty
,
your
Life
,
your
Joy
,
your
Root
,
Branch
,
Flower
,
and
Fruit.
This
union
between
the
Divine
,
and
Humane
Nature
in
one
Person
in
our
Lord
Jesus
,
is
the
Original
,
and
Reason
of
the
union
between
you
,
and
this
Jesus
,
which
is
God
in
Person
,
to
which
Person
,
thorow
this
union
,
you
also
are
immediately
,
eternally
united
in
one
Spirit
,
in
one
mystical
Person
,
which
is
Christ
,
as
St.
Paul
speaketh
,
as
there
is
one
Body
,
and
many
Members
,
so
is
Christ
.
A
Spiritual
knowledge
of
this
union
of
two
Natures
in
one
Person
,
and
that
God
himself
is
this
Person
,
will
sweeten
all
sufferings
of
life
to
you
,
and
perfume
the
Grave
.
Open
the
Eyes
of
your
Spirits
,
and
behold
with
joy
,
and
wonder
the
going
of
your
God
,
and
King
in
the
Sanctuary
of
this
Earthly
Body
.
It
was
the
ever-glorious
,
and
immutable
Person
of
God
in
the
most
high
,
and
holy
Trinity
,
which
made
itself
Flesh
in
the
Womb
of
the
Virgin
,
which
was
that
Flesh
,
which
in
that
Flesh
eat
,
drank
,
slept
,
talked
,
and
walked
upon
the
Face
of
this
Earth
,
which
passed
under
all
the
clouds
,
thorow
all
the
storms
of
life
here
,
which
hung
upon
the
Cross
,
dyed
,
and
lay
down
in
the
Grave
.
O
with
what
a
Divine
,
and
delightful
Glory
hath
this
Divine
presence
,
and
Person
filled
,
and
cloathed
this
Flesh
,
this
Earth
,
all
the
natural
actions
,
and
passions
of
this
Flesh
,
on
this
Earth
,
Clouds
,
Storms
,
the
Cross
,
Death
,
and
the
Grave
to
the
Spiritual
Eyes
of
Believers
?
What
living
Plants
of
Paradise
;
how
beautiful
,
how
laden
with
most
pleasant
,
and
Immortal
Fruits
are
all
these
springing
up
out
of
this
Root
,
this
Divine
,
and
Eternal
Person
?
What
Jewels
are
they
of
incomprehensible
virtue
;
sweetness
,
and
lustre
hanging
upon
this
Person
?
See
your selves
O
all
ye
Saints
,
even
the
lowest
,
and
the
least
,
conformed
to
this
Image
.
It
is
the
immortal
Seed
,
and
Son
of
God
in
you
,
it
is
your
Jesus
,
the
most
glorious
Person
of
God
himself
in
this
Seed
in
you
,
which
is
made
partaker
of
Flesh
,
and
Blood
,
which
walks
on
Earth
,
and
acts
all
the
parts
of
the
natural
Life
here
,
which
passeth
thorow
all
the
Clouds
,
and
Storms
of
life
,
which
suffers
,
dies
,
and
lies
in
the
Grave
.
The
Spoase
saith
of
Christ
,
he
is
a
bundle
of
Myrrh
;
he
shall
lye
all
night
between
my
Breasts
.
Thus
the
Humane
Nature
of
Christ
saith
to
the
Divine
Nature
.
Thus
the
Earthly
Nature
saith
to
the
Heavenly
Nature
,
to
the
Divine
Seed
,
to
the
Lord
Jesus
,
to
the
Divine
Nature
in
the
Lord
Jesus
:
thou
art
my
bundle
of
Myrrh
,
thou
liest
all
the
night
of
this
life
,
and
death
between
my
naked
Breasts
.
What
corruption
can
I
see
in
the
Grave
itself
?
What
Divine
Sweetness
breaths
forth
itself
in
all
States
?
What
Divine
Treasures
of
Life
,
and
Immortality
fill
,
and
overflow
all
;
while
we
thus
lye
most
intimately
united
,
entirely
wrapt
up
in
each
other
,
in
the
most
sweet
,
and
glorious
Unity
of
one
Divine
,
and
Eternal
Spirit
,
one
Mystical
,
Divine
,
and
Eternal
Person
?
2.
Propos.
God
in
his
own
Person
,
as
the
Divine
Nature
lived
in
our
Nature
here
on
Earth
,
stood
at
once
in
a
twofold
Principle
;
the
one
Natural
,
and
Temporary
;
the
other
Spiritual
,
and
Eternal
.
The
Lord
Jesus
was
truly
,
and
really
a
man
in
every
point
like
unto
us
,
sin
only
excepted
,
as
the
Scripture
speaketh
in
the
Epistle
to
the
Hebrews
.
Thus
he
did
bear
in
himself
the
Earthly
,
and
Natural
Image
,
he
stood
in
an
earthly
,
and
natural
Principle
.
He
came
forth
from
the
Father
into
the
World
.
So
was
he
made
a
Servant
,
and
made
under
the
Law
.
But
the
Lord
Jesus
was
in
Person
the
Eternal
Son
of
God
.
In
this
Person
alone
did
the
Humane
Nature
of
Christ
,
with
its
Natural
Principle
,
and
Fleshly
Form
in
this
world
subsist
.
The
second
Person
in
the
Trinity
was
the
Glorious
,
and
Invisible
Root
,
which
,
through
the
Divine
Nature
sent
forth
,
sustained
,
lived
,
and
appeared
in
the
spotless
Flesh
of
the
Lord
Jesus
.
Thus
the
Manhood
of
Christ
in
its
Earthly
State
stood
in
a
natural
Principle
,
according
to
its
proper
essence
,
and
created
Form
;
but
in
a
Supernatural
,
and
Eternal
Principle
according
to
its
Personal
subsistence
in
the
Eternal
Word
.
How
patient
should
we
be
of
Life
;
nay
with
what
delight
,
and
wonder
should
we
pass
the
time
of
our
Pilgrimage
hero
,
if
with
a
Spiritual
Eye
we
beheld
the
Lord
Jesus
in
Flesh
,
and
saw
our
life
in
flesh
a
conformity
to
his
?
What
a
Divine
Spectacle
,
what
a
mystery
of
Divinity
,
how
full
of
Sweetness
,
Beauty
,
and
Glory
doth
the
Life
of
Christ
in
Flesh
appear
,
when
it
is
rightly
seen
?
The
Natural
Spirit
of
this
world
with
its
natural
Image
in
its
full
compass
stood
in
the
midst
of
the
Lights
,
Immortalities
,
Glories
of
that
Divine
Person
which
is
the
Brightness
of
Glory
,
the
Sea
of
all
Sweetnesses
,
and
Loves
,
Eternity
itself
,
God
himself
.
This
was
the
Eternal
Principle
,
which
brought
it
forth
from
itself
,
which
bears
it
up
in
its
own
Bosom
,
which
acts
it
,
fills
it
,
comprehends
it
,
as
itself
,
one
Person
with
itself
,
itself
Personally
in
a
Divine
,
and
Mysterious
Figure
,
in
the
midst
of
all
its
Divine
,
and
Substantial
Glories
.
3.
Propos.
As
this
Eternal
Person
our
Jesus
with
his
God-Head
in
the
Humane
Nature
,
stood
in
a
Natural
,
and
Temporary
Principle
,
he
stood
under
the
Curse
,
receiving
,
and
feeling
all
the
stings
,
and
bitterness
of
the
Curse
to
the
utmost
extremity
.
The
Scripture
saith
he
was
made
a
Curse
for
us
.
Although
together
with
the
Natural
Principle
,
he
took
not
the
Corruption
,
yet
he
took
the
Curse
.
You
that
read
,
or
hear
this
,
prepare
your selves
to
receive
a
Relation
of
Divine
Love
,
which
will
at
once
break
your
hearts
,
and
make
them
whole
again
:
That
God
,
who
is
Blessedness
itself
,
the
purest
Light
of
Life
,
Joy
,
and
Glory
in
Person
,
cloaths
himself
with
Flesh
,
even
with
the
Fleshly
Spirit
,
and
Principle
,
that
he
may
make
himself
a
Curse
for
your
sakes
,
in
your
stead
.
Thus
he
receives
immediately
into
his
own
Person
,
into
his
own
Breast
,
and
Heart
,
all
the
stings
of
the
Curse
,
of
Separation
,
of
Loss
,
of
Shame
,
of
Pain
,
of
Guilt
,
of
Grief
,
of
Horrour
,
Amazement
,
Death
.
All
these
stings
he
receives
into
himself
,
as
they
are
dipt
all
over
in
the
most
unmixt
,
and
fiercest
Poison
of
the
Divine
Wrath.
All
these
stings
he
felt
at
once
,
envenomed
with
Wrath
in
the
tenderest
,
and
most
sensible
manner
,
with
the
quickest
,
and
sharpest
sense
.
Never
was
,
never
can
there
be
such
a
sting
,
such
a
sense
of
any
sting
in
the
Spirit
of
Man
,
or
Devil
,
or
any
Creature
.
Do
we
hear
all
this
,
and
that
all
this
was
from
love
to
us
,
and
are
we
not
by
a
sympathy
of
love
wounded
with
a
sense
of
those
stings
,
which
thus
stuck
in
our
Saviours
Heart
?
Do
we
not
feel
our
hearts
wounded
with
a
sense
of
those
Sins
of
ours
,
which
fixed
those
stings
there
?
But
doth
not
this
sense
also
fall
like
drops
of
precious
Balsom
upon
our
Hearts
to
heal
those
wounds
immediately
,
or
to
turn
them
into
Fountains
of
Love
,
and
Joy
,
when
we
hear
,
that
it
was
Love
,
and
infinite
Love
in
the
Heart
of
God
himself
,
which
took
these
stings
out
of
our
low
,
and
wretched
Persons
,
to
fix
them
in
that
most
High
,
and
Glorious
Person
,
which
is
Eternal
Love
,
and
Life
itself
?
He
was
made
Sin
for
us
,
that
is
,
a
Sacrifice
for
Sin
in
a
flame
of
Wrath
in
our
stead
,
that
we
might
be
made
the
Righteousness
of
God
in
him
,
to
ascend
in
the
Bosom
of
his
glorified
Person
in
a
pure
flame
of
Love
,
Delight
,
and
Glory
above
all
Heavens
.
4.
Propos.
This
our
Jesus
,
as
he
at
the
same
time
with
his
Divine
Nature
in
his
Humanity
,
stood
in
a
supernatural
,
and
eternal
Principle
,
he
in
his
Humanity
comprehended
his
Humanity
itself
in
its
natural
Principle
,
together
with
the
natural
Principle
itself
,
the
Curse
,
all
the
stings
,
and
bitterness
of
the
Curse
in
a
Light
of
Divine
Glory
,
in
a
Life
of
Divine
Love
,
as
so
many
varieties
of
pure
Love
,
Joy
,
and
Glory
with
immortality
.
Our
Jesus
,
at
the
same
time
in
his
natural
Principle
,
and
in
his
Flesh
was
encompassed
with
a
blackness
of
darkness
,
and
was
filled
with
the
bitterness
of
the
Curse
;
at
the
same
time
in
his
supernatural
Principle
,
the
Eternal
Spirit
,
even
in
the
natural
Principle
in
the
Flesh
,
in
the
midst
of
the
darknesses
,
&
bitternesses
he
saw
them
all
,
he
conversed
with
them
,
he
tasted
them
,
feasted
upon
them
,
enjoyed
them
,
and
himself
in
them
,
as
the
Light
,
and
Sweetness
of
Heavenly
Love
,
as
Roses
,
and
Lillies
,
the
Hony
,
and
the
hony-comb
in
the
Paradise
of
God
,
as
the
delicacies
of
Eternity
,
and
a
banquet
of
Wine
in
the
Kingdom
of
God
.
For
he
received
,
he
saw
,
he
rellished
them
in
the
will
of
his
Father
,
and
the
will
of
his
Father
in
them
.
Thus
he
speaketh
of
them
,
when
he
cometh
first
into
the
World
,
I
come
to
do
thy
Will
,
O
God
.
All
things
,
which
he
met
with
in
the
World
,
and
in
Flesh
were
to
him
the
pure
,
and
entire
Will
of
God
alone
presenting
itself
in
so
many
various
Forms
,
where
the
Substance
,
and
the
Forms
both
were
the
same
Will
,
like
a
Feast
in
several
Dishes
,
where
the
Meat
,
and
the
Dishes
too
are
alike
delicate
food
.
So
Christ
himself
expressed
it
,
John
4.
It
is
my
Meat
,
and
Drink
(
a
Divine
Meat
,
and
a
Divine
Drink
)
to
do
the
Will
of
my
Father
.
All
the
sufferings
,
and
passions
of
Christ
,
were
an
active
accomplishment
;
an
active
entertainment
of
the
Will
of
the
Father
,
of
that
Will
,
of
that
supream
Will
,
which
is
the
pure
Fountain
,
Measure
,
Essence
,
perfection
of
all
Good
,
Loveliness
,
Love
,
Sweetness
,
and
Joy
.
The
sufferings
of
our
Lord
Jesus
appeared
to
him
in
a
Spiritual
Light
,
as
Heavenly
Beauties
cloathing
his
Person
,
making
it
so
much
the
more
lovely
in
the
Eye
of
his
Father
the
truest
Judge
of
loveliness
,
and
Beauty
.
My
Father
loves
me
,
saith
Jesus
Christ
,
because
I
lay
down
my
Life
for
my
Sheep
.
How
sweet
,
and
dear
a
sense
hath
the
Lord
Jesus
of
the
Curse
,
and
of
Death
,
when
he
had
this
sense
of
them
,
that
they
made
him
lovely
to
his
Father
,
attracted
his
Fathers
Heart
to
him
,
and
made
him
more
in
love
with
him
.
The
blackest
Cloud
,
that
resteth
upon
Christ
,
discovered
itself
to
his
Spiritual
Eye
to
be
in
truth
a
Glory
surrounding
him
.
All
the
griefs
of
his
Heart
appeared
to
be
Jewels
of
Glory
,
and
Immortality
hanging
in
his
Bosom
.
For
,
saith
Christ
,
when
he
was
now
to
suffer
;
now
is
the
Son
of
Man
Glorified
;
and
again
,
he
saith
,
the
Father
is
Glorified
in
the
Son
.
O!
how
d●fferent
is
the
truth
of
things
in
the
Spirit
from
the
outward
appearance
in
the
Flesh
?
When
Jesus
Christ
was
spit
upon
,
Scourged
,
Crucified
,
as
this
World
gives
,
forms
,
and
names
of
things
,
then
in
the
sense
,
and
language
of
Heaven
of
Eternity
,
of
the
Eternal
,
and
Spiritual
Principle
in
himself
,
he
was
glorified
;
all
these
were
as
so
many
fresh
Lights
of
Glory
,
in
which
his
Person
shines
forth
to
itself
,
and
to
the
Father
,
in
which
the
Fathers
Person
shines
forth
in
his
Person
,
as
in
a
new
Heaven
with
new
,
and
increasi●●
Beauties
.
O
you
,
that
are
Followers
of
Christ
,
what
a
mystery
of
Spiritual
Joy
,
and
Heavenly
Glory
is
there
in
the
life
of
a
Saint
,
if
this
be
to
be
a
Saint
,
to
walk
on
Earth
,
as
Christ
walked
,
that
is
,
in
a
Spiritual
Principle
,
in
the
midst
of
the
Natural
Principle
,
and
Fleshly
Image
of
things
governing
,
comprehending
,
seeing
,
handling
,
rellishing
all
in
the
Divine
Light
,
Beauty
,
and
Sweetness
of
the
Eternal
Spirit
?
When
the
blackest
Cloud
of
melancholy
rests
upon
thy
Spirit
,
when
the
sharpest
Sword
of
Grief
pierceth
thy
Heart
,
retire
into
thy
Spiritual
Principle
,
there
thou
shalt
be
,
as
on
Mount
Tabor
,
the
Mount
of
Transfiguration
,
where
the
Face
of
thy
God
shall
be
as
a
pleasant
Sun
of
Joy
,
and
Glory
shining
forth
in
its
strength
within
thee
,
and
the
whole
Image
of
things
in
thee
,
and
round
about
thee
,
as
a
Garment
of
Light
all
weaved
,
and
wrought
with
the
freshest
,
and
purest
Beams
of
this
Sun
in
all
living
,
and
immortal
Figures
of
the
highest
Joys
,
and
Glories
.
5.
Propos.
The
Curse
with
the
stings
,
and
sense
of
it
upon
the
Natural
,
and
Temporary
Principle
,
as
also
the
conflict
between
the
Natural
,
and
Temporary
;
the
Supernatural
,
and
Eternal
Principle
in
the
Lord
Jesus
thorow
his
whole
Person
,
as
it
lived
in
a
Humane
Soul
,
and
Body
,
were
highest
at
his
Death
.
The
Lord
Jesus
saith
,
the
Prince
of
this
World
cometh
:
This
is
your
hour
,
and
the
power
,
or
principality
of
Darkness
.
The
Devil
came
now
to
make
his
two
last
,
and
most
furious
assaults
upon
the
Lord
Jesus
in
the
Garden
,
and
upon
the
Cross.
He
therefore
comes
with
all
the
powers
of
Darkness
,
and
Legions
of
Devils
,
with
all
the
blackest
,
and
most
dreadful
Furniture
,
and
force
of
Wrath
from
Hell
below
,
from
Earth
,
and
Heaven
above
,
as
the
Prince
of
this
World
,
and
the
Prince
of
Darkness
.
The
Battel
was
so
sore
against
the
Lord
Jesus
,
that
he
himself
,
who
was
the
Wisdom
,
and
Power
of
God
was
amazed
.
He
,
who
was
the
eternal
delights
of
his
Father
day
by
day
cries
out
,
My
Soul
is
very
sorrowful
even
unto
Death
;
The
word
in
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
signifieth
an
excess
of
sorrow
,
and
a
surrounding
sorrow
.
All
things
round
about
the
Lord
Jesus
were
hung
with
a
blackness
of
Darkness
,
and
amazing
horrours
,
that
he
himself
,
who
bears
up
the
weight
of
all
things
,
could
hardly
sustain
the
weight
of
his
own
fears
,
and
sorrows
,
or
sustain
himself
in
Life
under
them
.
He
falls
beneath
them
to
the
ground
.
His
whole
Person
is
so
prest
,
and
opprest
with
them
,
that
through
the
agony
of
his
Spirits
,
the
boiling
blood
is
strained
forth
through
all
the
parts
of
his
Body
.
He
cries
to
his
Father
thrice
:
Angels
are
sent
from
Heaven
to
strengthen
him
,
and
comfort
him
.
But
after
this
,
the
conflict
upon
the
Cross
was
yet
sharper
.
Now
the
Prince
of
Darkness
grows
desperate
,
knowing
that
this
is
his
last
effort
,
and
that
now
at
once
he
fights
for
his
Kingdom
,
Liberty
,
and
Life
,
that
his
whole
Kingdom
of
Darkness
,
and
his
Person
too
depend
upon
this
one
Fight
.
The
Earth-quake
,
the
rending
of
the
Rocks
,
the
total
Eclipse
of
the
Sun
,
and
the
Universal
Darkness
upon
the
face
of
the
whole
Earth
were
Types
of
what
Christ
the
Prince
of
Glory
,
and
the
Devil
the
Prince
of
Darkness
suffered
in
this
last
Conflict
;
the
like
to
which
never
was
before
,
nor
shall
ever
be
.
The
whole
frame
of
things
shook
,
and
trembled
under
the
Feet
of
the
Lord
Jesus
,
and
round
about
him
.
The
Rocks
,
all
the
supports
of
his
Soul
,
all
the
Foundations
,
and
Pillars
of
his
strength
,
and
life
were
rent
in
pieces
,
and
dissolved
.
The
face
of
the
Creature
,
the
face
of
Heaven
,
the
face
of
his
Father
were
all
covered
with
a
thick
,
a
threatning
,
and
an
amazing
Darkness
,
as
in
a
dreadful
Tempest
above
the
course
,
and
force
of
nature
.
The
Lord
of
Life
,
in
whom
all
things
subsist
,
is
now
sinking
,
and
ready
to
give
up
all
for
lost
.
How
deeply
was
his
Heart
pierced
,
how
cruelly
wounded
,
how
were
every
glympse
of
Light
,
every
drop
of
Comfort
intercepted
and
with-held
,
when
he
cried
out
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
What
potent
inchantment
from
Hell
was
this
,
what
power
of
Darkness
,
what
infusion
of
Wrath
,
what
separation
ten
thousand
times
more
bitter
than
Death
,
which
so
wrought
,
that
he
,
who
is
God
himself
,
seems
divided
from
himself
,
and
totally
deserted
by
all
the
power
,
and
sweet
lights
of
the
God-Head
?
Thus
you
see
in
this
5th
Proposition
the
trouble
of
Christ
at
its
height
:
In
the
two
following
Propositions
,
you
shall
see
,
that
notwithstanding
this
dreadful
storm
in
the
evening
,
and
latest
hour
of
his
life
,
this
beautiful
Sun
in
his
dying
moment
,
as
in
the
close
itself
of
the
day
;
casts
up
its
cloud
,
comes
forth
Triumphantly
,
and
no
night
follows
.
Before
we
pass
to
the
other
Propositions
,
let
us
make
a
few
short
observations
upon
these
.
1.
See
how
dreadful
,
and
hateful
an
evil
Sin
is
by
the
effects
of
it
in
the
Person
of
God
himself
,
our
Lord
Jesus
.
Let
not
that
be
a
light
thing
to
us
,
which
lay
with
so
great
weight
upon
him
,
neither
let
us
be
secure
in
our
Lusts
,
Vanities
,
Covetousness
,
Sloath
,
playing
with
these
,
which
were
so
many
Serpents
in
the
Bosom
of
Christ
,
and
shot
deadly
stings
into
his
Heart
.
Can
we
stand
under
those
things
,
which
had
almost
sunk
the
Son
of
God
into
despair
,
and
Eternal
Darkness
?
It
is
true
God
brings
good
out
of
the
evil
of
Sin
,
order
out
of
its
disorder
,
and
reconciles
all
into
a
beautiful
Harmony
of
Divine
Love
,
and
Joy
.
But
how
?
by
how
dear
a
price
?
by
how
precious
an
atonement
?
by
how
costly
,
how
cruel
,
how
bloody
a
Sacrifice
?
by
how
violent
a
conflict
between
all
the
powers
of
light
,
and
darkness
at
once
?
by
how
dreadful
a
dissolution
of
the
whole
frame
of
things
,
with
the
blackest
Tempest
of
Divine
Wrath
from
above
?
by
what
horrours
of
Death
in
its
ugliest
shape
,
with
its
most
venemous
stings
;
and
all
this
in
the
Person
of
God
himself
,
our
Jesus
?
2.
Be
good
Soldiers
of
the
Lord
Jesus
.
Endure
hardships
.
Endure
the
fight
of
Sufferings
.
Think
not
strange
to
have
the
Clouds
blackest
,
and
the
Storm
greatest
with
Thunders
,
and
Lightnings
round
about
you
in
your
latest
hour
,
in
old
age
,
and
death
.
Thus
you
bear
the
Cross
of
Christ
.
Thus
you
fight
under
the
Banner
of
Love
.
A
Husband
in
Bloods
art
thou
to
me
,
saith
the
Wife
of
Moses
to
him
,
concerning
the
Circumcision
.
Jesus
Christ
hath
been
a
Husband
in
Blood
to
thee
,
O
suffering
Saint
.
Now
art
thou
also
indeed
a
Sister
,
and
a
Spouse
to
him
in
Blood
.
This
Life
is
the
Season
of
suffering
.
Christ
suffered
here
.
Can
you
not
suffer
with
Christ
one
hour
,
the
short
Season
of
this
fleeting
Life
?
Think
how
glorious
in
the
Eyes
of
all
the
Holy
Angels
,
and
of
the
Blessed
Saints
of
Christ
,
and
the
Father
you
shall
come
into
Heaven
?
How
dear
to
the
Bosom
,
and
Embraces
of
them
all
,
when
you
come
most
covered
with
Dust
,
and
Blood
,
when
you
come
immediately
out
of
the
greatest
sufferings
;
when
you
come
so
much
the
lovelier
,
by
how
much
the
liker
you
are
to
Christ
;
when
Christ
,
and
the
Father
have
been
so
much
the
more
glorified
in
you
;
when
they
in
their
Glories
have
so
much
the
more
clearly
,
eminently
shined
forth
in
your
Persons
,
and
rested
upon
them
,
by
how
much
the
more
extream
your
sufferings
have
been
?
When
the
Father
hath
thus
accomplished
his
will
in
you
,
what
a
Feast
of
Eternal
Pleasures
,
what
a
Crown
of
Eternal
Glories
will
he
make
this
will
of
his
to
you
,
how
will
he
accomplish
your
will
in
himself
to
the
utmost
height
of
all
delights
,
&
blessedness
?
3.
See
here
a
threefold
comfort
against
sufferings
,
and
Death
.
1.
He
,
who
hath
conquered
them
is
your
Captain
the
Lord
Jesus
.
We
read
Heb.
2.
That
the
Captain
of
our
Salvation
,
being
to
bring
many
Sons
to
Glory
,
was
made
perfect
through
Sufferings
.
There
are
four
things
in
that
word
Perfect
.
1.
There
was
a
perfection
of
sufferings
in
all
kinds
,
and
degrees
.
Nothing
of
any
evil
of
sufferings
in
the
evil
of
it
was
absent
,
or
could
be
added
.
2.
Jesus
Christ
perfectly
endured
these
sufferings
in
the
sense
of
them
,
in
the
continuance
under
them
,
in
pressures
,
and
oppressions
by
them
.
3.
He
was
a
perfect
Conqueror
over
them
.
4.
To
be
made
perfect
,
signifieth
an
initiation
in
Sufferings
,
as
in
Sacred
,
and
Divine
Mysteries
.
So
Christ
was
at
once
in
his
Sufferings
the
Priest
,
the
Altar
,
the
Fire
,
the
Sacrifice
,
the
Temple
,
the
God
.
This
Jesus
,
thus
a
perfect
,
and
a
Divine
Conqueror
,
over
all
Sufferings
,
who
holdeth
all
evil
of
Sin
,
and
Sorrow
,
as
Captives
,
in
Chains
of
Eternal
Goodness
,
pure
Love
,
Light
,
and
Joy
,
He
leads
you
upon
Sufferings
;
he
goes
before
you
into
them
;
he
turns
them
all
into
Holy
,
and
Heavenly
Mysteries
of
Divine
Life
,
and
Love
,
and
makes
you
in
the
midst
of
them
,
as
Priests
,
like
Aaron
in
his
Priestly
Robes
,
and
Ornaments
,
and
Anointings
in
the
Temple
of
the
Eternal
Spirit
.
2.
You
,
O
Saints
,
have
nothing
to
do
in
your
greatest
Sufferings
,
that
you
may
be
Conquerors
over
them
,
but
to
abide
in
the
Lord
Jesus
.
He
himself
in
his
dying
discourses
,
thus
comforts
his
Disciples
in
the
Gospel
of
St.
John
;
In
the
World
you
shall
have
trouble
,
but
in
me
you
shall
have
peace
,
be
of
good
chear
,
I
have
overcome
the
World
.
Stand
still
,
be
stedfast
,
and
unmoved
in
the
Lord
Jesus
;
so
shall
you
never
have
any
other
sight
of
your
Enemies
,
or
Troubles
,
but
such
as
the
Children
of
Israel
had
on
this
side
of
the
Red
Sea
,
when
they
came
forth
with
their
Timbrels
,
and
Dances
.
You
shall
see
them
drown'd
in
the
Sea
of
your
Saviours
Blood
,
in
a
Sea
of
Glory
in
his
Victory
,
never
to
appear
more
in
any
melancholy
shape
.
When
thine
Enemies
encompass
thee
on
every
side
,
like
mighty
Floods
,
with
greatest
force
and
fury
,
lie
down
upon
thy
glorified
Saviours
Bosom
,
as
the
Bed
of
Love
,
have
his
high
praises
in
thy
mouth
,
sing
aloud
of
his
Love
,
his
Loveliness
,
his
Victory
in
his
Death
,
his
Resurrection
,
and
return
in
the
Spirit
.
So
shalt
thou
see
all
the
powers
of
Darkness
,
Death
,
and
Hell
under
thy
Feet
,
bound
in
Golden
Chains
of
Love
,
Immortality
,
and
Glory
.
3.
Look
forth
now
with
a
Spiritual
Eye
,
and
see
,
that
Sufferings
,
and
Death
are
a
name
only
,
and
empty
shadows
without
any
substance
.
The
things
themselves
are
for
ever
destroyed
by
the
Death
of
Christ
,
and
buryed
in
his
Grave
,
never
to
rise
more
.
A
good
Woman
,
a
Martyr
,
being
reproved
for
going
with
joy
to
the
Fire
,
when
Christ
was
sad
at
the
approach
of
Death
,
answered
;
My
Saviour
was
sad
,
that
I
might
be
joyful
.
Sufferings
,
and
Death
are
now
to
Saints
,
like
Snakes
,
out
of
whom
the
Lord
Jesus
hath
taken
the
Sting
,
that
we
may
take
them
into
our
Bosoms
,
and
make
them
our
soft
,
and
shining
Play-fellows
.
They
are
become
now
in
the
Blood
,
and
Spirit
of
Christ
like
Vipers
in
Wine
,
which
have
lost
their
Poyson
,
and
are
high
Cordials
;
like
Bees
they
have
shot
their
stings
into
the
Lord
Jesus
,
and
lost
them
there
.
They
have
Hony
now
without
any
sting
for
thee
to
suck
forth
,
and
feed
upon
.
6.
Propos.
This
Eternal
Person
,
our
Jesus
with
his
God-Head
in
his
whole
Humanity
both
Soul
,
and
Body
in
the
moment
of
Death
by
dying
,
went
entirely
forth
from
the
Natural
,
or
Temporary
Principle
,
and
so
from
under
the
Curse
.
I
shall
open
this
by
four
Scriptures
.
1.
Scrip.
Heb.
10.
19
,
20.
The
Lord
Jesus
is
said
to
have
con●●erated
a
new
,
and
living
way
for
us
to
enter
into
the
holiest
through
the
Vail
,
that
is
,
his
Flesh
,
Math.
27.
50
,
51.
You
shall
see
,
that
as
Jesus
Christ
yielded
up
the
Ghost
,
immediately
the
Vail
of
the
Temple
was
rent
in
twain
from
the
top
to
the
bottom
.
The
Temple
was
a
Figure
of
the
Person
of
Christ
,
as
the
Vail
was
of
this
Flesh.
How
particularly
,
and
emphatically
is
it
expressed
,
that
the
Vail
was
rent
from
the
top
to
the
bottom
,
to
its
utmost
extent
in
the
Person
of
Christ
?
The
Flesh
was
as
a
Vail
lying
upon
the
Divine
Beauties
upon
the
Eternal
Person
,
and
the
Heavenly
Image
in
the
Soul
,
&
Body
of
Christ
.
The
Flesh
of
Christ
was
a
dividing
Vail
,
separating
between
the
Lord
Jesus
,
&
the
naked
Beauties
,
the
naked
Bosom
of
his
Father
keeping
his
Soul
,
and
Body
,
his
blessed
Person
,
and
Divine
Nature
,
as
they
subsisted
in
his
Soul
,
and
Body
out
of
the
holiest
,
out
of
the
pure
,
and
open
Glories
of
the
God-Head
.
As
the
Lord
Jesus
dies
,
in
that
same
moment
this
Vail
is
rent
from
the
top
to
the
bottom
,
from
the
the
highest
part
of
his
Soul
,
and
Spirit
to
the
lowest
part
,
and
appearance
in
the
Body
.
Now
the
Holiest
,
the
Heavenly
Image
,
the
pure
,
and
naked
Glories
of
the
Eternal
Person
,
of
the
God-Head
were
opened
,
and
discovered
thorow
his
whole
Soul
,
and
Body
.
His
Soul
,
and
Body
both
entered
into
the
Holiest
,
into
this
Heavenly
Image
,
into
these
pure
Glories
in
the
unity
of
the
Eternal
Spirit
.
2.
Scrip.
John
19.
30.
When
the
Lord
Jesus
was
now
breathing
his
last
,
he
formed
his
last
breath
into
these
words
,
it
is
finished
.
As
he
spake
those
words
,
he
bowed
his
Head
,
and
gave
up
the
Ghost
.
What
was
that
,
which
was
finished
with
the
life
of
Christ
?
Not
the
work
of
our
redemption
.
Many
great
,
and
principal
parts
of
that
remained
still
behind
,
the
Resurrection
of
the
Lord
Jesus
,
his
Ascension
,
his
Intercession
,
his
return
in
the
Spirit
at
the
pouring
forth
of
that
his
last
Appearance
,
his
Judgment
,
and
Kingdom
.
What
then
was
that
which
was
finished
with
the
finishing
of
the
life
of
Christ
?
The
days
of
his
abode
in
the
Flesh
without
the
Vail
;
his
Humiliation
,
his
Sufferings
,
the
State
of
Nature
,
the
Curse
,
the
Wrath
of
the
Father
were
now
finished
;
the
Spirit
,
and
Image
of
this
world
,
the
hour
,
and
power
of
Darkness
,
the
bloody
Fight
with
the
Prince
of
Darkness
,
the
Prince
of
this
World
were
now
at
an
end
,
as
the
life
of
Christ
ended
.
O
you
,
who
are
followers
of
Christ
,
and
predestinated
to
be
conformed
to
him
in
your
Lives
,
and
in
your
Deaths
▪
meet
Death
with
Joy
,
with
the
shout
of
those
,
who
cry
out
for
victory
.
Now
is
your
Warfare
accomplished
;
now
is
your
Captivity
in
the
Fleshly
Spirit
,
and
Image
at
an
end
.
You
shall
dwell
now
no
more
in
Meshek
,
at
a
distance
from
the
Divine
Glory
,
nor
sojourn
in
the
Tents
of
Kedar
,
in
the
Land
of
Darkness
.
The
Vail
of
the
Flesh
is
now
rent
from
the
top
to
the
bottom
thorow
your
whole
Soul
,
and
Body
.
In
both
,
as
you
seem
to
fleshly
senses
to
enter
into
the
shade
of
Death
,
you
in
that
moment
enter
into
the
Kingdom
of
Light
,
the
Glorious
Pallace
of
your
Father
,
the
Divine
Beauties
,
and
Joys
of
the
Heavenly
Image
.
You
have
now
fought
the
good
Fight
,
and
finished
it
.
Henceforth
from
this
moment
it
is
,
that
the
Crown
of
Righteousness
,
the
Crown
of
Life
,
and
Immortality
hath
been
laid
up
for
you
to
be
set
upon
your
Heads
,
and
worn
by
you
,
which
God
shall
now
give
you
from
his
own
presence
,
from
his
own
hand
,
in
this
day
of
Glory
,
which
now
breaketh
,
and
riseth
upon
you
.
3.
Scrip.
Colos.
2.
15.
The
Apostle
speaking
of
Christ
saith
thus
;
and
having
spoiled
Principalities
,
and
Powers
,
he
made
a
show
of
them
openly
,
and
triumphed
over
them
in
it
,
that
is
,
his
Cross
,
which
was
mentioned
in
the
latter
end
of
the
foregoing
verse
.
There
are
three
parts
in
this
Scripture
,
which
is
a
glorious
description
of
the
Victory
of
our
Lord
Jesus
.
1.
The
Subject
of
his
Victory
.
2.
The
Victory
itself
.
3.
The
Seat
of
his
Victory
.
1.
The
Subject
of
Christs
Victory
are
Principalities
,
and
Powers
.
The
first
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
Principles
.
The
second
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
Dominions
,
Principalities
,
and
a
power
of
ruling
.
By
these
names
the
Angels
are
expressed
,
as
they
are
the
Invisible
Springs
,
out
of
which
all
visible
things
continually
flow
;
as
they
are
the
Supream
Glories
,
Virtues
,
Powers
,
among
things
created
,
to
which
this
present
world
is
subjected
,
by
which
it
is
enlivened
,
enlightned
,
formed
,
acted
,
and
ruled
.
Thus
the
Victory
of
Christ
extendeth
itself
over
the
whole
Creation
,
the
whole
frame
of
Nature
in
its
Heavenly
,
Angelical
,
and
unseen
part
;
in
that
which
is
Earthly
,
and
visible
;
in
the
Fountain-Glories
,
and
flowing
Streams
;
in
the
Princes
on
high
,
and
their
Principalities
beneath
.
2.
The
Victory
itself
is
exprest
in
three
steps
.
1.
The
Spoil
.
2.
The
Show
.
3.
The
Triumph
.
1.
The
Spoil
.
He
spoiled
Principalities
,
and
Powers
.
The
word
signifieth
to
uncloath
.
The
Lord
Jesus
,
as
a
conquering
Prince
,
uncloathed
the
Invisible
Princes
of
this
World
of
all
Power
,
Principality
,
and
Appearance
,
by
which
means
the
whole
Creation
,
and
the
frame
of
Nature
,
which
stood
by
these
Powers
,
in
these
Appearances
,
according
to
their
first
,
and
natural
State
,
were
dissolved
,
fell
into
the
depths
of
Darkness
,
and
confusion
,
disappearing
for
ever
.
2.
The
Show
.
Our
Victorious
Saviour
brought
forth
all
the
Principles
,
Powers
,
and
Appearances
of
Nature
,
into
the
open
light
of
the
Eternal
Spirit
.
There
he
led
them
as
Captives
through
the
Streets
of
the
Heavenly
Jerusalem
,
showing
them
,
as
the
subjects
,
and
marks
of
his
Victory
to
all
the
Innumerable
,
and
Glorious
Inhabitants
of
that
Blessed
City
of
the
great
King
.
3.
The
Triumph
.
He
Triumphed
over
them
.
All
natural
Powers
,
Glories
,
Lives
,
and
Images
lay
beneath
the
Feet
of
the
Lord
Jesus
,
as
his
Footstool
,
while
he
sat
down
upon
a
Throne
of
Glory
,
cloathed
all
over
with
Garments
of
Glory
,
and
wearing
a
Crown
of
Glory
upon
his
Head
.
These
are
the
three
Parts
of
Christs
Victory
.
3.
The
Seat
of
Christs
Victory
was
his
Cross.
He
Triumphed
on
it
.
Hea●
this
all
ye
,
that
are
one
Seed
,
one
Spirit
with
the
Lord
Jesus
,
that
are
made
conformable
to
his
Death
in
your
Lives
,
and
Deaths
.
Hear
this
;
let
it
be
written
upon
your
Hearts
in
Characters
of
Glory
with
a
living
Beam
from
that
bright
Sun
,
the
Face
of
our
Lord
Jesus
,
as
he
shines
in
the
Eternal
Glory
of
his
most
Blessed
Victory
,
and
Triumph
.
It
was
upon
his
Cross
,
it
was
upon
his
Cross
,
that
the
Lord
Jesus
spoiled
,
made
a
Show
of
,
Triumphed
over
the
Principalities
,
and
Powers
of
this
World
.
Our
Blessed
Saviour
,
in
dying
,
by
dying
,
in
that
very
moment
,
by
that
very
act
,
dissolves
,
and
defaceth
at
once
the
whole
frame
of
Nature
,
and
of
the
first
Creation
.
He
taketh
away
from
it
all
Power
of
being
,
subsisting
,
acting
,
or
appearing
.
He
blotteth
out
every
natural
Image
,
and
form
of
Light
,
or
Darkness
;
Life
or
Death
,
Beauty
,
or
Deformity
;
Shame
,
or
Glory
;
Grief
,
or
Joy
for
ever
.
You
have
this
excellently
painted
out
in
a
clear
Prophesy
,
Psalm
.
73.
20.
As
a
Dream
,
when
one
awaketh
;
O
Lord
,
when
thou
awakest
,
thou
shalt
despise
their
Image
.
The
word
Image
signifieth
a
Shadow
.
The
Eternal
Word
,
the
Heavenly
Image
,
our
Lord
Jesus
was
in
this
Creation
,
as
under
the
Vail
of
Darkness
,
and
Night
;
as
in
a
sleep
.
He
bringeth
forth
,
and
beareth
up
all
the
Powers
,
and
Forms
of
Nature
,
as
a
D●eam
in
this
sleep
,
and
as
shadowy
Images
in
this
Dream
.
By
dying
he
awakes
out
of
this
sleep
,
he
sets
an
end
to
this
Dream
.
The
whole
frame
of
Nature
with
all
Forms
,
and
Images
of
things
within
the
vast
compass
of
it
either
Visible
,
or
Invisible
,
break
up
,
fly
away
,
and
vanish
,
as
a
Dream
,
as
the
shadowy
Images
in
a
Dream
,
when
a
Man
awaketh
.
But
neither
are
they
quite
lost
.
They
only
change
their
Principle
,
and
Appearance
.
In
the
same
dying
moment
doth
the
Lord
Jesus
,
who
is
that
Eternal
,
and
Essential
Image
,
in
whom
they
all
subsist
,
appear
,
and
pass
thorow
their
several
changes
,
carry
them
with
himself
into
the
Divine
Light
,
and
Life
of
the
Eternal
Spirit
.
There
are
they
seen
again
,
as
the
Fruits
of
his
Conquest
,
spoiled
of
all
their
own
Life
,
Light
,
and
Form
,
having
put
on
a
new
Life
,
Light
,
and
Form
according
to
the
Will
of
the
Conqueror
,
to
show
forth
his
Power
and
Glory
,
to
make
them
pleasant
,
and
Eternal
Spectacles
of
his
Divine
Triumph
to
all
the
Inhabitants
of
Heaven
,
and
Eternity
.
Now
,
before
he
is
taken
down
from
the
Cross
,
even
upon
the
Cross
itself
,
the
Lord
Jesus
,
as
he
gives
up
his
Spirit
with
his
last
breath
,
Triumphs
in
his
Soul
,
and
Body
too
,
whose
proper
Seat
the
Cross
was
:
In
both
,
cloathed
with
Triumphal
Robes
of
an
immortal
Beauty
,
and
Blessedness
,
he
rides
forth
in
the
Glorious
Chariot
of
the
Heavenly
Image
,
and
of
the
Eternal
Spirit
.
All
the
Powers
,
and
Forms
of
Nature
,
of
Life
,
and
Death
,
the
Cross
itself
,
and
the
Crucifiers
,
as
Captive
;
follow
his
Chariot
,
bound
in
the
Golden
Chains
of
Divine
Light
,
and
Love
,
making
up
the
delight
,
and
Glory
of
his
Triumph
.
This
also
doth
the
Psalmist
clearly
Prophesy
of
,
Psal.
68.
18.
Thou
hast
ascended
up
on
high
,
thou
hast
led
Captivity
Captive
.
The
descent
of
our
Lord
Jesus
was
finished
with
his
Life
.
He
begins
his
ascent
upon
his
Cross
the
first
moment
of
his
Death
.
This
World
,
with
all
its
Powers
,
and
Principalities
,
the
life
of
this
World
,
the
Cross
itself
,
and
Death
,
which
had
so
long
captivated
the
Lord
Jesus
with
all
the
Powers
,
Beauties
,
Joys
,
and
Glories
of
his
Heavenly
Image
,
binding
them
in
Chains
of
Darkness
within
the
Dungeon
of
this
Earthly
Image
,
whose
light
is
darkness
,
are
now
themselves
in
the
Person
of
our
Lord
Jesus
,
in
his
Soul
,
and
Body
,
together
with
his
Captivity
itself
,
carryed
up
,
as
he
ascends
,
and
made
Captives
to
that
Heavenly
Image
,
which
they
held
Captive
.
Here
,
in
this
Pallace
of
the
Spirit
,
and
of
Eternity
,
where
Darkness
itself
shines
,
as
the
Light
,
they
are
seen
,
as
the
Captives
of
the
Lord
Jesus
,
bound
in
Chains
of
Glory
,
spectacles
to
all
the
Holy
Angels
,
and
Blessed
Spirits
,
in
which
the
Beauties
of
Christs
Victory
,
and
Triumph
,
as
so
many
ravishing
Wonders
of
an
Incomprehensible
,
of
a
Mysterious
Power
,
Wisdom
,
Love
,
Glory
,
Divinity
,
subduing
all
things
entirely
to
themselves
,
eternally
shine
.
This
honour
have
all
the
Saints
in
their
Deaths
,
by
the
vertue
of
their
Saviours
Death
,
by
vertue
of
their
fellowship
with
him
,
and
his
fellowship
with
them
mutually
in
their
several
Deaths
,
all
in
each
Death
dying
together
.
Where
now
is
the
Melancholy
of
Death
,
and
of
the
Grave
?
It
is
swallowed
up
into
the
Divine
Pomp
,
and
Pleasure
of
a
most
Glorious
Victory
,
and
Triumph
.
O
Saint
!
What
fearest
thou
in
Death
?
Or
thou
,
who
fearest
not
to
be
dead
why
fearest
thou
to
die
?
If
thou
rejoicest
in
the
Glory
of
thy
departed
Soul
,
why
mournest
thou
over
thy
Body
,
as
left
behind
in
a
naked
,
and
loathsome
Prison
?
The
act
of
dying
to
both
is
the
gaining
of
a
Glorious
Victory
over
the
Life
,
and
Death
;
the
Powers
,
and
Principalities
of
this
whole
World
.
The
passage
itself
out
of
this
Life
is
a
Glorious
Triumph
to
thy
Soul
,
and
Body
both
,
which
,
with
all
the
Triumphal
Ornaments
of
the
Light
of
Life
,
and
Immortality
,
ride
forth
in
the
Chariot
of
the
Heavenly
Image
,
and
the
Eternal
Spirit
over
the
Spirit
,
and
all
the
forms
of
this
Creation
,
which
lie
conquered
under
your
Feet
.
In
the
very
moment
of
your
dying
,
all
the
Powers
,
and
Appearances
of
Nature
,
which
rule
in
the
Kingdoms
of
Sense
,
and
Reason
,
are
lost
for
ever
;
so
that
their
place
,
where
once
they
reigned
in
your
Persons
,
knows
them
no
more
.
You
sit
down
upon
the
Throne
of
Christ
,
and
the
Father
together
with
them
.
All
the
Births
,
Images
,
and
changes
of
time
are
swallowed
up
into
the
bright
,
the
beautiful
,
the
most
delightful
depths
of
Eternity
,
the
unfathomable
depths
of
purest
Light
,
Love
,
and
Joy
immediately
;
as
Triumphant
Conquerors
,
and
Kings
,
you
are
encompassed
with
the
ravishing
applauses
,
and
shouts
of
innumerable
Angels
,
of
Immortal
,
and
Glorious
spirits
,
springing
up
,
and
shining
forth
in
all
the
places
of
this
World
,
where
its
Light
,
or
Darkness
Life
,
or
Death
seemed
before
to
stand
.
You
see
all
these
with
a
Heavenly
Musick
,
and
Songs
of
Triumph
,
setting
Garlands
,
and
Crowns
of
Victory
on
your
Heads
immediately
,
as
you
pass
out
of
the
Light
of
this
Life
,
you
see
your selves
received
,
your
Souls
,
and
your
Bodies
both
,
with
the
most
delicious
kisses
into
the
Eternal
Embraces
of
the
Father
,
and
of
Christ
,
in
that
Unity
of
the
Spirit
,
which
is
the
unfathomable
center
of
all
Lights
,
Loves
,
and
Joys
,
of
all
beautiful
,
and
blissful
Spirits
created
,
and
uncreated
.
All
now
for
ever
are
filling
full
your
Joys
in
themselves
,
and
fulfilling
their
Joys
in
you
.
4.
Scrip.
Heb.
2.
14.
That
he
by
dying
might
destroy
him
,
who
had
the
power
of
Death
,
that
is
,
the
Devil
,
and
set
them
free
,
who
all
their
life
time
were
subject
to
bondage
by
the
fear
of
Death
.
The
word
Power
,
in
this
place
signifieth
properly
a
Prince
with
a
Principality
,
or
Dominion
.
This
whole
world
is
the
Principality
of
the
Devil
.
For
the
Devil
is
called
in
Scripture
the
Prince
of
this
world
.
All
Flesh
,
every
thing
of
Nature
,
and
of
this
Creation
is
comprehended
under
that
name
,
as
it
is
distinguished
from
,
and
opposed
to
the
Spirit
,
and
the
new
Creation
in
the
Spirit
,
the
Kingdom
of
God
in
the
Holy
Ghost
,
and
is
the
Principality
of
the
Devil
.
All
Darkness
every
shadow
,
every
evil
of
Sin
,
or
Suffering
;
of
Corruption
,
and
the
Curse
;
of
Shame
,
Deformity
,
Pain
,
Grief
,
and
Wrath
,
as
all
these
are
expressed
in
the
Scripture
,
and
in
common
Language
,
with
every
other
kind
,
or
degree
of
Evil
,
by
Darkness
,
are
the
Principality
of
the
Devil
.
For
the
Devil
is
called
the
Prince
of
Darkness
.
Death
is
the
Devils
Principality
,
who
in
this
Scripture
is
called
the
Power
,
or
Prince
of
Death
.
All
this
then
hath
Jesus
Christ
by
dying
destroyed
in
his
own
Person
,
this
World
;
the
Principles
,
and
Forms
of
Nature
;
the
Life
,
and
Images
of
Flesh
;
every
Darkness
inward
,
or
outward
,
of
mind
,
or
sense
;
Death
itself
.
For
all
these
lie
within
the
Principality
of
the
Devil
,
and
are
his
Region
,
his
Kingdom
;
without
the
bounds
of
this
Dominion
all
things
are
Light
,
Life
,
Love
,
Joy
,
Immortality
,
Spirit
,
and
Truth
.
As
it
is
Jesus
,
who
dies
again
in
the
Death
of
every
Saint
;
as
the
Death
of
every
Saint
is
the
Death
of
Christ
acted
over
again
in
the
similitude
,
by
the
vertue
of
his
Death
:
so
doth
every
Saint
,
as
he
is
one
Spirit
with
Christ
,
after
the
like
manner
,
by
dying
destroy
the
Principality
,
the
Kingdom
of
the
Devil
in
his
Person
also
.
For
this
is
said
to
be
the
end
of
Christ
in
his
Death
,
that
he
might
free
all
the
Saints
from
the
fear
of
Death
.
O
Believers
!
Let
your
Saviour
gain
his
end
upon
you
,
and
end
of
most
tender
Love
.
Be
no
more
in
bondage
to
the
fear
of
Death
.
Let
the
Lord
Jesus
see
the
seed
of
his
Death
springing
up
in
your
Deaths
,
a
Glorious
,
and
Divine
Seed
of
Life
,
and
Immortality
springing
up
in
the
place
of
Death
,
and
swallowing
it
up
into
Victory
.
Lay
aside
now
for
ever
those
melancholy
,
and
delusive
Imaginations
of
Death
,
as
a
separation
of
those
tenderest
Bosom-Friends
,
Soul
,
and
Body
;
a
separation
from
your
dearest
Relations
,
and
entertainments
,
the
delights
of
your
Eyes
;
an
extinguishing
of
the
sweet
Light
of
Life
;
a
dismal
solitude
,
a
perpetual
Darkness
;
the
Confinement
of
the
Body
to
the
nakedness
,
coldness
,
streightness
,
and
horrour
of
the
Grave
;
Dust
,
Stones
,
and
Bones
covering
it
,
and
ratling
over
it
;
Worms
feeding
upon
it
;
the
Soul
naked
,
and
alone
taking
its
flight
through
a
vast
distance
of
empty
air
,
and
space
to
another
place
.
These
are
the
Forms
,
and
Appearances
of
Death
to
the
Dead
only
.
Those
,
who
follow
Jesus
Christ
in
that
living
,
and
shining
way
,
in
which
he
went
thorow
Death
,
meet
with
none
of
these
appalling
,
and
affrightful
Apparitions
.
Let
the
Dead
bury
their
Dead
,
saith
Jesus
Christ
to
his
Disciples
,
but
follow
thou
me
.
Understand
this
,
O
Believers
,
that
all
Shadows
,
all
Forms
of
Darkness
,
and
of
Death
are
from
below
,
Earthly
,
Sensual
,
Devilish
,
from
the
Earth
,
from
the
Natural
Soul
,
and
from
the
Devil
,
as
St.
James
speaks
.
All
this
Image
,
and
sense
of
things
is
that
Kingdom
of
the
Devil
,
which
together
with
the
King
himself
,
which
the
Lord
Jesus
by
dying
,
in
himself
,
in
thee
,
hath
everlastingly
destroyed
in
his
own
Person
,
in
his
own
Death
,
and
in
thine
by
the
vertue
of
his
own
.
As
an
Inchantment
,
so
is
this
whole
Frame
,
and
Form
of
things
dissolved
,
so
doth
it
vanish
at
the
going
forth
of
thy
last
breath
.
If
thou
seek
now
for
the
region
of
Shadows
,
and
the
Land
of
Darkness
thou
findest
it
no
more
for
ever
,
as
he
that
would
seek
for
the
Night
,
the
Nightly
Shades
,
and
Forms
of
things
when
the
Sun
is
once
risen
.
Let
thy
Soul
,
and
Body
both
then
rejoice
together
,
and
rest
in
this
assurance
,
that
in
their
departure
out
of
this
Life
,
in
the
passage
of
Death
they
shall
meet
with
nothing
of
loss
,
nothing
uncouth
,
nothing
unpleasant
,
nothing
of
Darkness
,
of
Division
,
of
Death
,
of
the
Devil
;
but
the
most
beautiful
,
and
blessed
Face
,
the
most
dear
,
and
delightful
Embraces
of
the
Lord
Jesus
,
as
a
Glorious
Lover
,
as
a
Heavenly
Bridegroom
immediately
presenting
himself
,
immediately
receiving
them
.
In
the
same
moment
do
all
things
here
disappear
,
and
all
things
appear
again
,
as
they
are
reconciled
into
a
most
ravishing
Harmony
of
Divine
Beauty
,
and
Love
:
As
they
are
gathered
up
into
their
Head
,
into
their
first
Glory
,
their
Eternal
Unity
in
the
Glorified
Person
of
Christ
.
7.
Propos.
This
same
Jesus
in
his
whole
Person
,
with
his
whole
Soul
,
and
Body
,
in
the
moment
of
Death
,
by
dying
went
forth
entirely
into
the
simplicity
,
and
singleness
of
his
Supernatural
,
and
Eternal
Principle
,
and
so
into
a
State
of
pure
Eternity
,
unmixt
Joy
,
and
Glory
.
I
shall
endeavour
to
explain
,
and
confirm
this
Proposition
by
the
fuller
opening
of
a
Scripture
,
which
I
have
often
touched
.
Psalm
.
16.
9
,
10.
11.
Thus
we
read
:
Therefore
my
heart
is
glad
,
my
Glory
rejoiceth
,
my
Flesh
also
shall
rest
in
hope
.
For
thou
wilt
not
leave
my
Soul
in
Hell
;
neither
wilt
thou
suffer
thy
Holy
One
to
see
corruption
.
Thou
wilt
show
me
the
path
of
Life
;
in
thy
presence
is
the
fulness
of
Joy
,
at
thy
Right
Hand
are
Pleasures
for
evermore
.
This
is
a
Prophesy
of
Christ
in
his
Death
.
David
,
as
a
Prophet
,
speaketh
concerning
Christ
,
and
in
the
Person
of
Christ
.
So
St.
Peter
interpreteth
,
and
applieth
this
Scripture
.
Acts
2.
25.
This
then
is
the
Triumph
of
Christ
in
Death
,
over
Death
,
which
Triumph
consisteth
of
four
Parts
.
1.
The
Subject
.
2.
The
Triumph
.
3.
The
Ground
.
4.
The
manner
of
the
Triumph
.
1.
The
Subject
of
Christs
Triumph
.
This
is
threefold
.
1.
The
Soul
.
2.
The
Glory
.
3.
The
Flesh
of
the
Lord
Jesus
.
1.
The
Soul
.
This
seemeth
to
be
that
unseen
,
and
principal
part
of
the
Natural
Man
,
which
in
our
common
language
is
opposed
to
the
Body
,
as
the
Visible
and
inferiour
part
.
2.
The
Glory
hath
a
twofold
acception
.
Davids
Harp
,
and
his
Tongue
,
were
his
Glory
upon
two
accounts
;
both
,
as
he
was
a
sweet
Singer
,
a
most
skilful
Musitian
;
and
also
as
he
was
the
sweet
Singer
of
Israel
,
as
his
Harp
,
and
Tongue
recorded
the
Praises
of
God
,
and
made
all
things
round
about
him
to
resound
the
perfections
and
loves
of
the
Lord
Jesus
.
Thus
the
Tongue
of
Christ
was
his
Glory
,
as
he
is
the
sweet
Preacher
in
Jerusasalem
,
the
Heavenly
Interpreter
,
one
of
a
thousand
,
who
sheweth
to
Man
his
Righteousness
,
and
his
rest
.
But
again
this
Glory
in
David
was
the
Spiritual
Man
,
the
birth
of
the
Spirit
,
the
Seed
of
God
,
the
Life
of
Christ
,
Christ
in
David
.
This
Glory
in
Christ
was
the
Spiritual
Man
,
the
Heavenly
Image
,
the
Divine
Nature
,
the
God-Head
.
For
so
Heb.
1.
1.
Jesus
Christ
is
said
to
be
the
brightness
of
the
Glory
of
God
,
as
he
is
the
express
Image
of
his
Person
,
and
Substance
.
3.
The
Flesh
of
Christ
is
his
Body
,
as
it
is
distinguished
from
the
Soul
,
and
is
covered
with
a
Vail
of
Flesh
,
under
which
Vail
it
contains
within
itself
those
other
two
,
the
Soul
,
and
the
Glory
.
This
is
the
threefold
Subject
of
the
Triumph
;
the
Natural
Body
,
the
Natural
Soul
,
the
Eternal
Spirit
,
as
it
inhabiteth
in
these
.
2.
The
Triumph
itself
is
exprest
in
those
four
words
;
Gladness
,
Joy
,
Rest
,
and
Hope
.
Gladness
is
the
same
with
Joy
.
The
State
of
Blessedness
in
Heaven
,
and
Eternity
is
expressed
by
Joy
.
The
Lord
Jesus
saith
to
the
Good
,
and
Faithful
Servant
;
Enter
thou
into
thy
Masters
Joy
.
St.
Peter
calls
the
Blessedness
which
we
have
here
in
believing
,
and
loving
the
Lord
Jesus
,
which
is
Heaven
upon
Earth
;
a
Joy
Glorious
,
and
unspeakable
.
As
our
Lord
Jesus
dyed
,
the
Humane
Soul
of
Christ
before
imprisoned
in
a
Fleshly
Body
,
went
forth
to
be
comprehended
,
and
swallowed
up
in
that
Joy
,
which
it
could
not
take
in
,
nor
comprehend
,
because
it
was
boundless
,
and
infinite
.
His
Divine
Nature
,
which
in
this
Humane
Soul
,
together
with
it
,
had
been
vailed
by
an
Earthly
Body
now
breaks
forth
and
shines
out
into
the
freedom
,
and
full
liberty
of
its
own
unconfined
delights
,
and
unvailed
Glories
.
My
Soul
,
saith
Christ
,
is
glad
,
and
my
Glory
rejoiceth
.
The
Triumph
of
Christ
in
his
Body
,
and
his
Flesh
is
set
forth
by
Rest
,
and
Hope
.
which
two
words
import
Life
,
Sense
,
a
Sweetness
,
and
fulness
of
Life
,
and
Sense
with
Immortality
.
The
Sabbath
in
the
beginning
of
the
Creation
,
as
it
figureth
the
perfection
of
a
Sanctified
,
and
blessed
State
in
Christ
,
and
in
Heaven
,
is
expressed
by
Rest
,
the
name
Sabbath
signifieth
Rest.
The
Land
of
Canaan
,
as
it
was
a
Land
of
Rivers
,
and
Springs
,
and
floods
of
Water
;
as
it
was
a
Land
flowing
with
Milk
,
and
Hony
,
and
so
a
Type
of
that
good
Land
,
that
flourishing
Land
of
the
Spirit
,
and
of
Eternity
,
where
the
Fountains
,
and
full
floods
are
of
all
Divine
Goodness
,
and
Truth
,
is
expressed
by
Rest.
Joshua
,
who
gave
the
Land
of
Canaan
to
the
Jews
,
is
said
to
give
them
Rest.
That
perfect
Cessation
from
all
trouble
,
that
perfect
Consummation
of
our
Happiness
in
the
quieting
of
all
our
desires
by
the
full
accomplishment
of
them
,
that
terminating
of
all
our
motions
to
good
in
their
most
wished
for
end
,
the
chief
good
,
which
the
Lord
Jesus
,
which
the
Gospel
,
which
Faith
bringeth
us
to
in
an
immediate
,
entire
,
eternal
Union
with
God
;
all
this
the
Holy
Ghost
expresseth
by
Rest.
Come
to
me
,
and
I
will
give
you
Rest
,
saith
the
Lord
Jesus
.
He
that
believeth
,
entereth
into
Rest
,
saith
the
Epistle
to
the
Hebrews
.
Thus
the
Body
,
and
Flesh
of
Christ
rest
in
Death
.
These
are
the
words
,
as
he
dies
,
in
his
Song
of
Death
:
My
Flesh
also
doth
rest
in
hope
.
The
Hebrew
word
for
Hope
,
signifieth
two
things
,
Confidence
,
and
Hope
.
Confidence
implies
a
double
certainty
.
1.
A
certainty
in
the
object
,
which
is
the
good
in
prospect
,
or
in
possession
;
hoped
for
,
or
already
enjoyed
.
2.
The
certainty
of
the
Subject
,
which
is
a
sweet
,
a
deep
,
a
clear
Sense
,
and
Seal
upon
the
Soul
of
the
certainty
of
the
object
,
of
the
certainty
of
that
Good
,
which
it
hath
in
fruition
,
or
expectation
.
This
twofold
Certainty
maketh
that
confidence
,
or
assurance
which
compleateth
,
or
crowneth
the
Souls
Rest.
In
this
confidence
doth
the
Flesh
of
the
Lord
Jesus
rest
in
Death
.
It
hath
no
more
for
ever
any
Conflicts
,
or
Allarms
.
It
is
overspread
with
a
sweet
,
and
clear
Heaven
.
It
breaths
in
a
gentle
,
and
delicious
air
,
where
there
is
no
storm
,
no
rain
,
nor
cloud
.
It
is
in
a
State
of
immutable
joys
,
where
there
is
no
Death
,
no
Shadow
of
Death
,
no
trouble
,
no
fear
,
no
shadow
of
fear
,
or
any
such
thing
.
All
things
sing
an
eternal
requiem
,
and
rest
to
it
.
As
the
Flesh
of
the
Lord
Jesus
resteth
in
Confidence
;
so
it
resteth
also
in
Hope
.
Hope
is
good
in
prospect
,
or
in
progress
,
At
our
first
conversion
the
Eternal
day
breaketh
upon
us
.
While
we
live
on
Earth
in
a
State
of
Grace
we
have
sweet
,
and
clear
streaks
of
the
Light
of
Life
appearing
thorow
our
Spirits
,
which
still
grow
clearer
,
and
brighter
unto
a
perfect
day
.
But
all
this
while
there
are
dark
,
and
black
shades
of
the
Night
,
Sins
,
and
Sufferings
every
where
mingled
with
the
pure
Light
of
this
blessed
Day
.
At
Death
it
is
perfect
Day
.
The
shadows
of
the
Night
are
perfectly
drunk
up
into
the
rising
Light
,
that
now
they
appear
no
more
in
dark
Forms
,
but
are
seen
only
,
as
by
a
lovely
temperature
with
the
Light
,
they
make
beautiful
,
and
pleasant
colours
of
Saffron
,
and
of
Roses
.
In
the
Resurrection
the
body
of
the
Sun
,
the
Eternal
Sun
,
the
Lord
Jesus
,
in
the
Glory
of
his
God-Head
ariseth
upon
Soul
,
and
Body
both
,
and
is
nakedly
seen
,
nakedly
enjoyed
,
without
the
Vail
of
any
dark
,
and
nightly
shade
,
or
any
Floury
,
Spicy
,
or
morning
shade
.
From
the
Resurrection
to
the
utmost
point
of
the
ascention
,
this
Divine
Sun
is
rising
higher
,
and
higher
in
Glory
upon
us
,
till
he
comes
to
that
Noon-sted
of
Eternity
,
and
of
the
God-Head
,
where
there
is
no
more
any
ascent
,
or
descent
,
where
the
Unity
is
entire
,
where
god
is
one
,
and
that
one
God
is
all
in
all
.
In
the
Confidence
,
and
full
assurance
of
this
Hope
doth
the
Flesh
of
our
dying
Saviour
,
and
of
every
dying
Saint
rest
.
Object
.
But
you
may
say
,
we
have
formerly
seemed
to
affirm
according
to
the
Language
of
the
Scripture
,
that
the
days
of
Christ
on
Earth
before
his
Death
,
were
alone
the
days
of
his
Flesh
;
that
the
Flesh
of
Christ
was
a
Vail
upon
his
Body
,
which
was
rent
in
Death
;
that
it
was
not
the
substance
of
his
Body
,
nor
its
true
,
proper
,
and
natural
Form
;
but
a
darkning
,
and
dividing
Form
,
in
which
the
Body
of
Christ
appeared
,
and
with
which
it
was
cloathed
in
the
State
of
fallen
Nature
,
in
the
State
of
his
Humiliation
,
in
his
Earthly
State
.
This
State
ended
,
this
Form
was
put
off
in
Death
.
How
then
had
the
Flesh
of
Christ
a
part
in
his
Triumph
?
How
did
the
Flesh
of
Christ
rest
in
Hope
?
Ans.
In
a
Garden
of
Flowers
by
night
,
the
Flowers
are
seen
in
dusky
,
and
dark
Forms
,
while
the
shades
of
the
night
lie
upon
them
,
as
Vails
upon
their
Beauties
.
When
the
bright
day
riseth
upon
this
Garden
,
the
Flowers
appear
in
their
naked
,
and
shining
Beauties
,
in
their
proper
and
lovely
Figures
;
their
dark
appearances
,
together
with
their
darkning
vails
the
shades
of
the
night
,
are
drunk
up
,
and
transformed
into
the
brightness
of
the
Rosy
morning
.
The
Body
of
the
Lord
Jesus
,
and
of
all
his
holy
Ones
,
are
the
immortal
Flowers
,
Flowers
of
the
Heavenly
Paradise
.
Their
Fleshly
Form
is
the
shadow
of
the
night
upon
them
,
their
dim
,
and
dusky
appearance
thorow
this
Shadow
.
Death
is
the
lovely
,
and
rosy
Morning
of
the
Eternal
Day
rising
upon
them
.
The
Spirit
of
Glory
,
and
of
God
is
the
brightness
of
this
Day
.
The
Flesh
is
now
changed
into
Spirit
,
the
dusky
appearance
thorow
the
Vail
of
Flesh
into
a
Spiritual
,
and
Heavenly
brightness
.
In
this
brightness
these
bodies
,
of
which
we
spake
,
shine
forth
in
their
naked
,
native
shapes
,
and
Beauties
,
from
all
parts
they
shed
a
Divine
Lustre
,
they
breath
a
pure
sweetness
of
Divine
Joys
,
like
the
Flowers
of
the
Spring
in
a
fair
morning
.
Thus
the
Flesh
of
Christ
resteth
in
Death
.
3.
The
ground
of
this
Triumph
is
the
inseparable
union
between
the
God-Head
,
and
the
whole
Humanity
of
Christ
living
,
or
dying
,
These
are
the
words
of
the
Lord
Jesus
by
his
Spirit
in
the
mouth
of
David
:
Thou
wilt
not
leave
my
Soul
in
Hell
.
Expositors
agree
,
that
the
word
Hell
signifieth
not
a
place
of
torments
according
to
the
common
acception
,
but
the
State
of
Soul
,
and
Body
in
Death
.
The
Greek
word
,
by
which
it
is
rendered
in
the
New
Testament
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
by
its
notation
signifieth
the
State
of
things
Invisible
,
or
the
Invisible
State
of
things
.
It
is
also
well
known
that
the
Soul
in
the
language
of
the
Old
Testament
is
not
used
to
express
only
one
part
of
a
Man
,
but
the
whole
Person
.
It
is
a
Maxim
in
Divinity
laid
down
by
all
learned
,
and
holy
Men
,
that
when
the
Natural
Union
between
the
Soul
,
and
Body
of
our
Lord
Jesus
ceased
in
Death
,
the
Supernatural
,
and
Hypostatical
,
or
Personal
Union
between
the
Divine
,
or
Humane
Nature
in
both
parts
of
it
remained
inviolable
,
and
entire
.
Thus
it
is
frequently
said
,
that
although
the
Soul
of
Christ
was
separated
from
his
Body
in
the
Grave
,
yet
the
God-Head
was
never
separated
from
either
.
O
sweet
and
sure
truth
!
A
Spring
of
Holy
,
Heavenly
,
and
Immortal
Joys
in
Life
,
and
in
Death
.
This
Truth
rightly
understood
is
a
blessed
Light
,
which
discovereth
to
us
a
Divinity
in
our
Life
here
,
Immortality
in
Death
,
and
Heaven
in
the
Grave
.
This
Divine
Truth
is
the
rich
ground
of
our
dear
Saviours
Glorious
Triumph
over
Death
in
Death
.
There
was
a
twofold
band
of
Union
between
the
Soul
,
and
Body
of
Christ
while
he
lived
in
Flesh
,
one
Natural
,
the
other
Supernatural
.
1.
The
Natural
Union
was
that
composition
of
soul
,
and
Body
,
by
which
he
became
a
Natural
Man
,
and
had
the
true
Forms
,
Substance
,
and
Essence
of
a
Man
,
sprung
from
the
first
Adam
.
This
band
of
union
was
broken
in
Death
,
by
which
means
the
Natural
Man
now
was
no
more
for
ever
according
to
its
Natural
State
,
and
Principle
,
but
vanished
like
a
shadow
,
breaking
up
into
the
Light
of
a
Spiritual
Glory
.
2.
The
Supernatural
Union
is
that
of
the
second
Person
in
the
Trinity
,
which
is
the
Eternal
God
;
who
at
the
Incarnation
of
Christ
made
himself
Flesh
,
that
is
,
a
compleat
Man
,
himself
subsisting
,
as
the
single
,
and
undivided
Person
in
this
Man
,
in
both
parts
of
this
Man
,
in
Soul
,
and
in
Body
,
giving
in
like
manner
a
personal
subsistence
to
them
in
himself
,
that
the
Divinity
,
and
the
Humanity
in
its
Soul
,
and
in
its
Body
both
were
all
one
simple
individual
,
indivisible
Person
.
This
is
that
,
which
Divines
call
the
Hypostatical
,
or
Personal
Union
in
Christ
,
which
remained
firm
,
and
altogether
unimpaired
in
Death
itself
.
See
now
the
beautiful
,
and
delightful
consequences
of
this
Union
.
The
Soul
,
and
Body
of
Christ
continued
immediately
,
intimately
sweetly
,
triumphantly
united
upon
the
Cross
,
in
the
Grave
,
were
both
one
Immortal
,
Glorious
Person
,
by
the
Heavenly
,
and
Personal
Union
in
,
and
with
the
Eternal
Word
.
Soul
,
and
Body
were
separated
in
respect
to
their
Natural
Union
,
and
Composition
.
All
the
Relations
,
and
Delights
of
both
;
all
the
precious
Treasures
,
all
the
clear
Images
,
and
Lights
of
Life
with
the
sweet
life
itself
vanished
,
and
fled
away
,
so
far
as
they
were
founded
upon
the
Natural
Union
,
the
band
being
broken
,
which
tyed
them
all
together
in
one
,
at
the
dissolution
of
this
Union
.
But
all
these
still
dwelt
together
undivided
,
still
possessed
,
and
enjoyed
one
another
after
the
most
intimate
manner
without
allay
,
or
interruption
in
the
Unexpressible
,
and
Glorious
Unity
of
the
Eternal
Word
the
Second
Person
in
the
Trinity
.
This
Unity
was
a
Divine
Band
,
an
undivided
Center
,
a
living
Spring
,
an
unfathomable
depth
of
Loves
,
and
Glories
,
where
they
lay
perpetually
enfolded
in
the
warm
embraces
each
of
other
,
covered
with
all
the
sweetest
Lights
,
and
Beauties
even
upon
the
bitter
Cross
,
and
in
the
cold
Grave
never
to
be
divorced
from
each
other
.
Separation
itself
was
here
only
a
various
,
and
delightful
form
of
embracing
in
the
Unity
of
this
Eternal
Person
.
4.
In
the
fourth
,
and
last
place
follows
the
manner
of
the
Triumph
This
hath
three
parts
.
1.
The
Triumph
over
Corruption
,
exprest
in
these
words
;
Thou
shalt
not
suffer
thy
holy
One
to
see
Corruption
.
2.
The
Triumph
of
Life
,
Thou
wilt
shew
me
the
path
of
Life
.
3.
A
Triumph
in
the
Pleasures
of
Life
,
In
thy
Presence
is
fulness
of
Joy
,
at
thy
Right
Hand
Pleasures
for
evermore
.
1.
The
first
part
in
the
manner
of
the
Triumph
is
the
Triumph
over
Corruption
.
Thou
wilt
not
suffer
thy
Holy
One
to
see
Corruption
.
The
Triumphant
Person
here
is
the
holy
one
of
God
,
the
holy
Son
of
God
,
the
pure
Seed
,
Birth
,
and
Image
of
God
,
Jesus
Christ
in
his
Divine
,
and
Humane
Nature
,
as
he
is
in
both
the
Holy
One
of
God
,
the
Holy
Birth
,
and
Son
of
God
,
Jesus
Christ
in
himself
;
Jesus
Christ
in
David
,
David
in
Jesus
Christ
,
Jesus
Christ
in
the
Holy
Soul
,
and
Holy
Body
of
every
Member
of
Christ
,
as
they
are
the
Spiritual
Births
,
and
Spiritual
Temples
of
the
Holy
Spirit
.
This
is
the
Person
,
which
Triumphs
in
Death
.
That
which
he
Triumphs
over
is
Corruption
.
There
is
a
complication
of
four
Evils
in
Corruption
.
1.
Division
,
or
Dissolution
,
which
is
the
chief
,
and
the
Root
of
the
other
Evils
.
2.
Darkness
increasing
.
3.
Deformity
overspreading
.
4.
Decay
,
which
is
a
tendency
to
a
destruction
of
Being
,
or
to
a
contrariety
in
Being
,
to
all
the
good
of
Being
.
Over
all
these
Evils
of
Corruption
Jesus
Christ
Triumpheth
,
as
he
dyeth
.
1.
Jesus
Christ
Triumpheth
over
Division
,
or
Dissolution
in
Death
.
The
Eternal
Unity
of
his
Divine
Person
was
at
once
,
as
a
Root
,
and
a
Band
to
both
his
Natures
,
to
both
parts
of
his
Humane
,
Nature
,
to
all
the
Powers
,
and
parts
of
his
Soul
,
and
Body
,
to
the
several
Elements
in
his
Body
,
to
all
Perfections
of
Glory
,
Grace
,
and
Nature
in
all
Powers
,
and
Parts
of
the
Humane
Soul
,
and
Body
.
All
were
,
as
an
Immortal
Nosegay
,
or
a
Mysterious
Knot
of
Divine
Flowers
ever
inseparably
united
in
this
Band
,
ever
unfadingly
flourishing
in
this
Root
of
the
Hypostatical
Union
,
or
the
Divine
Unity
of
the
Eternal
Person
,
which
was
indissoluble
in
Death
itself
.
Yea
those
Separations
,
which
are
Natural
,
and
necessary
in
Death
,
were
themselves
Flowers
of
the
Heavenly
,
and
Earthly
Paradise
bound
up
with
this
Heavenly
Band
in
this
ever-fair
,
ever-fragrant
Nosegay
.
2.
Jesus
Christ
dying
,
Triumpheth
over
the
gloomy
horrours
of
the
increasing
darkness
,
which
ariseth
from
the
hateful
Womb
of
Darkness
in
the
dreaded
vaults
of
Death
.
The
Divine
Nature
,
which
is
inseparable
from
the
Humane
Nature
,
the
Personal
Unity
,
which
is
really
,
and
substantially
one
with
the
Divine
Nature
,
which
gives
a
subsistence
in
itself
to
the
Humane
Nature
,
and
makes
it
in
its
Personal
subsistence
one
with
the
Divine
;
this
is
a
brightness
of
Glory
shining
in
the
Grave
,
this
is
a
Golden
Candlestick
,
in
which
all
the
seven
Lamps
of
God
burn
continually
by
day
,
and
by
night
before
the
Throne
of
God
,
and
make
the
vaults
of
Death
themselves
a
Temple
of
Gold
,
and
Christal
filled
with
the
sweet
Beams
of
the
Heavenly
,
Eternal
Sun
.
All
things
,
even
Death
,
and
the
darkness
of
Death
are
as
precious
Stones
set
together
in
the
rich
Jewel
of
this
Person
,
or
Hypostatical
Union
,
where
no
one
Stone
contracts
the
least
degree
of
dimness
,
but
all
in
the
midnight
of
Death
itself
ever
sparkle
with
the
sweetest
,
and
clearest
water
of
Eternal
Life
.
3.
The
deformity
of
Death
,
as
it
springs
up
out
of
the
Corruption
in
Death
,
is
the
subject
of
our
dying
,
and
dead
Saviours
Triumph
.
The
Heavenly
Image
of
the
God-Head
,
which
is
the
supream
Beauty
the
Arche-type
,
and
first
Pattern
of
all
Beauties
upon
the
Mount
of
Eternity
,
is
the
Person
of
Christ
,
in
which
the
Divine
,
and
Humane
Nature
with
all
its
changes
of
Life
,
and
Death
stand
,
and
subsist
together
.
Can
any
thing
be
deformed
in
Beauty
itself
?
Can
any
thing
be
Unlovely
,
where
the
highest
,
and
purest
Loveliness
shines
thorow
all
,
and
over
all
?
What
must
the
Harmony
,
what
must
the
amiableness
,
and
agreeableness
be
;
how
exact
,
and
ravishing
,
as
in
Heaven
itself
there
,
where
the
Supream
Unity
,
the
most
Sacred
Unity
of
one
of
the
most
blessed
Persons
in
the
All-glorious
Trinity
,
diffuseth
itself
thorow
all
the
variety
of
things
,
Divine
,
and
Humane
,
of
Soul
,
and
of
Body
,
binding
up
all
by
itself
immediately
into
the
most
perfect
,
and
Divine
Order
,
and
gathering
up
all
into
one
most
perfect
,
and
Divine
Person
in
itself
?
How
High
,
and
Glorious
is
the
Triumph
of
Divine
Beauty
over
the
deformity
of
Death
,
when
thus
the
Eternal
Beauty
itself
dies
,
dressing
itself
up
in
the
Forms
of
Death
,
and
giving
to
Death
it
s
own
most
lovely
Face
,
which
enflames
the
highest
Angels
,
and
God
himself
with
Eternal
,
and
Infinite
Loves
?
In
the
place
of
Deformity
,
what
potent
,
what
attractive
charms
of
Loveliness
hath
this
Death
to
ravish
Souls
into
the
bosom
of
it
,
which
are
thus
to
die
by
a
Fellowship
with
the
Lord
Jesus
,
as
he
dies
?
4
,
The
last
Evil
in
the
Corruption
of
Death
is
the
decay
,
which
is
a
Tendency
to
a
Nothingness
,
a
Privation
,
the
destruction
of
the
being
of
things
,
or
to
a
contrariety
to
all
good
in
Being
.
This
is
that
dark
Cave
,
that
bottomless
Pit
,
out
of
which
,
like
the
smoak
of
Hell
,
like
gastly
,
black
,
and
flaming
apparitions
from
Hell
,
the
deepest
,
and
darkest
Melancholy
,
the
most
dismal
Horrours
,
and
the
most
horrid
Imaginations
from
the
sense
,
and
fear
of
Death
issue
forth
,
and
cover
the
face
of
the
Soul
,
as
pitchy
,
and
stormy
Clouds
cover
the
Face
of
Heaven
.
How
does
the
dying
Soul
dread
to
be
cast
forth
into
the
uttermost
Darkness
to
be
dispossest
of
itself
together
with
all
thigns
?
To
be
endlessly
sinking
in
an
abyss
,
or
bottomless
deep
of
a
vast
emptiness
,
and
a
cheerless
,
formless
shade
?
to
be
no
more
?
or
to
be
in
the
midst
of
all
the
wounds
,
and
torments
that
Being
is
capable
of
?
to
be
consuming
so
,
as
ever
to
wish
it
as
the
only
medicine
of
ones
evil
,
and
ever
to
fear
it
,
as
the
greatest
of
all
Evils
,
as
the
most
incomprehensible
Evil
,
to
be
no
more
?
How
sweet
,
and
delightful
was
the
Triumph
of
our
Lord
Jesus
over
this
Monster
,
which
stands
with
so
grim
,
and
frightful
a
look
in
the
Gate
of
Death
?
O
Corruption
!
O
Decay
!
O
Destructions
!
where
is
your
Victory
?
Jesus
Christ
comes
into
the
empty
,
and
obscure
shades
of
Death
with
the
fulness
of
the
Godhead
with
all
the
Lights
of
the
Divine
Nature
,
of
Angelical
,
and
created
Glories
,
of
Heaven
,
and
Eternity
,
with
their
full
splendours
shining
together
all
at
once
in
the
Unity
of
his
Divine
Person
.
This
Person
,
which
is
the
Fulness
,
that
filleth
all
in
all
,
which
is
the
Brightness
that
shineth
eternally
in
the
Divine
Essence
,
now
filleth
the
whole
space
o●
Death
,
now
enlighteneth
it
thorough-out
,
now
becometh
the
stage
,
and
Scene
of
Death
,
supporting
it
on
his
delicious
Bosom
,
bounding
it
with
his
bright
,
and
blissful
Beams
.
Where
is
the
emptiness
,
where
is
the
shade
,
where
is
the
bottomless
Pit
of
Dread
,
&
decay
in
Death
?
They
are
all
swallowed
up
into
shining
,
full
,
&
substantial
Glorys
in
this
Triumph
of
our
Saviour
over
Death
.
These
are
the
Evils
of
Corruption
in
Death
,
over
which
Christ
triumphs
.
See
row
the
height
of
this
Triumph
.
Thou
wilt
not
suffer
thy
Holy
One
to
see
Corruption
.
Jesus
Christ
passeth
so
triumphantly
through
the
Regions
of
Death
▪
that
Corruption
loseth
not
onely
its
force
,
but
its
appearance
〈◊〉
his
presence
.
Jesus
Christ
seeks
for
the
place
of
Corruption
,
and
finds
it
no
more
.
Thou
,
O
God
,
wilt
not
suffer
thy
Holy
One
to
see
Corruption
.
The
God-head
itself
,
the
Divine
Person
of
Christ
,
the
Divine
Nature
inseparable
from
that
Person
goes
before
the
Lord
Jesus
,
as
a
Guide
,
when
he
passeth
through
this
waste
Wilderness
.
It
cometh
behind
him
,
as
a
Rearward
of
Glory
.
It
encompasseth
him
on
every
side
with
its
highest
Brightnesses
,
and
Blessednesses
.
It
suffereth
him
to
see
nothing
but
Itself
on
every
side
of
him
.
The
living
,
&
shining
Glorys
of
his
God-head
are
Light
,
and
Eyes
to
his
dead
Body
in
the
Grave
.
With
these
,
and
with
these
alone
his
Divine
Person
now
looketh
forth
thorough
his
Body
in
the
Grave
,
thorough
the
Grave
,
to
the
utmost
bounds
of
the
Regions
of
Death
.
In
this
Light
,
to
these
Eyes
all
things
near
at
hand
,
and
afar
off
throughout
,
are
a
shining
Prospect
of
Living
Beauties
to
Eternity
.
This
Divine
Light
,
and
these
Divine
Eyes
are
a
Divine
Flame
,
which
in
a
moment
,
in
the
twinkling
of
an
Eye
break
up
all
Shades
of
obscurity
,
fill
all
space
with
their
own
Brightnesses
,
transform
all
Shapes
even
Corruption
,
and
Death
into
the
same
Divine
Forms
with
themselves
to
the
utmost
bound
of
things
.
Thus
God
suffereth
not
his
Holy
One
to
see
Corruption
.
2.
The
second
part
is
the
manner
of
the
Triumph
:
the
Triumph
of
Life
is
expressed
in
those
words
;
Thou
shalt
sh●w
me
the
Path
of
Life
.
There
are
here
two
remarkable
Triumphs
over
Death
,
1
Life
in
Death
;
2.
The
sight
,
and
Triumphant
sense
of
this
Life
.
1.
Life
in
Death
is
declared
by
the
Path
of
Life
,
which
is
made
for
the
Lord
Jesus
thorough
Death
.
Noah
with
his
dear
Relations
,
and
all
kinds
of
Creatures
kept
dry
,
and
safe
in
the
Ark
,
while
the
fountains
of
the
great
Deep
were
broken
up
from
below
,
and
the
windows
of
heaven
were
opened
from
above
to
cover
all
things
with
a
Flood
of
Waters
;
the
Children
of
Israel
in
the
Land
of
Goshen
,
wh●●re
there
was
Light
,
and
Rivers
of
Water
,
while
darkness
was
upon
the
whole
Land
of
Egypt
,
and
the
Rivers
in
it
were
turned
into
Blood
;
the
Children
of
Israel
passing
in
a
dry
path
thorough
the
Red
Sea
,
which
overwhelmed
the
E●yptian
King
with
his
whole
Army
;
the
Three
Children
with
the
similitude
of
the
son
of
God
walking
in
the
midst
of
the
fiery
furnace
,
which
burnt
their
bands
only
,
and
devoured
their
enemies
,
which
cast
them
in
,
all
these
were
Figures
of
Jesus
Christ
passing
in
a
Path
of
life
thorow
Death
.
The
Lord
Jesus
himself
in
his
Heavenly
,
&
divine
form
,
as
he
is
the
Essential
Image
of
his
Father
is
his
own
Way
,
and
Life
thorough
Death
.
This
is
the
Fountain
of
Life
,
and
Eternity
itself
.
This
hath
all
Lives
bound
up
in
one
,
like
those
innumerable
Beams
,
which
pour
forth
themselves
through
all
things
in
Heaven
,
and
on
Earth
,
united
in
the
sun
.
Here
Life
riseth
up
in
its
greatest
Fulness
,
in
its
freshest
,
purest
,
and
sweetest
Streams
,
where
all
the
strengths
,
Beauties
,
and
Joys
of
Life
are
at
their
greatest
heighth
.
Thus
the
Godhead
in
its
Essential
Image
stands
in
every
part
,
and
point
of
the
Humane
Nature
of
Christ
dying
,
or
dead
.
Thus
it
stands
in
every
step
,
and
point
of
its
Way
through
Death
.
Thus
it
makes
it
all
,
as
a
Fountain
and
F●ood
of
Life
.
As
the
Milky
way
in
Heaven
,
where
innumerable
Stars
mingle
their
Beams
into
one
Path
of
Light
:
Such
is
the
Way
of
Christ
in
Death
,
which
is
all
a
mixture
,
or
contexture
of
the
innumerable
Beauties
,
and
sweetnesses
of
Life
rising
up
fresh
from
the
innumerable
springs
of
Life
in
the
Bosom
of
this
Heavenly
Image
,
which
is
Eternity
,
and
the
Divine
Essence
it self
in
its
own
substantial
Form
.
2.
The
Triumphant
sight
,
and
sense
of
Life
accompanys
the
Lord
Jesus
in
this
Path
of
Life
thorow
Death
;
as
is
signified
by
those
words
,
Thou
〈◊〉
shew
me
,
or
make
me
to
know
the
Path
of
Life
.
As
a
Princely
Bridegroom
leading
his
Royal
Bride
in
his
hand
thorough
delightful
walks
,
when
the
spring
is
in
its
prime
,
makes
her
to
observe
all
the
delights
in
the
Walks
,
saying
to
her
;
see
,
how
pleasantly
all
things
look
;
how
sweetly
Heaven
and
Earth
smile
one
upon
another
;
how
lovely
the
leaves
,
and
blossoms
are
upon
the
Trees
,
the
grass
,
and
the
Flowers
upon
the
ground
;
how
pleasantly
the
birds
sing
in
every
bush
;
how
pure
,
and
sweet
the
air
;
is
how
〈◊〉
the
year
is
now
:
Thus
God
the
Father
leads
Jesus
Christ
;
thus
the
Divine
Nature
in
the
brightness
of
its
Glory
leads
the
Humane
Nature
thorough
the
Pa●h
of
Life
in
Death
,
as
a
heavenly
Bridegroom
its
dearest
Bride
.
He
lo●k
forth
upon
him
with
a
flaming
eye
of
Love
,
he
saith
to
him
;
behold
a
new
and
large
prospect
of
Divine
Lights
,
and
all
the
Beauties
of
Life
in
Death
;
with
what
spicy
sweetness
,
and
immortal
perfumes
the
Spirit
of
Life
,
and
Love
,
as
the
Air
of
Paradise
,
and
Heaven
itself
breaths
upon
all
things
here
〈◊〉
do
Heaven
,
and
Earth
,
the
uncreated
and
the
created
Image
of
things
reflect
the
same
Beauties
,
and
sweetnesses
one
upon
another
,
like
the
Living
Face
,
and
the
Face
in
a
Chrystal
Mirrou●
?
How
do
all
glories
in
their
lovelyest
Forms
,
&
richest
Varieties
,
looking
down
from
above
,
sprouting
forth
,
and
blossoming
from
beneath
,
meet
and
kiss
each
other
?
How
do
Angels
,
how
do
Immortal
,
and
shining
Spirits
spring
,
and
sing
every
where
?
How
doth
the
Shade
of
Death
itself
,
mingling
itself
with
all
these
,
surrounding
this
Divine
Light
,
&
at
the
same
time
surrounded
by
it
,
give
a
solemn
sweetning
,
and
heightning
to
all
,
like
the
Base
string
to
the
Musick
of
a
Lute
,
making
Death
it self
another
Heaven
distinct
from
the
Heaven
after
Death
,
and
contending
with
it
for
delightfulness
?
Thus
God
the
Father
maketh
Christ
to
see
the
Path
of
Light
in
Death
.
3.
The
third
part
in
the
manner
of
the
Triumph
,
the
Pleasure
;
In
thy
presence
are
all
pleasantnesses
,
and
at
thy
right
hand
Pleasures
for
evermore
.
Three
pleas●n
things
are
here
presented
in
one
:
1.
The
Seat
of
Pleasure
:
2.
The
Perfection
;
3.
The
Perpetuity
of
Pleasures
.
1.
The
Seat
of
Pleasure
is
the
Presence
,
and
right
hand
of
God
.
The
Presence
in
Hebrew
is
the
Face
of
God
.
The
Son
of
God
,
The
Eternal
Word
.
The
Essential
Form
of
God
,
and
the
Brightness
of
his
Glory
,
is
the
Face
of
God
.
Behold
thou
art
fair
,
my
beloved
,
yea
thou
art
Pleasant
,
our
Bed
is
green
;
saith
the
spouse
in
the
Can●cles
to
Jesus
Christ
.
He
is
that
Eternal
Form
,
and
naked
face
of
the
Godhead
where
all
the
Pleasantnesses
of
the
purest
Beauties
,
Loves
,
and
Joys
,
first
spring
,
flourish
and
seat
themselves
.
His
Cheeks
therefore
in
the
same
Book
are
said
to
be
the
Garden-beds
of
the
most
fragrant
Spices
,
and
persumed
Flowers
,
where
the
highest
Beauties
,
and
the
highest
sweetnesses
are
born
,
and
married
one
to
another
,
and
bring
forth
an
endless
race
of
Loves
,
and
Delights
.
This
Face
of
God
,
in
which
all
Loveliness
,
and
Loves
thus
shine
,
and
flame
together
is
also
set
with
so
many
eyes
,
which
continually
behold
,
and
rejoyce
in
their
own
Beauties
and
Pleasantnesses
.
This
Face
,
this
Form
of
God
is
the
Person
,
which
subsists
in
the
Human
Nature
of
Christ
both
Soul
&
Body
,
which
in
itself
gives
a
subsistance
to
the
whole
Humanity
of
Christ
living
,
and
dying
.
Thus
is
it
in
the
Grave
and
in
the
dead
Body
of
Christ
,
the
seat
of
all
Pleasantnesses
,
the
Throne
of
divine
Beauty
,
&
of
Love
in
Death
.
It
is
also
as
a
thousand
never
sleeping
,
never
s●umbring
eyes
,
in
this
blessed
Body
,
with
which
it
uninterruptedly
contemplates
in
it self
this
Eternal
face
,
and
Form
of
God
,
this
seat
of
Pleasantnesses
,
which
is
its
own
Person
,
it
s
own
self
in
its
personal
Unity
,
and
subsistence
.
The
right
hand
of
God
is
the
Godhead
in
the
strength
,
at
the
heighth
of
Love
,
Power
Majesty
,
and
Glory
,
as
it
is
above
all
heavens
.
Here
are
Pleasures
in
their
proper
fear
,
in
their
greatest
force
,
and
fulness
,
as
they
transcend
the
joys
themselves
of
all
created
Heavens
.
At
this
right
hand
of
God
is
Jesus
in
the
Grave
.
By
this
right
hand
of
God
,
which
hath
all
pleasures
ever
attending
it
,
was
he
pleasantly
led
thorough
the
Shadow
of
Death
:
In
the
Bed
of
Death
this
right
hand
of
the
most
High
embraced
him
,
that
he
might
sweetly
rest
there
in
the
midst
of
all
the
Pleasures
of
this
Right
Hand
of
his
.
2.
The
Perfection
of
Pleasures
is
exprest
by
these
two
names
of
Pleasantnesses
,
and
Pleasures
.
Pleasantnesses
are
the
Objects
of
delight
,
or
Pleasures
in
the
object
.
Pleasures
are
the
Delights
themselves
in
the
fruition
,
and
enjoyment
of
those
objects
,
or
Pleasures
in
their
Subject
.
The
Subject
,
and
the
Object
uniting
,
and
mingling
,
and
transforming
themselves
variously
by
their
various
mixtures
in
their
union
into
one
mutual
life
,
and
Form
of
Beauty
,
and
Love
,
make
Pleasure
,
and
delight
.
You
have
here
all
Pleasantnesses
in
the
Face
of
God
,
and
so
all
Pleasures
at
the
Right
Hand
of
God
.
The
Lord
Jesus
dying
,
and
in
death
beholds
the
Face
of
God
.
In
this
Face
he
at
once
beholds
all
pleasant
forms
and
Forms
of
Pleasantness
,
the
pleasantness
of
all
Forms
among
Men
,
&
Angels
in
their
first
&
highest
Patterns
,
to
which
the
most
Glorious
spectacles
,
and
spirits
of
Men
,
or
Angels
,
are
obscure
Shadows
and
faint
imitations
.
In
this
face
he
beholdeth
pleasant
Forms
,
incomprehensible
for
variety
,
and
Glory
,
which
never
cast
any
the
least
shadow
of
themselves
,
nor
were
capable
of
being
in
the
least
degree
imitated
in
the
highest
of
created
excellencies
.
Death
itself
is
a
divine
Marriage-bed
,
in
which
Jesus
Ch●ist
receives
all
these
pleasant
Forms
into
his
Bosom
,
as
Lights
of
Glory
shining
thick
thorow
the
Cristal
Temple
of
his
pure
,
and
sacred
Body
in
this
Night
of
his
Divine
Death
.
He
be●reth
in
his
dead
Body
the
impressions
,
and
Figures
of
them
all
with
the
Heavenly
substances
themselves
in
these
Impressions
,
and
Figures
like
a
seal
of
Gold
fixed
on
Virgin-wax
;
his
dying
,
and
dead
Body
is
transformed
into
one
Life
,
and
Form
with
those
Original
Forms
of
Pleasantnesses
,
being
embraced
by
them
,
as
by
a
Divine
flame
,
which
makes
it
one
pure
flame
of
Pleasantness
,
and
Pleasure
with
itself
.
3.
The
Perpetuity
of
the
Pleasure
;
At
thy
right
hand
are
Pleasures
for
evermore
.
Two
things
are
here
signified
.
1.
The
continuation
of
Pleasures
in
the
Person
of
Christ
without
any
interruption
:
2.
The
endlesness
of
those
Pleasures
.
Jesus
Christ
saith
to
his
Father
in
one
Place
,
thou
leadest
me
by
thy
right
hand
.
The
Lord
Jesus
was
ever
led
by
the
right
hand
of
the
Father
out
of
Heaven
into
the
Virgins
Womb
,
out
of
the
Womb
into
the
gloomy
Light
of
this
World
,
thorow
this
World
,
thorow
Death
,
and
the
Grave
into
Heaven
again
.
Thus
was
this
blessed
Person
ever
at
the
right
hand
of
his
Father
,
that
is
,
at
the
right
ha●d
a●d
Fountain
of
Power
,
Majesty
,
Love
,
Life
,
and
Pleasures
,
in
the
Womb
,
on
the
earth
,
on
the
Cross
,
in
the
Grave
.
So
was
the
Path
of
this
righteous
o●e
a
shining
Light
of
divine
Pleasures
uni●terrupted
thorow
all
these
thick
shades
of
the
black●●●
darkness
.
There
is
one
thing
more
in
the
duration
of
Christs
Pleasures
signified
in
the
last
Verse
of
this
Psalm
above
all
this
.
The
Lord
saith
to
his
Father
,
all
Pleasa●●●●sses
are
in
thy
Face
.
Behold
here
in
one
undivided
point
the
full
circle
of
Eternity
,
and
that
an
Eternity
of
Pleasures
;
The
Face
of
God
with
all
Pleasant●esses
in
it
.
Eternity
implyes
three
things
;
1.
the
Fulness
of
all
Bei●g
,
2.
the
utmost
heighth
of
being
;
3.
the
undividedness
.
In
this
Time
falls
below
Eternity
,
that
it
is
a
contracted
,
successive
Shadow
.
The
Face
of
God
,
which
is
his
Essential
Image
,
and
substantial
Form
,
the
God
Head
itself
in
the
second
Person
in
the
Trinity
,
which
is
our
Lord
Jesus
,
is
this
Eternity
.
This
is
that
Person
,
which
was
Man
,
was
Flesh
,
hung
on
the
Cross
,
and
lay
dead
in
the
Grave
.
No
more
could
the
Lord
Jesus
be
separated
from
the
Face
of
his
Father
in
any
part
of
his
Soul
,
or
Body
in
any
season
,
either
of
Life
,
or
of
Death
,
than
a
person
can
be
separated
from
itself
,
or
the
Lord
Jesus
be
divided
from
the
Second
Person
in
the
Trinity
.
Thorow
every
state
,
thorow
the
most
cloudy
days
,
and
the
most
tempestuous
Nights
the
Face
of
God
,
the
Son
of
Eternity
went
along
with
the
〈◊〉
Jesus
shining
upon
every
Cloud
,
a●d
Storm
,
shining
thorough
all
,
g●●ding
all
with
the
Joys
,
and
Glories
of
Heaven
itself
.
In
this
Face
,
as
in
the
undivided
Circle
of
Eternity
always
,
at
once
,
in
every
moment
,
and
cast
of
his
eye
he
saw
,
possest
,
and
enjoyed
all
pleasantnesses
.
In
this
Face
of
his
Father
,
which
is
the
Light
of
Eternity
,
he
saw
his
own
Face
as
he
passed
thorow
all
changes
:
Even
then
when
he
cried
out
,
that
he
was
forsaken
by
his
Father
,
he
beheld
this
forsaking
of
him
,
himself
thus
forsaken
in
this
Glass
the
face
of
his
Father
in
the
midst
of
all
Pleasantnesses
,
one
of
the
Pleasantnesses
,
one
with
all
the
Pleasantnesses
there
.
The
A●gels
that
take
care
of
Children
here
below
in
the
midst
of
this
their
work
on
Earth
,
ever
behold
the
Face
of
the
Father
in
Heaven
.
How
much
more
is
it
true
of
that
Person
who
is
the
Face
of
the
Father
,
who
is
one
Essence
and
Substance
with
the
Father
,
who
unites
the
Humane
Nature
,
to
the
Divine
Nature
in
the
Unity
of
this
Person
?
Shall
not
he
much
more
see
the
face
of
his
Father
in
Heaven
,
while
he
is
on
Earth
,
or
in
the
Grave
,
serving
the
little
Children
of
his
Father
,
his
younger
Brethren
,
as
their
good
Angel
?
This
Face
,
in
which
all
Pleasantnesses
are
at
their
fulness
,
at
their
heighth
,
was
that
Joy
set
before
Jesus
Christ
upon
the
Cross
,
for
which
he
en●ured
the
Cross
,
and
despised
the
shame
.
I
shall
now
conclude
this
discourse
of
our
dying
,
and
dead
Saviour
,
of
his
sacred
Body
living
,
and
immortal
in
Death
with
those
four
thi●gs
which
were
too
wonderful
for
Solomon
;
the
way
of
a
Ship
upon
the
Sea
;
of
an
E●gle
in
the
Air
;
of
a
Serpent
upon
a
sto●e
,
or
a
rock
;
of
a
man
with
a
maid
,
or
,
as
it
is
in
Hebrew
,
in
a
maid
.
The
most
learned
Jews
teach
us
to
understand
this
,
as
the
Myst●ry
of
the
Messiah
.
The
most
learned
of
the
Christian
Divines
give
us
such
a
Gloss
as
this
upon
it
,
while
they
make
this
place
from
the
authority
o●
the
Jews
themselves
to
prove
against
them
,
that
the
Messiah
was
to
be
born
of
a
Virgin
.
1.
The
Man
in
the
Maid
is
the
Heavenly
Man
in
Womb
of
the
Virgin
.
2.
The
Ship
upon
the
Sea
is
the
Humane
Nature
in
its
Union
with
the
Divine
Nature
,
Sailing
along
in
its
course
of
time
,
and
life
here
below
upon
the
Sea
of
Eternity
.
3.
The
serpent
upon
the
S●o●e
or
the
Rock
,
is
the
deep
,
and
Glorious
wonder
of
Death
in
the
Person
of
Christ
,
who
is
the
Rock
o●
Eternal
Life
,
and
God
himself
,
who
lives
for
ever
.
4.
The
Eagle
in
the
Air
is
the
Humane
Nature
risen
,
and
ascending
in
the
Spirit
to
the
right
hand
of
the
father
above
all
Heaven
to
the
utmost
heighths
of
all
Joys
,
and
Glories
of
the
Divine
Nature
,
and
Eternity
.
Before
I
leave
this
Subject
,
I
will
point
out
one
Use
and
Application
of
it
.
When
a
Voice
came
with
Thunder
to
the
Lord
Jesus
,
declaring
Love
and
Glory
from
on
high
upon
him
;
Jesus
Christ
saith
to
his
Disciples
,
T●is
Voice
came
not
for
my
sake
,
but
for
yours
.
In
like
manner
these
glorious
things
are
spoken
of
Christ
in
his
life
,
and
in
his
death
,
not
for
himself
only
,
but
for
all
his
Saints
.
Christ
,
and
all
the
Saints
,
are
one
seed
.
To
that
one
seed
,
to
all
the
Saints
in
Christ
,
to
Christ
in
himself
,
and
in
all
his
Saints
,
are
all
the
Promises
made
.
All
those
pleasant
things
which
we
have
spoken
of
Jesus
Christ
,
and
of
his
holy
Body
,
in
Death
,
are
true
of
him
,
as
his
Humane
Nature
is
joyned
to
the
Divine
Nature
in
one
Divine
and
Eternal
Person
,
which
is
the
most
High
God
.
The
same
things
are
true
in
us
also
,
who
believe
in
him
,
by
that
Mystical
Union
,
which
joyneth
us
to
the
Lord
Jesus
in
one
mystical
Person
and
in
the
Unity
of
that
Spirit
,
which
is
also
the
most
high
God
,
one
with
the
Father
,
and
the
Son
.
While
we
live
,
as
Saints
by
the
Faith
of
the
Lord
Jesus
,
we
live
not
,
but
Christ
liveth
in
us
,
we
live
,
and
we
are
Spiritual
only
,
as
we
are
Spirits
,
the
Birth
of
the
Eternal
Spirit
,
and
one
Spirit
with
the
Lord
Jesus
in
his
Resurrection
from
the
Dead
:
All
things
in
Heaven
and
on
Earth
,
of
Soul
,
and
of
Body
,
of
Life
,
and
of
Death
are
Spirit
,
and
Life
to
us
.
It
is
true
,
that
while
we
live
on
Earth
,
a
fleshly
Spirit
,
a
fleshly
Image
,
in
which
Satan
hath
his
Throne
,
have
a
part
in
us
,
not
as
our
true
selves
,
but
as
our
disguises
,
our
diseases
,
our
enemy
,
as
evil
Dreams
in
our
sleep
.
These
of●●n
prevail
over
the
Spiritual
Man
in
us
,
and
captivate
us
to
many
sinful
Lusts
,
fears
,
and
Griefs
.
But
still
the
Spiritual
man
in
itself
,
which
is
our
true
self
,
puts
them
under
its
feet
,
and
makes
them
Captives
to
the
Light
,
Love
,
and
Immortality
of
the
Spirit
.
The
Spirit
in
us
is
like
the
Sua
,
which
,
when
we
think
it
under
a
Cloud
,
or
eclipsed
by
the
Moon
,
is
so
only
to
our
Earthly
Light
,
but
in
truth
,
and
to
itself
it
is
upon
its
own
Throne
of
Light
triumphantly
above
the
Clouds
,
and
the
Moon
,
comprehending
them
in
the
brightness
of
its
own
Glory
.
But
besides
this
,
in
the
moment
of
Death
this
fleshly
Spirit
,
and
Image
is
for
ever
cast
out
of
all
power
,
and
rule
in
a
Saint
,
and
is
entirely
subdued
to
that
pure
,
and
Heavenly
Spirit
,
which
is
the
true
Saint
,
which
now
with●●t
any
interposing
vail
or
interrupting
interval
perpetually
sees
the
glorious
Face
of
Jesus
Christ
in
it self
,
which
is
one
Spirit
with
him
,
and
the
Glorious
Face
of
the
Father
in
Jesus
Christ
.
Yea
one
advantage
of
unexpressible
Joy
,
and
Glory
hath
the
death
of
a
〈…〉
of
Christ
.
The
Death
of
Christ
had
all
the
stings
of
〈…〉
cr●●ture
●ver
felt
,
or
can
feel
,
the
guilt
of
Sin
,
〈…〉
Wrath
of
the
Father
;
all
the
Powers
of
Hell
in
〈…〉
these
stings
are
taken
out
of
the
death
of
a
Saint
.
Christ
is
risen
,
all
the
Powers
of
evil
subdued
,
captivated
,
and
changed
into
mysteries
of
eternal
Light
,
and
Love
in
the
Glorified
Person
of
Christ
,
by
the
Virtue
of
his
Resurrection
.
A
Believer
living
,
and
dying
stands
in
the
Resurrection
of
Christ
,
is
risen
with
him
,
in
him
.
A
Believer
is
married
to
Christ
as
he
is
risen
from
the
Dead
.
His
Life
,
his
Death
thoroughout
all
things
of
them
both
,
are
Divine
Fruits
of
this
marriage-bed
,
brought
forth
in
the
Bosom
of
God
,
to
God
.
Break
forth
then
,
O
ye
Saints
,
into
singing
,
both
living
,
and
dying
,
tune
your
last
breath
to
this
song
of
the
Lamb
,
and
say
like
him
;
I
have
set
my
glorified
Jesus
,
my
Heavenly
Bridegroom
and
the
Father
in
him
before
me
.
My
glorified
Jesus
,
my
Heavenly
Bridegroom
,
and
the
Father
in
him
is
at
my
right
hand
;
therefore
shall
I
not
be
greatly
moved
.
Therefore
doth
my
Soul
rejoyce
in
Death
,
my
Body
also
sweetly
rests
in
the
Grave
,
as
in
a
Marriage-bed
,
in
the
midst
of
all
Divine
delights
,
as
Flowers
of
Paradise
strewed
upon
it
.
It
rests
in
the
Bosom
of
my
glorified
Jesus
my
hope
.
This
sweet
,
and
sure
hope
is
he
,
that
will
never
leave
my
Soul
in
the
state
of
Death
;
nor
suffer
his
Holy
One
,
his
spouse
,
this
Soul
,
or
this
Body
,
which
he
hath
spoused
,
as
chast
Virgins
to
himself
,
to
see
Corruption
.
No
,
no
;
my
Bride-groom
,
with
all
his
Lights
of
Glory
,
and
the
Father
of
lights
in
him
,
will
accompany
this
Darling-Soul
,
and
Darling-Body
,
his
pair
of
Doves
,
which
are
to
him
as
his
two
eyes
,
through
Death
,
and
the
Grave
.
There
will
he
,
filling
all
things
round
about
me
with
his
shining
Beauties
,
make
me
to
see
the
Path
of
Life
,
&
Immortality
,
all
composed
of
innumerable
Angels
of
Glory
,
or
the
innumerable
Glories
of
the
Godhead
,
as
the
Milky
way
in
Heaven
is
said
to
be
composed
with
innumerable
Stars
thick
set
.
Thorow
all
the
shades
of
Death
shall
I
behold
all
pleasantnesses
in
his
Face
shining
forth
upon
me
with
a
fresh
Glory
,
as
a
new
Sun
turning
those
Shades
into
a
flowry
,
and
perfumed
Arbour
in
the
Heavenly
Paradise
,
I
shall
be
continually
at
his
right
hand
,
where
pleasures
are
for
evermore
without
mixture
,
interruption
,
or
end
.
Thus
is
his
right
hand
,
which
is
the
heighth
and
Fountain
of
Life
,
and
Pleasures
,
the
beginning
of
my
Life
,
my
strength
,
and
guide
in
my
way
,
my
end
in
Death
.
We
have
finished
the
answers
to
the
objection
against
the
Immortality
and
Glory
of
the
Body
of
a
Saint
together
with
the
Soul
in
Death
,
which
was
taken
from
the
Body
itself
,
and
strengthened
by
the
particular
consideration
of
the
Body
of
Christ
in
Death
,
and
in
the
Grave
.
We
have
finished
the
distinction
between
the
two
Bod●es
,
the
Body
of
Death
in
a
Saint
,
and
the
proper
Body
of
a
Saint
,
which
is
an
ins●parable
Member
in
the
Spiritual
,
and
Heavenly
Body
of
Christ
,
and
the
Temple
of
the
Holy
Ghost
,
as
the
Soul
is
.
We
come
now
to
the
last
objection
,
taken
from
the
resurrection
of
the
Body
at
the
last
day
,
which
seems
to
be
without
any
sense
,
if
our
Bodies
become
Glorious
and
Immortal
at
our
Death
.
This
Objection
is
answered
by
the
distinction
of
three
eminent
steps
,
or
degrees
in
the
resurrection
from
the
Dead
.
I
shall
take
my
ground
,
upon
which
I
shall
build
this
answer
,
and
distinction
from
St.
John
Chap.
11.
v.
25.
these
are
the
words
of
our
Lord
Jesus
in
that
place
;
I
am
the
Resurrection
,
and
the
Life
.
He
,
that
lives
,
and
believes
in
me
,
shall
never
die
.
He
that
beli●ves
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
The
Lord
Jesus
is
here
comforting
Martha
mourning
over
her
dead
Brother
:
He
propounds
to
her
the
comfort
,
and
Joy
of
his
Resurrection
.
Thy
Brother
,
saith
he
,
shall
rise
again
.
That
,
which
would
have
been
a
present
,
and
powerful
Joy
looked
upon
with
a
Spiritual
eye
in
a
Light
of
Glory
,
becomes
to
Martha
a
faint
,
and
far
distant
Joy
,
while
she
looks
upon
the
Resurrection
a
great
way
off
,
at
the
end
of
the
World
.
So
she
answereth
the
Lord
Jesus
:
Yea
,
Lord
I
know
,
that
my
Brother
shall
rise
again
at
the
last
Day
.
The
Lord
Jesus
scattereth
this
Cloud
of
Flesh
by
shining
out
upon
Martha
in
the
Brightness
and
Glory
of
his
Heavenly
,
and
Divine
Person
,
as
that
Invisible
and
Eternal
Sun
,
which
is
at
once
the
Fountain
,
and
Treasury
of
all
Lights
,
Lives
,
and
Forms
of
things
in
a
state
of
Perfection
,
and
unchangeableness
.
The
Lord
,
as
he
shineth
out
upon
her
annointeth
the
eyes
of
her
mind
with
his
Spirit
,
and
the
Light
of
his
appearance
,
to
see
him
,
as
he
is
in
the
fulness
of
Glory
,
as
the
fulness
of
the
Glory
of
God
,
and
of
all
things
dwelleth
in
him
,
as
he
is
the
same
,
and
all
things
in
him
are
the
same
yesterday
,
to
day
,
and
for
ever
.
I
,
saith
he
,
am
the
Resurre●tion
and
the
Life
.
The
latter
of
these
is
the
cause
,
and
demonstration
of
the
former
.
It
will
not
seem
strange
to
him
,
who
seeth
the
Lord
Jesus
to
be
the
Life
of
all
things
,
&
all
things
in
their
most
exact
distinction
to
be
living
perfectly
,
and
Ete●nally
in
him
,
in
the
vast
,
and
unbounded
Circle
of
the
Unity
of
his
Person
,
and
Spirit
,
as
in
a
secret
Paradise
,
a
Field
of
Light
,
and
bliss
above
the
Heavens
,
and
yet
invisibly
present
every
where
;
that
he
should
at
his
Pleasure
bring
forth
things
,
which
have
disappeared
here
by
Death
,
into
new
appearances
,
as
Resurrections
from
the
Dead
,
and
present
them
again
to
our
eye
in
the
same
Forme
,
in
which
they
before
conversed
with
them
,
not
as
P●antasms
,
or
as
empty
Apparitions
,
but
real
,
and
Substantial
.
Thus
to
Martha
inlightned
by
this
Spiritual
Vision
of
Christ
,
it
was
easie
to
understand
,
that
Jesus
Christ
could
give
her
Brother
Lazarus
again
out
of
his
Grave
,
living
,
into
her
Arms
even
at
that
present
time
.
Having
thus
cleared
my
ground
for
my
ensuing
discourse
by
the
opening
of
the
words
,
I
proceed
to
my
distinction
of
a
threefold
eminent
degree
in
the
Resurrection
from
the
D●ad
.
1.
The
first
eminent
step
,
or
degree
in
the
Resurrection
from
the
dead
is
Regeneration
,
which
signifieth
a
new
birth
,
a
second
birth
,
to
be
born
again
of
God
,
after
the
Death
of
that
Life
which
we
receive
from
him
by
our
first
Generation
,
as
Sons
of
God
by
the
Creation
.
2.
The
Second
eminent
step
,
or
degree
in
the
Resurrection
from
the
Dead
is
the
Natural
Death
.
3.
The
last
eminent
step
,
and
degree
is
the
Resurrection
of
the
Dead
at
the
last
day
.
1.
I
shall
begin
with
the
first
of
these
,
that
the
difference
between
these
th●●e
Resurrections
may
more
clearly
appear
.
I
shall
lay
it
down
in
the
form
of
a
Doctrine
.
Doct.
Regeneration
is
a
Resurrection
from
the
Dead
.
St
Paul
clearly
so
expresseth
it
Eph.
5.
v.
14.
wherefore
,
he
saith
,
Awake
thou
,
that
sleepest
,
and
arise
from
the
Dead
,
and
Christ
shall
give
thee
Light
.
Behold
three
things
here
.
1.
A
Sleep
.
2.
The
Awakening
from
this
Sleep
.
3.
The
cause
of
Awakening
.
1.
Here
is
a
sleep
;
Thou
that
sleepest
.
Every
man
in
his
Natural
state
is
a
divine
Spirit
,
an
Immortal
Soul
,
an
Image
of
God
,
a
Son
of
God
in
a
deep
Sleep
.
The
Natural
Sleep
is
defined
to
be
a
perfect
ligation
,
or
binding
up
of
all
the
senses
outward
,
or
inward
.
But
this
is
an
unnatural
Sleep
,
into
which
we
are
cast
by
the
Enchantments
,
and
Power
of
the
Devil
.
It
is
the
Sleep
of
Sin
.
O
man
,
all
thy
senses
and
faculties
,
outward
and
inward
,
which
were
true
,
pure
,
and
divine
,
in
the
Similitude
of
God
,
whilst
they
were
awake
,
and
at
liberty
,
were
continually
feasted
with
divine
Objects
,
they
possessed
,
and
enjoyed
a
Paradise
in
themselves
.
But
how
are
they
now
fallen
asleep
,
how
are
they
bound
up
?
Thou
now
no
more
seest
,
hearest
,
tastest
,
feelest
,
understandest
,
enjoyest
any
sweet
beam
of
truth
,
any
thing
of
the
Harmonious
Musick
,
of
the
delicate
Relish
,
of
the
soft
Embraces
,
of
the
immutable
,
all-satisfying
Reality
,
and
Substance
of
pure
Love
,
pure
Light
,
pure
Beauty
,
pure
Joy
,
pure
Goodness
,
Every
thing
pleasant
every
thing
Real
,
every
thing
Divine
is
to
thee
,
as
if
it
were
not
at
all
:
Yet
is
not
thy
sleep
quiet
.
All
this
,
which
thou
seemest
to
thy self
,
to
hear
,
to
see
,
to
understand
,
to
converse
with
by
any
of
thy
senses
,
or
faculties
,
is
a
Dream
in
thy
sleep
,
a
●delusive
,
a
defiling
,
a
melancholy
Dream
,
where
false
,
and
filthy
showes
of
Pleasures
are
mingled
with
tumultuous
disquiets
,
confusions
,
torments
fears
,
and
Horrours
.
This
Sleep
is
the
Sleep
of
Death
,
not
a
Natural
,
and
momentany
Death
,
which
is
a
meer
cessation
of
Life
with
a
rest
from
all
its
troubles
,
but
a
living
Death
,
the
second
Death
,
a
Hellish
Death
,
the
Death
of
damned
Sp●rits
.
Thus
are
Sleep
and
Death
joyned
here
;
Awake
thou
that
sleepest
,
and
stand
up
from
the
Dead
.
This
Sleep
is
a
true
Death
,
and
this
Death
is
truely
a
Sleep
,
a
living
Death
,
or
an
unquiet
Sleep
full
of
evil
Dreams
.
2.
The
second
thing
is
the
Awakening
.
The
Awakening
out
of
this
Sleep
is
also
a
Resurrection
from
the
Dead
.
Awake
thou
that
sleepest
,
and
stand
up
from
the
Dead
.
This
is
the
Regeneration
,
or
new
Birth
,
by
which
the
soul
is
raised
up
from
the
Sleep
,
and
Death
of
Sin
into
the
Light
of
Life
,
and
Immortality
.
3.
The
third
thing
is
the
cause
of
this
Awakening
;
And
Christ
shall
give
thee
Light
.
And
,
here
signifies
,
as
much
as
,
For
,
by
a
common
Hebraism
.
Thus
you
are
to
read
it
,
Awake
thou
that
sleepest
,
and
stand
up
from
the
Dead
,
for
Christ
shall
give
thee
Light
.
This
will
be
plain
,
if
you
look
to
that
Scripture
,
from
which
this
is
taken
Isaia
.
60.
1.
v.
Arise
,
sh●ne
;
for
thy
Light
is
come
,
and
the
Glory
of
the
Lord
is
risen
upon
thee
.
St.
Paul
applies
this
to
the
Lord
Jesus
,
and
a
Sinner
in
the
work
of
Conversion
,
or
Regeneration
,
Poor
Sinner
,
thou
sleepest
in
a
dark
and
miry
Dungeon
,
of
Sensuality
,
Lust
,
Passion
,
Ignorance
,
Unbelief
,
Despair
,
like
Peter
sleeping
in
Prison
,
bound
with
two
Souldiers
on
each
side
him
:
so
thou
sleepest
in
the
dark
Prison
of
the
flesh
,
and
this
World
,
in
the
midst
of
Devils
,
with
whom
thou
art
chained
,
and
bound
.
Thou
liest
dead
in
this
dead
Image
of
things
,
as
in
a
Grave
of
Corruption
,
and
Rottenness
.
Behold
the
Lord
Jesus
full
of
the
Beauties
of
Holiness
,
full
of
the
unsearchable
Riches
of
Divine
Love
shineth
upon
thee
with
a
Light
of
Glory
.
He
,
who
is
the
Light
and
Glory
of
God
,
of
Heaven
,
of
Eternity
,
as
he
shineth
upon
thee
,
giveth
thee
Light
,
infuseth
this
Light
of
Glory
into
thee
,
by
giving
himself
to
thee
,
by
infusing
himself
into
thee
,
by
springing
up
himself
within
thee
,
as
he
shineth
from
without
upon
thee
.
Thus
he
awakens
thee
.
Thus
awakened
,
stand
up
from
the
Dead
.
For
Christ
giveth
thee
Light
.
The
work
of
Regeneration
,
which
is
a
true
Resurrection
from
Death
to
Life
,
will
be
more
clearly
understood
by
considering
it
in
these
four
Circumstances
;
1.
The
Life
,
which
is
raised
again
;
2.
The
Death
,
out
of
which
this
Life
is
raised
;
3.
The
Resurrection
itself
;
4.
The
way
of
this
Resurrection
.
1.
The
life
which
is
raised
again
is
twofold
;
1.
One
Life
is
that
of
Paradise
at
the
beginning
of
Time
.
We
had
an
earthly
head
in
Paradise
,
in
whom
we
all
stood
,
and
subsisted
together
in
the
Garden
of
Eden
,
or
of
Divine
Pleasures
.
There
we
were
clothed
with
a
Divine
Image
,
and
enjoyed
a
Divine
Life
.
We
were
made
in
the
similitude
of
God
,
and
lived
a
life
like
to
that
of
God
himself
.
St.
Paul
speaks
of
this
Life
,
Rom.
7.
9.
v.
For
I
was
alive
without
the
Law
once
.
I
know
that
this
Scripture
,
is
generally
applied
to
the
convincing
,
and
the
condemning
Power
of
the
Law
.
So
St.
Paul
is
understood
here
to
speak
of
that
Life
of
Pleasure
,
and
satisfaction
to
his
own
deceived
mind
,
and
senses
,
which
he
enjoyed
in
sin
before
he
felt
the
work
of
the
Law
upon
his
Heart
convincing
him
of
the
Evil
of
Sin
.
But
whoever
well
considers
this
Scripture
will
very
plainly
see
,
that
it
cannot
bear
this
sense
.
For
1.
The
scope
of
this
place
is
to
shew
that
which
is
expressed
at
the
5th
.
Verse
,
That
the
Motions
of
Sin
are
by
the
Law
which
work
in
our
Members
to
bring
forth
fruit
unto
Death
.
2.
The
objection
which
is
made
at
the
7th
.
verse
,
what
shall
we
say
then
,
is
the
Law
sin
?
can
have
no
ground
in
any
other
sense
than
this
,
that
Sin
itself
takes
life
from
the
Law
.
3.
St.
Paul
expresly
proceeds
in
his
reasoning
by
these
steps
verse
8th
,
9th
.
Sin
taking
occasion
by
the
Commandment
,
wrought
in
me
all
manner
of
concupiscence
.
He
proves
that
by
this
Argument
;
for
without
the
Law
sin
was
dead
.
The
force
of
the
connection
makes
it
clear
,
that
the
death
of
sin
here
meant
,
is
not
the
death
in
Sin
with
stupidity
and
security
,
but
a
Life
free
from
the
power
and
pollution
of
Sin
.
This
is
explained
and
illustrated
by
another
Argument
;
For
I
was
alive
without
the
Law
once
.
While
all
things
stood
in
the
s●●plicity
and
unity
of
the
Divine
Image
undivided
,
the
Light
,
and
the
Darkness
no
where
appearing
as
two
,
but
as
one
in
one
Divine
Spirit
,
in
one
Divine
Harmony
.
There
was
nothing
from
which
sin
could
take
life
.
Now
St.
Paul
lived
,
now
as
he
,
so
we
lived
,
and
all
Mankind
,
according
to
our
several
properties
,
and
distinct
Persons
in
Paradise
,
together
with
Adam
&
in
Adam
,
who
was
the
Earthly
Head
,
and
collective
Body
of
us
all
,
like
Christ
in
Heaven
.
2.
The
other
Life
,
which
is
raised
again
in
the
Regeneration
,
is
the
Life
of
Heaven
in
Eternity
.
Before
,
and
above
our
Earthly
Head
,
we
had
a
Head
in
Heaven
,
in
Eternity
,
the
Lord
Jesus
,
in
whose
Image
and
Similitude
Adam
was
Created
to
be
a
Figure
of
him
.
In
this
heavenly
and
eternal
Head
had
we
a
Heavenly
and
Eternal
Life
.
Our
Heavenly
Life
in
Eternity
is
as
the
Light
.
Our
Earthly
Life
in
Paradise
as
the
Shadow
to
this
Light
.
O
thou
,
who
art
now
as
a
Dunghil
covered
with
,
and
composed
of
the
most
loathsom
pollutions
and
defilements
of
Sin
,
who
art
withered
in
all
thy
Beauties
,
Hopes
and
Comforts
;
who
art
sunk
deepest
into
despair
;
who
art
now
no
more
a
Man
,
but
a
Worm
,
the
worst
of
Worms
,
the
seed
of
the
Serpent
;
See
from
whence
thou
art
fallen
,
what
once
thou
wert
;
what
Lives
,
what
Joys
,
what
Glories
lie
buried
in
thee
?
Thou
wert
once
a
beautiful
Prince
,
like
the
Morning
Star
:
Thou
wert
once
the
Perfection
of
Beauty
,
and
Pleasantness
in
the
Figure
,
in
Paradise
,
in
Adam
:
Thou
wert
once
the
Perfection
of
Beauty
in
the
Life
itself
,
in
Heaven
,
in
Eternity
,
in
the
Lord
Jesus
.
Whither
are
these
Beauties
now
fled
?
How
do
these
Beautiful
Lives
now
lie
as
in
the
Grave
covered
with
the
Darkness
of
Death
?
The
Psalmist
saith
to
the
Lord
,
That
the
Saints
pity
the
Dust
of
Sion
,
and
take
Pleasure
in
the
Stones
thereof
.
O
all
you
,
who
hear
,
and
read
this
;
In
your selves
,
in
each
other
see
,
pity
,
take
Pleasure
in
the
Ruins
of
the
Divine
Life
,
of
the
Divine
Image
,
of
Paradise
,
of
Heaven
with
all
their
Beauties
,
Joys
,
and
Glories
.
See
the
Lord
Jesus
from
Heaven
looking
upon
them
with
an
eye
of
pity
,
and
delight
.
Let
this
be
a
Beam
of
hope
to
you
shining
from
his
face
into
the
midst
of
the
Darkness
of
your
Guilt
,
Defilements
,
and
despair
that
by
him
these
beautiful
,
and
blessed
Lives
may
rise
again
.
2.
The
Death
out
of
which
this
Life
is
raised
,
is
that
of
Sin
,
and
of
the
Curse
for
Sin
.
Eph.
2.
1.
v.
St.
Paul
saith
,
we
were
dead
in
Sin
.
Hear
,
and
read
this
,
O
man
,
with
sighs
,
and
tears
,
with
trembling
,
and
terrour
.
Thy
Life
it self
is
now
a
Death
,
and
a
cursed
Death
such
a
Death
,
as
makes
the
difference
between
an
Angel
in
Glory
,
and
a
Devil
in
Hell
.
The
corruption
of
the
best
things
is
worst
.
The
fall
of
the
highest
and
greatest
things
makes
the
greatest
,
and
most
dreadful
Ruine
.
The
Divine
Life
is
dead
;
the
Divine
Image
is
fallen
in
thee
.
Thou
art
dead
in
Sin
.
Sin
lived
,
and
I
died
,
saith
St.
Paul
in
the
forementioned
place
.
A
Life
of
Darkness
,
shame
,
Disorder
,
deformity
,
enmity
,
the
Life
and
Image
of
Hell
,
and
Devils
are
sprung
up
in
thee
,
and
are
become
a
Grave
of
hate
and
horrour
which
hath
swallowed
up
the
Life
,
the
Image
of
Love
,
Beauty
,
and
Joy
,
of
Heaven
,
of
Angels
,
of
God
into
a
cursed
Victory
in
thee
.
All
the
stings
and
terrours
of
the
first
death
in
the
separation
of
the
Soul
,
and
Body
,
are
all
the
secret
burnings
of
this
Hellish
fire
of
the
Death
in
Sin
now
quite
consuming
the
broken
Relicks
of
the
Divine
Light
,
and
sweetness
in
the
Flesh
,
and
enlarging
itself
into
the
second
Death
,
as
into
an
eternal
Flame
of
Wrath
,
and
torment
.
Look
up
,
oh
man
!
see
this
whole
World
of
these
Heavens
,
and
this
Earth
,
as
a
Charnel-house
,
or
a
dark
Vault
for
the
Dead
.
See
thy self
in
this
Body
,
as
a
melancholy
Coffin
in
the
midst
of
this
Vault
,
where
thine
own
Divine
Life
and
Image
,
with
ten
thousand
blessed
Lives
,
the
Life
of
Christ
,
of
Paradise
,
of
Heaven
,
lie
dead
and
buried
.
See
this
place
in
which
now
thou
art
,
the
smoaky
porch
,
and
gloomy
entrance
into
Hell
,
like
a
cloudy
Evening
to
that
dismal
Night
.
See
thy self
walking
here
as
a
wretched
Ghost
and
Shade
in
the
midst
of
the
Dead
,
in
the
midst
of
cursed
Apparitions
from
below
,
and
thy self
together
with
all
these
,
ready
every
moment
to
vanish
into
everlasting
Darkness
,
and
Flames
.
This
is
the
Death
,
out
of
which
the
Divine
Life
is
raised
in
the
first
Resurrection
or
the
Regeneration
.
3.
The
Resurrection
of
this
Life
,
out
of
this
Death
,
is
to
be
declared
in
its
first
step
,
which
is
the
Regeneration
,
or
New-birth
.
The
Divine
Nature
,
which
lies
hid
at
the
bottom
,
and
in
the
center
of
the
Soul
,
lives
there
to
itself
with
its
Heavenly
,
and
Earthly
Image
,
as
in
the
Secret
of
its
own
twofold
Paradise
,
whereof
one
was
never
yet
revealed
in
any
Creature
until
Christ
;
the
other
with
drew
itself
hither
from
the
sight
of
the
Soul
at
the
Fall
.
This
Divine
Nature
,
as
to
the
Soul
itself
,
whose
Root
it
is
,
of
whose
Being
it
is
the
only
Life
,
and
Truth
,
lies
slain
by
the
Life
of
Sin
,
and
buried
in
its
own
Ruines
beneath
the
Darkness
,
and
Confusion
of
the
Corrupt
,
the
Fleshly
,
and
the
Hellish
Image
.
This
Divine
Nature
in
the
moment
of
Regeneration
,
or
Conversion
is
new-born
in
the
Soul
,
or
,
which
is
the
same
,
the
Soul
is
new-born
into
the
Divine
Nature
,
and
comes
forth
with
a
new
,
and
Divine
Being
,
into
a
new
,
and
Divine
World
.
This
change
is
called
a
Birth
,
because
the
Divine
Nature
,
as
the
Seed
of
God
sown
in
the
Soul
,
diffuseth
itself
thorough
the
Soul
,
changeth
the
Soul
into
one
Nature
,
and
Life
with
itself
,
so
bringeth
forth
itself
in
the
soul
,
and
the
Soul
together
with
itself
,
in
its
own
Divine
Life
,
and
Likeness
.
The
Eternal
Spirit
is
the
Father
of
this
Birth
,
which
sendeth
forth
this
holy
Seed
.
This
Spirit
is
also
the
Mother
.
For
in
the
naked
Bosom
of
the
Eternal
Spirit
,
at
once
the
Seed
of
God
is
sown
in
the
soul
,
and
the
Soul
is
sown
,
as
a
new
Seed
sent
forth
immediately
from
God
,
wrapt
up
in
the
Seed
of
God
▪
The
Spirit
also
itself
is
this
Seed
.
For
so
the
Lord
Jesus
saith
,
John
3.
That
which
is
born
of
the
Spirit
is
Spirit
.
This
New
birth
is
said
to
be
from
above
;
because
it
is
immediately
from
God
;
the
Birth
of
God
,
as
he
is
in
the
Simplicity
of
his
Godhead
uncloathed
of
every
Vail
,
infinitely
transcending
all
created
powers
,
and
perfections
.
This
Birth
is
expressed
by
being
born
again
,
as
a
second
Birth
.
For
man
was
first
born
unto
a
Divine
Light
,
and
Image
in
P●radise
,
where
he
a●so
dyed
to
this
Life
,
and
Image
,
unto
which
he
is
now
born
a
second
time
,
That
was
a
Shadow
onely
:
This
the
Shadow
,
and
the
Substance
both
in
Union
.
This
Birth
is
also
called
a
Resurrection
,
and
is
truely
so
upon
this
account
.
That
same
Divine
Person
,
in
his
own
proper
,
and
individual
Existency
,
which
died
in
Paradise
,
which
ever
since
hath
lien
slain
,
and
buried
in
the
corrupt
,
sinful
Person
sprung
up
in
its
place
,
as
in
a
Grave
,
now
riseth
again
.
As
it
riseth
,
it
casteth
off
this
cursed
,
and
Hellish
person
as
a
Body
rising
to
Glory
casteth
off
the
form
of
a
dead
Carcass
,
of
Rottenness
,
and
dust
,
recovering
,
it
s
own
proper
place
,
and
right
.
But
there
is
a
threefold
difference
,
between
this
Divine
Nature
in
its
first
Life
in
Paradise
,
and
its
first
Resurrection
in
its
Regeneration
,
or
New-birth
.
1.
In
Paradise
the
Divine
Nature
sprung
up
,
and
appeared
in
a
Earthy
Image
and
in
an
Earthy
Person
,
only
as
in
a
lovely
shadow
of
itself
.
The
Heavenly
Person
,
the
Heavenly
Image
,
although
it
were
the
Root
,
the
Truth
,
the
Life
,
the
Fulness
of
this
Shadow
,
yet
it
lay
concealed
beneath
it
,
as
a
Vail
,
or
as
the
Fruit
lies
hid
in
the
Blossom
.
By
Sin
the
Blossom
falls
to
make
way
for
this
Fruit.
In
the
new
birth
,
out
of
the
Ruins
of
the
Earthy
Person
,
and
the
Earthy
Image
,
as
the
rending
of
the
Vail
,
the
Divine
Nature
springs
up
,
and
shines
forth
in
its
own
Heavenly
Person
,
and
Image
.
Thus
that
which
was
sown
by
the
Fall
a
Heavenly
and
Divine
Shadow
riseth
again
by
the
new
birth
a
Heavenly
,
and
Divine
Substance
,
which
is
the
Shadow
in
its
Life
,
and
Truth
.
The
Holy
Scriptures
declare
this
Glorious
Mystery
;
1
Epist.
John
5.
c.
where
we
read
,
That
there
are
three
which
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Spirit
,
A
little
after
we
read
,
That
he
,
who
believeth
hath
the
record
in
himself
.
If
a
Believer
hath
the
Record
within
himself
,
he
hath
also
within
himself
those
who
bear
the
Record
.
For
a
Record
,
or
Testimony
hath
all
its
authority
,
and
force
from
the
Persons
of
the
Witnesses
,
as
it
is
given
by
them
,
and
cometh
forth
out
of
their
mouths
.
Behold
then
here
in
the
moment
of
believing
,
God
himself
in
the
three
Persons
in
their
Heavenly
Image
,
which
is
the
Heaven
of
Heavens
,
bringing
forth
the
Divine
Nature
,
as
their
own
proper
Birth
,
and
Child
in
an
Heavenly
Person
,
and
in
their
own
Heavenly
Image
,
in
which
they
themselves
dwell
together
with
him
,
giving
their
Testimony
to
him
,
in
which
he
believes
.
2.
That
which
was
the
Beauty
,
and
the
beautiful
Inhabitant
of
Paradise
,
was
the
Divine
Nature
in
the
Earthly
Image
,
and
in
an
Earthy
Person
,
which
stood
singly
in
a
shadowy
Joy
,
and
Glory
.
The
Heavenly
Person
,
and
the
Heavenly
Image
,
which
were
the
Life
itself
were
hidden
,
and
Vailed
beneath
this
Shadow
;
like
the
Glory
of
a
Flower
in
its
seed
beneath
the
Earth
,
when
the
Plant
begins
first
to
appear
;
or
like
the
ripe
fruit
hid
in
the
Blossom
.
In
the
New
birth
that
Divine
Person
,
and
Form
,
which
died
in
the
Shadow
,
riseth
again
in
the
blessed
life
,
and
most
beautiful
Truth
of
the
Eternal
Substance
.
As
the
Accorn
,
which
was
first
an
Oak
,
being
sown
in
the
Ground
,
and
dying
,
springs
up
again
into
a
fair
,
and
flourishing
tree
.
But
there
is
this
difference
the
Accorn
is
not
the
same
Oak
which
at
first
it
was
,
but
only
another
of
the
same
kind
.
But
here
the
Shadow
in
its
new
birth
riseth
again
in
that
Individual
Person
,
and
proper
Essence
of
Glory
,
out
of
which
it
first
descended
.
As
Jesus
Christ
saith
,
I
came
forth
from
God
into
the
world
;
again
,
I
leave
the
world
,
and
go
to
the
Father
.
So
Saith
this
new-born
Child
of
God
,
I
was
before
the
World
,
with
my
Elder
Brother
in
the
bosom
of
the
Father
,
I
was
with
the
Father
in
the
bosom
of
my
Elder
Brother
,
one
Spirit
,
one
Heavenly
Image
,
one
Brightness
of
Glory
together
with
him
.
I
came
forth
from
this
Glory
into
a
Shadowy
similitude
of
it
,
into
an
Earthly
Paradise
.
From
thence
I
fell
by
sin
into
that
Death
which
is
my
Life
in
this
present
evil
World
.
Again
through
the
Death
of
Christ
by
the
Resurrection
of
the
new
Birth
I
leave
both
this
living
Death
in
the
World
,
&
that
Shadowy
Life
of
Paradise
,
&
return
to
my
first
Glory
with
Jesus
Christ
in
the
bosom
of
the
Father
.
Moreover
that
Earthly
Image
,
and
shadowy
Paradise
are
not
lost
.
These
also
rise
again
in
their
Regeneration
.
They
arise
again
the
same
Individuals
,
but
in
a
far
different
Form
,
and
in
a
far
differing
manner
of
subsisting
.
The
Earthly
man
of
the
first
Paradise
is
born
anew
,
subsisting
in
the
Person
of
the
Heavenly
Man
,
as
the
Humanity
of
Christ
subsisted
in
his
Divine
,
and
Eternal
Person
.
The
Earthy
Man
springs
up
in
the
bosom
of
the
Heavenly
Man
.
It
is
no
more
now
,
as
at
the
first
,
a
vail
on
the
Sun-like
Face
and
Spiritual
Beauties
of
the
Heavenly
Pattern
,
and
Original
.
But
it
is
to
it
,
as
the
fr●shest
Beams
,
and
the
most
Flowry
Light
of
the
Sunshine
is
to
the
Sun
.
It
Flows
immediately
from
the
naaked
Form
,
and
fulness
of
the
Heavenly
Glory
,
it
,
is
transparent
to
it
,
filled
and
covered
with
it
.
The
Earthly
Paradise
now
flourisheth
in
the
midst
of
the
Heavenly
Paradise
,
which
shineth
all
through
it
,
bringing
it
forth
,
as
one
Person
,
and
one
Spirit
with
itself
.
This
is
the
new
Heaven
,
and
the
new
Earth
,
the
Heavenly
Man
,
and
the
Heavenly
Paradise
newly
,
and
nakedly
discovered
,
so
as
it
never
before
was
in
this
Creation
;
The
earthly
man
also
,
and
the
earthly
Paradise
,
brought
forth
into
a
new
state
,
and
Glory
by
their
Union
,
and
fellowship
with
the
Heavenly
Man
,
and
the
Heavenly
Paradise
,
as
a
Bride
adorned
by
the
presence
of
her
Bridegroom
coming
forth
like
the
Sun
.
Thus
Jesus
Christ
makes
all
things
new
in
the
new
Creature
;
and
brings
forth
the
new
Creature
together
with
himself
in
himself
,
as
St.
Paul
speaks
2
Corin.
c.
5.
v.
If
any
man
be
in
Christ
he
is
a
new
Creature
,
or
a
new
Creation
.
For
behold
,
saith
Christ
,
I
make
all
things
new
.
This
new
birth
,
and
Resurrection
of
the
Heavenly
,
and
earthly
Glories
united
in
one
Person
in
a
Saint
is
excellently
represented
in
that
forementioned
place
of
St.
John
.
1.
Epist.
c.
5.
v.
Having
said
,
There
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Spirit
;
he
adds
,
There
are
three
that
bear
record
on
Earth
;
and
saith
he
,
these
three
agree
in
one
.
The
first
three
were
one
Heavenly
Spirit
,
and
Image
.
The
last
three
agree
in
one
Earthly
Image
with
themselves
,
and
in
one
Heavenly
Spirit
with
the
Heavenly
Image
and
the
Heavenly
three
.
A
Believer
,
as
is
before
noted
,
is
said
to
have
the
Record
,
or
Testimony
of
these
Witnesses
in
himself
.
He
hath
then
also
the
Witnesses
in
himself
;
for
these
Witnesses
testifying
of
themselves
to
the
Soul
are
in
their
own
unvailed
persons
,
and
Divine
presence
,
the
T●stimony
,
the
Truth
of
the
Testimony
,
the
Authority
,
the
Witnesses
all
in
one
.
The
second
Trinity
of
Witnesses
is
1.
the
Water
.
2.
The
Blood
.
3.
The
Spirit
.
1.
The
Water
is
the
natural
or
Earthly
Image
washt
as
by
a
Baptism
of
Water
from
its
filth
,
like
a
piece
of
Gold
fallen
into
the
dirt
.
The
first
Creation
is
exprest
by
Water
.
It
was
a
pure
,
and
clear
Sea
of
finest
Christal
.
The
Face
of
God
shining
forth
upon
this
Sea
of
Chrystal
at
once
filled
it
with
the
sweet
Light
of
his
Beams
,
and
figured
his
Beauties
upon
it
,
which
Light
and
Figure
,
were
the
Light
of
Paradise
,
and
the
Life
of
the
first
man
in
it
.
Sin
by
a
mixture
of
Earth
with
this
pure
Water
pollut●th
it
,
troubleth
it
,
changeth
the
Light
into
Darkness
,
and
the
Beautiful
Figure
of
the
Divine
Glory
into
Confusion
.
The
clear
,
and
sweet
calm
is
now
changed
into
a
black
and
foul
Tempest
.
The
new
birth
separating
the
dark
,
&
d●filing
Earth
from
the
clear
,
&
pure
Flood
,
gives
a
Resurrection
to
the
Divine
Light
,
the
Divine
Form
,
the
Earthly
man
in
its
puriti●●
,
and
the
first
Paradise
in
its
Beauties
.
2.
The
Blood
is
the
second
Witness
joyned
together
with
the
Water
.
This
is
the
Earthly
Image
heightened
with
a
more
excellent
washing
than
that
of
Water
,
which
is
this
of
the
precious
Blood
of
God
himself
.
This
Blood
taketh
away
by
the
vertue
of
Christs
Death
the
darkness
of
the
vail
,
which
interposeth
between
the
naked
Glories
of
the
Heavenly
Image
,
and
the
Earthly
Image
,
keeping
it
in
the
state
of
a
shadow
only
.
Now
this
most
precious
Blood
as
a
rich
Flood
of
Divine
Light
,
and
Life
breaks
in
freely
,
and
fully
upon
the
Earthly
Image
in
its
new
birth
,
that
it
is
no
more
the
shadow
to
that
Heavenly
substance
,
but
the
face
in
the
Glass
answering
to
the
living
face
of
the
supream
,
and
Eternal
Beauty
.
Thus
the
Earthly
Man
and
the
Earthly
Paradise
returneth
,
and
riseth
again
in
the
Regeneration
not
by
Water
only
,
but
by
Blood
,
not
as
the
shadowy
Similitude
of
a
concealed
Beauty
,
but
the
shining
brightness
of
a
present
,
and
unclouded
Glory
.
This
is
the
second
Witness
on
Earth
.
The
Spirit
is
the
last
of
the
three
Witnesses
in
the
Earthly
Image
.
This
giveth
his
Testimony
joyntly
in
both
Images
,
the
Heavenly
and
the
Earthly
.
This
Spirit
is
the
same
in
both
;
the
Mother
,
which
bringeth
both
forth
from
its
own
Eternal
Womb
;
the
Life
,
which
dwells
in
both
;
the
Glory
,
which
fits
,
and
cloaths
them
both
;
the
Love
which
Eternally
sports
in
both
,
which
fills
both
with
purest
,
&
perpetual
Pleasures
in
themselves
,
&
in
each
other
.
This
Spirit
is
that
band
of
perfection
,
which
by
its
Heavenly
,
&
entire
Unity
maks
the
heavenly
&
the
earthly
Image
both
one
Spirit
,
one
Life
,
one
Glory
,
one
Divine
Person
,
one
new
man
in
Christ
Jesus
,
in
whose
bosom
they
lie
,
mutually
infolding
each
other
in
most
beautiful
,
and
most
delightful
Embraces
.
Thus
now
is
the
Earthly
man
,
and
the
Earthly
Paradise
risen
again
in
the
Regeneration
,
not
single
,
but
as
a
glorious
Bride
to
the
Heavenly
Image
,
&
the
Heavenly
Paradise
,
having
her
Bridegroom
in
her
arms
,
and
being
clasped
fast
in
his
.
This
is
the
second
difference
between
the
Soul
in
its
Earthly
Paradise
,
and
in
the
first
Resurrection
,
when
it
is
new
born
to
a
life
of
Grace
in
the
place
of
that
Life
of
pure
nature
.
3.
You
have
seen
two
differences
between
the
Life
in
the
state
of
pure
nature
in
Paradise
,
and
the
Resurrection
of
this
Life
unto
a
state
of
Grace
in
the
Regeneration
,
or
new
birth
.
In
these
two
differences
this
Life
,
as
it
is
risen
again
excelleth
itself
,
as
it
was
in
its
pure
,
and
primitive
state
for
the
kind
,
and
nature
of
it
,
after
a
wonderful
manner
,
by
an
accession
of
the
most
Heavenly
,
and
highest
Glory
together
with
Immortality
.
But
this
third
difference
will
shew
us
this
Life
in
the
Resurrection
as
it
is
a
Life
of
Grace
for
its
present
state
and
degrees
on
Earth
far
inferiour
unto
itself
as
it
was
pu●ely
natural
in
the
first
Paradise
.
1.
The
Life
of
Grace
in
the
Regeneration
,
or
Resurrection
is
imperfect
in
degree
,
while
it
is
on
Earth
,
it
is
in
its
Infancy
,
in
its
Childhood
,
under
age
,
under
Guardians
,
under
the
Tutorship
of
Angels
,
as
St.
Paul
speaks
.
It
is
a
Life
of
Faith
,
not
of
clear
,
and
compleat
Fruition
.
It
is
a
dying
Life
,
a
Life
bearing
the
Image
of
Christ's
Death
,
and
not
yet
brought
forth
entirely
into
the
Resurrection
from
the
Dead
.
It
is
a
Life
subject
to
many
weaknesses
by
reason
of
its
Infant-state
,
and
Childhood
.
It
is
a
Life
in
Growth
,
and
so
not
arrived
to
its
perfect
Stature
.
2.
The
Life
of
Grace
in
this
first
Resurrection
is
imperfect
for
its
state
.
The
Spiritual
or
Heavenly
Man
in
a
Believer
is
joyned
in
the
same
Person
with
the
Old
Man
,
which
is
cursed
,
and
corrupt
with
the
Child
of
the
Curse
,
and
Corruption
.
The
Heavenly
Image
,
and
the
Earthly
Image
new-born
,
Heaven
itself
,
and
the
first
Paradise
risen
again
,
are
truly
in
a
Saint
on
Earth
,
do
compose
the
true
Nature
,
Essence
,
and
Person
of
a
Saint
.
But
there
are
joyned
together
with
these
in
the
same
outward
Person
the
Earthly
Image
,
as
it
is
corrupt
,
and
the
Hellish
Image
,
the
Earthly
or
fleshly
Image
,
as
it
is
fallen
,
and
the
Hellish
Image
,
in
which
inseparably
do
reside
the
universal
Corruption
,
and
Curse
,
all
the
powers
of
Darkness
,
Death
and
Hell
.
Thus
are
all
the
Purities
,
Sweetnesses
,
Glories
of
Paradise
or
Heaven
in
a
Saint
mixed
,
and
Vailed
,
that
they
can
never
appear
intire
or
in
their
own
proper
Form
,
but
imperfectly
,
darkly
,
and
Enigmatically
,
as
St
Paul
speaks
,
or
,
as
those
men
,
that
were
seen
walking
in
the
forms
of
Trees
,
by
him
,
whose
eyes
Jesus
Christ
had
touched
the
first
time
only
.
Thus
the
Spiritual
Man
in
a
Saint
,
though
it
have
Heaven
,
and
Paradise
united
in
itself
,
yet
in
this
first
step
of
its
resurrection
,
it
hath
within
the
same
outward
person
a
continual
interchangeable
War
,
and
Fight
with
the
Earth
,
and
with
Hell
,
the
Flesh
,
and
the
Devil
.
Sometimes
it
is
made
a
Captive
cast
into
Chains
of
darkness
laid
low
with
all
its
Glories
in
a
deep
,
and
miery
dungeon
,
where
no
spark
of
Divine
Light
appears
;
when
it
is
a
Conquerour
it
is
in
the
field
still
where
its
sweetness
,
and
Glory
are
vailed
,
and
stained
,
as
with
the
dust
of
the
Earth
,
as
with
the
smoke
of
the
Fight
and
of
Hell
,
as
with
the
Blood
of
its
Wounds
.
In
the
midst
of
these
it
is
ever
alarmed
to
new
Fights
.
This
is
the
state
of
a
Saint
in
the
first
step
of
the
Resurrection
,
which
is
the
new
Birth
or
the
Life
of
Grace
on
Earth
.
Objection
.
Some
that
are
truly
Saints
,
may
now
say
to
us
,
Alas
how
are
we
excluded
from
the
new
birth
,
if
they
,
who
are
new
born
,
have
Heaven
,
and
Paradise
in
an
Heavenly
Form
brought
forth
within
them
,
and
they
themselves
,
are
after
an
Heavenly
manner
brought
forth
into
these
,
as
by
a
Resurrection
from
the
dead
?
How
far
are
we
from
discerning
any
thing
so
sweet
,
so
great
,
so
Glorious
in
our selves
?
Ans.
I
shall
give
five
answers
to
this
Objection
to
comfort
the
lowest
of
the
Saints
,
who
least
of
all
seem
to
themselves
to
be
such
.
1.
The
Lord
Jesus
lay
in
the
Womb
,
was
laid
an
Infant
in
the
Manger
,
slept
as
a
man
,
had
all
the
Light
of
Heaven
,
Visible
,
or
invisible
withdrawn
from
him
,
being
deserted
by
the
God-head
itself
in
respect
to
any
sensible
presence
,
assistance
,
or
enjoyment
of
it
,
died
on
the
Cross
,
was
shut
up
a
dead
Corps
in
the
Grave
.
Yet
in
the
Womb
,
in
the
Manger
,
in
his
sleep
,
in
his
Desertion
,
on
the
Cross
,
in
the
Grave
,
had
he
Heaven
,
and
Paradise
with
their
divinest
sweetnesses
,
and
fulnesses
in
himself
,
he
himself
was
after
the
sweetest
,
fullest
,
and
Divinest
manner
in
Paradise
,
and
Heaven
.
For
he
himself
in
his
own
Person
is
the
Light
,
the
Life
,
and
Truth
of
both
.
All
this
was
unchangeably
true
of
him
even
in
his
Flesh
,
and
in
his
natural
man
,
when
to
him
in
his
Flesh
,
and
in
his
natural
man
nothing
of
this
appeared
,
or
seemed
to
be
at
all
.
Thus
may
it
be
with
thee
,
O
doubting
,
and
mourning
Christian
,
who
weepest
for
that
life
of
the
Spirit
,
which
hath
Heaven
,
and
Paradise
in
it
by
having
Jesus
Christ
risen
from
the
dead
in
it
.
Thou
refusest
to
be
comforted
,
because
these
are
not
,
or
rather
appear
not
in
thee
.
But
consider
this
,
and
be
comforted
.
Cast
thy
eye
upon
thy
Pattern
the
Lord
Jesus
,
and
then
say
;
Christ
with
Heaven
and
Paradise
may
be
in
me
.
I
may
be
in
Heaven
,
and
in
Paradise
by
being
in
Christ
,
though
this
appear
not
to
me
.
Christ
may
be
in
me
,
I
may
be
in
Christ
in
the
Womb
,
or
in
the
Manger
,
in
a
deep
sleep
,
or
a
desertion
upon
the
Cross
,
or
in
the
Grave
.
But
in
Truth
by
all
these
,
Heaven
and
Paradise
with
all
their
Divine
store
,
and
furniture
,
rise
up
in
me
so
much
the
more
Gloriously
,
by
how
much
the
more
Christ
is
formed
in
me
,
and
I
am
conformed
to
Christ
.
2.
Ans.
Jesus
Christ
in
the
Gospel
compareth
the
Kingdom
of
Heaven
,
or
of
God
,
to
a
seed
of
wheat
sown
in
the
field
,
which
cometh
up
first
in
the
Blade
,
then
in
the
Stalk
,
then
in
the
Ear
,
and
lastly
in
the
Ripe
Corn
in
the
Ear.
Why
dost
thou
sigh
,
O
Believer
,
and
say
,
that
thou
hast
nothing
of
Christ
,
of
Heaven
,
of
Paradise
risen
from
the
dead
,
and
new-born
in
thee
,
because
they
shine
not
forth
in
thee
,
and
they
take
not
thee
in
to
see
them
,
to
be
seen
by
them
,
to
converse
with
them
in
their
Spiritual
,
proper
,
eternal
Forms
,
and
Glories
?
It
may
be
true
,
that
they
may
not
yet
be
sprung
up
in
thee
like
the
ripe
corn
in
the
ear
in
the
Ripeness
,
and
maturity
of
their
own
Spirituality
,
and
of
the
Heavenly
Image
.
Yet
may
they
flourish
in
the
Ear
,
that
is
,
in
a
high
and
sweet
Figure
of
Spirituality
according
to
the
purest
letter
of
the
Gospel
,
which
may
have
the
Spirit
itself
for
a
hidden
life
in
it
,
and
ready
to
reveal
itself
,
as
the
perfect
Fruit.
But
suppose
thou
hast
not
attained
to
this
,
yet
sing
for
Joy
;
the
Spring
and
the
Summer
Season
are
come
;
Harvest
is
not
far
off
;
if
the
Kingdom
of
God
,
which
is
Christ
,
Heaven
,
Paradise
all
in
one
,
and
all
in
a
Heavenly
Glory
be
come
up
in
thee
into
a
Green
and
Living
stalk
.
Perhaps
thou
art
yet
subject
to
the
Ministry
of
the
Law
.
Rejoyce
in
this
,
if
it
Spring
from
the
Seed
of
Promise
,
if
it
flourish
by
the
Virtue
,
and
Life
of
this
Seed
forming
itself
into
this
stalk
,
although
it
lie
vailed
there
.
This
living
Stalk
,
this
living
Ministry
of
the
Law
,
hath
not
only
an
outward
Glory
,
and
Lustre
upon
it
,
but
the
inward
Glory
of
the
Spiritual
Kingdom
within
it
,
which
sends
forth
this
outward
Life
,
and
Lustre
,
which
will
itself
also
in
its
proper
season
sprout
forth
from
it
.
Dost
thou
fall
short
of
this
also
,
dost
thou
see
nothing
in
thy self
of
Letter
or
Spirit
,
of
Law
or
Gospel
,
in
any
clearness
of
Life
,
or
Power
,
by
which
thou
canst
make
any
comfortable
Judgment
of
thy self
;
Are
not
these
mournings
of
thine
,
that
sence
,
those
impressions
,
those
desires
,
affections
,
endeavours
,
the
causes
and
companions
of
these
mournings
,
which
come
up
so
thick
in
the
ground
of
thy
Spirit
by
day
,
and
by
night
;
are
not
these
that
Kingdom
of
God
,
that
Jesus
with
Heaven
,
and
Paradise
in
the
midst
of
thee
,
before
thine
eyes
,
as
in
the
Blade
,
or
the
Herb
,
which
can
hardly
be
discerned
,
or
distinguished
from
common
grass
,
by
common
eyes
?
In
the
mean
time
thou
like
Mary
complainest
,
that
Christ
is
taken
away
from
thee
,
when
he
standeth
before
thee
risen
from
the
dead
,
and
talketh
with
thee
though
vailed
under
the
form
of
a
Gardener
.
But
let
it
be
that
no
green
things
appears
in
the
field
of
thy
Soul
▪
it
is
naked
,
cold
,
and
hard
,
like
the
Earth
in
Winter
.
Yet
mourn
not
as
one
without
hope
.
This
naked
ground
may
be
a
flourishing
field
of
Corn
in
the
Summer
time
.
This
naked
and
hard
heart
of
thine
may
in
its
proper
Season
soften
,
and
flourish
into
an
Heavenly
Paradise
by
the
springing
up
of
Christ
in
it
.
For
even
now
in
this
disconsolate
&
desolate
state
,
may
God
the
Father
,
and
the
Holy
Angels
from
on
high
have
their
eye
with
Love
,
and
delight
upon
it
from
one
end
of
the
year
to
the
other
,
as
seeing
Heaven
and
Paradise
with
all
their
own
Joys
and
Excellencies
treasured
up
there
in
their
seed
,
which
is
Christ
,
sown
in
thee
.
3.
Ans.
The
Heavenly
Image
in
thee
,
who
art
born
again
,
while
thou
livest
on
Earth
,
is
subject
to
various
Clouds
,
and
Storms
.
It
is
always
in
a
conjunction
with
the
fleshly
Image
and
the
Spirit
of
the
Devil
.
These
never
suffer
it
to
shine
forth
clearly
,
and
purely
.
These
often
so
cloud
it
,
and
captlvate
it
,
that
it
can
send
forth
no
one
sweet
beam
or
spark
to
enlighten
thee
to
any
sensible
discovery
of
it
,
or
warm
thee
with
any
sensible
comfort
in
it
.
The
Law
of
God
,
which
is
the
Law
of
the
Spirit
of
Life
,
in
which
Spirit
the
Heaven
,
and
Paradise
of
a
Saint
are
seated
,
is
within
in
the
inward
man
,
in
the
mind
.
But
the
Law
of
Sin
,
which
is
the
Spirit
of
this
World
,
where
Death
,
Hell
and
the
Devil
,
have
their
place
,
and
their
Thro●e
,
is
still
manifest
and
Powerful
in
thy
Members
,
in
thy
outward
man
.
What
wonder
then
,
if
thine
inward
Man
,
like
the
Face
of
Heaven
,
and
of
an
Heavenly
Paradise
with
the
Lord
Jesus
in
his
Spiritual
Glory
shining
in
them
,
as
the
Sun
in
its
purity
and
strength
,
be
discerned
by
thee
very
weakly
,
and
uncertainly
,
when
they
are
to
be
seen
thorough
so
thick
,
so
polluted
,
so
troubled
an
Air
of
the
natural
Spirit
in
thy
Members
?
Nay
what
wonder
is
it
,
if
from
the
Morning
of
thy
Life
to
the
Evening
of
it
,
such
blackness
of
darkness
cover
the
whole
Face
,
of
these
beautiful
,
and
Heavenly
things
in
thee
,
that
they
appear
not
at
all
to
thee
,
although
they
constantly
shine
in
the
same
Glory
,
and
move
in
the
same
order
in
themselves
,
to
themselves
within
thee
;
when
as
such
Powers
of
Darkness
have
their
seat
in
thine
outward
Man
,
thorough
which
they
are
to
appear
.
4.
Ans.
Thou
perhaps
,
O
afflicted
Soul
,
with
the
eye
of
Sense
,
and
of
Reason
,
by
the
Light
of
thine
own
Spirit
,
lookest
to
see
the
Kingdom
of
God
with
its
Joys
,
and
Glories
,
and
Glorious
Inhabitants
in
thee
.
But
these
are
Spiritual
things
,
and
to
be
discerned
Spiritually
.
They
are
Spiritual
Senses
,
which
alone
can
take
in
the
Divine
sweetnesses
,
and
Beauties
of
this
Spiritual
Paradise
,
and
Heaven
.
It
is
the
Light
of
the
Spirit
alone
,
in
which
they
shine
forth
and
appear
.
It
is
the
Breath
of
the
Spirit
alone
,
which
makes
their
Spices
to
flow
forth
,
and
give
their
smells
.
Thou
O
dejected
Soul
!
mayest
have
thy
Spiritual
senses
yet
weak
:
Like
a
new-born
Child
thou
mayest
behold
,
and
gaze
upon
the
Light
of
the
Heavenly
Sun
,
and
yet
not
understand
,
what
that
is
,
which
thou
seest
,
or
that
thou
seest
any
thing
at
all
.
Again
,
the
Spirit
is
free
,
he
breaths
,
and
gives
his
Light
,
where
he
pleaseth
,
when
he
pleaseth
,
and
in
what
degree
he
pleaseth
.
The
Garden
of
God
may
be
in
thee
,
thou
mayest
be
in
the
midst
of
this
Garden
,
and
yet
not
aware
of
it
,
because
it
is
either
a
dark
Season
,
where
nothing
appears
,
or
a
twilight
of
the
Spirit
only
,
where
the
Flowers
,
and
Plants
of
this
Garden
appear
,
like
little
Clouds
,
or
dark
spots
undistinguished
.
5
Ans.
There
are
three
ways
,
by
which
the
new
Birth
or
the
Resurrection
from
the
dead
evidenceth
itself
to
the
Soul
.
1.
The
Seal
of
the
Spirit
.
2.
The
Witness
of
the
Spirit
.
3.
A
Spiritual
Instinct
.
1.
The
Seal
of
the
Spirit
is
the
clearest
,
and
compleatest
evidence
.
Of
this
you
read
Eph.
1.
v
13.
You
are
sealed
with
that
Holy
Spirit
of
Promise
.
The
Spirit
himself
,
in
his
own
person
was
the
Promise
,
and
is
the
Seal
.
St.
John
14.
v.
20.
Jesus
Christ
in
that
Chapter
promiseth
the
Spirit
,
which
he
would
send
down
,
when
he
was
ascended
,
to
be
in
them
.
He
calleth
this
Spirit
the
Spirit
of
Truth
,
and
the
Comforter
.
Together
with
the
promise
of
the
Spirit
he
promiseth
them
,
that
he
would
come
again
to
them
,
and
that
they
should
see
him
,
and
have
Joy
,
and
that
none
should
take
this
Joy
from
them
;
because
they
should
never
more
lose
the
sight
of
him
.
He
promiseth
likewise
that
at
that
day
of
the
Spirit
his
Father
,
and
himself
would
come
together
,
and
sup
with
them
,
and
lodge
with
them
.
The
rich
,
and
glorious
ground
of
all
this
sweet
mystery
of
the
Divine
Love
,
and
Fellowship
between
the
Father
,
and
Christ
,
and
the
Spirit
,
and
the
Saints
in
the
Spirit
,
at
the
coming
of
the
Spirit
is
this
:
1.
The
blessed
Person
of
the
Holy
Spirit
in
the
Trinity
is
the
beautiful
band
of
that
sweet
,
and
sacred
Union
,
in
which
the
two
other
Persons
the
Father
,
and
the
Son
most
nakedly
,
most
entirely
at
the
utmost
heighth
of
their
Beauties
,
and
Loves
,
possess
and
enjoy
each
other
.
The
same
Person
of
the
Spirit
in
the
mystical
,
and
Marriage
Union
between
Christ
,
and
the
Soul
,
is
that
sweet
,
and
sacred
Unity
,
by
the
Virtue
of
which
the
Father
,
Christ
,
and
a
Saint
in
the
Purity
,
and
Perfection
of
all
Heavenly
sweetnesses
,
and
excellencies
behold
,
love
,
and
take
Pleasure
in
each
other
,
as
one
Spirit
.
By
this
you
may
see
how
the
Spirit
is
the
Promise
,
and
the
Seal
and
what
this
Seal
of
the
Spirit
means
.
The
Lord
Jesus
fully
expresseth
it
in
the
verse
mentioned
:
At
that
day
ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
This
day
is
the
day
of
the
Spirit
,
the
day
of
the
Spirits
coming
into
the
Soul
,
and
appearing
there
.
In
the
Revelation
of
this
third
Person
the
Holy
Spirit
,
when
he
shines
forth
in
the
Spirit
of
a
Saint
;
the
Father
,
Christ
,
and
a
Saint
are
all
seen
together
in
one
Glory
,
the
Glory
of
the
Father
;
in
the
Fellowship
,
and
Unity
of
this
Spirit
,
which
is
the
Spirit
of
Glory
.
This
Union
,
and
this
Vision
takes
the
Saint
up
into
itself
,
fixeth
itself
in
a
Saint
,
displayeth
itself
there
by
the
immediate
Brightness
,
and
Glory
of
that
Heavenly
Person
,
the
Spirit
himself
which
is
the
Spirit
of
Truth
.
This
is
the
Seal
of
the
Spirit
;
this
is
the
Banner
of
Love
.
Thus
he
sets
himself
as
a
Seal
upon
the
Heart
of
his
spouse
,
thus
he
spreads
himself
,
as
a
Banner
of
Love
over
her
head
in
his
Banqueting-house
.
How
clearly
in
this
Day
,
in
this
Vision
,
and
Unity
of
the
Spirit
doth
the
Beloved
Spouse
of
Christ
see
Heaven
and
Paradise
,
ten
thousand
Heavens
and
Paradises
,
new-born
,
and
risen
within
herself
;
herself
new-born
,
and
risen
into
the
midst
of
them
,
and
enjoying
them
all
?
Dost
thou
mourn
,
O
dejected
Soul
,
that
thou
hast
not
received
this
Seal
of
the
Spirit
?
Alas
!
how
few
have
?
How
hath
this
Seal
been
withdrawn
,
since
the
Nations
of
the
World
received
the
mark
of
Anti-Christ
?
Mourn
thou
together
with
all
the
Saints
,
for
the
absence
of
the
Heavenly
Bridegroom
in
this
Vision
of
his
Glory
,
and
Seal
of
his
Love
.
But
mourn
not
as
without
Hope
.
Press
forward
to
this
Day
of
the
Spirit
,
and
to
the
Brightness
of
the
rising
of
the
Lord
Jes●s
together
with
the
Father
upon
thy
Soul
in
the
Person
of
the
Spirit
,
which
is
the
Union
of
all
Loves
,
Joys
,
and
Glories
,
as
all
Lights
are
United
in
the
Sun
.
This
Day
hath
already
dawned
,
some
few
have
seen
the
dawnings
of
it
,
and
rejoyced
to
see
it
,
when
it
hath
shone
forth
upon
the
tops
of
their
Spirits
,
as
the
Sun
in
the
pleasant
morning
of
a
Summers-day
gilds
the
Tops
of
the
Mountains
.
2.
The
Second
Evidence
is
the
Witness
of
the
Spirit
.
Of
this
Paul
speaketh
Rom.
8.
v.
16.
The
Spirit
itself
beareth
Witness
in
our
Spirit
,
that
we
are
the
Children
of
God
.
This
Witness
of
the
Spirit
may
be
more
interrupted
,
and
be
accompanied
in
the
Soul
with
less
Glory
,
and
a
less
triumphant
Joy
;
yet
is
it
clear
,
and
sweet
,
and
sure
;
although
the
clearness
,
and
the
sweetness
have
their
different
degrees
.
The
Witness
of
the
Spirit
is
as
tho
Voice
of
God
in
the
Soul
received
,
and
ecchoed
to
by
the
Soul
.
The
Seal
of
the
Spirit
is
the
Glorious
Face
of
God
unvailed
in
the
Soul
,
and
by
the
kiss
of
its
mouth
Uniting
it
to
the
Soul
,
so
that
it
stamps
its
own
Heavenly
Image
upon
the
Soul
,
and
Ravishing
the
Soul
into
one
Life
,
and
Form
of
Glory
with
itself
becomes
its
own
Reflection
there
,
equally
embracing
,
and
embraced
,
enjoying
,
and
enjoyed
in
the
Unity
of
the
Spirit
.
Thou
,
who
feest
not
the
Seal
of
the
Spirit
upon
thy
heart
,
open
thy
Spiritual
Ear
,
hearken
unto
the
voice
of
the
Spirit
,
hearken
to
the
voice
of
thine
own
Spirit
.
These
two
by
a
sweet
Consent
,
and
Harmony
may
testifie
together
the
Love
of
God
in
thee
.
Their
voice
may
be
low
,
and
not
to
be
heard
in
the
Tumult
,
and
noise
of
thy
Fears
,
and
Doubts
.
In
the
calmness
,
quietness
,
and
rest
of
a
meek
,
and
resigned
Spirit
,
hearken
diligently
,
and
thou
mayest
hear
this
low
voice
.
Though
this
voice
be
low
,
yet
is
it
clear
and
sweet
.
The
Love
,
and
Peace
,
and
Joy
of
the
Spirit
,
the
Spirit
of
Love
,
Peace
,
and
Joy
himself
are
in
this
low
voice
.
3.
The
third
Evidence
is
the
Instinct
of
the
Spirit
,
which
seems
to
be
mentioned
by
St.
Paul
,
as
a
less
degree
of
Evidence
going
before
that
of
the
Witness
of
the
Spirit
.
Rom.
8.
15.
Ye
have
received
the
Spirit
of
Adoption
whereby
ye
Cry
Abba
Father
.
The
little
Lamb
newly
yeaned
,
and
come
forth
from
the
Dam
in
a
great
flock
amongst
many
Lambs
,
and
Ews
knoweth
its
own
Dam
,
discerneth
its
call
from
all
others
,
runneth
to
it
,
keepeth
by
its
side
,
when
it
is
in
any
fear
,
seeketh
and
sucketh
its
Milk
,
and
the
nourishment
of
its
Life
from
it
.
This
is
the
Instinct
of
Nature
,
which
faileth
not
the
Births
of
Nature
.
Thus
every
Child
of
God
hath
much
more
a
Spiritual
,
and
Divine
Instinct
,
which
is
inseparable
from
the
Divine
Nature
in
it
.
The
Spirit
of
God
in
it
,
when
the
Light
of
the
Divine
Nature
is
most
obscured
,
is
a
Spirit
of
Son-ship
,
or
Childhood
in
the
Soul
by
secret
Impressions
leading
it
,
inclining
,
and
carrying
it
to
God
,
as
its
Father
,
giving
it
a
secret
sense
,
and
discerning
of
the
Voice
of
God
,
and
of
its
Relation
to
God
,
as
by
the
instinct
of
the
Divine
Nature
.
Consider
this
,
ye
doubting
,
fearful
,
and
distressed
Saints
;
consider
this
,
and
be
comforted
.
Thou
hast
no
clear
sight
of
the
Face
of
God
.
Thou
hast
no
clear
Testimony
of
the
Love
of
God
in
thy
Spirit
.
Thou
hast
no
distinct
understanding
of
thy
Union
with
God
,
or
of
the
Nature
of
God
,
or
of
the
things
of
God
.
Thou
hast
no
Evidences
,
by
which
thou
canst
satisfy
thy
own
Reason
,
thorow
any
discourse
of
Reason
.
But
thou
art
inwardly
carryed
in
thy
desires
,
and
inclinations
to
God
,
to
please
him
,
to
be
with
him
.
Thy
Soul
secretly
hangs
upon
God
,
and
cleaveth
to
him
.
Thou
inwardly
longest
,
and
thirstest
to
suck
in
from
his
Breasts
the
milk
of
Spiritual
Life
,
Comfort
,
and
Light
.
In
the
day
of
thy
fears
,
and
distress
thine
Eye
looketh
to
God
,
thine
Heart
cryeth
,
and
hasteth
to
him
.
The
call
,
the
voice
of
God
in
his
Providences
,
his
Word
,
and
the
inward
motions
of
his
Spirit
touch
thine
Heart
,
and
turn
thy
Bowels
within
thee
.
How
often
in
the
greatest
doubts
,
and
distresses
of
thy
Spirit
dost
thou
sigh
forth
to
God
the
name
of
Father
?
Behold
this
is
the
instinct
of
the
Divine
Nature
in
thee
.
This
is
the
Spirit
of
Adoption
,
by
which
thou
art
acted
,
and
by
which
thou
cryest
Abba
Father
.
Although
thou
understandest
it
no
more
,
than
the
Lamb
understandeth
how
,
or
why
it
is
carryed
to
its
Dam
,
and
drawn
by
its
bleatings
.
Go
thy
way
then
,
and
be
no
more
troubled
,
give
thy self
up
to
the
instinct
,
and
leadings
of
this
holy
Spirit
within
thee
.
Thou
shalt
certainly
see
the
time
,
when
the
obscure
smoak
of
the
Spiritual
Instinct
in
thee
will
break
up
into
a
clear
Light
,
and
flame
of
a
Joy
unspeakable
,
and
Glorious
,
both
in
the
Testimony
of
the
Spirit
heard
within
thee
,
and
the
Seal
of
the
Spirit
seen
upon
thee
,
either
in
this
Life
,
or
in
Eternity
.
We
read
in
the
2
of
Chron.
That
Solomons
Throne
had
a
Foot-stool
of
Gold
,
and
six
steps
up
to
the
Throne
.
On
each
side
of
these
steps
were
two
Lyons
,
that
supported
every
step
.
Thou
,
who
hast
the
Throne
of
the
Divine
Nature
in
the
midst
of
the
Spiritual
Paradise
,
and
Heaven
set
up
within
thee
in
its
obscurest
,
and
lowest
state
,
rest
in
peace
,
and
joy
on
the
Foot-stool
itself
,
and
upon
the
lowest
step
of
this
Throne
.
For
the
Foot-stool
itself
,
the
lowest
state
is
of
Gold
,
of
an
incorruptible
,
and
Divine
Nature
,
which
will
certainly
in
its
proper
time
lift
thee
up
to
the
full
height
,
and
Glory
of
the
Throne
itself
.
The
lowest
step
here
,
even
at
the
highest
,
hath
for
its
support
,
and
guard
,
two
Lyons
.
The
Lord
Jesus
,
the
true
Lyon
of
the
Tribe
of
Judah
in
all
the
Varieties
,
and
Riches
of
his
Spiritual
Glories
,
multiplies
his
Presence
,
and
Appearance
round
about
thee
,
to
sustain
,
defend
,
and
cherish
thee
in
these
first
beginnings
of
Grace
in
thee
,
in
the
midst
of
thy
darkness
,
and
weakness
after
the
same
manner
,
in
the
same
Heavenly
Person
of
his
,
in
the
same
fulness
of
Love
Power
,
and
Glory
,
as
he
is
with
the
highest
Saints
.
When
we
began
to
speak
of
this
first
step
of
the
Resurrection
,
or
new
Birth
,
we
propounded
four
Heads
to
treat
upon
.
1.
The
Life
,
which
is
risen
.
2.
The
Death
,
out
of
which
it
riseth
.
3.
The
Resurrection
itself
.
4.
The
way
of
this
Resurrection
.
We
have
finished
our
discourse
upon
three
of
these
.
We
are
now
to
speak
briefly
of
the
last
.
4.
The
way
of
the
Resurrection
in
the
new
birth
is
Jesus
Christ
.
He
saith
of
himself
in
the
Gospel
of
St.
John
,
I
am
the
Way
.
Jesus
Christ
is
the
way
of
this
Resurrection
in
six
Steps
.
1.
He
is
the
Price
.
2.
The
Head
.
3.
The
Root
.
4.
The
Pattern
.
5.
The
Companion
.
6.
The
Life
of
this
Resurrection
.
1.
The
Blood
of
Christ
is
the
Price
of
this
Resurrection
.
Jesus
Christ
by
his
Blood
hath
doubly
redeemed
us
from
Death
.
1.
By
Purchase
giving
his
Life
a
Ransom
for
us
to
the
Divine
Justice
.
2.
By
Conquest
having
by
the
effusion
of
his
Blood
,
and
loss
of
his
Life
gained
a
perfect
Victory
over
all
the
Powers
of
Darkness
.
2.
The
Lord
Jesus
above
in
Heaven
is
the
Head
of
the
Resurrection
from
the
Dead
.
In
the
latter
part
of
the
first
of
Eph.
we
have
Jesus
Christ
gloriously
presented
unto
us
in
his
Resurrection
,
from
the
nethermost
part
of
the
Earth
,
and
in
his
Ascent
above
all
Heavens
.
Then
the
Apostle
concludes
that
discourse
and
Chapter
with
this
Blessed
Consolation
,
that
God
had
given
him
in
this
Glory
of
the
Resurrection
from
the
Dead
to
be
the
Head
over
all
things
to
his
Church
.
Thou
who
mou●nest
over
thy
sins
,
as
the
worst
of
Deaths
,
who
doubtest
,
who
despairest
of
Life
,
raise
thy self
to
a
lively
Hope
.
Look
up
,
and
see
thy self
already
risen
in
his
Resurrection
,
already
set
down
in
Heavenly
Places
together
with
Christ
,
as
a
Glorious
Spirit
in
that
first
Spirit
,
the
Head
,
and
Fountain
of
them
all
,
from
which
they
are
as
Inseparable
as
the
Beams
in
their
upper
ends
are
from
the
Sun
.
Thus
St.
Paul
speaks
in
the
former
part
of
the
2d
Chap.
of
the
Eph.
upon
that
Divine
Ground
,
which
he
had
laid
in
the
end
of
the
first
Chapter
,
That
Christ
in
his
Resurrection
from
the
Dead
,
is
the
Head
over
all
to
his
Church
.
3.
The
Lord
Jesus
,
as
he
is
risen
from
the
Dead
by
his
Spiritual
Presence
in
our
Hearts
,
is
the
root
of
the
Resurrection
,
or
new
Birth
in
us
.
1
Corin.
15.
Jesus
Christ
,
as
he
is
the
second
Adam
,
is
said
to
be
a
quickning
Spirit
;
and
the
living
corner
Stone
precious
,
and
tryed
in
his
Death
,
and
precious
in
his
Resurrection
,
out
of
which
we
grow
up
to
be
a
Temple
to
God
,
that
is
,
both
a
Spiritual
Heaven
,
and
a
Spiritual
Paradise
.
Eph.
3.
He
is
said
to
dwell
in
our
Hearts
by
Faith
.
The
Lord
Jesus
is
that
Spirit
,
which
is
the
Root
of
all
Spirits
,
natural
,
or
supernatural
;
the
Root
of
all
Life
,
Natural
,
and
Spiritual
;
Earthly
or
Heavenly
;
Humane
,
Angelical
,
or
Divine
.
Dost
thou
feel
the
weight
of
Death
heavy
upon
thee
?
hast
thou
no
sense
of
any
spark
of
true
Life
in
thee
to
sweeten
either
Death
,
or
Life
to
thee
?
Look
up
to
thy
Root
at
the
bottom
of
thy
Spirit
,
thy
Jesus
.
Abide
in
this
Root
,
wait
for
this
Root
.
Here
are
all
the
Treasures
of
Spiritual
Life
laid
up
.
At
the
set
time
,
in
the
proper
season
this
Root
shall
spring
,
and
bud
,
and
blossom
,
and
bring
forth
it
's
heavenly
Fruits
replenished
with
the
Light
,
and
sweetness
of
the
Divine
Life
and
spreading
themselves
thorow
thy
whole
Soul
.
Thus
shall
that
Life
of
God
,
which
thou
hast
lost
,
which
in
thy
death
retired
itself
hither
into
its
Root
,
rise
again
in
thee
,
and
thou
be
new-born
into
this
Life
.
Thus
shall
Jesus
Christ
,
as
an
Heavenly
Root
in
thy
Heart
,
bring
forth
himself
unto
the
Life
of
Faith
,
which
is
his
own
Heavenly
Image
in
thee
within
the
Vail
,
the
Cloud
of
Flesh.
Thus
doth
he
make
thine
heart
from
this
Root
of
Eternity
to
be
an
Heavenly
Habitation
,
and
dwelling
place
for
himself
raised
up
new
,
and
Eternal
out
of
the
Ruines
of
Death
.
4.
Our
blessed
Saviour
is
the
Pattern
of
the
Resurrection
to
us
.
In
the
8th
of
the
Rom.
we
are
said
to
be
predestinated
to
be
conformed
to
his
Image
.
Eph.
1.
God
is
spoken
of
as
working
Faith
,
and
so
bringing
forth
the
Spiritual
Life
in
us
according
to
that
exceeding
greatness
of
his
Power
,
by
which
he
raised
Christ
from
the
Dead
.
We
read
in
the
Gospel
,
that
a
mighty
Angel
came
down
from
Heaven
,
and
rolled
away
the
Stone
from
the
mouth
of
the
Grave
,
while
the
Watchmen
about
the
Grave
were
cast
into
a
deep
sleep
,
to
make
way
for
the
rising
of
Christ
.
How
frequently
doth
the
Soul
,
which
feels
the
horrour
of
the
Spiritual
Death
,
think
its
Resurrection
to
a
Divine
Life
,
to
the
Heavenly
Graces
,
and
sweet
Peaces
of
that
Life
,
impossible
?
Alass
!
the
Flesh
is
as
a
Grave
,
in
which
it
is
shut
up
.
Its
Lusts
,
and
Temptations
are
,
as
a
mighty
Stone
rolled
upon
the
mouth
of
this
Grave
.
Tempters
visible
and
invisible
are
,
as
Watchmen
round
about
the
Grave
,
to
keep
thee
there
.
But
be
not
discouraged
at
any
of
these
things
,
O
thou
disconsolate
Soul
!
Look
to
thy
Pattern
,
the
Lord
Jesus
;
as
it
was
with
him
;
so
shall
it
be
with
thee
.
A
supernatural
Power
,
a
mighty
Angel
from
Heaven
shall
bind
up
thy
Tempters
,
thy
Spiritual
Enemies
in
chains
of
Darkness
,
as
in
a
deep
sleep
;
shall
remove
the
great
Stone
,
the
most
powerful
Lusts
,
and
Temptations
from
the
mouth
of
thy
Grave
.
God
himself
in
his
Power
,
in
the
greatness
of
his
Power
,
as
it
excelleth
,
and
transcendeth
all
Powers
,
all
things
,
all
thoughts
of
men
,
or
Angels
;
God
himself
in
his
Almightiness
,
in
the
infiniteness
of
his
Power
,
and
God-head
,
God
himself
in
the
immediate
naked
,
most
potent
,
most
high
,
most
Glorious
Appearances
,
and
Operations
of
his
God-head
shall
come
down
upon
thee
,
shall
arise
,
and
shine
in
thee
,
and
as
he
riseth
,
raise
thee
together
with
himself
into
the
Light
of
Life
.
Whil'st
thou
lyest
in
Sin
,
thy
true
Person
,
or
Life
lie
together
dead
in
thee
,
as
to
thee
,
But
beneath
thy
Soul
,
at
the
bottom
of
it
they
lie
hid
in
God
,
who
is
the
ground
of
every
natural
being
,
and
the
Treasury
of
all
Spiritual
Beings
.
At
the
season
of
the
new
birth
God
discocovers
himself
in
thy
Soul
,
as
a
glorious
ground
,
out
of
which
thy
Life
,
and
thy
Jesus
spring
up
together
by
degrees
,
like
Twin-lillies
,
Roses
from
the
same
stalk
or
root
,
which
is
Christ
.
Thus
shalt
thou
rise
from
the
Dead
with
a
shout
of
Heavenly
Joys
.
5.
Christ
is
the
Companion
in
the
Resurrection
.
St.
Paul
tells
the
Galatians
,
he
travels
in
birth
again
with
them
,
till
Christ
be
formed
in
them
.
We
read
1
Corin.
6.
He
,
that
is
joyned
to
the
Lord
is
one
Spirit
.
A
saint
and
Christ
are
one
Spirit
by
a
Spiritual
Marriage
,
which
makes
two
Spirits
perfectly
one
,
yet
so
,
that
they
remain
perfectly
,
and
distinctly
two
in
one
.
When
thou
risest
from
the
dead
in
Regeneration
,
thy
Jesus
riseth
together
with
thee
out
of
that
Grave
in
thy
Heart
,
into
which
thou
hast
cast
him
by
thy
Sin
at
the
Fall
,
when
thou
in
thy
true
Life
,
and
Paradise
in
thee
fell
into
the
same
Grave
together
with
him
.
Jesus
Christ
,
and
the
Soul
spring
up
together
in
the
first
Creation
as
Twins
.
For
St.
John
saith
in
his
first
Chapter
of
his
Gospel
,
that
without
him
,
that
is
,
in
a
single
state
disjoyned
from
Christ
,
was
nothing
made
,
that
was
made
;
Christ
and
the
Soul
,
like
two
Twin-lillies
,
flourished
together
in
Paradise
.
Together
they
died
by
the
Fall
.
Many
times
since
thy
birth
into
this
world
have
Jesus
Christ
,
and
with
him
that
Beautiful
,
and
Blessed
Life
,
which
thou
enjoyed'st
in
Paradise
,
been
rising
again
into
thy
Heart
into
a
more
excelling
Paradise
,
that
in
the
Spirit
,
and
in
Heaven
,
which
is
Eternal
.
But
alass
!
thou
hast
still
thrown
them
back
again
into
the
same
Grave
in
thy
flesh
by
the
new
wounds
,
which
thy
renewed
Lusts
,
and
Unbelief
have
given
them
.
Notwithstanding
all
this
,
when
the
set
time
is
come
,
nothing
can
withstand
the
rising
in
thee
.
Jesus
Christ
,
and
thy
Soul
are
together
born
anew
in
thee
from
the
womb
of
Eternal
Love
,
where
they
lay
hid
,
and
wrapt
up
together
in
the
Grave
itself
.
They
now
come
up
together
in
one
Spirit
into
one
Spiritual
Life
,
and
Heavenly
Image
,
in
which
Paradise
also
comes
up
new
and
fresh
together
with
them
.
By
the
same
immediate
,
and
glorious
operation
of
the
God-head
they
break
irresistibly
forth
thorow
the
darknesses
of
the
night
,
and
scatters
them
,
and
breaks
them
up
,
as
it
shines
thorow
them
.
How
blessed
is
this
Union
and
Fellowship
!
Christ
and
the
Soul
ever
undivided
,
grow
up
now
together
in
the
mutual
sight
,
in
the
mutual
embraces
of
each
other
thorow
every
state
and
degree
of
the
Regeneration
,
or
Resurrection
,
Light
,
or
Darkness
;
Solaces
or
Sufferings
;
Life
,
or
Death
.
In
all
by
the
Heavenly
Union
they
are
mutually
a
Crown
of
rejoycing
one
to
another
.
6.
Christ
is
the
Life
of
this
Resurrection
.
So
himself
testifieth
in
the
11
of
St.
John
;
I
am
the
Resurrection
,
and
the
Life
.
How
sure
,
how
sweet
is
thy
Life
,
O
Believer
,
who
art
risen
from
the
Death
of
Sin
,
and
born
again
to
thine
Heavenly
Father
?
Thy
Life
is
sure
.
It
is
Christ
himself
,
the
Power
,
God
,
eternal
Life
itself
,
who
is
thy
Life
,
the
Life
of
thy
Grace●
here
,
the
Living
Hope
of
Glory
in
Heaven
,
the
Life
of
God
in
thee
which
never
dies
in
the
midst
of
Death
.
Thy
Life
is
sweet
,
O
Believer
!
How
unexpressible
is
this
pleasure
to
feel
Jesus
Christ
himself
,
the
only
delight
of
the
Father
in
Eternity
,
the
only
Delight
of
all
the
Holy
Angels
,
and
Glorified
Saints
in
Heaven
springing
up
in
thy
Heart
,
flowing
thorow
thy
whole
Soul
,
and
Person
,
working
in
all
,
acting
all
,
as
Life
in
thee
?
Thus
I
have
finished
this
fourth
Head
,
the
way
of
the
Resurrection
in
its
first
step
,
the
Regeneration
,
or
New-birth
,
and
the
discourse
itself
upon
this
subject
.
FINIS
.