joys, and glories. So that all the inhabitants of heaven are for ever
knowing, seeing, hearing, feeling, and variously enjoying all that is
great, amiable, infinite, and gracious in the Divine Nature.' And again,
in his _Way to Divine Knowledge_: 'Out of this transcendent Eternal
Nature, which is as universal and immense as the Godhead itself, do all
the highest beings, cherubims and seraphims, all the hosts of angels, and
all intelligent spirits, receive their birth, existence, substance, and
form. And they are one and united in one, GOD in them, and they in GOD,
according to the prayer of CHRIST for His disciples, that they, and He,
and His Holy Father might be united in one.' A little philosophy,
especially when the philosopher does not yet know the plague of his own
heart, tends, indeed, to doubt and unbelief in the word of GOD and in the
work of CHRIST. But the philosophy of Behmen and Law will deepen the
mind and subdue the heart of the student till he is made a prodigal son,
a humble believer, and a profound philosopher, both in nature and in
grace, like his profound masters.

Behmen's teaching on human nature, his doctrine of the heart of man, and
of the image of GOD in the heart of man, has a greatness about it that
marks it off as being peculiarly Behmen's own doctrine. He agrees with
the catechisms and the creeds in their teaching that the heart of man was
at first like the heart of GOD in knowledge, righteousness, and true
holiness. But Behmen is above and beyond the catechisms in this also, in
the way that he sees the heart of man still opening in upon the Divine
Nature, as also upon Eternal and Temporal Nature, somewhat as the heart
of GOD opens on all that He has made. On every page of his, wherever you
happen to open him, Behmen is found teaching that GOD and CHRIST, heaven
and hell, life and death, are in every several human heart. Heaven and
all that it contains is every day either being quenched and killed in
every human heart, or it is being anew generated, rekindled, and accepted