CHAP.
I.
Of
the
Original
and
Essence
of
MAN
,
and
his
Vnion
with
the
Great
World
.
1
Q.
SEeing
that
the
Creator
of
all
Beings
,
before
the
foundation
of
the
world
,
and
before
ever
they
were
brought
forth
,
had
and
contained
the
same
in
his
mind
and
wisdom
,
even
the
little
world
as
well
as
the
greater
,
according
to
the
testimony
of
Scripture
,
Prov.
8.
22
,
23.
and
the
following
verses
;
also
Wisd.
8.
4.
Must
not
then
the
world
,
the
greater
as
well
as
lesser
,
have
their
Creator
(
as
their
Original
and
Beginning
)
within
themselves
,
so
as
neither
the
Creator
,
nor
his
Creature
are
separate
from
each
other
?
which
St.
Paul
confirms
,
Acts
17.
27
,
28.
That
the
Lord
is
not
far
from
every
one
of
us
,
for
in
him
we
live
,
move
,
and
have
our
Beings
.
2
Q.
Since
then
the
Creator
in
and
through
the
Son
of
God
,
is
every
where
present
in
the
Creatures
,
in
the
greater
as
well
as
in
the
lesser
world
,
Man
(
who
is
the
Seed
and
Fruit
of
the
Tree
of
the
greater
world
)
filling
the
same
in
all
parts
,
and
working
in
and
with
the
same
,
to
the
end
he
may
advance
all
things
to
their
due
perfection
and
glory
,
Col.
1.
16
,
17.
Hebr.
1.
2
,
3.
Wisd.
8.
5.
Syr.
24.
7
,
8
,
9.
And
seeing
it
cannot
be
said
,
that
perfection
is
come
,
before
the
end
hath
reached
its
beginning
,
and
the
beginning
united
it self
with
the
end
,
in
order
to
a
New
Birth
,
and
production
.
The
Question
then
is
,
whether
both
the
great
and
lesser
world
,
for
to
arrive
at
their
perfection
,
must
not
in
all
their
workings
aim
at
this
,
viz.
that
they
may
return
to
their
beginning
,
and
to
be
united
with
it
.
And
that
seeing
their
beginning
is
the
Son
of
God
,
John
1.
1
,
2
,
3.
Col.
1.
17
,
18.
Rev.
22.
13.
they
through
the
Son
of
God
,
who
co-operates
in
them
,
and
with
whom
they
,
as
the
members
of
a
Body
(
in
order
to
their
glorification
and
becoming
Sons
of
God
)
must
be
united
,
that
so
they
,
in
the
Son
,
the
first-born
,
as
their
head
,
may
be
joyned
again
and
gathered
together
,
Ephes.
1.
10.
and
further
propagate
themselves
and
be
meliorated
still
more
and
more
,
and
without
ceasing
be
advanced
from
one
degree
of
glory
to
another
?
Because
else
it
would
follow
,
that
God
either
continually
must
create
things
a
new
,
which
is
not
onely
contrary
to
the
unchangeableness
of
God
,
which
God
himself
confirms
to
Moses
,
Exod.
3.
14.
in
these
words
,
I
AM
THAT
I
AM
,
compared
with
the
102
Psal.
v.
26
,
27.
and
Heb.
1.
11
,
12.
but
it
is
also
contradictory
to
the
clear
and
express
Testimony
of
the
Spirit
of
God
in
Holy
Writ
:
That
there
is
no
new
thing
under
the
Sun
;
but
that
that
which
was
,
is
the
same
that
shall
be
hereafter
.
In
like
manner
,
that
there
is
nothing
of
which
we
can
say
that
it
is
new
;
for
it
hath
been
heretofore
in
former
times
that
were
before
us
,
Eccles.
1.
9
,
10
,
11.
and
3
,
15.
Or
we
must
conclude
,
that
if
ever
this
continual
Renovation
,
Melioration
,
and
Glorification
of
the
Creatures
of
God
should
come
to
cease
,
that
the
Creatures
by
this
means
,
viz
by
ceasing
from
rising
higher
and
higher
,
would
either
come
to
a
stand
,
or
else
go
backwards
towards
nothing
,
neither
of
which
can
be
admitted
,
not
the
first
,
because
God
always
works
in
his
Creatures
;
not
the
latter
,
because
this
working
of
God
in
his
Creatures
,
is
in
order
to
their
perfection
and
advancement
,
and
not
to
their
annihilation
or
destruction
.
It
would
also
follow
from
hence
,
that
God
would
thus
finally
cease
from
Creating
(
seeing
,
as
hath
been
hinted
before
,
that
no
new
thing
is
created
)
,
which
would
also
oppose
the
infiniteness
of
God
,
who
is
from
Eternity
to
Eternity
,
Syr.
43.
21.
And
who
is
also
immutable
and
present
in
all
things
.
Likewise
it
is
against
the
Holy
Scripture
,
which
witnesseth
that
whatsoever
God
doth
,
continues
for
ever
.
Also
that
wisdom
continues
the
same
she
is
,
and
yet
renews
all
things
.
Moreover
,
that
whatsoever
is
,
lives
and
continues
for
ever
,
Eccles.
13.
14
Wisd.
7.
27.
Syr.
43.
24.
Now
whatsoever
it
is
that
hath
life
,
must
likewise
have
a
continual
out-going
,
or
out-working
of
the
said
life
.
3
Q.
Seeing
then
that
Man
the
Little
World
being
created
by
God
,
must
come
to
such
a
state
,
wherein
continually
without
ceasing
he
may
be
meliorated
,
and
raised
from
one
degree
of
glory
to
another
,
and
so
becometh
still
more
and
more
God-like
.
(
if
I
may
speak
so
)
or
be
incessantly
advanced
:
because
by
this
continual
Revolution
and
Glorification
,
he
still
comes
nearer
to
God
,
and
yet
can
never
come
to
an
end
of
his
approaches
,
(
forasmuch
as
in
God
there
is
neither
Beginning
nor
End
)
but
this
melioration
and
glorification
must
continue
without
end
?
And
will
it
not
follow
from
hence
,
that
man
as
being
a
Compendium
of
all
the
Creatures
of
God
,
hath
had
no
(
absolute
though
a
respective
)
beginning
,
because
if
otherwise
they
must
also
have
an
end
.
It
follows
also
if
they
have
had
a
Beginning
,
that
before
the
same
,
they
were
not
,
and
consequently
that
they
sprang
and
came
of
nothing
?
Now
seeing
that
this
cannot
be
,
because
by
this
means
,
a
nothing
must
be
conceived
to
be
in
God
;
whereas
indeed
he
is
the
Eternal
Being
of
all
Beings
,
Blessed
for
ever
!
They
indeed
who
imagine
to
themselves
a
Creaturely
God
,
and
according
to
their
gross
conceptions
,
or
their
outward
senses
,
shut
up
God
in
a
determinate
place
or
circumference
,
consistently
with
this
their
imagination
,
must
suppose
that
a
Nothing
(
which
neither
is
,
nor
can
be
conceived
of
,
or
comprehended
by
themselves
or
others
)
before
the
Creation
of
the
world
,
did
exist
together
with
God
.
For
whatsoever
is
beyond
the
bound
which
they
have
set
themselves
,
that
they
call
a
Nothing
.
Or
else
they
must
assert
that
God
made
a
Nothing
,
out
of
which
he
afterwards
created
all
things
;
which
is
a
contradiction
,
because
a
Nothing
cannot
be
made
,
but
whatsoever
is
made
or
is
,
must
be
something
.
Moreover
,
according
to
this
assertion
God
must
have
made
himself
to
a
Nothing
(
because
there
was
Nothing
then
but
God
)
which
is
very
absurd
.
Since
then
,
I
say
,
that
this
cannot
stand
,
the
Question
is
,
whether
we
must
not
conclude
,
that
all
whatsoever
is
,
must
be
without
beginning
or
end
,
and
consequently
have
an
Eternal
Nature
and
Being
in
it self
,
which
without
end
or
ceasing
,
must
further
and
further
work
out
it self
,
and
that
in
order
to
its
rising
to
a
still
higher
and
higher
degree
of
perfection
;
but
yet
so
as
it
never
can
become
God
himself
,
though
continually
it
be
made
more
and
more
like
unto
him
.
4
Q.
Seeing
then
that
all
the
Creatures
of
God
in
order
to
their
melioration
and
glorification
,
stand
in
an
endless
Revolution
,
in
order
to
perfection
,
and
yet
must
be
known
and
comprehended
:
and
a
thing
cannot
be
known
otherwise
,
than
by
its
end
and
operation
,
or
out-working
,
as
a
Tree
by
its
fruits
;
and
that
the
lesser
world
is
the
end
and
comprizal
of
all
Creatures
and
Works
of
God
,
and
consequently
an
Out-birth
of
the
great
world
,
wherein
all
other
Creatures
are
comprized
:
the
question
then
is
,
whether
there
be
any
other
way
by
which
man
may
attain
to
a
right
knowledge
of
the
great
world
,
with
and
in
all
its
parts
,
than
in
and
out
of
himself
;
especially
since
in
him
(
as
in
the
end
and
abridgement
of
all
things
)
the
Begining
hath
manifested
itself
:
for
the
End
is
nothing
else
but
a
Beginning
wrought
out
,
that
is
,
displayed
into
act
and
manifested
;
so
that
the
End
is
hid
in
the
Beginning
?
And
whether
(
consequently
to
this
)
both
the
worlds
have
not
a
great
affinity
,
and
perfect
likeness
,
yea
and
unity
one
with
the
other
:
and
whether
they
must
not
be
wrought
out
with
one
another
,
and
thereby
arrive
at
their
highest
perfection
.
5
Q
Now
even
as
both
these
worlds
the
greater
and
lesser
,
must
always
stand
in
harmony
and
agreement
,
and
as
in
the
great
world
(
according
to
what
in
the
first
Part
hath
been
shewed
)
the
Sun
,
Moon
,
and
Stars
,
together
with
all
other
Creatures
of
the
great
world
,
according
to
all
their
parts
,
do
every
moment
continually
flow
forth
,
and
again
take
in
,
so
as
still
a
perpetual
Revolution
is
performed
in
them
,
in
order
to
their
perfection
.
Must
not
then
the
same
consequently
happen
with
Man
also
,
who
is
the
Out-birth
of
the
greater
world
?
Must
not
he
I
say
,
in
like
manner
,
flow
forth
and
take
in
,
and
that
as
to
his
whole
Man
,
and
in
all
his
parts
.
So
that
an
entire
Spiritual
Ideal
Man
,
may
proportionably
without
ceasing
slow
forth
from
him
(
as
a
fountain
gusheth
forth
water
according
to
all
its
parts
,
so
as
no
part
can
be
assign'd
of
which
it
may
be
said
that
it
is
not
water
)
and
return
to
him
again
.
As
we
daily
see
before
our
eyes
,
that
this
Ideal
man
,
as
he
flows
forth
from
every
man
,
so
he
is
again
taken
in
by
every
one
that
receives
him
through
the
senses
,
and
stays
with
the
receiver
,
in
order
to
a
Spiritual
operation
or
out-working
,
which
is
performed
in
the
Head
and
Heart
,
in
order
to
its
union
with
the
Soulish
body
of
him
who
receives
it
.
And
because
these
out-going
Spiritual
Ideal
Beings
,
are
not
meer
Spirits
,
but
Spiritual
Bodies
,
and
bodily
Spirits
,
as
being
born
of
the
whole
man
,
who
consists
of
the
Soulish
Body
and
Spirit
;
and
that
all
these
Spirits
have
their
original
out
of
,
and
from
the
Central
Spirit
of
man
,
viz.
out
of
the
Heart
,
and
are
sent
abroad
as
his
Messengers
?
Must
not
therefore
these
Messengers
,
perform
that
which
they
were
duely
sent
about
,
and
go
thither
,
whether
the
contral
Spirit
or
will
of
man
designs
and
aims
them
,
and
in
like
manner
return
by
revolution
to
man
again
?
And
must
not
therefore
the
works
of
man
follow
him
,
which
he
hath
done
in
his
life-time
,
whether
they
be
good
or
evil
?
especially
seeing
(
as
was
mentioned
before
)
that
new
Spiritual
Bodies
go
forth
continually
from
man
,
which
belong
to
him
,
and
contribute
to
the
whole
man
,
for
to
make
out
his
full
measure
,
until
that
member
which
he
supplies
in
Adam
or
Christ
,
do
attain
to
that
perfection
which
sutes
with
such
a
Head
;
that
so
a
perfect
member
may
be
joyned
to
a
perfect
Body
,
and
a
perfect
Body
united
to
a
perfect
Head
?
Must
not
also
finally
those
Spirits
(
as
a
great
and
well
ordered
Army
under
their
Captain
General
,
or
Adonai
Zebaoth
)
and
every
least
Atome
,
after
they
have
wrought
out
their
revolution
,
return
to
man
again
,
and
unite
themselves
with
his
Central
Spirit
,
and
so
all
these
Spirits
being
united
with
the
Central
Spirit
,
make
up
the
whole
man
?
6
Q.
When
now
a
man
hath
lived
long
,
we
may
consider
how
many
of
these
Spiritual
Bodies
,
must
needs
have
flown
forth
from
him
during
the
time
of
his
life
,
seeing
that
(
as
hath
been
elsewhere
hinted
)
every
three
Months
the
whole
man
is
totally
renewed
in
all
his
parts
:
all
which
parts
or
spiritual
Bodies
which
flow
forth
in
the
time
of
these
three
months
,
belong
to
the
Regiment
of
that
whole
Body
,
which
in
the
said
three
months
hath
been
renewed
.
And
when
farthermore
(
as
follows
from
what
hath
been
said
)
out
of
every
part
of
man
such
a
total
Ideal
man
goes
forth
,
and
yet
these
altogether
make
up
but
one
man
,
though
there
be
a
very
great
difference
between
them
,
so
as
some
are
in
the
state
of
Children
,
some
of
Youths
,
and
others
of
Manhood
,
and
these
again
either
good
or
bad
:
the
question
therefore
is
,
whether
they
always
continue
in
these
states
of
imperfection
?
or
whether
or
no
there
be
a
way
whereby
they
may
be
advanced
to
their
perfection
,
and
so
become
right
perfect
men
,
to
the
end
that
every
one
of
them
for
himself
,
may
become
a
perfect
member
,
in
the
perfect
body
of
Christ
.
And
seeing
that
Christ
himself
in
this
world
was
to
be
perfected
by
suffering
,
Heb.
2.
10.
whether
there
be
any
other
way
to
perfect
these
Spiritual
Bodies
,
than
by
suffering
in
this
world
;
since
no
renovation
can
be
brought
about
without
dying
,
and
that
all
dying
is
suffering
?
In
like
manner
whether
it
doth
not
follow
from
hence
,
that
they
must
so
oft
perform
their
Revolutions
in
this
world
,
until
they
attain
to
their
due
perfection
?
7
Q.
Forasmuch
then
as
every
man
(
in
manner
as
is
shewed
before
)
doth
send
forth
this
Spiritual
Ideal
Image
of
himself
,
as
a
Spiritual
Body
,
or
bodily
Spirit
,
from
himself
into
another
man
or
thing
,
which
he
lays
hold
of
with
any
of
his
senses
,
and
at
the
same
time
receives
a
like
Image
flowing
forth
from
the
person
or
any
other
thing
he
hath
laid
hold
off
;
so
that
every
one
is
in
a
state
of
uncessant
giving
forth
and
receiving
in
again
;
forasmuch
as
he
continually
gives
forth
his
own
Image
,
and
again
takes
in
and
receives
the
image
of
every
object
.
And
seeing
moreover
,
that
this
out
flowing
Idea
is
taken
in
by
the
receiving
party
with
great
lust
and
desire
,
as
if
it
were
drawn
in
by
a
Magnet
;
so
that
he
becomes
enamoured
of
the
Beauty
of
the
said
Image
,
which
takes
so
much
the
deeper
root
in
him
,
and
becomes
more
powerful
and
operative
in
him
,
by
how
much
the
more
he
loves
the
same
;
so
that
his
Central
Spirit
doth
image
himself
with
it
;
how
can
then
this
fore-mentioned
giving
out
and
receiving
(
when
it
happens
in
due
likeness
and
equality
)
be
any
thing
else
but
love
it self
,
in
such
a
degree
as
the
Reception
is
?
Now
as
the
senses
of
man
through
which
this
Image
or
Spiritual
Body
,
and
out
going
Spiritual
feed
is
conveyed
into
man
,
cannot
be
separated
from
Man
,
will
it
not
follow
from
hence
,
that
the
received
Image
,
cannot
be
taken
away
from
Man
,
before
it
be
duely
wrought
out
according
to
the
property
of
the
fore-going
reception
or
conception
?
Of
which
we
have
an
example
in
Thaman
,
Gen.
38.
according
to
the
Female
property
,
how
that
after
the
death
of
her
two
Husbands
Er
and
Onan
(
who
were
Brethren
)
Judah
the
Father
of
her
Husbands
,
was
to
raise
up
and
excite
in
her
the
seed
of
his
departed
Sons
,
and
so
bring
forth
the
seed
which
remained
in
her
of
her
two
Husbands
,
and
was
not
yet
wrought
out
.
Which
likewise
may
be
supposed
to
be
the
reason
why
God
expresly
commanded
that
a
Brother
should
raise
up
the
Seed
of
his
departed
Brother
,
Deut.
25.
5.
8
Q.
Seeing
also
that
this
Doctrine
,
viz.
that
such
a
spiritual
Seed
,
without
ceasing
,
goes
out
and
in
from
every
man
,
is
represented
to
us
by
out
blessed
Saviour
much
more
clearly
and
expresly
in
several
places
of
the
New
Testament
,
but
especially
Mat.
5.
28.
where
he
faith
.
Whosoever
looks
upon
a
woman
to
lust
after
her
,
bath
committed
adultery
wit
hs
hers
already
in
his
heart
:
the
Query
is
then
,
Whether
or
no
there
be
any
Doctrine
besides
this
,
whereby
all
difficulties
may
be
removed
,
which
not
without
ground
are
moved
by
the
objecting
Jews
,
viz.
how
we
can
make
out
that
our
blessed
Saviour
Jesus
was
the
right
,
true
and
natural
Son
of
David
,
and
consequently
the
true
Messiah
promised
by
God
?
For
that
the
Messiah
was
to
be
the
Son
of
David
,
is
questioned
neither
by
Jews
nor
Christians
.
But
now
it
is
evident
from
Luke
1.
5.
&
36.
that
Mary
,
of
whom
Christ
was
born
,
was
of
the
Tribe
of
Levi
,
(
that
so
the
Messiah
might
at
once
be
both
King
and
Priest
,
viz.
a
King
by
his
Father's
,
and
a
Priest
by
his
Mother's
side
)
.
Now
in
this
case
a
satisfactory
and
unanswerable
solution
of
this
difficulty
cannot
be
found
out
,
by
which
it
may
appear
,
without
the
least
injury
to
the
pure
and
perfect
virginity
of
Mary
,
that
our
blessed
Saviour
was
also
a
Son
of
Joseph
,
who
was
of
the
House
of
David
,
how
shall
we
ever
be
able
to
make
out
,
that
our
Saviour
was
a
true
Son
of
David
,
and
consequently
the
true
Messiah
?
Besides
,
how
shall
we
else
be
able
with
wisdom
and
exactness
,
to
make
up
the
number
of
the
fourteen
Generations
mentioned
Mat.
1.
seeing
that
otherwise
we
shall
find
onely
thirteen
Generations
from
the
Captivity
of
Babylon
to
Christ
?
Moreover
,
by
what
other
way
can
we
make
out
the
reason
why
our
Saviour
in
the
New
Testament
is
so
often
called
the
Son
of
Joseph
;
for
Joseph
and
Mary
being
promised
and
betrothed
to
each
other
,
became
by
this
means
united
in
spirit
,
so
that
this
Image
and
David's
spiritual
Seed
of
promise
entred
into
her
,
and
hers
again
into
him
,
and
became
united
together
;
and
being
united
,
were
wrought
out
by
the
Holy
Ghost
.
According
to
which
Position
,
we
see
clearly
that
Christ
was
really
a
Son
of
Joseph
,
viz.
of
the
spiritual
Joseph
,
or
spiritual
multiplication
,
increase
,
or
propagation
,
seeing
that
in
Joseph
the
total
fulness
of
the
promised
Seed
of
Abraham
and
David
were
concentred
?
CHAP.
IV.
Concerning
the
Revolution
of
Humane
Souls
.
1
Q.
FOrasmuch
as
we
are
informed
from
Scripture
,
as
well
as
Nature
,
that
God
is
a
God
of
Order
,
who
hath
created
every
thing
in
its
certain
and
determinate
number
,
measure
,
and
weight
,
to
the
end
that
by
a
never-ceasing
Revolution
it
might
be
still
renewed
,
until
it
grow
up
to
its
full
age
,
maturity
,
and
perfection
,
in
all
the
Macrocosm
or
great
World
,
from
above
,
from
the
Sun
,
Moon
,
and
Stars
,
and
thence
down
even
to
the
Center
of
the
Earth
;
and
then
again
to
move
and
rise
up
from
a
state
beneath
to
one
above
.
And
seeing
that
man
is
made
out
of
the
Great
World
,
and
is
the
Beginning
and
End
of
the
same
,
and
continues
,
as
it
were
,
bound
and
fastened
thereunto
as
long
as
he
is
in
this
life
:
and
will
it
not
follow
then
,
that
in
like
manner
there
must
be
a
continual
Revolution
in
the
whole
Man
,
as
well
as
there
is
in
the
Greater
World
?
Might
not
we
also
by
this
means
be
able
from
Nature
it self
,
to
answer
and
satisfie
Jews
,
Heathens
,
and
Turks
in
Asia
,
Africk
,
and
Europe
,
who
are
wont
to
produce
weighty
grounds
in
relation
to
this
matter
in
hand
,
viz.
the
Revolution
of
Humane
Souls
?
For
seeing
that
our
Christian
Religion
,
as
it
is
the
best
,
so
must
be
the
wisest
of
all
others
,
in
order
to
convince
Gainsayers
,
and
lead
them
to
the
perfect
Truth
:
the
Query
is
,
how
we
may
be
able
to
satisfie
these
People
,
when
in
confirmation
of
this
their
Opinion
,
they
produce
these
following
instances
and
proofs
out
of
the
Old
and
New
Testament
of
our
own
Bible
;
which
we
will
set
down
here
,
and
illustrate
as
briefly
as
may
be
.
2
Q.
Forasmuch
as
we
find
in
the
Old
and
New
Testament
,
that
the
first
of
all
the
divine
Commands
is
this
:
Hear
,
O
Israel
,
the
Lord
〈◊〉
God
is
one
Lord
.
And
thou
shalt
love
the
Lord
〈◊〉
God
with
all
thy
heart
,
with
all
thy
soul
,
and
with
〈◊〉
thy
might
.
Mat.
22.
37.
Mark
12.
30
,
33.
Luke
10
27.
Deut.
6.
4
,
5.
and
cb
.
10.
12.
Now
how
can
any
one
love
God
,
when
he
doth
not
know
him
▪
And
how
can
he
know
him
otherwise
than
by
〈◊〉
Attributes
and
Properties
?
which
amongst
others
are
these
:
That
he
is
a
Creator
of
Heaven
and
Earth
,
and
of
all
created
Beings
.
Moreover
,
〈◊〉
Unchangeableness
,
Goodness
,
Love
,
Wisdom
,
Justice
,
and
Perfection
,
which
are
incontestable
and
unchangeable
,
and
must
be
allowed
him
without
the
least
question
.
Now
which
way
can
we
reconcile
with
these
Attributes
of
God
,
that
he
wh●
is
a
wise
and
perfect
Creator
,
who
hath
created
a
things
in
so
wise
an
order
,
that
they
might
all
at
last
be
able
to
attain
their
full
and
ultimate
perfection
,
should
have
created
such
imperfect
Creatures
as
Fools
and
Naturals
,
Abortives
and
Monsters
,
and
all
those
wicked
and
barbarous
men
we
find
in
the
World
,
which
kill
and
afterwards
feed
on
one
another
,
&
c
?
Now
to
suppose
that
all
these
must
continue
in
this
their
state
of
imperfection
,
would
not
this
run
directly
contrary
to
the
forementioned
Attributes
?
But
how
can
this
be
,
that
God
should
work
and
act
contrary
to
his
own
nature
and
himself
?
And
is
there
any
other
way
to
be
found
,
whereby
such
imperfect
Creatures
should
arrive
at
perfection
,
besides
that
very
same
which
the
New
Testament
points
us
to
,
and
was
by
all
the
Jews
and
Disciples
of
Christ
(
at
the
time
of
his
appearance
here
on
Earth
)
held
for
an
undoubted
truth
?
As
for
instance
,
John
9.
where
mention
is
made
of
him
who
was
born
blind
,
and
that
the
Disciples
on
that
occasion
asked
our
Saviour
,
Whether
this
blind
man
had
sinned
,
or
his
Parents
,
that
he
was
born
blind
?
Where
we
find
that
Christ
did
not
reprove
his
Disciples
for
this
their
opinion
of
mans
Soul
returning
into
another
renewed
body
,
but
onely
answers
them
,
without
excepting
against
their
opinion
,
and
signifies
to
them
the
true
reason
why
the
said
blind
man
was
born
blind
;
by
which
means
he
tacitly
confirmed
the
foresaid
Doctrine
:
which
afterwards
he
himself
also
openly
taught
,
as
shall
be
more
largely
shewed
hereafter
.
And
seeing
that
we
read
in
the
Old
Testament
of
so
many
Manslaughters
committed
by
the
express
command
of
God
;
and
yet
that
God
by
reason
of
his
infinite
goodness
and
wisdom
,
neither
doth
,
nor
can
do
ought
in
his
universal
administration
and
government
of
the
World
,
but
what
must
tend
to
the
inevitable
salvation
and
good
of
mankind
;
forasmuch
as
(
according
to
Scripture
)
he
hath
mercy
upon
all
,
because
he
hath
power
over
all
;
and
winketh
at
the
sins
of
men
,
because
they
should
amend
.
For
he
loveth
all
the
things
that
are
,
and
hateth
nothing
that
he
hath
made
:
for
neither
would
he
have
made
any
thing
,
if
he
had
hated
it
.
Or
how
could
any
thing
have
endured
,
if
it
had
not
been
his
will
?
Or
how
could
it
have
been
preserved
,
if
not
called
by
him
?
But
he
spareth
all
,
because
they
are
his
own
,
who
is
the
Lover
of
Souls
;
and
his
incorruptible
spirit
is
in
all
things
.
Wisd.
11.
v.
24
,
25
,
&c.
From
all
which
,
we
may
take
occasion
to
enquire
what
the
end
and
aim
of
God
(
in
order
to
the
common
good
of
all
mankind
)
could
be
,
in
all
this
killing
and
utter
destroying
of
People
,
but
this
,
that
thereby
a
transplantation
in
this
way
of
Revolution
,
for
the
melioration
and
final
perfection
of
men
might
be
brought
about
.
Wherefore
also
God
in
Paradise
foretold
to
Adam
.
That
the
day
wherein
he
did
eat
of
the
Tree
of
knowledge
of
Good
and
Evil
,
dying
he
should
die
:
that
is
,
die
and
die
again
.
Thereby
signifying
to
him
,
that
he
should
then
enter
upon
a
continual
and
uncessant
dying
,
and
die
in
all
his
right
Off-spring
,
until
the
great
Sabbath
of
this
World
.
And
may
we
not
here
take
occasion
to
consider
whether
this
be
not
one
of
the
chief
points
of
Scripture
,
and
wherein
is
contained
a
singular
great
mystery
of
that
Wisdom
which
hitherto
hath
been
concealed
and
hid
from
the
most
in
Europe
?
And
whether
our
ignorance
of
the
same
be
not
the
cause
of
most
of
that
Confusion
and
Contention
,
which
is
amongst
those
who
are
called
Christians
,
as
for
instance
,
about
Praedestination
,
Justification
,
&c.
And
whether
all
these
Differences
and
Contests
may
not
be
taken
out
of
the
way
by
this
Doctrine
of
Revolution
,
when
once
the
same
shall
be
clearly
made
out
,
and
generally
received
?
3.
Q.
Forasmuch
as
the
Scripture
makes
mention
of
Cain
and
Abel
,
who
were
Brethren
and
Twins
,
as
the
Scripture
witnesseth
,
Gen.
4.
1
,
2.
where
it
is
said
,
that
Adam
knew
Eve
his
wife
,
and
she
conceived
and
bear
Cain
:
and
that
she
proceeded
to
bear
(
without
Adam's
knowing
of
her
a
second
time
)
his
brother
Abel
.
Which
confirms
,
that
both
the
Brothers
were
born
of
one
onely
Conception
;
of
whom
Abel
,
who
was
born
last
,
was
the
elder
and
first
conceived
,
(
even
as
Thamar's
Midwife
witnessed
concerning
Pharez
and
Zarah
,
Gen.
38.
28.
And
likewise
is
the
reason
why
we
cannot
say
,
that
Jacob
did
unjustly
defraud
his
Brother
Esau
of
his
Birth-right
,
forasmuch
as
the
same
did
of
right
belong
to
him
,
as
having
been
first
conceived
,
though
he
was
born
last
.
)
Seeing
then
,
I
say
,
that
the
Scripture
tells
us
,
that
Cain
killed
his
Brother
Abel
,
and
that
the
Lord
thereupon
demanded
of
Cain
,
where
his
Brother
Abel
was
?
It
is
not
worth
our
inquiry
,
whether
the
Lord
by
this
demand
did
not
hint
and
signifie
to
him
,
that
his
Brother
Abel
was
in
him
;
which
Cain
at
first
was
ignorant
of
,
and
therefore
answered
the
Lord
,
I
know
not
;
but
presently
thereupon
call'd
to
mind
and
perceiv'd
that
he
himself
was
the
Earth
that
had
received
the
bloud
of
his
Brother
,
wherein
was
his
Soul
.
Whereat
he
being
astonished
,
answered
with
wonder
and
horrour
,
Am
I
then
become
my
Brothers
keeper
?
Gen.
4.
9.
May
not
we
therefore
conclude
from
hence
,
that
when
a
man
in
anger
kills
another
outwardly
as
to
his
Body
,
that
he
doth
it
for
this
reason
,
because
he
cannot
endure
the
being
and
nature
of
the
other
inwardly
in
himself
,
and
yet
because
he
cannot
kill
him
inwardly
,
according
to
his
Soul
,
therefore
the
Party
that
is
outwardly
kill'd
,
continues
inwardly
to
be
his
Accuser
and
Judge
,
to
the
end
that
by
means
of
a
due
punishment
,
he
may
be
brought
to
right
and
bettered
?
And
that
thus
Abel's
Bloud
,
in
which
his
Soul
was
,
continually
cried
for
Vengeance
in
Cain
,
until
it
was
executed
;
which
was
,
when
Cain
was
killed
by
Lamech
,
(
who
was
the
seventh
from
Adam
in
the
Line
of
Cain
)
according
to
the
common
Opinion
of
the
Jews
.
4
Q.
Seeing
that
the
foresaid
Lamech
was
the
first
that
is
mentioned
in
Scripture
,
who
had
two
Wives
at
once
,
and
that
he
declared
unto
them
the
Revolution
of
Man
in
the
words
set
down
in
Scripture
,
it
will
not
be
amiss
if
we
enquire
more
particularly
into
the
meaning
of
them
.
The
words
are
these
:
Gen.
4.
23.
Hear
my
voice
,
ye
wives
of
Lamech
,
and
hearken
unto
my
speech
:
I
have
stain
a
man
to
my
own
wounding
,
and
a
young
man
to
my
own
hurt
:
Cain
shall
be
avenged
seven
times
;
but
Lamech
seventy
seven
times
.
Which
last
words
,
in
the
Hebrew
admit
of
a
twofold
meaning
:
for
besides
seventy
seven
,
they
may
signifie
twice
seven
,
or
seven
and
seven
.
Concerning
which
,
the
Jews
write
,
that
thereby
is
intimated
,
that
Cain
should
be
brought
to
judgment
by
a
double
seven
,
or
two
times
seven
,
viz.
by
two
men
,
each
of
which
have
seven
names
in
Holy
Writ
,
of
which
the
one
was
Moses
,
and
the
other
Jethro
.
See
more
of
this
in
Rabbi
Jitschak
Loriensis
de
Revolutione
animarum
,
p.
367.
Francofurti
,
1684.
Now
when
we
count
twenty
years
(
which
more
or
less
is
the
age
of
a
man
,
wherein
he
ordinarily
attains
his
full
growth
,
for
to
Marry
,
or
go
to
War
:
wherefore
the
Lord
commanded
Moses
to
number
those
of
the
children
of
Israel
that
were
of
the
age
of
twenty
years
and
upward
,
that
were
able
to
go
forth
to
war
,
Numb
.
1.
2
,
3.
)
and
to
these
twenty
years
allow
one
year
more
for
the
getting
of
a
Child
,
and
moreover
some
weeks
for
the
wives
purification
,
which
will
amount
to
about
a
year
and
an
half
,
and
when
afterwards
we
multiply
77
by
21
1/2
,
we
shall
find
the
number
of
years
from
Adam
to
the
Deluge
,
viz.
1656.
excepting
onely
a
small
gap
,
which
may
be
filled
up
several
ways
:
as
for
example
,
when
a
man
is
onely
entred
upon
the
beginning
of
any
year
,
he
counts
the
same
inclusively
with
the
other
years
of
his
age
,
notwithstanding
that
the
said
year
be
not
yet
ended
;
but
onely
begun
.
Have
not
we
reason
then
to
think
that
a
very
particular
hidden
meaning
lies
wrapt
up
in
these
words
of
Lamech
;
and
whether
they
may
not
import
thus
much
?
when
he
saith
.
I
have
stain
a
man
to
my
wounding
,
and
a
young
man
to
my
hurt
;
that
by
the
man
Cain
is
to
be
understood
,
and
by
the
young
man
his
Brother
Abel
?
And
will
not
this
interpretation
lay
a
fair
ground
for
the
opening
of
many
other
misteries
in
a
due
and
right
order
?
As
amongst
other
things
we
learn
from
hence
,
that
both
the
Brothers
Cain
and
Abel
did
,
from
the
time
of
their
conception
,
until
Cain
was
killed
,
inseparably
continue
together
,
viz.
Abel
in
Cain
for
his
vengeance
and
punishment
.
But
that
after
Cain
was
killed
,
they
no
longer
continued
Twins
,
but
separated
themselves
from
each
other
,
and
by
Revolution
were
afterwards
born
of
two
distinct
Mothers
.
Where
again
we
may
observe
,
that
Abel
,
who
was
the
first
conceived
in
Eve
,
now
became
the
first-born
of
Ada
,
and
was
now
named
Jabal
,
and
his
Brother
Jubal
,
(
which
denotes
the
year
of
Jubile
)
and
continues
now
his
former
course
of
life
,
being
a
keeper
of
Cattle
as
he
was
before
:
whereas
Cain
who
was
the
first-born
of
Eve
,
is
here
the
youngest
Son
of
Zillah
,
and
his
name
now
is
Tubal
Cain
(
which
signifies
the
world
of
Cain
)
and
his
exercise
and
labour
is
in
the
earth
,
viz.
about
Minerals
and
Metals
;
and
his
Sister
is
Naëmah
(
which
denotes
Beauty
)
of
whom
no
further
mention
is
made
in
Scripture
:
but
according
to
the
common
tradition
of
the
Jews
,
she
and
her
Daughters
did
intice
and
seduce
all
men
by
their
Beauty
,
according
to
what
is
mentioned
,
Gen.
6.
1.
That
the
Sons
of
God
were
inticed
by
the
Daughters
of
men
.
But
what
may
be
the
reason
that
in
Holy
Writ
after
the
mentioning
of
Lamech's
Speech
to
his
Wives
,
nothing
further
is
declared
concerning
his
being
avenged
,
nor
any
account
of
the
Actions
of
Cain
or
Lamech's
posterity
?
May
not
we
suppose
that
it
was
,
because
they
were
all
of
them
entred
upon
Revolution
?
For
how
could
they
any
other
way
have
been
so
often
avenged
,
except
that
they
themselves
were
present
,
and
born
anew
into
this
World
?
And
did
not
all
of
them
afterwards
perish
in
the
Deluge
,
and
by
this
means
enter
into
Noah
,
for
to
be
revolved
in
him
,
in
order
to
their
perfection
,
which
they
in
process
of
time
,
after
Christs
Resurrection
,
according
to
Gods
wise
and
good
Disposal
,
in
part
attained
?
And
is
not
this
plain
and
evident
from
many
places
of
Scripture
,
particularly
1
Pet.
3.
19
,
20.
where
we
are
told
,
that
Christ
(
as
the
Greek
Text
doth
declare
,
compared
with
v.
22.
)
after
his
Ascension
into
Heaven
,
preached
in
Spirit
(
by
which
he
was
raised
again
to
Life
)
to
the
Spirits
in
Prison
,
even
to
the
same
Spirits
who
formerly
were
unbelieving
in
the
days
of
Noah
,
while
the
Ark
was
a
preparing
,
wherein
few
,
that
is
eight
Souls
,
were
saved
.
Doth
it
not
therefore
follow
from
hence
,
that
all
those
Spirits
,
whose
Bodies
perished
in
the
Deluge
,
and
to
whom
afterwards
Christ
after
his
Ascension
,
in
that
Spirit
,
by
which
he
was
raised
again
to
life
,
and
which
was
poured
forth
upon
the
Apostles
,
preached
in
and
by
them
(
which
Spirits
at
that
time
appeared
again
in
bodies
in
this
world
,
from
the
which
they
could
not
be
separated
,
forasmuch
as
they
had
not
yet
attained
to
their
full
and
final
perfection
)
and
consequently
were
in
a
condition
to
hear
the
Sermons
of
the
Apostles
in
flesh
)
I
say
,
may
we
not
infer
from
hence
,
that
all
these
Spirits
entred
into
these
eight
Souls
in
order
to
their
Revolution
,
and
so
consequently
were
propagated
by
them
until
the
time
of
Christ
?
5
Q.
Noah
now
,
as
who
derived
his
descent
from
Adam
and
Seth
,
was
an
upright
perfect
man
,
and
begat
three
sons
,
Japhet
,
Sem
,
and
Cham
,
Gen.
9.
24.
and
Chap.
10.
21.
And
may
not
we
suppose
that
in
him
a
new
World
began
,
and
that
the
same
day
he
entred
into
the
Ark
for
to
bring
forth
a
new
World
,
he
represented
the
Spirit
of
God
,
which
in
the
beginning
of
the
Creation
moved
upon
the
Waters
?
And
may
we
not
compare
the
six
hundredth
year
of
Noah's
age
(
in
which
he
entred
into
the
Ark
)
with
the
sixth
day
of
the
Creation
,
in
which
Man
and
all
Beasts
were
created
?
In
like
manner
,
may
not
Cham
his
youngest
Son
,
be
supposed
to
represent
Adam
;
forasmuch
as
Adam
in
his
Central
Spirit
,
in
the
Garden
of
Eden
,
by
his
eating
of
the
Tree
of
Knowledge
of
Good
and
Evil
,
desired
through
Knowledge
(
which
is
a
seeing
of
the
Spirit
)
to
behold
his
Source
and
Original
,
by
which
means
Adam
fell
out
of
the
inner
into
the
outward
;
and
so
begat
Seth
in
his
own
likeness
,
and
not
in
the
Image
of
God
,
in
which
he
was
created
:
Now
Cham
did
the
same
also
,
though
in
a
more
gross
and
material
manner
,
when
he
gazed
upon
his
Fathers
nakedness
;
wherefore
also
he
was
cursed
by
his
Father
,
and
made
a
Servant
of
Servants
;
whereas
his
other
two
Brothers
,
Japhet
and
Sem
,
went
backwards
with
a
Garment
upon
their
shoulders
,
to
cover
their
Fathers
nakedness
,
whereupon
they
obtained
the
Blessing
,
as
Adam
likewise
might
have
done
,
in
case
he
had
behaved
himself
as
they
did
,
which
indeed
he
ought
to
have
done
in
his
Central
Spirit
;
viz.
he
should
have
gone
backwards
,
and
wrought
out
the
whole
Creation
,
which
was
created
before
him
(
and
of
which
●he
was
the
last
)
viz.
from
the
sixth
day
to
the
third
,
which
is
the
middle
of
the
six
days
,
and
not
have
gone
from
one
extreme
to
the
other
,
as
from
the
End
to
the
Beginning
,
viz.
from
Man
immediately
to
the
Trees
;
but
beginning
from
himself
,
should
have
gone
through
all
Beasts
backwards
,
and
wrought
them
out
one
after
another
,
and
glorified
them
in
himself
,
unto
the
very
last
of
them
(
counting
backwards
)
which
are
the
creeping
things
,
as
the
first
bestial
Life
,
which
had
their
Original
from
the
putrefaction
of
Herbs
and
Trees
.
Is
not
this
likewise
the
reason
why
the
spiritual
Serpent
(
as
being
the
head
and
chief
amongst
all
the
spiritual
creeping
Creatures
in
the
spiritual
World
of
Man
)
did
first
speak
in
Adam
?
6
Q.
When
after
the
Deluge
,
the
Children
of
Noah
,
who
were
saved
in
the
Ark
,
and
in
whom
all
the
Souls
that
lived
before
the
Deluge
(
except
Henoch
alone
,
whom
the
Scripture
exempts
)
and
perished
in
it
,
were
ingrafted
,
had
now
propagated
and
multiplied
themselves
,
until
the
number
of
their
Children
and
Grand-children
was
grown
very
great
,
and
perceived
in
themselves
one
Mind●
Speech
,
and
Expression
:
but
withal
,
considering
that
this
unity
of
theirs
could
not
be
lasting
and
constant
,
but
that
in
process
of
time
they
would
be
divided
.
May
we
not
suppose
therefore
,
that
from
an
apprehension
of
such
a
Division
,
and
a●
endeavour
to
prevent
the
same
,
when
in
their
journeying
towards
the
East
,
they
found
a
Valley
in
the
Land
of
Shinar
,
even
a
vast
extended
plain
where
they
might
dwell
together
;
they
unanimously
(
as
who
were
all
of
one
Mind
and
Language
)
agreed
to
build
there
a
City
and
Tower
whose
head
should
reach
up
to
Heaven
?
And
may
not
this
Relation
contain
this
secret
and
hidden
meaning
,
That
they
had
a
mind
to
build
a
City
and
Temple
,
according
to
the
pattern
which
is
in
Heaven
,
and
which
was
afterward
shewed
to
Moses
on
Mount
Sinai
,
and
the
description
of
it
given
to
David
,
in
order
to
the
building
of
the
Temple
?
But
forasmuch
as
the
right
time
was
not
then
,
nor
they
the
persons
whom
God
had
chosen
for
this
purpose
to
build
him
an
House
and
Temple
;
nor
had
chosen
the
right
place
,
because
God
had
destinated
Jerusalem
for
that
purpose
;
therefore
were
they
from
thence
scattered
abroad
upon
the
face
of
the
whole
Earth
.
7
Q.
Now
by
what
means
those
that
built
the
Tower
of
Babel
,
were
,
after
their
being
scattered
over
the
face
of
the
whole
Earth
,
brought
together
again
and
united
,
doth
not
the
Wisdom
of
God
hint
this
to
us
also
in
Holy
Writ
?
And
that
the
begining
of
this
union
was
brought
about
in
Abraham
,
as
in
whom
they
first
of
all
,
in
a
spiritual
manner
did
revolve
,
to
the
end
that
(
according
to
the
manifold
promises
of
God
made
unto
him
)
all
Nations
of
the
Earth
might
be
Blessed
in
him
,
who
was
the
Forefather
of
Christ
,
by
whom
the
Souls
of
all
Nations
were
created
.
And
did
not
the
Wisdom
of
God
,
according
to
the
testimony
of
Holy
Writ
,
in
order
to
this
ingrafting
and
uniting
of
all
Nations
in
Abraham
,
particularly
make
choice
of
three
persons
,
viz.
Abraham
himself
,
Sarah
(
who
was
Abraham's
Sister
by
the
Fathers
side
,
and
of
excelling
Beauty
,
Wisdom
,
and
Piety
)
and
Loth
the
Son
of
Abraham's
Brother
?
And
doth
not
the
Divine
Wisdom
in
their
History
,
as
with
a
finger
point
out
to
us
,
how
by
means
of
these
three
persons
,
first
all
the
head
Families
or
Generations
of
all
the
Nations
of
the
Earth
,
and
by
means
of
these
,
afterwards
all
others
were
by
degrees
again
brought
into
union
,
and
implanted
into
the
holy
Line
of
Christ
,
the
universal
Head
of
all
Mankind
,
and
living
Corner-stone
of
the
whole
heavenly
Building
?
May
we
not
like
wise
from
the
said
History
,
when
duely
considered
,
understand
how
first
the
Egyptians
were
implanted
into
Abraham
,
Gen.
12.
15.
and
following
verses
;
afterwards
the
four
Kings
whom
he
overthrew
,
next
the
King
and
people
of
Sodom
;
and
last
of
all
the
Philistines
?
8
Q.
Do
not
we
find
it
plain
in
the
History
how
the
Egyptians
became
implanted
into
Abraham
,
when
Abraham
coming
as
a
Prophet
into
Egypt
with
his
Wife
Sarah
(
at
which
time
not
without
a
particular
Spirit
of
Prophecy
,
he
desired
of
his
Wife
that
she
would
upon
occasion
tell
others
that
she
was
his
Sister
,
that
it
might
go
well
with
him
for
her
sake
,
and
that
his
Soul
might
live
because
of
her
;
for
God
having
promised
to
Abraham
,
that
all
Nations
should
be
blessed
in
him
,
this
was
done
by
Abraham
in
order
to
the
bringing
all
Nations
into
himself
by
means
of
his
Wife
Sarah
)
and
King
Pharaoh
had
commanded
Sarah
to
be
taken
into
his
House
,
as
being
resolved
to
make
her
his
Wife
;
whereupon
she
became
spiritually
impregnated
by
Pharaoh
(
as
the
Ruler
over
people
)
through
the
love
which
Pharaoh
had
imprinted
in
her
;
concerning
which
matter
,
we
have
elsewhere
made
mention
,
where
we
treated
of
the
Conception
and
Birth
of
Man
,
and
shewed
that
a
spiritual
impregnation
must
always
precede
a
bodily
or
carnal
one
?
9
Q.
That
the
kings
which
Abraham
smote
,
and
those
which
he
deliver'd
,
Gen.
14.
and
in
particular
the
King
of
Sodom
,
whom
he
rescued
by
venturing
his
life
for
them
,
and
so
purchased
them
with
his
own
life
,
for
his
propriety
;
that
all
these
,
I
say
,
were
likewise
implanted
in
him
,
doth
not
this
clearly
appear
from
hence
,
that
Abraham
,
upon
the
King
of
Sodom's
request
,
did
not
give
unto
him
the
Souls
of
men
,
(
forasmuch
as
they
were
now
become
his
own
)
but
onely
the
stuff
and
outward
goods
,
Gen.
14.
23.
and
so
kept
the
Souls
united
in
himself
,
for
that
he
was
now
become
Lord
over
them
?
And
did
not
all
these
Souls
afterwards
,
by
means
of
Lot
and
his
Wife
and
two
Daughters
,
revolve
in
Abraham
?
For
first
they
entred
into
Lot
,
when
he
offer'd
both
his
Daughters
to
the
Sodomites
,
for
to
deliver
the
two
young
men
out
of
their
hands
.
And
into
his
Wife
,
forasmuch
as
the
(
who
was
a
Daughter
of
Sodom
)
when
,
contrary
to
the
Command
of
the
Angel
,
she
looked
back
towards
Sodom
,
and
by
her
desire
after
,
and
compassionate
love
towards
her
Daughters
Bridegrooms
,
and
the
rest
of
the
Sodomites
,
who
then
perished
,
did
draw
them
into
,
and
unite
them
to
her self
,
wherefore
she
was
changed
into
a
pillar
of
Salt
.
Which
transmutation
,
forasmuch
as
it
was
impossible
to
natural
,
doth
not
the
Divine
Wisdom
by
this
Salt
Pillar
shew
unto
us
,
that
the
Blood
(
in
which
is
the
Soul
)
of
all
and
every
inhabitant
of
Sodom
,
by
means
of
the
said
fire
being
purified
,
was
turned
into
Salt
,
and
became
united
in
one
Center
,
viz.
the
magnetical
compassionate
desire
of
Lots
Wife
,
who
by
this
means
was
turned
into
a
Pillar
of
Salt
.
And
may
we
not
further
suppose
,
that
the
said
Lots
Wife
entred
into
both
her
Daughters
(
as
being
their
Mother
)
and
became
united
with
them
,
because
they
had
drawn
their
Mother
,
in
her
compassionate
Spirit
,
into
themselves
?
And
as
for
these
Daughters
,
were
they
not
afterwards
implanted
in
Lot
,
when
they
lay
with
him
whilst
he
slept
,
and
conceived
by
him
,
without
and
against
his
will
and
knowledge
,
in
like
manner
as
before
he
delivered
his
Daughters
against
their
will
to
the
Sodomites
to
abuse
them
?
And
were
not
both
these
passages
superintended
by
a
disposal
and
ordering
of
the
Divine
Wisdom
?
Is
it
not
also
well
worth
our
Animadversion
,
why
two
Angels
came
to
Sodom
,
and
onely
one
of
them
(
viz.
the
Lord
)
continued
with
Abraham
?
And
what
afterwards
became
of
these
two
Angels
?
In
like
manner
,
why
Abraham
commanded
water
to
be
fetch'd
,
to
wash
the
feet
of
the
three
men
that
came
to
him
,
and
set
before
them
hearth-cakes
of
fine
flower
,
with
milk
,
butter
,
and
an
he-calf
;
(
which
are
food
fit
for
a
child
)
whereas
no
mention
is
made
that
he
offer'd
them
any
thing
to
drink
?
Moreover
,
what
may
be
the
signification
of
these
words
,
which
the
Lord
speaks
to
Abraham
,
Gen.
18.
14.
At
the
time
appointed
returning
I
will
return
unto
thee
,
according
to
the
time
of
life
?
Whether
,
I
say
,
this
can
admit
of
any
other
meaning
than
that
the
Holy
Ghost
did
contribute
to
the
conception
of
Isaac
?
And
this
the
rather
,
because
in
the
21.
Chapter
it
is
said
,
that
the
Lord
visited
Sarah
,
as
he
had
said
,
and
did
unto
her
,
as
he
had
spoken
:
for
Sarah
conceived
,
&c.
Concerning
which
much
might
be
here
said
,
as
likewise
concerning
the
Children
of
Lot's
Daughters
,
viz.
the
Moabites
and
Ammonites
,
what
kind
of
People
they
were
,
and
why
God
upon
the
account
of
this
their
relation
to
Lot
and
Abraham
and
their
wonderful
Original
,
did
take
care
of
them
,
and
expresly
commanded
the
Children
of
Israel
,
that
in
destroying
the
other
Nations
,
they
should
spare
these
.
All
which
we
pass
by
,
to
avoid
prolixity
.
And
as
for
Lot
,
who
was
the
third
Person
that
was
an
instrument
of
implanting
the
Sodomites
into
Abraham
;
was
not
he
himself
two
several
ways
ingrafted
in
and
united
with
Abraham
?
viz.
First
by
his
Birth
,
as
being
his
Brothers
Son
,
and
then
again
,
when
Abraham
with
the
hazard
of
his
own
Life
,
delivered
him
together
with
all
the
Inhabitants
of
Sodom
,
out
of
the
hand
of
their
Enemies
.
10
Q.
How
the
Philistines
became
ingrafted
into
Abraham
?
may
not
this
be
easily
gathered
from
the
20
Chapter
of
Genesis
,
as
being
most
expresly
hinted
throughout
that
whole
Chapter
,
from
the
beginning
to
the
end
,
(
which
the
inquisitive
Reader
may
be
pleased
to
turn
to
,
and
read
over
,
well
weighing
and
considering
the
several
passages
of
it
)
viz.
how
Sarah
became
spiritually
impregnated
by
Abimelech
,
(
the
Father
of
Kings
,
according
to
the
signification
of
that
name
in
the
Hebrew
)
and
how
all
the
Births
of
his
House
and
of
his
whole
Kingdom
entred
into
her
,
which
may
it
not
be
inferred
from
hence
,
For
that
all
the
wombs
of
Abimelech's
house
were
shut
up
by
the
Lord
,
for
Sarah
Abrahams
wife's
sake
?
Which
afterwards
were
opened
again
upon
Abraham's
Prayer
;
and
so
were
healed
and
restored
by
the
fruitful
and
proliferous
intercession
of
Abraham
,
with
whom
they
were
already
spiritually
united
.
This
I
leave
to
the
understanding
Readers
own
consideration
.
11
Q.
Do
not
we
likewise
find
a
plain
Argument
and
Evidence
for
proof
of
the
Revolution
of
Souls
in
the
History
of
Dinah
?
Gen.
34.
For
can
any
firmer
or
surer
union
and
alliance
of
two
different
People
be
imagined
,
than
was
that
which
was
entered
upon
and
concluded
,
betwixt
Jacob
and
his
Sons
,
on
the
one
side
,
and
Hamor
and
his
Son
Sichem
,
and
all
the
People
of
the
Land
on
the
other
side
,
as
being
ratified
by
the
strong
and
indissoluble
tie
of
Matrimonial
Union
?
And
seeing
that
this
high
and
weighty
undertaking
,
which
was
carried
on
with
so
much
earnestness
and
concern
,
did
to
outward
appearance
come
to
nothing
:
What
may
we
therefore
suppose
was
the
cause
why
the
Divine
Wisdom
ordered
the
same
to
be
so
exactly
and
carefully
set
down
in
writing
,
without
omitting
of
the
least
circumstance
thereto
belonging
;
if
there
were
not
some
exceeding
great
Mystery
hidden
in
Spirit
under
this
History
?
And
what
can
this
Mystery
be
else
,
but
the
spiritual
union
,
transplantation
,
and
ingrafting
of
this
People
,
by
means
of
a
conjugal
band
,
and
the
slaughter
which
followed
thereupon
,
into
the
Tribes
of
the
Children
of
Israel
,
especially
those
of
Simeon
and
Levi
,
who
had
already
in
their
wrath
Prophesied
and
said
,
That
they
would
be
United
and
become
one
People
,
in
case
they
would
be
Circumcised
,
and
who
killed
them
,
and
took
all
their
Goods
,
Children
,
and
Wives
to
themselves
?
For
that
a
peculiar
providence
of
God
did
superintend
this
whole
affair
,
and
directed
all
to
an
end
sutable
and
comporting
with
the
Divine
Wisdom
and
Designe
;
is
not
this
clear
from
hence
,
that
God
caused
a
fear
and
terrour
to
fall
upon
the
inhabitants
of
the
land
,
so
that
they
did
not
pursue
after
Jacob
and
his
sons
;
as
we
see
,
Gen.
35.
5.
12
Q.
And
are
not
some
other
passages
concerning
Jacob
and
his
Sons
well
worth
our
consideration
,
with
referrence
to
his
Hypothesis
?
As
that
concerning
Judah
(
who
was
the
fourth
Son
of
Jacob
by
Leah
)
of
whose
Tribe
Jesus
was
born
▪
how
he
raised
the
seed
of
both
his
Sons
,
in
his
Daughter-in-Law
Thamar
;
concerning
which
mention
hath
been
made
already
?
13
Q.
And
is
not
the
History
of
Moses
and
the
Children
of
Israel
alike
memorable
?
And
the
Doctrine
of
Revolution
very
plainly
held
forth
in
the
same
?
For
seeing
that
God
began
a
new
Union
in
Moses
,
in
order
to
reveal
himself
,
to
produce
a
new
World
,
and
to
settle
a
new
Government
,
as
before
he
had
done
in
Noah
and
Abraham
:
Is
it
not
on
this
account
that
the
Wisdom
of
God
,
not
without
a
singular
Mystery
,
represents
to
us
,
Exod.
2.
2
,
3.
how
Moses
when
he
was
yet
a
Child
,
swam
upon
the
waters
in
an
Ark
of
Rushes
,
as
before
in
the
Creation
,
Gen.
1.
it
is
mentioned
that
the
Spirit
of
God
moved
upon
the
Waters
;
and
as
Gen.
7.
8.
Noah
saved
himself
in
the
Ark
upon
the
Waters
,
as
was
formerly
mentioned
.
And
forasmuch
as
Divine
Wisdom
had
chosen
Moses
to
be
a
Leader
and
Governour
of
this
new
rising
Birth
;
and
that
no
new
one
can
be
without
a
dying
of
the
old
and
foregoing
:
was
it
not
therefore
fitting
that
Moses
himself
from
the
very
beginning
of
the
work
should
enter
upon
dying
,
as
when
the
Lord
came
unto
him
and
would
have
killed
him
,
Exod.
4.
24.
And
seeing
that
by
means
of
him
all
the
Egyptians
were
to
be
transplanted
into
the
Israelites
,
and
consequently
be
made
partakers
of
Circumcision
;
was
not
that
expression
of
Zipporah
Prophetical
,
think
we
,
when
she
said
to
Moses
,
Thou
art
to
me
a
bridegroom
of
bloods
,
and
that
because
of
Circumcision
.
Now
in
order
to
the
production
of
this
new
World
and
Birth
;
was
it
not
needful
for
the
old
to
perish
,
and
that
in
the
Water
,
as
being
the
first
matter
;
forasmuch
as
every
new
Birth
and
Creation
proceeds
from
the
water
,
as
Christ
himself
witnesseth
,
John
3.
5.
Now
this
great
Renovation
,
as
a
kind
of
new
Creation
,
which
was
to
be
carried
on
for
the
good
and
salvation
of
two
Nations
,
in
order
to
the
rising
of
a
new
Life
;
what
was
it
else
,
but
the
transplantation
of
the
Egyptians
into
the
Israelites
?
And
to
the
end
that
the
same
might
be
brought
about
;
was
it
not
necessary
for
the
Egyptians
to
die
before
,
forasmuch
as
without
the
Death
of
the
old
Birth
,
no
such
new
one
can
arise
,
according
to
the
testimony
of
Christ
?
John
12.
24.
And
forasmuch
as
every
Birth
must
take
its
beginning
from
a
Child-like
Being
;
may
it
not
have
been
for
this
reason
,
that
the
Divine
Wisdom
so
ordered
it
,
that
Pharaoh
who
was
the
head
of
the
Egyptians
and
their
Center
,
caused
all
the
male
Children
of
the
Israelites
to
be
drowned
,
to
the
end
that
afterward
by
the
right
of
Retalliation
the
Egyptians
might
be
drowned
likewise
,
and
by
means
of
the
drowned
Children
of
the
Israelites
,
be
transplanted
into
their
Mothers
?
For
may
not
we
suppose
that
the
troubled
and
vengeance-crying
spirit
of
the
Fathers
and
Mothers
,
did
constantly
remain
united
with
their
drowned
Children
(
as
in
whom
their
Life
was
entred
)
in
the
water
,
and
was
operative
there
,
until
the
right
of
Retalliation
was
fulfilled
and
executed
upon
those
that
were
the
cause
of
their
Deaths
?
14
Q.
To
the
end
therefore
that
this
right
of
Retalliation
might
be
fulfilled
upon
Pharaoh
and
the
Egyptians
,
and
they
drowned
likewise
;
was
it
not
necessary
that
an
union
of
the
Spirits
of
both
Nations
should
precede
,
so
as
the
Egyptians
might
be
joyned
and
cleave
to
the
Israelites
;
to
the
end
that
they
thereby
might
be
able
to
draw
the
Egyptians
unto
them
,
as
by
a
magnetical
power
?
And
was
not
this
,
amongst
other
things
a
mean
in
order
hereto
,
that
the
Children
of
Israel
were
commanded
to
borrow
of
the
Egyptians
Jewels
of
Gold
,
and
of
Silver
,
and
Raiment
,
to
the
end
that
for
the
recovering
of
these
,
they
might
be
put
upon
pursuing
after
the
Israelites
,
their
hearts
and
minds
sticking
fast
,
and
cleaving
to
the
beloved
Goods
and
Jewels
the
Israelites
had
taken
from
them
?
Yea
,
may
not
yet
possible
a
greater
mystery
lie
hid
under
the
veil
of
this
outward
Narrative
?
For
seeing
that
here
was
designed
a
total
and
perfect
ingrafting
of
the
whole
man
,
with
his
three
chief
parts
,
viz.
Body
,
Soul
,
and
Spirit
,
may
not
we
suppose
,
that
according
to
a
mystical
understanding
,
by
Gold
the
Spirit
,
by
Silver
the
Soul
,
and
by
Raiment
the
Body
of
the
Egyptians
is
signified
to
us
,
viz.
that
all
these
three
were
to
be
ingrafted
into
the
Israelites
?
Is
not
this
likewise
hinted
to
us
,
Exod.
3.
22.
where
God
commanded
the
Israelitish
women
to
borrow
these
things
from
the
Egyptians
,
without
making
any
mention
of
men
at
all
?
And
may
not
we
suppose
this
to
have
been
the
reason
;
for
that
this
transplantation
in
order
to
a
new
Birth
and
Life
,
could
not
be
accomplished
but
by
women
?
And
is
not
this
transplantation
further
intimated
to
us
,
in
that
God
expresly
commanded
the
Israelites
that
they
should
take
the
Jewels
and
Raiment
(
by
which
in
a
mystery
was
signified
the
Spirit
,
Soul
,
and
Body
of
the
Egyptians
,
as
might
be
easily
made
out
)
which
they
had
borrowed
of
the
Egyptians
,
and
put
them
upon
their
Sons
and
Daughters
;
because
the
Egyptians
were
〈◊〉
enter
into
them
,
and
by
their
means
be
ingraf●ed
into
the
Lineage
of
the
Children
of
Israel
?
And
is
it
not
clear
from
hence
,
that
the
Sons
●nd
Daughters
which
were
afterwards
be
got
and
●orn
of
the
Children
of
Israel
,
were
even
those
very
Egyptians
which
perished
and
were
drowned
〈◊〉
the
Red-Sea
?
And
that
consequently
the
Children
of
Israel
,
by
bestowing
them
upon
their
Children
,
did
restore
to
the
Egyptians
what
formerly
〈◊〉
had
onely
borrowed
of
them
?
And
was
not
Pharaoh
himself
the
King
of
Egypt
,
●he
chief
means
of
accomplishing
this
great
work
,
〈◊〉
his
being
hardened
,
for
which
end
God
had
raised
him
,
as
himself
saith
to
Moses
,
Exod.
4.
21.
Chap.
7.
3.
Chap.
9.
16.
To
which
also
the
Apostle
hath
an
eye
,
Rom.
9.
17.
What
think
we
also
was
the
reason
why
God
in
order
to
the
delivering
of
the
Children
of
Israel
,
slew
all
the
First-Born
of
the
Egyptians
,
both
of
Men
and
Beasts
;
and
thereupon
commanded
the
Children
of
Israel
to
sanctifie
to
him
all
the
First-Born
of
Man
and
Beast
,
with
this
express
injunction
,
that
when
their
Children
should
ask
of
them
why
they
did
so
,
they
should
give
them
this
answer
,
That
therefore
they
Sanctified
to
the
Lord
every
First-born
,
both
of
Man
and
Beast
;
because
the
Lord
for
to
deliver
them
,
had
slain
all
the
First-born
of
the
Egyptians
,
Exod.
13.
14
,
15
,
16.
What
else
can
be
the
kernel
of
Wisdom
and
Mystery
that
lies
concealed
under
the
shell
of
the
History
,
but
this
;
that
God
would
thereby
signifie
,
seeing
that
what
he
kills
he
makes
alive
again
,
according
to
the
Testimony
of
Holy
Writ
,
Deut.
32.
39.
Wisd.
16.
13.
Tob.
13.
2.
that
the
First-born
that
were
killed
in
Egypt
,
were
in
the
first
place
made
alive
again
in
the
First-born
of
the
Children
of
Israel
?
Doth
it
not
likewise
seem
probable
,
that
the
transplantation
of
those
First-born
of
the
Egyptians
was
chiefly
into
the
Tribe
of
Levi
,
because
God
Sanctified
them
to
himself
,
instead
of
all
the
First-born
of
Israel
,
and
set
them
apart
for
the
Priesthood
and
Temple
service
?
What
may
we
likewise
think
to
be
the
reason
(
comporting
with
that
Divine
Wisdom
which
every
where
shines
forth
in
Holy
Writ
)
why
the
Women
,
even
all
the
Israelitish
women
,
and
particularly
Miriam
the
Prophetess
,
as
the
chief
and
leader
of
the
Chorus
,
went
out
with
Timbrels
and
made
the
Air
resound
with
their
Voices
and
Instruments
,
when
they
saw
the
dead
Bodies
of
the
drowned
Egyptians
lying
upon
the
Shore
of
the
Red-Sea
;
and
without
doubt
by
this
Spectacle
were
put
in
mind
of
the
Gold
,
and
Silver
,
Jewels
,
and
Raiment
of
theirs
which
they
were
now
possessed
of
;
as
likewise
that
according
to
the
Divine
Disposal
they
were
the
causes
of
their
Death
?
And
may
it
not
here
be
worth
our
enquiry
whether
these
very
thoughts
of
theirs
might
not
be
a
mean
,
by
which
the
drowned
Egyptians
entred
into
the
Women
of
Israel
,
and
so
in
process
of
time
were
born
of
them
,
in
order
to
their
Renovation
?
15
Q.
Forasmuch
as
we
read
,
Deut.
7.
22.
that
God
commanded
the
Israelites
not
by
destroy
the
Heathen
People
all
at
once
,
but
by
degrees
and
time
after
time
,
that
the
Beasts
of
the
Field
might
not
increase
upon
them
,
&c.
Doth
not
this
seem
to
bear
this
understanding
,
viz.
that
because
the
Children
of
Israel
did
onely
seed
on
the
tame
and
clean
Beasts
,
whereas
the
Heathen
did
promiscuously
make
use
of
the
wild
Beasts
of
the
Field
for
food
;
and
that
in
case
the
Heathens
had
been
destroyed
all
at
once
,
the
said
wild
Beasts
would
have
grown
too
numerous
,
wherefore
the
command
was
given
to
destroy
them
by
degrees
that
some
of
them
might
remain
to
consume
the
Beasts
of
the
Field
?
May
we
not
therefore
conclude
from
all
this
that
forasmuch
as
the
said
Beasts
of
the
Field
served
for
food
and
nourishment
to
the
Heathen
they
by
this
means
became
ennobled
into
Mankind
and
when
those
Heathens
that
were
afterwards
destroyed
by
the
Israelites
,
they
entred
by
Revolution
into
them
;
by
which
means
an
advance
and
melioration
was
brought
about
:
First
of
the
Beasts
,
by
their
being
ennobled
,
and
then
of
the
Heathens
by
their
being
ingrafted
into
the
Line
of
the
Sons
and
Children
of
God
;
and
from
thence
still
to
advance
further
and
further
,
from
one
degree
of
exaltation
and
melioration
to
another
,
until
all
at
last
return
to
unity
again
?
Thus
we
se
that
all
the
Israelites
that
came
out
of
Egypt
,
Caleb
and
Joshuah
onely
excepted
,
did
even
in
like
manner
perish
in
the
Wilderness
,
and
did
not
enter
into
the
Promised
Land
;
but
were
fain
to
revolve
several
times
before
they
could
arrive
to
a
certain
step
or
degree
of
perfection
.
16
Q.
We
read
further
,
Levit.
25.
That
the
Land
of
Canaan
was
to
be
divided
amongst
the
Children
of
Israel
by
lot
,
according
to
the
names
of
the
Tribes
of
their
Fathers
;
and
that
the
Law
was
made
by
God
himself
,
that
the
Inheritance
of
every
Tribe
was
to
abide
with
it
,
and
could
not
be
alienated
or
devolve
to
another
.
Upon
which
account
also
the
year
of
Jubile
was
appointed
,
〈◊〉
which
whatsoever
had
been
alienated
was
to
●turn
to
its
first
owners
;
to
the
end
that
every
●e
being
repossessed
of
the
self-same
Land
,
which
〈◊〉
the
first
casting
of
Lots
fell
to
be
the
Portion
●d
Propriety
of
their
fore-Fathers
,
and
which
●as
,
as
it
were
the
foundation-root
of
their
●hole
stock
,
and
all
the
boughs
and
branches
●owing
on
the
same
;
and
from
whence
not
one●
they
derived
their
nourishment
and
increase
,
but
●eir
very
Bodies
themselves
:
I
say
,
that
they
might
●gain
(
as
it
were
)
be
planted
into
the
same
and
●ecome
united
with
it
,
and
that
so
by
means
of
their
●oprietary
enjoyment
of
it
,
the
said
Land
might
●evolve
in
them
(
according
to
the
Divine
Ordi●nce
and
Appointment
)
in
order
to
its
further
●erfection
and
glorification
.
And
this
Inheritance
●hus
divided
by
Lot
,
not
onely
Sons
but
Daughters
●lso
,
with
some
restrictions
had
a
share
,
according
〈◊〉
Gods
Laws
given
by
Moses
.
And
so
it
was
ad●dged
and
determined
by
God
himself
,
in
the
case
〈◊〉
the
Daughters
of
Zelophehad
,
Num.
27.
36.
viz.
〈◊〉
to
them
should
be
granted
the
free
possession
〈◊〉
their
Fathers
Inheritance
(
for
their
Father
had
●st
never
a
Son
behind
him
)
yet
with
this
caution
,
●●at
they
must
marry
into
the
Family
of
the
Tribe
of
their
Father
.
And
may
not
we
with
●round
conclude
,
that
this
was
thus
appointed
,
to
●he
end
the
deceased
fore-Fathers
Predecessours
●nd
Fathers
of
these
Daughters
might
by
revol●ing
through
them
be
restored
again
to
their
own
●heritance
,
as
also
for
to
shew
,
that
in
case
of
the
want
of
Sons
,
the
Souls
may
revolve
through
Daughters
?
May
not
we
likewise
here
be
informed
of
the
reason
why
the
Children
of
Israel
were
commanded
,
that
the
surviving
Brother
should
raise
up
the
seed
of
his
Brother
deceased
without
leaving
any
Heirs
?
And
will
it
not
follow
,
that
the
Husbands
which
the
Daughters
of
Zelophehad
married
being
of
their
Tribe
,
by
their
Wives
raised
up
seed
to
Zelophehad
deceased
,
without
leaving
an
Heir
Male
that
might
perform
the
same
.
17
Q.
Moreover
,
do
not
we
meet
with
another
proof
of
this
Doctrine
of
Revolutions
in
Lev.
18.
where
certain
Rules
and
Limitations
are
given
by
God
himself
about
Marriages
with
those
that
are
near
of
kin
,
determining
what
is
lawful
and
what
unlawful
in
that
matter
:
and
when
we
narrowly
inquire
into
the
ground
of
the
said
Rules
and
Restrictions
,
must
not
we
conclude
,
that
though
it
be
wholly
natural
for
men
to
cohabite
with
women
,
yet
that
God
himself
set
these
bounds
,
to
the
end
that
the
order
and
way
of
Nature
which
is
appointed
for
mankind
,
might
not
be
neglected
,
perverted
,
broken
,
or
removed
▪
And
is
not
this
the
greatest
and
most
universa●
Law
and
Ordinance
,
which
the
Creator
once
for
all
hath
established
in
Nature
,
viz.
that
in
all
natural
propagations
there
might
be
a
continua●
processions
or
going
forwards
?
Now
that
in
Nature
it
is
so
ordered
,
that
Life
goes
always
forwards
,
and
that
Parents
do
live
in
their
Children
,
doth
not
daily
experience
teach
us
this
?
Thus
we
see
that
when
a
Mother
finds
her
sick
Child
drawing
near
to
death
,
she
is
so
highly
afflicted
and
anguished
,
that
she
oft
wisheth
to
die
for
her
Child
?
Of
which
we
have
examples
,
that
Fathers
have
offer'd
themselves
to
be
hang'd
for
their
Sons
;
whereby
they
gave
sufficient
evidence
,
that
their
own
lives
were
sensible
of
,
and
did
suffer
what
ever
happened
to
their
Children
.
Now
this
Law
of
Nature
could
never
be
broken
,
in
whatsoever
degree
of
affinity
or
consanguinity
Man
and
Wife
might
be
related
together
,
if
(
according
to
the
common
opinion
)
God
should
for
every
Birth
create
a
new
Soul
,
and
put
it
into
the
Body
;
for
so
no
such
confusion
or
perverting
of
the
order
of
Nature
could
happen
.
Whereas
on
the
contrary
,
according
to
our
Hypothesis
,
which
supposeth
many
Souls
concentred
and
united
together
,
every
one
of
which
in
a
due
order
and
procession
must
manifest
and
display
it self
in
many
different
births
and
propagations
:
would
it
not
sollow
,
that
from
such
a
promiscuous
and
disorderly
commixture
,
a
great
confusion
would
arise
,
to
the
subversion
of
the
order
of
Nature
?
For
was
it
not
therefore
thus
ordained
by
God
,
because
he
is
a
God
of
Order
?
And
must
not
his
will
incontestably
take
place
?
18
Q
We
will
here
omit
many
passages
and
examples
relating
to
this
matter
,
which
might
be
alledged
out
of
the
five
Books
of
Moses
,
and
onely
make
reflection
on
some
passages
in
the
Ten
Commandments
.
When
we
read
,
Exod.
20.
5
,
6.
That
God
will
visit
the
sins
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
of
them
that
hate
him
,
but
shew
mercy
to
thousands
of
them
that
love
him
,
and
keep
his
commandments
.
May
it
not
bear
this
Sense
?
That
forasmuch
as
formerly
hath
been
hinted
concerning
the
Conception
and
Birth
of
Man
,
every
Child
is
generated
and
formed
of
the
Seed
of
his
Parents
,
and
that
each
of
these
Seeds
is
twofold
,
viz.
Male
and
Female
,
so
as
the
Child
is
as
it
were
made
up
of
four
:
Is
it
not
therefore
worth
our
enquiry
,
whether
or
no
all
out-working
must
not
happen
in
four
Generations
?
For
do
not
we
observe
,
that
when
a
Father
begins
to
grow
covetous
,
the
said
vitious
disposition
increaseth
in
his
Child
,
and
in
his
Grand-child
arrives
to
extreme
covetousness
?
And
then
when
this
Vice
hath
attained
to
its
full
growth
and
maturity
,
the
great
Grand-child
proves
a
Prodigal
and
Spend-thrift
,
because
he
hath
had
nothing
of
the
said
covetous
inclination
transmitted
to
him
;
but
rather
is
possessed
with
an
hatred
against
it
,
forasmuch
as
by
means
thereof
he
hath
been
oft
pressed
and
forced
against
his
will
,
and
thus
being
made
sensible
of
the
evil
of
it
;
he
takes
up
an
hatred
against
it
,
and
consequently
falls
into
the
opposite
extreme
,
so
that
he
lavishly
spends
all
what
his
Forefathers
in
their
Covetousness
had
scraped
together
,
and
leaves
nothing
but
Poverty
to
his
Child
,
which
Poverty
then
occasions
that
his
Childs
great
Grand-child
becomes
disposed
to
grow
up
from
this
humble
reduction
to
a
new
propagation
.
And
the
same
may
be
said
of
any
other
Vices
whatsoever
.
For
ought
we
not
always
to
keep
in
mind
this
great
and
fundamental
Maxim
,
That
God
never
punisheth
for
sin
but
with
this
aim
,
that
his
creature
thereby
may
be
amended
,
and
his
Salvation
promoted
(
forasmuch
as
Sin
,
which
is
finite
cannot
come
in
any
competition
with
the
infinite
Emanation
of
the
Grace
of
the
Creatour
in
his
Creature
)
He
being
in
the
highest
degree
Righteous
and
Good
;
and
gives
to
man
the
fruits
of
his
own
doing
:
For
man
himself
works
his
own
suffering
and
punishment
;
but
God
in
and
by
the
same
works
out
and
manifests
His
own
Glory
.
Would
it
not
therefore
prove
a
very
false
imagination
for
any
one
to
think
,
that
God
for
every
Birth
doth
create
a
new
Soul
,
and
afterwards
eternally
punish
the
same
for
sin
(
which
according
to
the
meaning
of
some
)
it
could
not
avoid
,
nor
was
once
guilty
of
?
For
this
can
never
comport
with
the
infinite
Righteousness
and
Mercy
of
God
.
Nor
according
to
this
Supposition
can
it
be
true
which
is
said
in
Scripture
,
that
we
all
sinned
in
Adam
;
for
how
could
we
sin
in
him
except
we
had
lived
and
been
in
him
.
Is
it
not
therefore
more
rational
for
us
to
conceive
,
that
the
Soul
of
a
Child
prae-exists
in
its
Parents
,
and
takes
its
original
from
them
;
and
they
being
sinners
do
intangle
their
children
in
their
sin
,
by
which
means
they
get
a
share
in
their
guilt
and
punishment
?
And
may
not
we
in
this
way
often
be
informed
of
the
sin
,
by
the
punishment
,
and
learn
the
sins
of
Parents
and
Forefathers
by
the
punishments
inflicted
on
their
Children
?
As
if
we
should
suppose
a
wild
Apple-tree
that
hath
two
main
boughs
,
should
have
one
of
them
cut
off
,
and
that
a
twig
taken
from
the
same
,
should
be
grafted
upon
the
stump
from
whence
the
bough
was
cut
off
;
this
ingrafted
twig
now
brings
forth
good
fruit
,
and
the
oftner
it
is
grafted
the
better
;
because
each
grafting
being
a
suffering
or
dying
,
doth
advance
it
to
a
better
Life
:
whereas
on
the
contrary
,
the
branches
of
the
other
bough
continue
as
they
were
,
because
being
without
suffering
or
dying
it
cannot
be
advanced
to
a
new
Life
?
And
may
not
we
with
truth
infer
,
that
for
this
very
reason
,
that
passage
of
Gods
visiting
the
Parents
upon
the
Children
unto
the
third
and
fourth
generation
,
was
inserted
into
the
second
Commandment
?
19
Q.
If
any
one
here
should
object
,
that
forasmuch
as
the
punishment
of
sin
continues
onely
to
the
third
and
fourth
Generation
,
(
as
in
which
the
utmost
farthing
is
paid
,
of
which
our
Saviour
speaks
,
Matth.
5.
26.
and
Matth.
18.
23
,
24
,
&c.
)
but
the
reward
of
love
and
obedience
to
God
is
promised
to
thousands
;
there
seems
to
be
no
equallity
or
proportion
betwen
the
rewards
and
punishments
of
God
?
May
we
not
answer
this
Objection
thus
?
First
we
ought
well
to
mind
that
both
of
them
are
bounded
within
a
certain
number
:
And
again
,
that
Gods
rewards
always
exceed
his
punishing
,
to
the
glory
and
magnifying
of
his
Mercy
and
Goodness
,
which
by
far
exceeds
his
Severity
and
Vengeance
:
In
the
third
place
,
that
sin
is
a
falling
off
from
God
downwards
,
which
in
a
short
time
comes
to
its
end
,
whereas
the
recovery
and
bringing
again
to
God
doth
still
mount
upwards
and
ascend
higher
and
higher
to
Infinity
,
because
the
Divine
Glory
hath
neither
end
nor
limit
,
and
that
still
nearer
and
nearer
approaches
are
made
to
God
in
all
Eternity
.
Lastly
,
for
that
wickedness
must
and
shall
have
an
end
,
because
there
can
be
no
Eternal
or
Infinite
Will.
Wherefore
the
punishment
of
wicked
men
is
not
to
be
looked
upon
as
that
whereby
the
Creature
should
still
become
worse
and
worse
;
but
as
it
is
in
order
to
the
changing
of
it
from
Evil
to
good
,
for
that
when
the
evil
is
transchanged
,
the
Good
then
begins
to
work
upwards
,
by
innumerable
steps
of
ascension
towards
God
,
though
it
can
never
reach
so
high
as
to
reach
his
Being
or
Essence
,
(
forasmuch
as
it
is
impossible
that
a
Creature
should
become
God
)
but
must
therefore
continue
to
mount
upwards
,
and
continually
attain
to
more
and
greater
degrees
of
Glory
.
For
is
not
every
Creature
of
God
Infinite
?
Or
at
least
Indefinite
,
so
as
no
end
or
bound
can
be
assigned
to
the
increase
and
out-working
of
its
power
:
Forasmuch
as
it
is
a
piece
or
part
of
man
,
who
is
made
out
of
all
Creatures
,
and
is
the
end
of
them
.
Seeing
then
that
man
was
created
in
the
Image
of
God
,
and
that
no
end
or
bound
is
in
God
;
must
it
not
follow
,
that
this
creature
Man
,
and
in
him
all
other
Creatures
must
still
work
upwards
and
advance
in
good
,
to
the
utmost
degree
of
possible
perfection
without
all
end
or
bounds
?
For
God
works
without
ceasing
in
the
Creature
through
Christ
,
as
our
Saviour
witnesseth
,
John
5.
17.
My
Father
worketh
hitherto
,
and
I
work
also
.
20
Q.
Notwithstanding
that
many
other
places
of
the
Old
Testament
might
be
alledged
for
confirmation
of
this
Doctrine
of
the
Revolution
of
Humane
Souls
,
yet
for
brevity
we
shall
pass
them
by
,
and
betake
our selves
to
the
New
Testament
;
but
there
is
yet
one
remarkable
passage
,
Ezek.
16.
55.
which
we
cannot
pass
by
without
some
observation
.
The
Query
is
then
,
that
seeing
the
Lord
there
speaks
thus
:
When
thy
Sisters
Sodom
and
her
Daughters
,
shall
return
to
their
former
estate
,
and
Samaria
and
her
Daughters
shall
return
to
their
former
estate
,
then
thou
also
and
thy
Daughters
shall
return
to
your
former
estate
:
The
question
,
I
say
is
,
how
it
is
possible
for
Sodom
,
Samaria
,
and
Jerusalem
,
to
return
to
their
former
estate
,
without
their
living
again
in
this
world
in
flesh
and
body
,
as
they
did
formerly
?
And
whether
this
could
be
brought
about
any
other
way
,
than
by
being
born
again
the
common
way
into
this
world
?
21
Q.
We
turn
now
to
the
New
Testament
,
in
which
we
find
as
clear
and
express
testimonies
of
the
Spirit
of
God
in
Christ
and
his
Disciples
,
concerning
the
Truth
and
importance
of
this
Doctrine
of
the
Revolution
or
return
of
Souls
,
as
in
the
old
,
we
shall
onely
take
a
short
view
of
some
of
the
said
places
,
because
in
the
200
Queries
they
have
been
more
largely
handled
.
The
Question
is
then
,
how
these
following
Texts
of
Scripture
,
Matth.
7.
2.
Luke
6.
37
,
38.
Mark
4.
24.
may
be
reconciled
,
viz.
With
what
measure
you
mete
,
it
shall
be
measured
to
you
again
.
And
Rev.
13.
10.
He
that
leadeth
into
captivity
,
shall
go
into
captivity
:
he
that
killeth
with
the
sword
,
shall
be
killed
with
the
sword
.
Now
how
can
these
words
be
fulfilled
,
when
we
see
that
many
of
those
who
have
used
violence
and
unrighteousness
,
committed
Murther
and
Mansslaughter
,
led
others
into
captivity
,
and
the
like
,
do
notwithstanding
all
this
die
upon
their
beds
?
or
how
can
the
just
Vengeance
of
God
be
satisfied
upon
them
,
if
they
be
not
to
return
again
into
this
World
,
there
to
receive
a
due
reward
and
punishment
for
their
misdeeds
,
which
in
a
former
life
or
lives
they
have
committed
,
and
for
which
they
have
not
been
punished
,
but
are
yet
accountable
,
and
therefore
must
make
restoration
,
payment
,
and
satisfaction
?
22
Q.
Moreover
when
our
Saviour
saith
,
Mat.
23.
35
,
36.
That
upon
You
(
speaking
to
the
Jews
)
may
come
all
the
righteous
blood
shed
upon
the
earth
,
from
the
blood
of
righteous
Abel
,
unto
the
blood
of
Zacharias
the
son
of
Barachias
,
whom
ye
slew
between
the
Temple
and
the
Altar
.
Verily
,
I
say
unto
you
,
that
all
these
shall
come
upon
this
Generation
.
How
shall
we
understand
this
?
or
how
can
it
be
supposed
,
that
that
generation
should
have
killed
Abel
,
Zachary
,
and
all
the
Prophets
?
In
like
manner
,
how
shall
we
clear
the
39th
v.
of
the
same
Chapter
,
viz.
that
they
(
to
whom
Christ
there
speaks
)
should
not
see
him
from
thenceforth
,
until
they
should
say
,
Blessed
is
he
that
cometh
in
the
Name
of
the
Lord
?
In
case
this
be
not
admitted
as
a
necessary
consequence
from
these
words
,
that
the
Souls
of
the
men
of
that
generation
,
had
before
been
in
bodies
upon
the
Earth
,
and
then
committed
these
Murthers
,
and
shed
the
foresaid
righteous
blood
?
And
likewise
that
the
same
persons
must
appear
again
upon
the
earth
,
if
ever
they
shall
say
,
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
?
Forasmuch
as
the
Jews
hitherto
have
never
said
or
confessed
any
such
thing
.
23
Q.
Again
,
when
Matth.
14.
1.
till
v.
12.
we
read
,
that
when
it
was
told
Herod
,
what
the
ever
Blessed
Jesus
had
spoken
and
done
;
he
presently
supposed
(
v.
2.
)
that
this
Jesus
was
no
other
than
John
the
Baptist
,
who
was
risen
from
the
Dead
;
whom
formerly
he
had
beheaded
,
as
appears
from
what
follows
,
till
v.
12.
When
we
also
find
in
the
Evangelist
Mark
,
Ch.
6.
14.
until
29.
that
he
informs
us
there
with
some
very
express
and
remarkable
words
and
circumstances
concerning
this
matter
:
Were
it
not
well
worth
our
pains
once
for
all
to
inspect
these
and
following
places
,
which
hereafter
shall
be
alledged
,
more
dilligently
enquire
into
their
meaning
.
and
more
maturely
to
weigh
and
consider
of
them
than
hitherto
we
have
done
?
For
in
the
foresaid
place
of
Mark
,
we
are
told
at
the
15.
v.
that
not
onely
Herod
was
of
that
Opinion
,
that
Jesus
was
John
the
Baptist
,
but
that
others
said
that
he
was
Elias
,
and
others
again
one
of
the
Prophets
.
From
whence
we
may
perceive
,
that
this
was
a
very
common
Opinion
,
and
taken
for
granted
by
the
King
,
as
well
as
his
Subjects
.
And
we
have
the
same
repeated
by
Luke
,
Ch.
9
,
7
,
8
,
9.
that
some
said
that
Jesus
was
John
,
others
Elias
,
and
others
that
one
of
the
Prophets
was
risen
from
the
Dead
,
&c.
24
Q.
Now
if
any
man
should
object
,
that
these
last
cited
places
of
Scripture
do
not
evidence
or
make
out
the
Return
of
Humane
Souls
,
but
rather
the
Resurrection
of
the
Dead
;
may
we
not
meet
him
with
this
answer
,
That
the
Return
of
Humane
Souls
was
according
to
the
Doctrine
of
the
Jews
,
taken
in
a
twofold
meaning
:
to
wit
,
First
,
when
the
Soul
of
a
deceased
person
returns
and
is
imbodied
in
a
new
born
Child
:
And
again
,
when
a
man
dies
,
and
his
Soul
is
transposed
into
the
body
of
another
man
,
who
at
that
time
is
alive
,
so
as
the
said
Soul
becomes
,
as
it
were
united
with
the
Soul
of
that
person
;
which
state
the
Jews
call
Ibber
,
or
a
joyning
and
union
of
two
Souls
in
one
and
the
same
body
.
In
like
manner
as
it
happens
to
a
woman
that
is
with
Child
,
she
and
her
Child
being
so
linked
together
,
that
both
of
them
make
up
but
one
body
,
though
the
Souls
both
of
Mother
and
Child
are
in
the
said
body
,
being
(
as
it
were
)
joyned
together
.
As
it
was
with
Eliah
and
Elisha
,
of
which
we
may
read
,
2
Kings
2.
9.
till
v.
15.
that
the
Spirit
of
Eliah
rested
upon
Elisha
.
Now
these
passages
of
Scripture
now
alledged
out
of
the
three
Evangelists
,
must
be
taken
according
to
the
second
meaning
or
acception
of
this
Doctrine
of
the
Jews
,
concerning
the
Return
of
Souls
,
and
not
in
the
first
.
25
Q.
Doth
not
likewise
what
is
said
of
John
the
Baptist
,
John
1.
19
,
20
,
&c.
agree
perfectly
with
what
was
just
now
mentioned
;
where
the
Jews
being
desirous
to
know
of
him
who
he
was
,
asked
him
whether
he
were
the
Christ
,
or
Elias
,
or
that
Prophet
;
as
being
of
opinion
,
that
he
was
really
one
of
the
parties
they
had
mentioned
,
or
some
such
like
.
And
if
we
compare
with
this
place
,
Matth.
17.
10.
till
v.
13.
Shall
we
not
find
that
our
Saviour
himself
,
as
well
as
the
Scribes
,
understood
that
Elias
must
first
come
?
Yea
,
in
the
11
,
12
,
and
13.
v.
our
Saviour
doth
plainly
confirm
,
that
John
the
Baptist
was
indeed
Elias
.
We
may
compare
with
this
,
what
is
said
Matth.
11.
7.
till
v.
14.
as
likewise
Malach.
4
,
5
,
6.
And
will
not
all
these
places
make
out
most
clearly
,
that
John
the
Baptist
according
to
the
Testimony
of
Christ
himself
,
was
really
and
truly
Elias
?
But
in
case
it
be
objected
,
that
John
the
Baptist
himself
,
John
1.
21.
expresly
denied
that
he
was
Elias
:
and
how
can
this
be
reconciled
with
what
our
Saviour
saith
,
Matth.
17.
10
,
11
,
&c.
and
11.
5
,
6.
compared
with
Malach.
4.
5.
that
John
the
Baptist
was
Elias
May
not
this
objection
be
met
with
by
saying
,
that
John
the
Baptist
answered
the
Jews
that
were
sent
to
ask
of
him
who
he
was
;
that
he
was
not
that
Elias
whom
they
expected
,
viz.
One
that
was
to
re-establish
and
set
up
again
the
temporal
and
worldly
Government
of
the
Jews
.
26
Q.
When
yet
further
we
take
notice
,
what
was
the
common
Opinion
the
Jews
had
of
our
Saviour
,
Mat.
16.
13
,
14
,
15.
viz.
that
he
was
either
John
the
Baptist
,
or
Elias
,
or
Jeremy
,
or
one
of
the
Prophets
.
And
we
find
the
same
likewise
,
Mark
8.
27
,
28
,
29.
Luke
9.
18
,
19.
in
which
last
place
this
is
added
:
Others
say
that
one
of
the
old
Prophets
is
risen
again
.
What
think
we
then
may
have
been
the
reason
why
Christ
asked
his
Disciples
,
what
the
People
said
of
him
who
he
was
?
Shall
we
suppose
it
was
because
he
needed
to
be
informed
by
them
?
No
,
surely
he
knew
very
well
what
the
Jews
said
of
him
:
For
(
as
it
is
witnessed
in
the
fore-mentioned
place
,
John
2.
24
,
25.
)
be
knew
all
things
,
and
needed
not
that
any
man
should
bear
wintness
of
man
;
for
he
knew
what
was
in
man
.
But
he
was
willing
(
as
on
another
occasion
relating
to
Lazarus
,
Joh.
11.
15.
)
for
their
sakes
to
ask
them
these
questions
;
that
by
this
means
this
Doctrine
might
be
imprinted
in
their
minds
,
and
consequently
,
that
it
might
be
a
perpetual
memorial
and
remembrance
,
for
all
times
and
people
to
come
;
by
being
set
down
amongst
the
Testimonies
of
Holy
Scripture
.
As
likewise
,
that
it
might
be
a
means
at
any
time
,
when
Atheism
should
arise
and
begin
to
prevail
upon
the
minds
of
men
,
then
to
deliver
and
disintangle
them
from
the
snares
of
many
confused
contentions
and
jarrings
about
Gods
Righteousness
,
Love
,
Praescience
,
Praedestination
,
and
other
glorious
Attributes
of
God
.
And
that
by
this
Doctrine
of
the
Revolution
of
Souls
,
they
might
be
helped
to
rid
themselves
of
the
former
intanglements
;
and
might
come
plainly
to
see
and
acknowledge
the
Beauty
,
Riches
,
and
agreeing
Harmony
of
all
the
Divine
Attributes
.
For
we
must
here
take
notice
,
that
the
Jews
have
always
esteemed
this
point
,
as
an
undeniable
and
eternal
firmly
established
truth
,
viz.
that
God
at
all
times
,
and
in
all
ways
and
manners
,
is
perfectly
Righteous
and
Good
in
all
that
he
doth
;
and
that
it
never
can
be
thought
of
him
,
that
in
any
thing
he
should
in
the
least
measure
deal
unbecomingly
,
and
that
all
judgements
and
punishments
which
light
upon
any
,
are
therefore
laid
upon
them
because
they
are
deserved
,
equal
and
becoming
rewards
of
Sin
.
When
therefore
at
any
time
the
Righteousness
of
God
should
seem
to
be
impeach'd
by
our
dark
and
ignorant
reason
and
thoughts
,
will
it
not
then
beseem
us
to
take
our
refuge
to
this
Doctrine
and
fundamental
Point
;
forasmuch
as
the
same
doth
evidence
to
us
,
all
the
glorious
Attributes
of
God
,
and
frees
them
from
great
difficulties
and
absurdities
?
27
Q.
The
following
Testimonies
taken
out
of
the
New
Testament
,
will
they
not
,
being
compared
with
what
hath
been
already
said
,
give
a
further
evidence
to
this
Doctrine
?
As
for
instance
,
John
9.
1.
till
v.
39.
where
a
large
account
is
given
concerning
the
man
that
was
born
blind
,
how
the
same
in
a
wonderful
manner
was
healed
by
our
Saviour
,
and
how
his
Disciples
upon
their
first
information
about
the
concern
of
this
blind
man
,
asked
their
Master
(
consonantly
with
this
Catholick
Doctrine
of
the
Jews
)
v.
2.
Whether
he
(
the
blind
man
)
had
sinned
,
or
his
parents
that
he
was
born
blind
?
And
doth
not
this
question
plainly
imply
,
that
this
man
had
been
in
Life
and
corporal
Being
,
antecedently
to
this
his
last
Birth
?
For
how
could
it
else
in
a
natural
way
be
supposed
of
him
;
that
he
should
sin
before
he
was
born
?
And
that
for
the
same
he
was
now
punished
,
by
being
born
blind
?
And
doth
not
our
ever
Blessed
and
most
wise
Saviour
most
wisely
answer
this
question
?
For
he
seems
to
allow
,
that
this
possibly
might
have
been
the
cause
which
they
propounded
and
supposed
to
be
;
and
therefore
doth
not
in
the
least
reprove
his
Disciples
for
the
extravagance
of
these
their
thoughts
,
consonant
to
this
Catholick
Doctrine
of
the
Return
of
Humane
Souls
;
but
did
much
more
seem
to
approve
of
it
,
and
grant
that
this
might
have
been
the
cause
;
yea
,
tacitly
to
assert
the
same
:
But
yet
at
last
shews
them
,
that
this
Hypothesis
was
not
applicable
to
the
case
before
them
;
for
he
tells
them
v.
3.
Neither
hath
this
man
sinned
nor
his
parents
(
so
as
for
his
or
their
sin
this
punishment
had
betided
him
)
but
that
the
works
of
God
should
be
made
manifest
in
him
:
viz.
that
this
wonderful
Cure
of
Jesus
,
to
the
admiration
of
the
Spectators
,
and
the
exaltation
of
the
Glory
of
God
might
be
performed
upon
him
:
as
likewise
,
that
he
might
serve
for
a
Type
and
instance
of
the
great
works
of
Christ
,
who
was
come
into
the
World
for
to
open
the
Eyes
of
the
Blind
.
28
Q.
Forasmuch
as
in
the
fore-going
Questions
it
hath
been
shewed
,
that
the
Revolution
of
Humane
Souls
,
was
not
onely
known
amongst
the
Jews
,
and
acknowledged
for
a
certain
and
incontestable
Truth
;
but
likewise
confirmed
by
our
ever
Blessed
Lord
and
Saviour
Jesus
Christ
himself
,
it
is
worth
our
enquiry
,
whether
by
this
means
a
Door
be
not
opened
,
for
a
better
and
more
clear
understanding
of
the
intent
and
aim
of
our
Saviour
,
in
all
or
most
of
the
Parables
he
used
to
propound
to
the
People
,
as
well
as
his
Disciples
?
As
for
instance
,
the
Parable
of
the
unjust
Steward
,
recorded
Luke
16.
1.
till
v.
8.
who
when
his
Master
demanded
of
him
an
account
of
his
Stewardship
,
in
the
management
of
which
he
had
not
answered
the
trust
reposed
in
him
,
and
therefore
knew
well
enough
that
he
must
lose
his
place
;
doth
not
he
most
craftily
make
provision
for
his
future
condition
,
which
he
was
in
the
prospect
of
;
concluding
with
himself
to
employ
the
small
remainder
of
time
he
had
left
in
his
employment
,
in
providing
for
,
and
promoting
his
own
interest
,
as
he
found
would
be
most
serviceable
to
his
future
condition
:
and
this
he
did
by
dealing
friendly
with
the
Debtors
of
his
Lord
,
thereby
to
ingage
them
to
the
like
friendliness
and
beneficence
towards
him
,
when
he
should
be
put
out
of
his
employment
,
even
by
rebating
to
them
a
great
part
of
their
debts
to
his
Master
,
as
may
be
seen
at
large
in
that
Parable
:
In
the
9th
verse
our
Saviour
begins
to
open
and
declare
his
meaning
and
aim
in
this
Parable
,
in
these
words
:
And
I
say
unto
you
;
make
unto
your selves
friends
of
the
Mammon
of
unrighteousness
,
that
when
ye
fail
,
they
may
receive
you
into
everlasting
habitations
.
And
afterwards
further
expresseth
himself
in
the
following
verses
.
Now
that
the
explication
of
this
ninth
verse
hath
occasioned
much
trouble
to
the
learned
Expositors
of
Scripture
;
as
meeting
with
great
difficulty
in
their
endeavour
of
clearing
and
explaining
the
same
;
is
sufficiently
known
;
whereas
,
if
they
had
well
understood
this
Doctrine
of
the
Revolution
of
Humane
Souls
,
would
they
not
have
done
it
with
much
more
ease
?
For
our
Blessed
and
Wise
Master
Christ
,
hath
not
onely
in
this
Parable
recommended
to
us
the
good
use
and
charitable
communication
of
these
earthly
good
things
which
the
Divine
Providence
offords
us
,
placing
us
as
Stewards
over
them
;
but
also
excited
and
perswaded
us
to
this
Love
and
Beneficence
towards
our
Neighbours
.
For
is
it
not
plainly
hinted
to
us
,
that
when
any
one
lends
a
helping
hand
to
the
poor
,
to
Widows
,
and
Orphans
,
or
any
other
that
are
in
distress
;
that
by
this
means
he
is
taken
in
,
and
gets
a
place
in
the
Hearts
and
Souls
of
those
who
are
freed
from
distress
by
him
,
insomuch
as
his
Image
is
so
deeply
imprinted
and
rooted
in
their
mind
and
Soul
,
that
when
this
rich
person
comes
to
die
,
he
then
in
and
with
the
said
poor
,
whom
formerly
he
hath
delivered
from
their
distress
,
and
into
whom
he
hath
been
planted
,
by
means
of
his
love
and
beneficence
,
comes
into
Poverty
and
other
distress
,
in
order
to
his
Purification
.
Is
it
not
likewise
well
worth
our
Animadversion
here
,
that
the
greatest
Riches
must
be
changed
into
the
greatest
Poverty
?
And
that
those
Rich
persons
,
who
in
this
manner
enter
into
the
Poor
,
and
being
in
want
with
them
,
are
by
means
of
such
their
sufferings
advanced
towards
a
Spiritual
and
Heavenly
Birth
,
Growth
,
and
Increase
,
and
that
much
more
than
ever
they
could
have
been
in
all
their
former
riches
and
high
state
?
And
may
not
we
by
this
means
arrive
at
the
true
and
proper
meaning
of
that
hard
saying
of
Christ
to
his
Disciples
,
Mark
10.
23
,
24.
(
and
is
also
mentioned
by
the
other
Evangelists
)
viz.
That
it
is
a
hard
thing
for
a
rich
man
to
enter
into
the
kingdom
of
heaven
:
but
afterwards
addes
,
that
by
a
rich
man
he
meant
one
that
trusts
in
his
riches
,
and
Luke
18.
17.
that
what
was
impossible
with
man
was
possible
with
God
,
viz.
in
the
way
and
manner
as
hath
been
said
,
when
the
rich
man
dies
and
is
born
again
,
or
is
taken
in
into
the
poor
(
to
whom
he
hath
shewed
himself
loving
and
charitable
)
who
are
yet
alive
,
to
bud
and
bloom
anew
;
and
that
by
means
of
suffering
he
may
grow
up
to
a
full
Heavenly
Stature
and
Proportion
.
May
we
not
likewise
to
this
same
purpose
alledge
that
other
Parable
of
Christ
in
the
same
Chapter
of
Luke
,
concerning
the
rich
man
and
Lazarus
?
But
we
will
leave
this
to
the
enquiry
and
consideration
of
him
that
is
a
lover
of
these
mysteries
;
and
pass
by
several
other
places
of
Holy
Writ
,
pointing
to
the
Case
in
hand
;
and
proceed
to
those
testimones
and
proofs
of
this
Doctrine
of
the
Revolution
of
Souls
,
which
we
meet
with
in
the
writings
of
the
Apostles
.
29
Q.
If
any
one
will
read
the
11
Chapter
to
the
Romans
with
attention
,
and
exactly
weigh
and
consider
the
same
,
making
use
of
his
understanding
and
sound
judgement
without
partiality
or
prejudice
,
will
he
not
thereby
be
enabled
to
find
out
a
true
and
right
explication
of
many
passages
in
the
said
Chapter
,
concerning
the
breaking
off
of
the
natural
branches
,
and
their
casting
away
,
in
order
to
the
grafting
in
of
other
strange
branches
,
which
formerly
did
not
belong
to
the
Tree
;
and
then
the
ingrafting
again
of
the
natural
branches
which
before
were
cut
off
,
as
is
most
expresly
declared
in
the
23d
and
following
verses
:
At
the
25th
verse
Paul
calls
it
a
Mystery
,
and
v.
26
saith
,
that
when
the
fulness
of
the
Gentiles
shall
be
come
in
,
then
all
Israel
shall
be
saved
.
Besides
several
other
remarkable
passages
in
the
same
Chapter
,
both
before
and
after
the
verses
now
cited
;
which
would
prove
very
dark
and
hard
to
be
understood
,
without
being
illustrated
by
this
Hypothesis
of
the
Revolution
of
Souls
.
And
we
may
plainly
perceive
from
hence
,
that
this
Doctrine
was
held
for
a
certain
and
approved
truth
by
the
Apostles
.
30
Q.
And
besides
these
testimonies
,
is
it
not
worth
our
consideration
,
what
the
Apostle
mentions
1
Thess.
4.
14.
to
the
end
,
concerning
the
Resurrection
of
the
Dead
,
&
c
?
And
will
it
not
be
a
difficult
thing
to
find
out
the
Apostles
meaning
and
sense
in
those
verses
,
without
laying
this
Doctrine
for
a
foundation
?
31
Q.
That
we
may
by
way
of
over-poise
draw
some
arguments
from
Nature
,
and
the
condition
and
state
of
man
,
we
'll
propound
this
Query
;
Seeing
we
find
that
a
child
doth
not
come
into
the
World
,
till
he
hath
held
out
nine
months
,
or
ten
Lunar
Revolutions
in
his
Mothers
Body
,
as
was
already
mentioned
,
until
he
have
attained
all
his
parts
and
members
;
and
forasmuch
as
all
the
works
of
God
are
perfect
,
must
not
therefore
the
Life
also
,
which
dwells
and
operates
in
Bodies
,
have
time
allowed
for
to
arrive
at
its
perfection
by
divers
steps
and
degrees
,
even
as
well
as
the
Bodies
of
Children
stand
in
need
of
so
much
time
for
to
attain
their
perfection
?
And
forasmuch
as
we
see
that
Children
when
they
are
newly
born
,
are
like
clean
white
Paper
,
(
that
is
without
all
Images
)
to
the
end
they
may
be
sit
and
disposed
,
every
one
according
to
his
property
,
to
take
in
all
objects
that
present
themselves
to
them
,
and
to
work
out
the
same
:
and
seeing
that
this
out-working
is
very
imperfect
in
Children
;
yea
,
that
but
very
few
are
found
amongst
old
people
,
which
have
attained
to
perfection
:
must
not
we
then
conclude
,
from
the
power
a
man
hath
to
obtain
the
highest
perfection
possible
in
this
World
,
that
the
said
power
must
at
one
time
or
other
be
brought
into
act
and
perfected
?
And
that
in
this
World
,
seeing
it
is
very
probable
that
man
must
attain
his
end
,
where
he
hath
had
his
beginning
?
For
seeing
man
consists
of
many
parts
,
and
that
during
his
Life
time
he
doth
not
onely
work
out
some
few
of
them
to
any
perfection
,
as
from
his
Childhood
to
his
Youth
,
from
his
Youth
to
Manhood
,
and
from
thence
to
old
Age
;
all
which
parts
are
again
multifariously
diversifyed
,
as
we
may
perceive
that
from
one
man
many
do
proceed
,
and
they
of
different
properties
.
Must
not
he
therefore
also
have
different
times
allotted
him
for
the
working
out
of
those
parts
to
perfection
?
And
what
other
medium
can
we
imagine
for
to
attain
to
this
perfection
,
than
by
dying
to
their
former
body
,
by
which
means
the
ungodly
are
snatch'd
away
from
the
stage
of
this
World
,
that
they
may
no
further
proceed
in
their
wickedness
,
but
may
be
prepared
to
enter
into
another
body
,
therein
to
be
punished
for
the
sins
of
their
former
Life
,
and
receive
the
measure
they
have
measured
out
to
others
,
in
order
to
their
being
bettered
thereby
.
Whereas
on
the
contrary
,
to
the
pious
and
good
,
a
way
is
made
by
means
of
the
suffering
of
Death
,
for
them
to
attain
to
a
higher
degree
of
perfection
,
than
yet
they
are
arrived
to
.
And
do
not
we
thus
perceive
the
reason
,
why
men
must
be
several
times
born
into
this
World
?
For
by
getting
of
Children
,
in
whom
they
partly
propagate
themselves
,
they
are
disposed
to
receive
new
Idea's
,
both
good
and
bad
,
and
thereby
to
enlarge
their
circumference
,
which
is
their
Kingdom
:
Good
Idea's
,
that
by
working
out
of
the
same
,
they
may
be
advanced
to
further
perfection
;
and
evil
Idea's
,
that
they
may
subdue
and
rule
over
them
?
And
to
the
end
they
may
be
fitted
for
the
reception
of
both
these
,
is
it
not
necessary
,
that
by
Death
they
lose
the
remembrance
of
their
former
Images
?
But
if
we
will
not
allow
and
admit
of
this
Doctrine
of
the
Revolution
of
Souls
;
then
we
must
assert
either
that
Souls
are
made
perfect
in
this
one
Life
(
which
contradicts
our
daily
experience
)
or
that
they
never
arrive
to
it
,
which
is
contrary
to
the
Wisdom
and
Goodness
of
God
?
Or
lastly
,
that
some
where
without
this
World
(
where
yet
they
had
their
first
bodily
beginning
,
and
were
placed
,
to
the
end
that
therein
they
might
work
out
their
perfection
)
they
shall
attain
to
perfection
;
the
which
for
many
reasons
(
for
brevity
here
past
by
)
cannot
be
admitted
.
32
Q.
Is
it
not
likewise
well
worth
our
consideration
,
that
even
as
the
hands
and
feet
are
formed
the
last
of
all
the
other
members
in
the
womb
of
the
Mother
;
so
they
are
the
first
that
die
,
as
experience
teacheth
?
And
doth
it
not
deserve
our
serious
thoughts
,
that
whereas
a
Child
during
the
time
of
nine
months
is
formed
in
his
Mothers
Womb
,
amidst
so
many
cares
,
sufferings
,
and
dangers
of
Life
,
and
all
this
(
according
to
the
aim
of
Nature
)
in
order
to
a
degree
of
out-working
of
Life
in
this
World
?
Now
when
it
happens
that
a
Child
dies
with
in
a
day
or
two
after
its
birth
,
must
not
we
own
that
the
said
Child
did
not
reach
the
aim
and
end
of
Nature
,
to
which
its
formation
in
the
Mothers
womb
was
directed
?
And
though
indeed
there
must
be
a
cause
of
this
sudden
cutting
off
,
yet
cannot
the
said
cause
be
so
prevalent
and
powerful
,
as
is
the
Divine
Wisdom
and
Providence
,
and
the
aim
and
mark
of
the
Workmaster
himself
,
in
cutting
off
the
Childs
Life
,
which
is
,
that
the
Child
by
means
of
Revolution
should
be
wrought
out
and
made
perfect
,
to
the
end
that
what
hath
had
a
beginning
may
likewise
attain
its
end
.
33
Q.
Moreover
,
when
we
find
that
Children
in
the
womb
be
formed
out
of
Eggs
,
of
which
there
are
so
great
a
number
in
every
woman
,
that
we
do
not
find
one
that
bears
so
many
Children
as
she
hath
Eggs
,
which
she
brought
into
the
World
with
her
:
Must
not
we
therefore
conclude
,
that
the
rest
of
these
Eggs
were
created
in
vain
,
in
case
they
should
not
at
some
time
or
other
attain
to
their
full
perfection
?
Now
to
remove
this
difficulty
,
must
not
we
conclude
,
that
the
Life
of
these
Eggs
doth
propagate
itself
another
way
,
to
the
end
that
what
doth
not
arrive
at
perfection
one
time
,
may
attain
it
at
another
?
And
that
therefore
the
remaining
Eggs
must
necessarily
be
revolved
in
order
to
their
perfection
,
at
which
in
the
production
of
them
,
Nature
had
directed
her
intention
?
In
like
manner
,
what
can
we
suppose
to
be
the
reason
of
that
express
command
of
God
,
which
we
read
,
Deut.
23.
2.
That
no
bastard
should
enter
into
the
congregation
of
the
Lord
to
the
tenth
generation
;
but
this
,
that
by
means
of
ten
Revolutions
,
the
evil
might
be
wrought
out
?
34
Q.
If
any
should
Query
,
seeing
that
Man
is
constantly
changed
and
renewed
,
from
one
Life
into
another
;
how
is
it
possible
that
notwithstanding
all
these
changes
,
his
memory
should
continue
with
him
?
May
not
we
return
this
answer
?
That
how
great
so
ever
the
efflux
or
emanation
from
any
man
may
be
,
yet
he
continues
still
as
the
General
and
Commander
over
all
his
out-workings
and
emanations
,
onely
he
grows
older
,
that
is
,
approacheth
nearer
and
nearer
to
perfection
,
according
to
the
proportion
of
his
work
he
hath
wrought
out
in
this
World
:
and
that
the
Spirits
which
he
hath
given
forth
are
his
remembrancers
and
monitors
,
and
still
abide
with
him
.
And
therefore
,
when
a
man
brings
wisdom
with
him
into
this
World
,
is
it
not
a
proof
that
he
hath
attained
,
and
wrought
out
the
same
in
another
Life
or
preceding
Revolution
?
35
Q.
But
in
case
it
should
be
further
objected
:
how
is
it
possible
that
a
man
should
several
times
be
born
into
the
World
,
and
yet
not
be
able
to
call
to
mind
the
least
of
any
thing
that
hath
passed
in
the
former
times
of
his
Life
;
may
not
we
return
this
answer
,
That
the
onely
end
of
a
mans
being
in
this
World
is
,
that
he
may
attain
to
perfection
;
and
if
he
attains
the
same
in
any
of
his
Life
times
(
so
as
he
works
it
out
himself
)
it
abides
with
him
,
and
accompanies
him
through
all
his
Lives
and
Revolutions
.
And
that
it
is
not
at
all
material
that
a
man
cannot
call
to
mind
,
or
give
any
account
of
the
trouble
he
hath
had
,
before
he
arrived
so
far
as
now
he
is
come
;
no
more
than
it
is
any
trouble
to
us
,
or
matter
of
disquiet
,
that
we
cannot
remember
how
we
first
learn'd
to
go
,
or
how
many
difficulties
and
accidents
we
met
with
in
that
undertaking
?
It
is
enough
for
us
that
we
can
go
now
,
and
upon
all
occasions
make
use
of
our
Feet
,
without
troubling
our selves
about
the
circumstances
and
means
whereby
we
attained
the
same
at
first
.
In
like
manner
,
seeing
that
man
is
possessed
of
all
these
things
as
his
propriety
;
yea
,
that
he
is
all
these
things
himself
;
would
it
not
be
uneasie
and
troublesome
to
him
,
to
have
his
head
always
filled
with
these
unprofitable
Images
?
And
is
not
this
the
reason
why
it
is
needful
for
Man
,
during
the
time
of
his
Life
,
as
well
as
at
his
Death
,
to
die
to
many
of
these
Images
,
and
that
in
order
to
his
forgetting
of
those
things
,
which
it
is
not
needful
for
him
to
keep
in
his
memory
?
36
Q.
Forasmuch
as
we
find
that
the
Children
of
Men
are
differently
gifted
,
viz.
that
some
are
wise
and
understanding
,
others
simple
and
dumb
born
;
we
may
put
this
query
concerning
those
that
are
wise
,
viz.
Whether
or
no
those
Spirits
which
come
from
wise
persons
,
have
not
heretofore
appeared
,
and
acted
their
parts
upon
this
Theatre
?
As
also
whether
or
no
any
one
can
be
a
Man
and
a
Child
together
,
and
at
the
same
time
?
Which
if
it
be
answered
in
the
Negative
,
(
as
certainly
it
must
)
it
may
be
queried
further
;
Whether
all
Children
be
alike
fitted
and
disposed
for
Wisdom
?
Or
whether
there
be
not
a
great
difference
between
them
in
this
respect
?
Now
we
know
that
no
body
can
reach
the
uppermost
round
of
a
Ladder
,
but
by
passing
all
that
are
between
it
and
the
lowest
;
and
to
pass
over
all
these
in
the
Life
of
one
Body
,
is
not
possible
.
And
in
case
any
one
should
go
about
to
leap
over
some
of
these
steps
,
would
he
not
find
this
altogether
impracticable
?
Forasmuch
as
this
would
be
contrary
to
the
order
of
the
Creation
;
yea
,
would
it
not
be
the
same
as
if
any
one
should
think
from
the
first
beginning
of
Childhood
,
immediately
to
become
a
young
man
,
which
is
impossible
?
Is
it
not
therefore
necessary
,
in
case
a
man
shall
ever
attain
to
his
full
perfection
,
as
to
the
uppermost
round
of
the
Ladder
,
that
in
order
thereto
,
he
appears
several
times
upon
this
Theatre
,
and
be
born
again
;
until
at
last
through
often
Dyings
and
Revolutions
,
he
attain
to
a
perfect
conquest
and
dominion
over
Death
?
37
Q.
Is
it
not
likewise
very
observable
,
what
we
see
in
the
transplanting
of
Herbs
and
grafting
of
Trees
,
that
the
said
Vegetables
by
frequent
eradications
,
amputations
,
and
transplantations
,
are
meliorated
?
And
that
a
young
twig
when
frequently
ingrafted
into
its
own
stock
,
becomes
thereby
much
bettered
and
advanced
;
and
that
every
transplanting
,
cutting
off
,
and
grafting
,
is
a
kind
of
death
and
suffering
?
And
Man
in
like
manner
,
being
created
in
this
World
,
must
therein
work
out
his
Salvation
and
Happiness
,
and
that
by
means
of
frequent
and
reiterated
dying
.
And
is
it
not
upon
this
very
account
,
that
Adam
,
if
he
had
continued
in
innocence
,
would
have
been
able
to
have
wrought
out
his
Salvation
in
one
onely
Life
?
But
that
now
since
his
fall
,
it
must
be
otherwise
;
that
is
,
in
several
Lives
,
or
times
of
Life
?
38
Q.
Lastly
,
and
to
conclude
,
can
it
be
denied
,
that
all
of
us
proceed
from
one
Unity
?
Now
if
any
one
pondering
this
in
his
mind
,
should
be
troubled
how
to
reconcile
the
great
variety
and
difference
which
is
found
amongst
men
,
with
the
uniformity
of
their
Original
;
would
not
such
an
one
,
in
order
to
the
clearing
of
this
difficulty
,
find
it
of
use
to
him
to
consider
the
manifold
members
of
mans
body
,
all
of
which
(
though
never
so
different
)
make
up
but
one
man
?
And
would
not
he
by
this
means
come
to
understand
the
true
ground
of
this
variety
,
which
is
found
amongst
men
,
and
acknowledge
,
that
notwithstanding
all
this
,
they
are
but
an
emanation
from
the
highest
Unity
?
And
when
we
compare
this
body
,
consisting
of
many
members
(
every
one
of
which
are
opperative
and
working
to
a
higher
degree
of
perfection
)
to
an
Army
?
Can
we
make
any
other
inference
from
what
hath
been
said
,
but
that
every
Souldier
in
this
Army
that
hath
well
discharged
his
place
,
and
done
his
duty
,
which
belonged
to
him
at
such
a
time
,
is
afterwards
made
an
Officer
,
and
so
proceeds
till
he
comes
to
be
a
General
?
But
if
any
man
should
object
,
that
this
doth
too
far
surpass
all
bounds
of
number
,
as
well
as
the
reason
and
comprehension
of
Man
:
May
not
we
answer
this
Objection
,
by
saying
,
that
it
is
so
much
the
better
,
forasmuch
as
this
doth
the
more
magnifie
and
set
forth
the
Glory
of
God
,
who
is
,
and
is
stiled
the
Lord
of
Hoasts
;
and
hath
created
us
after
his
own
Image
,
that
we
might
bear
a
resemblance
with
him
.
Upon
which
account
we
are
likewise
called
Kings
and
Priests
,
because
of
the
surpassing
great
increase
and
glorification
of
our
Beings
,
by
means
of
this
never
ceasing
melioration
and
Revolution
?
As
also
this
may
teach
us
to
have
more
certain
,
proper
,
and
becoming
thoughts
of
God
;
forasmuch
as
one
onely
World
is
much
too
little
to
know
God
in
,
and
find
him
out
to
perfection
?
And
that
therefore
there
are
Worlds
without
End
,
for
that
we
can
never
come
to
an
end
in
the
knowledge
of
God
?
For
whatsoever
the
mind
can
comprehend
,
is
less
than
the
mind
itself
;
and
consequently
man
is
much
more
happy
in
feeling
and
perceiving
of
God
,
than
he
would
be
in
comprehending
of
him
,
which
is
altogether
impossible
.
For
there
is
another
way
of
perceiving
God
in
mans
mind
,
besides
that
which
is
meerly
intellectual
in
the
understanding
,
which
when
it
is
felt
,
the
mind
loseth
itself
in
the
perception
of
a
sweetness
which
is
altogether
incomprehensible
,
and
therefore
inexpressible
,
and
doth
not
proceed
from
mans
own
will
,
or
from
himself
,
but
purely
and
alone
from
God
,
and
surpasseth
all
understanding
.
Herewithal
I
shall
conclude
this
discourse
of
the
Return
of
Humane
Souls
,
and
hope
that
therewith
I
have
satisfied
the
Reader
;
and
my
promise
at
once
,
which
I
made
in
the
Preface
to
the
forementioned
200
Queries
,
concerning
the
Revolution
of
Humane
Souls
;
to
which
I
for
further
satisfaction
do
refer
him
;
which
Treatise
upon
the
desire
of
a
Person
of
Quality
some
years
ago
,
I
did
dictate
to
a
Friend
,
who
afterwards
(
retaining
the
Sence
)
put
it
in
another
Method
,
he
also
adding
to
it
several
things
of
his
own
;
which
was
afterwards
published
by
me
,
without
my
name
at
London
above
a
year
ago
by
Robert
Kittlewel
in
Fleet-street
,
over
against
St.
Dunstan's
Church
,
at
the
sign
of
the
Hand
and
Scepter
.
Now
the
promise
which
I
there
made
,
was
to
this
purpose
;
that
in
case
I
should
perceive
this
little
Book
to
prove
acceptable
,
I
would
publish
two
other
Treatises
,
whereof
the
one
should
treat
of
the
same
matter
,
which
is
the
subject
of
the
said
200
Queries
,
viz.
concerning
the
Revolution
of
Humane
Souls
,
but
in
another
way
and
method
than
it
was
handled
there
:
and
the
other
a
Latin
Treatise
,
whose
Title
is
,
De
Revolutionibus
Animarum
,
Tractatus
Primus
,
&
Manuscripto
haud
ita
pridem
ad
nos
perlato
;
ex
operibus
Rabbi
Jitzchak
Loriensis
,
Cabalistarum
Aquilae
,
Latinitate
donatus
.
This
last
Tractate
I
have
caused
to
be
added
to
Cabalae
Denudatae
,
Tom.
2.
Sive
Libro
Zohar
restituto
:
and
is
Printed
at
Franckfort
on
the
Mayn
.
Not
as
if
I
approved
all
that
is
therein
contained
(
for
I
find
several
things
there
,
concerning
which
I
desire
to
be
further
satisfied
,
and
to
have
my
difficulties
answered
by
the
Leaned
Jews
themselves
)
but
onely
to
the
end
the
said
Treatise
might
be
more
known
,
and
consequently
also
the
opinion
of
the
Jews
concerning
this
matter
.
The
former
of
these
two
Treatises
,
is
the
same
I
here
expose
to
the
unprejudiced
judgements
of
all
men
,
as
perswading
my self
,
since
upon
the
request
I
then
made
,
none
to
my
knowledge
hath
been
found
,
that
openly
in
print
hath
objected
any
thing
against
the
said
Two
Hundred
Queries
,
that
the
same
hath
found
acceptance
,
or
entertainment
at
least
with
understanding
and
unprejudiced
minds
.
Thus
then
I
have
acquit
my self
of
my
promise
;
and
do
now
renew
to
the
Courteous
and
Truth-loving
Reader
,
my
former
request
;
that
in
case
any
one
should
be
found
,
whom
this
Discourse
might
not
fully
satisfie
,
as
to
the
main
point
it
treats
of
,
and
is
able
to
produce
some
thing
better
and
more
consonant
to
Holy
Scripture
and
sound
Reason
,
whereby
as
well
the
Divine
Attributes
might
be
better
salved
,
and
the
difficulties
●rising
about
the
same
more
easily
removed
,
that
he
would
have
the
goodness
in
a
short
and
compendious
writing
(
for
Truth
needs
no
amplification
)
to
signifie
and
impart
his
meaning
and
ground
with
becoming
discretion
;
in
full
assurance
that
the
same
shall
be
most
lovingly
and
gratefully
accepted
by
me
,
as
well
as
all
others
,
who
are
lovers
of
Truth
and
Wisdom
.
Moreover
,
if
for
the
time
to
come
I
should
chance
to
meet
with
any
person
that
understands
my
way
of
speaking
,
and
is
disposed
to
take
it
in
writing
from
my
mouth
,
it
is
probable
that
for
the
common
good
,
I
may
hereafter
endeavour
in
another
Treatise
to
supply
the
defects
of
this
(
which
will
be
published
in
Latine
)
by
enlarging
my self
upon
this
point
of
the
Revolution
of
Souls
,
as
well
as
upon
the
other
fore-going
matters
.
In
the
mean
time
,
I
am
not
without
hope
(
in
case
I
should
remove
into
another
Land
,
and
that
●●y
intended
Treatise
should
be
writ
in
some
other
language
)
but
that
some
Lovers
will
be
found
,
who
may
have
the
Curiosity
to
Translate
it
.