A. Yes; it is reasonable to suppose that there are different degrees of spiritual sight, as well as of spiritual blindness, and that the differences in each case depend on the principle in which the blindness or the sight originates, whether it be the principle of the will or of the understanding. For if the sight originates merely in the understanding, and the will or love hath no part in it, it is then formed merely from the light of truth, and of course sees and judges of things only from that light, and thus becomes the sight which may properly be called conscience, or the sight of what is right and true; whereas if the sight originates in the will or love, it is then formed not only from the light of truth, but from the relish of what is good, in which case it becomes a sight of another and a higher order, which may be called perception, consisting not only in the knowledge of what is right and true, but in the love and ardent desire of conjunction of life with the SUPREME GOOD. These two distinct kinds of sight may be illustrated by their application to the spiritual view which every man has in his mind of the DIVINE BEING. As for example, he who regards the DIVINE BEING merely from the light of truth in his understanding, regards Him, and cannot help regarding Him, either as a severe Judge, or as a pow erful King, or as what is called by the Psalmist, The LORD strong and mighty, the LORD mighty in battle; whereas he who regards the DIVINE BEING from the will or love, sees Him no longer as a severe Judge, or as a mighty King, &c, &c,

but as a kind Friend, as a tender Father, as an affectionate Bridegroom and Husband. Thus in the one case the DIVINE BEING is viewed more as to His external or apparent qualities and character; whereas in the other case He is viewed more as to His internal and real qualities and character; for in the one case nothing is seen but His divine wisdom, truth, power, &c. &c. whereas in the other case the intellectual eye is opened to the more delightful and edifying perception of His essential mercy, love, compassion, and never-ceasing benevolence. And what is thus true in regard to the sight of the Divine Being, is true likewise in regard to the views which different men have of HIS HOLY WORD, and also of their fellow-men, since they, who see from the understanding only, discern nothing in the WORD OF GOD but its truths, and nothing in their fellow-men but their intellectual talents; whereas they, whose eyes are open to see from the will or love, discover in the WORD of GoD, not only its truths, but its infinitely varied goods; and in their fellow-men, not only their intellectual talents, but those higher and more interior qualities of the heart, which connect man with GoD, and qualify him for the enjoyment of eternal happiness. Perhaps, therefore, it is not an improper idea to suppose, that the ALMIGHTY is ever in the act of restoring the blessing of spiritual sight to His blind children, because the sight, to which any of His children may have attained, howsoever clear and distinct it may appear, is but blindness, when compared

with that to which they may attain, and which their HEAVENLY FATHER is preparing for them. Q. What then is the general instruction which you gather from this miracle?

A. I am taught by this miracle again to adore that omnipotence of the INCARNATE GOD, which was a second time manifested in the restoration of sight to the blind. I am instructed also, by the same miracle, to distinguish all spiritual sight, or sight of the mind, into two kinds, viz. sight from the understanding, and sight from the will, and to see that the latter sight is beyond comparison more excellent, more extended, more perfect, and more blessed than the former. I am resolved, therefore, to apply to my GOD and SAVIOUR, with all possible earnestness for the invaluable blessing of spiritual sight, that so I may no longer be blind to the view of what so infinitely concerns me to see, viz. GoD, His WORD, His kingdom, and His peace. And since this spiritual sight is capable of indefinite improvement, especially when it is elevated and quickened by the will or lore, I am resolved further never to rest satisfied with mere intellectual sight, which is formed from the light of truth alone, but to pass forward to the attainment of that higher and more celestial sight, which is derived from the love of GoD and of my neighbour, and by virtue of which I may be qualified to behold my GoD, not only as He appears, but as He is, and my neighbour, not only as to his external form and character, but as to those eternal qualities which make Him a child of GOD and an

inheritor of His blessed kingdom. Thus may I hope to find verified in myself what is said concerning the blind men of old, where it is written, So JESUS had compassion on them, and touched their eyes; and immediately their eyes received sight, and they followed Him. AMEN.

206

THE BARREN FIG-TREE

CURSED.

MATT. xxi. 18 to 21.

Now in the morning as He returned into the city, He hungered. And when He saw a fig-tree in the way, He came to it, and found nothing thereon but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away, &c. &c.

Q. WHAT do you here understand by the morning, by returning into the city, and by hungering?

A. By the morning, according to the spiritual idea, is to be understood the LORD's advent, since as the natural sun rises in the natural morning, to dispense his blessings of heat and light to the natural world, which, if deprived of those blessings, must perish, in like manner in the spiritual morning, the spiritual sun, which is the Sun of righteousness, rises, to dispense also His blessings of spiritual heat and light to the inhabitants of that world, who must otherwise perish in spi