very fooles and laughing stockes to the world and must must be forced to starve 18 If a man should not give his children liberty to learn the fashions and dealings of the world they would be nothing but derided and despised also if a man should not be somwhat like in his carriage and take some state and bravery upon him he should not be regarded and except he use some device to get by he cannot maintaine that for with truth and love and righteousnesse saith hee I am sure to get nothing but shall dye a Beggar I must do as others do and then I may be able to live amongst them Why should I onely bee the foole of all the world If I do commit sin God is gracious and mercifull hath not Christ slain finne and death upon the crosse and taken away the power of the Devill I shall once repent well enough and be saved 19 This is the Rule that the world goeth by this is the course both of superiour and inferiour of the shepheard and of the sheep Christs passion and suffering must be the cloak for their knavery every one would bee accounted a Christian and weare the Mantle of Christ when the poore soule playeth the whore with the Devill if with the mouth they can but confesse themselves to be Christians and cover their knavery with the purple mantle of Christ then all is well and so we are brave Christians with our lips under the mantle of Christ and yet we lodge the whore of Antichrist in our hearts 20 O yee false Shepheards of Christ you that climb up into the sheep-fold by the doore of Robbers why doe you tickle or comfort the knave of wickednesse with the sufferings and death of Christ Doe you think that Christ was such a one For none should weare his mantle but such as are like him Search the center or ground of Nature and shew the people the Abysse that is in their hearts shew them the snares of the Devill which we lye intangled in that they may no more look after the cursed course of the world but that they may learn to fight against flesh and bloud and also against the Devill and an hypocriticall life that they may goe forth from the pride of the Devill and enter into righteousnesse love and humility 21 The passion of Christ will benefit none unlesse they turn from their evil false and wicked purposes and repent and enter into the Covenant of God to such a one the sufferings of Christ are very powerfull and profitable The hypocrites they seemingly carry themselves so that they may have the Name of Christ put upon them but they thereby abuse the Name of God and must give a strict account of that 22 O yee Antichristian Shepheards of the new Order you that with with false hypocrisie for the favour of men or for your own Idols sake the belly cast the garment of Christs sufferings over the hypocrites and deceivers who are but seeming Christians how will you answer it when Christ shall require an account of his sheep from you you having wittingly and wilfully for favour money riches honour and reputation covered Wolves in whom the Devill dwelleth with the purple mantle of Christ why doe you not breake the Nut shell and looke upon the kernell and heart that lieth within it and tell the superior as well as the inferior of his abominations and wickednesse If you be the Shepheards of Christ why doe you not as Christ did who told every one the truth to his face he did both bruise and heale not for favour or respect to the person of any but according to the will of his Father the shepheards of Christ ought to doe so too 23 O beloved Reason thou walkest very wisely in the way of this world as farre as concerneth the outward body but what becometh of the poore soule this outward body is not its home it is not its eternall native countrey What will it avail thee to take thy pleasure here a very little while and suffer eternall losse Or what profit will it be to suffer they children to follow their own will in bravery luxury and insolence or what ill they please for a little while in this world and for thee to take delight in their despising of the poore and needy when after this life thou shalt lose them for ever Thou supposest thou lovest them and doest them good when thou hast so brought them up that the word commendeth their cunning fetches deceit and gallantry and it likes thee well but the Devill taketh that to himselfe and thou art the murtherer of thy own children and art their greatest enemy for children look upon their parents at every turn and when they see their idle unhappy waggery and roguish trickes doe please them then the children play their trickes the more and grow stouter hardened bold and brazen-faced in their villany These will cry out at the last judgement day against their parents for not with-holding and restraining them from vanity and their wicked course by nurturing them correcting them and bringing them up in vertue and in the feare of God 24 If thou lovest thy life and thy children then lose thy life and thy children as to the iniquity of this world that they neither walk nor be therein and then thou shalt find them and thy life again in heaven as Christ saith Whosoever loveth his life shall lose it but whosoever loseth his life his goods his credit for my sake he shall find them again in the kingdome of heaven Also when the world despiseth persecuteth and hateth you for my sake then rejoyce your reward is great in the kingdom of heaven Also what wil it profit a man to enjoy temporall pleasure and honor here in this life that endureth but for a moment and lose his soule that endureth to eternity 25 Loving children in Christ let every one consider in what soyle he groweth here we must not stay a fitter season for the bettering of our life but to day to day when the voyce of God soundeth let every one enter into himself and search and try himself let none regard the broad way of the world if he doe he will goe into the Abysse to the Devils for the way to the kingdome of heaven is a very strait and narrow way whosoever will walk therein must not carry till the Devil quite grateth or stoppeth up the doore he must not regard the course of this world he must onely enter into himselfe and seek or search himselfe the time will come that he shal think that himselfe onely is left alone but God hath alwayes his seven thousand with Elias besides himselfe whom he knoweth not of 26 For a sincere earnest Christian doth not altogether know himselfe he seeth nothing but his vices and faults in which the Devill fighteth against him they are alwayes in his sight but he knoweth not his own holinesse in this world for Christ hideth it under
not of this World it would begin to dye from without and from within from without from the vanity and evill deeds of the world it would be an utter enemie to all Pride and Insolence from within it would dye from all evill Lusts and Envy and would get a minde and will wholly new which would be continually directed to God and Goodness The Scholar 17. But the World would hate and despise it for doing so seeing it must contradict the World and lâ—ve and do otherwise then the World doth The Master It would not take that as any harm done to it but would rejoyce that it is become worthy to be like to the Image of our Lord Christ and be willing to bear that Crosse after our Lord meerely that the Lord might bestow the Influence of his sweete love upon it The Scholar 18. What would become of it when the anger of God from within and the wicked world from without should assault it as happened to our Lord Christ The Master Be that unto it as unto our Lord Christ when he was reproached reviled and crucified by the World and the Priests hee commended his soule into the hands of his Father and so departed from the anguish of this world into the Eternall joy So also it would get forth from the reproach and anguish of all the world and penetrate into it selfe into the great love of God and be sustained and refreshed by the most sweete Name JESUS and see and find in it selfe a new world springing forth through the anger of God then a man should wrap his soul up therein and account all things alike and whether the body be in Hell or on Earth yet his minde is in the greatest love of God The Scholar 19. But how would his body be maintained in the world and how would he maintaine those that are his if he should incur the displeasure of all the world The Master He getteth greater favour then the world is able to bestow for hee hath God and all his Angels for his friends they protect him in all dangers and necessities Also God is his blessing in every thing and though sometime it seem as if God would not bless him it is but for a Tryall to him and the drawing of Gods love that he might the more pray to God and commit all his wayes to him The Scholar 20. But he loseth all his good friends and there will be none to help him in his necessity The Master Yes he getteth the hearts of all his good friends into his possession and loseth none but his enemies who before loved his vanity and wickednesse The Scholar 21. How is it that hee getteth his good friends into his possession The Master He getteth the soules of all those that belong to our Lord Jesus to be his brethren and the members of his own life for the children of God are but one in Christ which one is Christ in all therefore hee getteth them all to be his fellow members in the body of Christ for they have the heavenly goods common and live in one and the same love of God as the branches of a Tree spring from one and the same sap Also he cannot want outward natural friends neither as our Lord Christ did not want such For though the high Priests and Potentates of the would would not love him which belonged not to him nor were his members and brethren yet those loved him that were capable of his words so likewise those that love truth and righteousnesse would love that man and associate themselves to him as Nicodemus did to Christ who came to him by night and in his heart loved Jesus for the truths sake yet outwardly feared the world and thus he shall have many friends that are not known to him The Scholar 22. But it is very grievous to be despised of all the world The Master That which now seemes hard and heavy to thee thou wilt afterwards love it most of all The Scholar 23. How can it be that I should love that which hateth me The Master Though thou lovest the earthly wisdome now yet when thou art over-cloathed with the heavenly wisdome thou wilt see that all the wisdome of the world is but folly and that the world hateth but thy enemy viz. the mortall life and when thou thy selfe comest to hate the will thereof then thou also wilt begin to love that despising of the mortall life The Scholar 24. But how may these two stand together viz. that a man should both love and hate himselfe The Master In loving thy self thou lovest not thy self as thy own but as given from the love of God thou lovest the Divine ground in thee by which thou lovest the Dîvine wisdom Gods works of wonder and thy brethren But in hating thy selfe thou hatest onely that which is thy own wherein evill sticketh close to thee and this thou doest that thou mayest wholly destroy in thee that which thou callest thine when thou sayest I or my selfe doe this or that this thou wouldest wholly destroy in thee that thou mayst become a ground wholly divine Love hareth Self or that which we call I because it is a deadly thing and they two cannot well stand together for love possesseth heaven â—c dwelleth in it self but that which I call I possesseth the world and worldly things and also dwelleth in it selfe and as heaven ruleth the world and as eternity ruleth time so love ruleth over the naturall life The Scholar 25. Loving Master pray tell me wherefore must love and trouble friend and foe be together would not love alone be better The Master If love dwelt not in trouble it could have nothing to love but its substance which it loveth viz. the poore soule being in trouble and pain it hath cause to loue its own substance and to deliver it from pain that it selfe also might be beloved again neither could it be known what love is if it had not something which it might love The Scholar 26. What is the vertue power height and greatnesse of love The Master It s vertue is that nothing whence all things proceed and its power is in and through all things its height is as high as God and its greatnes is greater then God whosoever findeth it findeth nothing all things The Scholar 27. Loving Master pray tell me how I may understand this The Master That I said its vertue is that nothing thou mayst understand thus when thou art gone forth wholly from the creature and art become Nothing to all that is Nature and Creature then thou art in that eternall One which is God himselfe and then thou shalt perceive and feele the highest vertue of Love But that I said its power is in and through all things thou perceivest and findest that in thy own Soul Body when this great love is kindled in thee it will burn more then any fire can doe Thou seest also in all the works of
he will depart and leave his fort of prey here heaven and hell are fighting one against the other Now if the soule continue constant and getteth the victory over the devill in all his aâ—â—aults disesteeming all temporall things for the love of its noble Sophia then the precious garland will be set upon it for a token of victory Here the virgine which manifesteth her selfe from the deare name JESUS with Christ the treader upon the Serpent Gods anointed commeth to the soule and kisseth it with her sweetest love in the essence most inwardly and impresseth her love into its desire for a token of victory and here Adam in his heavenly part riseth againe from death in Christ of which I cannot write for there is no pen in this world that can expresse it it is the wedding of the Lambe where the noble Pearle is sowne with very great triumph though in the beginning it be small like a graine of mustard-seed as Christ saith Now when the wedding is over the soule must take heed that this Tree oft spring and grow as it hath promised its Virgine For then the Devill will presently come with his tempestuous storme ungodly people who will scoffe at contemne and crie down this for madnesse and then a man must enter into the Processe of Christ under his crosse Here it will appeare indeed and in truth what Christians we are here he must suffe himselfe to be proclaimed a fooâ—e and ungodly wretch nay his greatest friends who favoured him or flattered him in the lusts of the flesh will now be his enemies and though they know not why yet they will hate him thus Christ hideth his Bride wholy under the crosse that she may not be knowne in this world The Devill also striveth that these children may be hidden from the world lest perhaps many such branches should grow in that Garden which he supposeth to be his This I have set downe for the Information of the Christian-minded Reader that he might know what to doe if the same should befall him A very earnest Prayer in Temptation Against Gods Anger in the Conscience and also against flesh and bloud when the Tempter cometh to the soule and wrestleth with it MOst deep Love of God in Christ Jesus leave me not in this distresse I confesse I am guilty of the sinnes which now rise up in my minde or conscience if thou forsake me I must sinke hast thou not promised me in thy word saying If a mother could forget her child which yet can hardly be yet thou wilt not forget me thou hast set me as a signe in thine hands which were pierced through with sharpe nailes and in thy open side whence bloud and water gushed out Poore man that I am I am caught in thy Anger and can in my ability doe nothing before thee I sink my selfe downe into thy wounds and death O Great Mercy of God I beseech thee deliver me from the Bonds of Satan I have no refuge in any thing but onely in thy holy wounds and death into thee I sinke downe in the anguish of my conscience doe with me what thou wilt In thee I will now live or die as pleaseth thee let me but die and perish in thy death do but bury me into thy death that the anguish of hell may not touch me How can I excuse my selfe before thee that knowest my heart and reines and settest my finnes before mine eyeâ— I am guilty of them and yeeld my self into thy Judgement accomplish thy Judgment upon me through the Death of my Redeemer Jesus Christ. I fly unto thee thou righteous Iudge through the Anguish of my Redeemer Iesus Christ when he did sweate the bloudy sweat on the Mount of olives for my sake and was scourged of Pontius Pilate for me and suffered a crown of thornes to be pressed on upon his head that his bloud came forth O Righteous God hast thou not set him in my stead he was innocent but I guilty for whom he suffered wherefore should I despaire under thy wrath O blot out thy anger in me through his anguish passion death I give my selfe wholly into his anguish passion death I will stand still in his anguish passion before thee do with me what thou pleasest onely let me not depart from his anguish thou hast freely given me his anguish and drowned thy Wrath in him and though I have not accepted it but am departed from him and am become faithlesse yet thou hast given me this precious pledge in my flesh and bloud for he hath taken my flesh and soule upon his heavenly flesh and bloud and hath satisfied the Anger in my flesh and soule in him with his heavenly bloud Therfore receive me now in his satisfaction and put his anguish passion and death in thy wrath which is kindled in me and breake thy Iudgement in me in the bloud of his love O Great Love in the Bloud and and Death of Iesus Christ I beseech thee breake the Fort of prey which the Devill hath made and built up in me where he resisteth me in the way of thy grace drive him out of me that he may not overcome me for no one living can stand in thy fight if thou withdraw thy hand from him O come thou breaker through the Anger of God destroy its power helpe my poore soule to fight and overcome it O bring me into thy victory and uphold me in thee breake in peeces its seate in my vanity that is kindled in my soule and flesh O mortifie the desire of my vanity in flesh and bloud which the Devill hath now kindled by his false desire by hellish anguish desperation O quench it with thy water of eternall life bring my anguish forth through thy death I wholy sink my selfe down into thee and though both soul and body should this houre faint and perish in thy wrath yet I will not let thee goe Though my heart saith utterly no no yet the desire of my soule shall hold fast on thy truth which neither death nor the devill shall take away from me For the Bloud of Iesus Christ the Sonne of God cleanseth us from all our sinnes this I lay hold on and let the Anger of God doe what it will with my sinne and let the Devill roare over my soule in his Fort of prey which he hath made as much as he will Neither the Devill Death nor Hell shall pull me out of my Saviours wounds Thou must at length be confounded in me thou noysome devill and thy fort of prey must be forsaken for I will drowne it in the love of Iesus Christ and then dwell in it if thou canst Amen An Information in Temptation BEloved Reader this is no jesting matter he that accounteth it so hath not tried it neither is he judged as yet and though it should be deferred till his last end which is dangerous yet he must passe through this Iudgement Happy
soule to come into thee my soule crieth to come into that Spirit from whence the soule was breathed into the body and which hath formed it in the likenesse of God my soule desireth in its thirst to get the sweete fountaine which springeth from IEHOVAH into it selfe to refresh Gods breath of Fire which it selfe is so that the sweete Love of IESVS may rise in its breath of Fire through the Fountaine IESVS springing out of IEHOVAH and that CHRIST the holy one may be manifested and become Man in my disappeared Image of heavenly spirituall corporality and that the poore soule may receive its beloved Bride againe in its Armes with whom it may rejoyce for ever O IMMANVEL thou Wedding Chamber God and Man I yeeld up my selfe into the Armes of thy Desire towards us in us it is thy selfe whom I desire O blot out the Anger of thy Father with thy love in me and strengthen my weake Image in mee that I may overcome and tame the vanity in flesh and bloud and serve thee in holinesse and righteousnesse O thou great and most holy Name and power of God IEHOVAH which hast stirred thy selfe with thy most sweete power IESVS in the limit of the Covenanted promise to our Father Adam in the womans seede in the Virgine Mary in our disappeared heavenly Humanity and brought the living essentiality of thy holy power in the Virgin-wisedome of God into our humanity which was extinguished as to thee and hast given it to us to be our life victory and new Regeneration I entreate thee with all my strength beget a new holy life in me by thy sweete power IESVS that I may be in thee and thou in me and that thy Kingdome may be made manifest in me and that the will and conversation of my soule may be in heaven O great and incomprehensible God thou who fillest all things be thou my Heaven in which my new Birth in CHRIST IESVS may dwell let my spirit be the stringed Instrument harmony sound and joy of thy holy Spirit strike the strings in me in thy Regenerate Image and carry through my Harmony into thy Divine Kingdome of Joy in the great Love of God in the wonders of thy Glory and Majesty in the Communion of the holy Angelicall Harmony build up the holy City Zion in me in which as children of Christ we all live together in one City which is Christ in us into thee I wholly plunge my self do with me what thou pleasest Amen A Prayer In temptation under the Crosse of Christ at that time when all our enemies assault us and when we are persecuted and hated in the Spirit of Christ and slandered and reproached as evill doers POore man that I am I walke full of anguish and trouble in my Pilgrimage into my native Country again from whence I came in Adam and goe through the thistles and thornes of this world to thee againe O God my Father The thornes teare me on every side and I am afflicted and despised by my enemies they scorne my soule and despise it as an evill doer who hath broken the faith with them they despise my walking towards thee account it foolish they thinke I am senselesse because I walke in this thorny way and goe not along with them in their hypocriticall way O Lord Jesus Christ I flie to thee under the Crosse O deare Immanuel receive me and carry me into thy selfe through the Path of thy Pilgrimage in which thy selfe didst walke in this world viz. Through thy Incarnation Poverty Reproach and Scorne also through thy anguish Passion and Death Make me like unto thy Image send thy good Angel along with me to shew me the way through the horrible thorny wildernesse of this world assist me in my misery comfort me with that comfort wherewith the Angel comforted thee in the Garden when thou didst pray to thy Father and didst sweat drops of bloud sustaine me in my Anguish and Perfecution under the reproach of the devills and all wicked men that know not thee but refuse to walke in thy way O great love of God they know not thy way and doe this in blindnesse through the deceit of the devill have pitty on them and bring them out of blindnesse into the light that they may learne to know themselves and how they lie captive in the filth and mire of the devill in a darke dungeon fast bound with three chaines O great God have mercy upon Adam and his children redeeme them in Christ the new Adam I flie to thee O Christ God and Man in this Pilgrimage which I must passe in this darke valley every where dispised and troubled and accounted an ungodly wicked man O Lord it is thy judgement upon me that my sinnes and inbred vanity may be judged in this pilgrimage before thee and I as a curse be made an open spectacle on which thy Anger may satiate it selfe and thereby may take the eternall reproach away from mee It is the token of thy love and thereby thou bringest me into the reproach anguish suffering and death of my Saviour Jesus Christ that so I may die from vanity in my Saviour and spring up in his Spirit with my new life through his reproach and ignominie through his Death I beseech thee O Christ thou patient Lamb of God grant me patience in my way of the Crosse through all thy anguish reproach thy death and passion thy scorne and contempt upon the Crosse where thou wert despised in my stead and bring me therein as a patient Lamb to thee into thy victory Let me live with thee and in thee and convert my persecutors which unknowne to themselves by their reproaching sacrifice my vanity and inbred sinnes before thy Anger they know not what they doe they thinke they doe me harme but they doe me good they doe that for me which I should doe my selfe before thee I should daily lay open and acknowledge my shame before thee and thereby sinke my selfe downe into the death of thy beloved Sonne that my shame might die in his death but I being too too negligent weary faint and feeble therefore thou usest them in thy Anger to open and discover my vilenesse before thy Anger which thy wrath taketh hold of and sinketh it downe into the death of my Saviour O mercifull God my vaine flesh cannot know how well thou intendest towards me when thou sufferest my Enemies to take my vilenesse from me and sacrifice it before thee my earthly minde supposeth that thou afflictest me for my sinnes and I am extreamely perplexed at it but thy Spirit in my inward new man telleth me that it is of thy love towards me that thou intendest good to me by it when thou sufferest my enemies to persecute me it is best for me that they performe the worke in my stead and unfold my sins before thee in thy anger that it may swallow them up that
made and if thou losest thy life and commest to have thy own power faint then thy life is in that for whose sake thou forsakest it viz. in God from whence it came into the body The Scholar 8. God hath created man in and for the naturall life to rule over all creatures on Earth and to be a Lord over all things in this world and therefore it is reason he should possesse it for his owne The Master If thou rulest over all creatures outwardly only then thy will and ruling is in a Beastiall kinde and is but * an imaginary transitory ruling and thou bringest also thy Desire into a Beastiall Essence whereby thou becommest infected and captivated and gettest also a Beastiall condition but if thou hast left the imaginary condition then thou art in the super-imaginarinesse and rulest over all Creatures in that ground out of which they are created and nothing on Earth can hurt thee for thou art like All-things and nothing is unlike to thee The Scholar 9. O loving Master pray teach me how I may come the shortest way to be like All-things The Master With all my heart doe but thinke on the words of our Lord Jesus Christ when he said unlesse ye turne and become as children ye shall not see the Kingdome of God now if thou wilt be like All-things thou must forsake All-things and turne thy Desire away from them and not desire them nor extend to possesse that for thy owne which is something For as soone as thou takest something into thy Desire and receivest it into thee for thy own then that something is the same with thy selfe and it worketh with thee in thy will and then thou art bound to protect it and to take care for it as for thy owne Being But if thou receive nothing into thy Desire then thou art free from All-things and rulest over All things at once for thou hast received Nothing for thy own and art Nothing to all things all things are also Nothing to thee thou art as a Child which understandest not what a thing is and though thou dost understand it yet thou understandest it without touching thy perception in that manner which God ruleth and seeth all things in and yet nothing comprehendeth Him Thou didst also desire that I would teach thee how thou mightst attaine it therefore consider the words of Christ who said without me you can do nothing In thy owne power thou canst not come to such rest that no creature should touch thee unlesse thou givest thy selfe wholly up to the Life of our Lord Jesus Christ and resignest thy will and desire wholly to him and willest nothing without him then with thy body thou art in the World in the properties and with thy Reason under the Crosse of our Lord CHRIST but with thy will thou walkest in Heaven and art at the End from whence all creatures are proceeded and to which they go againe and then thou maist behold all things outwardly with Reason and inwardly with the Minde and rule in all things and over all things with Christ to whom all power is given both in Heaven and on Earth The Scholar 10. O Master the creatures that live in me with-hold me that I cannot wholly yeeld and give up my selfe as I willingly would The Master If thy will goeth forth from the Creatures then the creatures are forsaken in thee they are in the world and thy body onely is with the creatures but spiritually thou walkest with God and if thy will leaveth the creatures then the creatures are dead in it and live only in the body in the world and if thy will doe not bring it selfe into them they cannot touch the soule for St. Paul saith Our conversation is in Heaven also you are the Temple of the holy Ghost who dwelleth in you so then the Holy Ghost dwelleth in the will and the creatures dwell in the body The Scholar 11. If the Holy Ghost dwell in the will of the mind how may I keepe my selfe so that hee do not depart from mee The Master Marke the words of our Lord Jesus Christ If you abide in my words then my words abide in you If thou dost abide with thy will in the words of Christ then his word and Spirit abideth in thee but if thy will goeth into the Creatures then thou hast broken off thy selfe from him and then thou canst not any other way keepe thy selfe but by abiding continually in resigned humility and entring into continuall Repentance so that thou art alwayes grieved that creatures live in thee if thou dost thus thou standest in a daily dying from the creatures and in a daily ascending into Heaven in thy will The Scholar 12. O loving Master pray teach mee how I may come into such a continuall Repentance The Master When thou leavest that which loveth thee and lovest that which hateth thee then thou maist abide continually in Repentance The Scholar 13. What is that which I must thus leave The Master Thy creatures in flesh and bloud and all other things that love thee love thee because thy will entertaineth them the will must leave them and account them enemies and the Crosse of our Lord Jesus Christ with the reproach of the world hateth thee which thou must learne to love and take for a daily exercîse of thy Repentance and then thou shalt have continuall cause to hate thy selfe in the creature and to seeke the eternall rest wherein thy will may rest as Christ said in me you have rest but in the world you have Anxiety The Scholar 14. How may I recover in such a Temptation as this The Master If every hour thou dost once throw thy self beyond all Creatures above all sensuall Reason into the meerest mercy of God into the sufferings of our Lord and yieldest thy selfe thereinto then thou shalt receive power to rule over Sinne Death and the Devill over Hell the World and then thou mayst subsist in all Temptations The Scholar 15. Poore man that I am what would become of me if I should attâ—ine with my minde to that where no Creature is The Master His Master said to him very kindly loving Scholar If it were that thy will could breake off it selfe for one houre from all creatures and throw it selfe into that where no creature is it would be over-cloathed with the highest splendor of Gods glory and would tast in it selfe the most sweete love of our Lord Jesus which no man can express and it would finde in it selfe the unspeakable words of our Lord concerning his great mercy It would feele in it selfe that the Crosse of our Lord CHRIST would be very pleasing to it and it would love that more then the Honour and goods of the world The Scholar 16. But what would become of the Body since it must live in the Creature The Master The body would be put into the imitation of our Lord Christ who said his Kingdome was