believe in the light," and walk in it, "they become the children of it," and are led into all truth. To these in every age, and among all people, God never fails to fulfil his promise of sending the comforter to lead and guide them in the way of holiness, and unto the knowledge of all they need to know of divine things.

I may now proceed with my own exercises and openings. It was clearly given me to behold many deep things in the visions of God; things which the wisdom of the natural man, though high in profession of divine knowledge, would probably laugh at and despise, and me for my weakness, were I to unfold them. But though I may not at present be permitted to unfold much, I may say I have seen clearly to my full satisfaction, that Moses, in writing of creation, of the fall of man, and of things in the upright and in the fallen state, wrote in the pure openings of divine light, though very little understood by men in the first nature and state. It is also plain and evident to my mind, in the light, that the prophets saw things in the holy light of Jesus, and spake of them in very instructive metaphors and expressions, though hid from, and unperceived by, the wise and learned.

Many a sermon has been preached, by those who call themselves ministers of Christ, upon parts of passages out of the prophets, and the rest of the scriptures; many heads of doctrine raised from them; many divisions and sub-divisions made; much explanation attempted; and much art and oratory displayed; and yet the life, marrow, and main importance of the passage entirely unseen and untouched by the speaker, and little or no instruction conveyed to the hearers; and all for want of a spiritual discerning of the true intent and meaning of the scriptures.

Thus also the doctrines of Christ and his apostles, as to their most lively and spiritual signification, are to this day, hid from the wise and prudent, and revealed to babes. Oh! the divine depth, the excellency of these heavenly mysteries! How it shines in our blessed Lord's parables, in Paul's Epistles, and in the Revelations of John! And yet in all, it is involved in impenetrable darkness, and sealed up with seven seals, to all

who witness not their opening, by the Lion of the tribe of Judah, who alone unseals them, and reveals them to his humble babes. To these they are gradually opened, not all at once. "I have many things," says this wonderful counsellor and opener, "to say unto you, but ye cannot bear them now." So he opens progressively, as we are able to receive, one seal after another. There are seven seals, because none can ever come to the full understanding of the whole mystery, and have all the book of life laid open, until they rest, and cease wholly from man, from themselves, and all their own workings, guessings, and conceivings, which ever will attend them, more or less, through the six working days, until they come to the complete sabbath of rest on the seventh day, wherein they "rest from their own works, as God did from his." Here God becomes their all in all, their whole dependance for opening and illumination; and therefore, here the seventh seal is opened, and the heavenly mystery disclosed.

And now, in confirmation that this is the meaning of the number seven, as comprehensive of all the seals that can possibly seal up divine truth from man, let us observe, that when John calls upon him that has wisdom, (divine wisdom, for all else ever fails,) to count the number of the beast, or the number of his name, which he expressly says, "is the number of a man," he plainly shows us that the whole, the utmost number of a man, and of all his workings, buildings, comprehendings, and conceivings, which make up the whole life, power, policy, religion, and worship of the beast, is comprehended in sixes,—and that there is not one seven in it all. For, says he, "His number is six hundred three-score and six," that is, 666. Here we see, that although the workings of a man may be multiplied to ten times, and even an hundred times of the six working days, wherein he rests not from his own works, nor comes to the true sabbath, (wherein no creaturely work is done, not even a fire of his own sparks or creaturely animation and warmth kindled,) it is all but the number of the beast, or false worship, and man-made creeds and systems. On the real Sabbath, wherein the true rest from every thing creaturely is witnessed, and God is all in all, the worship is divine; the seals are opened even to the seventh; the myste

ry is seen, God stands revealed to the soul, his works are known; and in the true knowledge of him, the beginning of eternal life is enjoyed even here on earth, for it is the real knowledge of God, not the ideal conceivings, that is the eternal life of immortal spirits. And until this is attained, do as much as we will in the sixes, there is the one thing needful wanting, which, while it is wanting, cannot be numbered; for indeed, we can never number or perceive it clearly, truly, and fully, so long as the seventh seal remains unopened to us. For until they are all opened, we shall ever be liable to be guessing, contriving, inventing, and hewing out broken cisterns to ourselves. Many may and do suppose the opening of the seals is only hereafter; but those to whom they are opening and opened, know they have their opening here in time, progressively: but this is only as God is waited upon. For unless we wait upon him for the opening, we are ever liable to obscure our own minds, and cloud our understandings by our own busy workings and speculations. And therefore, at the opening of the seals, chap. vi., the call, "Come and see," was divers times repeated; intimating that we must come quite away from our own notions and imaginations, keep a single eye to the light of life, waiting upon God in and through the divers openings. In this attentive, single, waiting state, deep mysteries are opened. But instead of peace to the carnal mind, the openings begin with the voice of thunder. For when the lamb opened the first seal, John “heard as it were, the voice of thunder," ver. 1. For terrible things in judgment accompany that abasement of creaturely pride and comprehension, through which the veil is rent, and the seals that have shut up the understanding are opened. "Sion shall be redeemed with judgment."

In this work of redemption, renovation, and removal of the seals, (for it goes on gradually together,) the Lord, who is light in himself, and ever dwells in the light, that is, in his own essence, appears to our minds as breaking through the clouds. The clouds are in us and not in him; and in dispelling them, that so the seals may be opened, he appears in ways of terror and amazement to the creature, represented by the "noise of thunder." Thus we read in another place, "Clouds and darkness are

round about him," and "with God is terrible majesty." And experience abundantly confirmeth, that, in dispersion of the clouds, he often appears in terrible majesty indeed; causing the thunders, and indeed, before the whole mystery is disclosed, even seven thunders to utter their voices. Hence we find, chap. x. 1., John saw a "mighty angel come down from heaven," and though "a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire," yet (Oh, divine instruction!) he was "clothed with a cloud." This cloud must be removed before the whole mystery could be revealed; and in order to it," he cried with a loud voice, as when a lion roareth; and when he had cried, seven thunders (note their number) uttered their voices." Less than seven would have been short of the complete rest, wherein the whole mystery is completed. "But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished," said the holy angel," as he hath declared to his servants the prophets," see ver. 7. But John was commanded "to seal up those things which the seven thunders had uttered, and write them not," ver. 4. This I believe is often the case for a season. Some hints are allowed to be given; but as to the full declaration of divine things, it is often with the servants as with the master," Mine hour is not yet come." For though the time is to come, when that which " is spoken in the ear," shall be “declared on the house top ;" yet it is not always and at all times so to be for it can never be with the divinely girded, limited, and directed servants of God, as with the letter-learned scribes and Pharisees, whose "time is always ready."

At the opening of the second seal, the call "Come and see," as at the opening of the first, is heard; for the waiting frame, the single eye, is still necessary and now a "great sword" is given to him that sat on the red horse; and also "power was given him to take peace from the earth," ver. 4. Some may suppose the meaning of this opening by the red horse confined so entirely to outward blood and bloody persecution, as to have no relation to the state of their minds who experience the openning of the seals; but it is obvious to the enlightened mind, that many passages in scripture have both an outward or literal, and

an inward and mystical meaning; and there really is a sword known, and peace taken from the carthly man, in the rending of the vail and opening of the seals: a sore trial indeed to such as have not yet fully submitted to have their carnal peace in the earthly, natural state, broken and destroyed. But there is this comfort, that however peace is taken from this state, yet at the opening of the third seal, a charge is given, ver. 6., not to "hurt the oil nor the wine." The precious things are safe through every tumult and trial, to all who rightly endure them. But though a little hope and consolation is received, now and then, by such manifestations of divine care and protection; yet new tribulations soon plunge the baptized soul into fresh and ofttimes greater consternation.

Thus, at the opening of the next seal, his name, who rides the pale horse, is "death; and hell followed with him," ver. 8. Oh! this death, this dying to the first nature and will; to the life of self, and all corrupt and selfish desires and gratifications; it must be known and endured, that so the life, which is hid with Christ in God, may be enjoyed; which never was, nor can ever be, without dying with him and here the very pains and power of hell are felt, and take hold of the soul.

Thus, under the operation of this necessary death, hell follows with it; so that the distressed creature, like Jonah, cries out of the belly of hell. And though I cannot believe or conceive it probable, or even consistent with the truth of God, or of the very mystery of divine things, that Christ, after his crucifixion, descended into hell; yet I have no doubt that, in the course of his sufferings and agony, he really did feel, endure, and also conquer the force, and power, and pains of hell; and so must every soul in which the sufferings of Christ, that remain behind, are thoroughly filled up. And until this is witnessed, there is never a thorough rising with him in the newness of life: but through death and burial with him, his resurrection is known, and in the opening of this seal there is known, and painfully endured, a killing, by various means, as "the sword, hunger, death, and even the beasts of the earth."

Oh! what is it that does not rise up to torment the poor soul! But all works together for the good of the faithful; no matter by VOL. I.-20