 Here, the concept of the heavenly city has a phenomenal counterpart in the appearance of the Gothic church, once the perceptual field has been appropriately organised. We could put the point by saying that the concept of the heavenly city can be inscribed in the perceptual field, so that the Gothic church comes to present an image of that city, by virtue of appearing as an “assembled” entity, rather than as a single thing divided. As Scruton notes, this is not a question of the idea of the heavenly city being used to interpret the appearances; the connection is more integral than that: the appearances themselves take on a certain character once they are ordered according to that idea. Perhaps, similarly, it is possible for a particular concept of God to be inscribed in the perceptual field, so that the sensory world in some relevant respect comes to image God? Something like this possibility seems to be implied in Edwards’ account of his conversion experience, where the world – the sun and stars, trees and flowers – is said to body forth the various divine attributes. Edwards’ insistent use of the words “appear” and “appearance” in his report indicates that his intention is to communicate the phenomenology of his experience, where that phenomenology is one of the divine nature being manifest in the world.