Here
begins
the
Third
Grand
Distribution
,
which
compriseth
the
23
next
following
Questions
.
Q.
15.
Hath
the
Foundation
of
Hell
taken
a
Temporary
Beginning
,
or
hath
it
been
from
Eternity
?
or
how
may
it
subsist
Eternally
,
or
not
?
A.
That
part
of
Answer
to
this
weighty
Question
,
which
the
God
of
Wisdom
vouchsafed
to
make
by
his
Eminent
Servant
the
Author
in
the
four
Verses
beginning
the
Answer
,
is
full
and
clear
to
such
of
his
Children
who
are
Proficients
in
the
rest
of
his
Precious
Writings
;
but
for
the
sake
of
other
sincere
,
faithful
Enquirers
,
who
are
less
conversant
in
them
,
it
may
be
requisite
to
add
something
more
.
5.
Now
It
is
granted
,
That
neither
Men
nor
Angels
should
have
known
it
,
had
not
their
depravity
awakened
it
;
thus
it
is
a
dear
bought
Knowledge
,
and
what
Men
buy
dear
,
it
is
fit
they
should
have
.
Yet
though
Hell
hath
opened
a
terrible
Everlasting
Abyss
of
Wrath
,
it
is
the
Artifice
of
the
Deceiver
to
suggest
to
besorted
Men
the
Non-Entity
,
That
there
is
no
such
;
endeavouring
to
make
Atheists
in
Judgment
,
that
such
may
be
more
Obdurate
and
Blasphemous
as
well
as
more
Blind
than
the
Devils
themselves
,
who
both
believe
and
tremble
.
And
to
the
Atheists
in
Practice
is
suggested
the
Mutability
of
it
to
embolden
them
in
Leudness
.
6.
But
to
take
away
the
Pillow
from
under
both
their
Heads
,
it
will
be
found
that
an
Atheist
in
Judgment
(
if
there
be
really
any
such
)
is
both
a
scorn
to
the
Evil
Angels
,
and
by
putting
out
the
Eye
of
his
Reason
(
which
distinguisheth
him
from
the
Beast
that
perisheth
)
is
transformed
thereinto
,
and
the
Atheist
in
Practice
is
his
own
Condemner
and
striveth
in
vain
to
put
out
the
Eye
of
his
own
Intellect
,
gleaning
(
as
it
were
)
Stubble
,
&c.
wherewith
to
burn
himself
;
thus
is
it
the
Complaint
,
My
people
Perish
for
want
of
Knowledge
.
7.
We
are
to
know
,
that
though
Hell
began
when
the
evil
Angels
did
put
out
their
own
Eyes
;
yet
their
so
doing
was
a
Deprivation
of
one
Principle
,
not
a
Creation
of
another
;
but
the
revealing
the
Principle
of
Wrath
till
then
hiden
,
as
it
is
still
hidden
in
God
and
the
Heavenly
Holy
World
.
Nor
is
it
less
demonstrable
than
the
Natural
outward
Night
,
for
the
absence
of
the
Sun
is
the
presence
of
the
Night
,
and
the
first
Principle
is
figured
thereby
;
for
the
invisible
things
of
Him
from
the
Creation
of
the
World
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
&c.
Let
it
be
considered
,
that
though
there
are
no
Places
on
or
in
the
Earth
,
where
there
is
Day
,
but
there
successively
also
is
Night
;
but
there
are
many
Places
in
Caverns
under
the
Earth
,
where
day
never
approacheth
.
And
though
beyond
the
acute
Angle
,
or
Cone
of
the
shadow
of
our
Globe
in
the
Deep
,
made
by
the
more
exceeding
over
proportion
of
the
length
of
the
Sun's
Diameter
to
that
of
ours
,
there
can
be
no
Night
;
yet
in
the
Opake
Orbs
of
the
Moon
and
Stars
it
must
be
alike
demonstrable
as
with
us
.
8.
And
to
proceed
one
step
farther
in
Answer
of
the
Question
,
whether
the
Foundation
of
Hell
be
Temporary
.
It
must
be
confessed
,
that
as
every
thing
hath
a
Root
,
and
that
nothing
can
live
longer
than
its
Root
;
therefore
,
Eternal
things
must
proceed
out
of
the
Eternal
Root
;
and
that
Hell
hath
a
Perpetuity
must
be
believed
by
all
who
credit
the
Testimony
of
the
Prophets
,
and
Christ
himself
,
and
the
Darkness
there
to
be
the
blackness
of
Darkness
,
where
the
Worm
is
Immortal
,
and
the
fire
not
extinguishable
.
What
room
then
is
left
for
the
least
doubt
that
Hell
or
the
Stream
of
Wrath
is
issued
out
of
an
infinite
Eternal
Fountain
.
Also
that
as
the
scorching
heat
of
the
outward
Sun
not
only
consisteth
,
but
naturally
Uniteth
with
the
cheering
Splendor
thereof
;
So
doth
the
Abyss
of
Wrath
consubstantiate
,
and
is
one
Essence
in
the
Almighty
Trinity
,
with
the
infinite
gracious
Goodness
and
Holiness
of
the
Divine
Principle
of
Love
and
Delight
.
9.
They
who
will
not
understand
but
Cavil
at
this
,
will
yet
acknowledge
the
same
in
unwarrantable
words
;
viz.
Those
who
are
for
particular
Reprobation
of
an
indefinite
Number
of
Men
who
are
(
say
they
)
Decreed
of
God
from
Eternity
to
be
for
ever
the
Objects
of
His
Displeasure
;
in
speaking
so
hardly
of
the
gracious
God
are
yet
forced
to
own
the
Principle
of
Zeal
,
Anger
or
Wrath
to
be
from
Eternity
in
God
;
but
to
bring
it
into
act
so
early
as
to
determine
an
immutable
Law
for
such
Persons
by
Name
and
Number
irreparably
to
be
for
Everlasting
Burnings
,
is
much
more
than
is
here
asserted
;
for
they
make
the
Wrath
of
God
divisible
,
even
in
Him
before
the
moving
to
Form
any
Eternal
Images
of
Himself
Humane
or
Angelical
:
for
their
boldness
herein
themselves
must
be
accomptable
;
but
here
't
is
only
said
,
it
is
in
God
from
Eternity
,
yet
only
distinguishable
,
but
not
divisible
,
and
that
in
the
Creatures
,
and
in
them
only
the
Wrath
became
separate
,
manifest
and
divisible
.
But
more
of
this
will
fall
under
the
Answer
of
the
Seventeenth
Question
.
Q.
16.
Why
hath
God
poured
forth
such
fierce
wrath
wherein
an
Eternal
Perdition
will
be
?
A.
1.
To
the
right
resolving
this
must
be
shewn
,
1.
What
God's
Wrath
is
?
2.
How
it
may
remain
Eternally
?
3.
Why
hath
God
poured
forth
this
Eternal
Wrath
?
2.
For
the
first
,
we
are
to
know
that
Wrath
as
it
is
in
God
is
an
unsearchable
3.
For
his
Wrath
may
not
be
understood
from
Eternity
and
in
Eternity
to
be
so
awakened
as
we
see
it
in
the
Creatures
;
but
is
one
entire
Harmonious
Triumphant
Perfection
in
and
with
himself
,
of
which
the
Heat
in
the
Light
of
the
outward
Sun
is
a
Shadow
.
4.
A
little
Similitude
of
which
was
the
Zeal
of
Enoch
,
also
in
the
Angel
when
David
,
Elihu
,
&c.
;
But
above
all
in
the
meek
Saviour
,
5.
Yet
that
Evil
Angels
and
Evil
Men
fall
finally
,
having
fitted
themselves
for
Destruction
,
works
no
Wrath
to
make
Alteration
in
the
Almighty
God
;
even
as
we
see
the
outward
Sun
is
still
the
same
,
though
by
Burning
glasses
its
beams
are
contracted
to
fierceness
,
till
it
becomes
intolerable
to
Sensitives
,
and
destructive
to
combustible
Opposites
and
Objects
.
6.
And
if
Men
extinguish
in
themselves
the
Holy
gracious
Light
and
dear
Love
Principle
,
their
Precipitance
extendeth
only
to
themselves
,
blowing
up
in
them
the
dark
Fire
,
fierce
Centre
,
or
Matrix
and
Anguish
of
the
first
Principle
,
and
the
four
Forms
whereof
it
is
constituted
.
As
blow
out
a
Candle
,
there
remains
only
the
dark
,
burning
,
stinking
Snuff
.
7.
How
may
and
must
this
Wrath
have
Eternity
?
A.
Though
the
Holy
Writings
which
we
call
the
Bible
,
often
assert
and
inculcate
this
Perdition
to
be
Everlasting
;
yet
some
(
no
mean
Men
)
have
otherwise
understood
it
,
as
Origen
,
&c.
haply
being
replenish'd
and
swallow'd
up
with
infinite
Love
and
Grace
of
the
Holy
second
Principle
,
they
could
not
penetrate
the
extent
of
this
,
nor
should
Adam
nor
his
Offspring
have
so
done
.
8.
But
we
having
kindled
so
much
of
it
in
us
,
are
to
know
it
,
not
to
distract
or
distress
us
,
but
to
warn
us
,
as
Paul
saith
,
knowing
the
Terrors
of
the
Lord
,
we
perswade
,
&c.
This
Wrath
is
of
Eternal
Duration
;
for
it
is
of
Eternal
uncreated
Extraction
as
to
its
Original
.
It
is
always
Morning
with
it
,
bearing
equal
date
with
God's
other
Attributes
,
and
so
with
God
himself
.
9.
God
being
infinitely
all
that
he
is
,
is
also
infinitely
Just
,
and
Almighty
,
True
and
Faithful
;
we
can
no
more
say
his
Grace
and
Love
to
have
Priority
,
than
the
Light
of
a
Candle
can
precede
the
firing
the
wiek
,
or
than
Man's
Intellect
could
precede
the
enkindling
his
Humane
Soul
,
or
than
the
Fruit
can
prevent
the
Tree
,
or
That
the
Root
.
10.
Can
we
well
conceive
the
Eternal
Permanence
of
God's
Goodness
,
and
why
not
his
Infinite
Power
and
Justice
,
is
there
room
to
doubt
that
to
be
a
part
of
him
?
11.
Must
the
Fruit
and
Flower
live
,
and
not
the
Root
?
must
the
Eye
see
,
if
the
Man
dye
?
or
the
Candle
shine
,
when
the
Wiek
is
cold
?
Then
may
the
Principle
of
Sweetness
,
Meekness
,
Grace
and
Love
,
survive
the
Principle
of
Strength
,
Might
,
Potence
and
Wrath.
The
last
Branch
of
the
Question
is
,
Why
hath
God
poured
forth
Eternal
Wrath
?
12.
God
according
to
the
first
Principle
is
not
called
God
,
but
a
consuming
Fire
;
nor
is
he
called
God
according
to
the
out-birth
or
third
outward
Principle
;
for
the
Devil
is
called
the
God
of
this
World
,
though
Divine
Omnipotence
guides
and
restrains
in
all
Occurrences
;
for
no
place
or
space
excludes
him
,
for
God
is
in
it
,
or
more
properly
it
in
Him
,
comprehended
by
Him
,
yet
God's
infinite
Abyss
of
Love
and
Goodness
is
His
Heaven
That
his
Throne
.
13.
When
God
created
Angels
(
the
first
race
of
Intellectuals
known
to
us
)
they
were
made
out
of
Himself
;
of
his
Abyss
of
Might
and
His
Abyss
of
Goodness
,
or
of
His
first
and
second
Principles
,
Darkness
and
Light
,
in
such
Excellency
as
are
the
Angels
who
so
continue
.
14.
When
also
God
created
Man
(
His
second
race
of
Intellectuals
)
it
was
out
of
the
two
former
Principles
in
Conjunction
with
the
third
,
yet
in
such
sweet
order
as
we
know
little
of
,
a
glimpse
whereof
is
seen
in
the
resigned
,
humble
,
regenerate
Soul
,
who
lives
in
God
,
and
hath
there
His
Possessions
and
Reversions
;
about
that
is
employ'd
His
Fear
,
Care
,
Grief
;
also
His
only
Delight
and
Satisfaction
both
for
time
,
and
for
ever
;
yet
all
this
is
but
a
glimpse
of
what
we
were
at
first
,
and
shall
be
at
last
.
15.
These
things
being
premised
,
give
us
a
prospect
what
good
,
beautiful
excellent
Creatures
,
Angels
and
Men
were
,
and
should
all
have
continued
to
be
.
16.
For
if
God
had
willed
the
one
to
be
Devils
,
the
other
to
be
inwardly
so
,
and
outwardly
Beasts
?
How
is
it
they
were
all
created
Divine
and
perfectly
Good
?
17.
But
they
directly
against
the
confessed
Will
of
the
gracious
Creator
(
who
never
did
nor
ever
can
will
any
thing
sinfully
Evil
,
but
Good
and
only
Good
)
both
the
fallen
Angels
,
and
Adam
formed
in
themselves
a
Will
perverse
to
the
Sovereign
Will
shutting
up
their
whole
selves
from
the
only
true
Guide
,
and
Eternal
Light
and
Wisdom
,
and
so
became
Dark
,
and
such
Fools
for
whose
back
is
the
rod
,
and
being
Estranged
,
snuffed
at
Reproof
,
grew
into
Scorning
,
Enmity
and
Diametrical
contrariety
and
hatred
of
Holy
things
.
18.
Their
own
private
will
became
their
God
,
for
having
broken
the
sweet
Bands
of
Love
,
they
made
a
League
with
Hell
and
Death
;
for
the
Divine
Light
withdrawing
,
or
rather
,
they
declining
its
Councels
,
the
dark
fierce
fire
became
their
very
Essence
and
Life
,
under
the
domineering
Power
,
whereof
the
fallen
Angels
,
by
their
departure
from
the
sweet
Kingdom
of
Love
and
Peace
have
forever
subjected
themselves
,
into
which
obstinate
hardened
Men
also
throw
themselves
.
And
this
is
so
contrary
to
God
,
that
his
Spirit
loatheth
them
and
withdraweth
,
and
his
so
withdrawing
is
God's
pouring
out
Eternal
Wrath
,
and
the
way
how
,
and
cause
why
it
is
the
Eternal
Perdition
.
Q.
17.
Whereas
God
is
and
remaineth
Eternally
undivided
,
what
then
is
his
working
in
the
Place
of
Hell
?
Is
there
indeed
a
certain
Place
of
Hell
,
or
not
?
A.
1.
Here
on
a
Position
premised
,
is
a
Question
proposed
,
and
a
second
Question
occasionally
put
.
It
seems
fit
to
strengthen
the
Concession
by
explaining
it
.
2.
That
,
although
every
part
of
the
Creation
consisteth
of
various
Heterogeneous
and
contrary
Properties
,
all
which
is
not
only
derived
from
God
,
but
their
Life
,
Motion
and
Being
is
in
Him
;
yet
〈…〉
e
from
Eternity
in
Eternity
,
the
same
undivided
One
.
3.
For
if
an
Infinite
were
divided
into
Parts
,
the
Parts
must
also
be
Infinite
,
and
then
must
be
more
than
one
Infinite
which
were
a
Contradiction
as
equally
vain
,
as
to
say
,
that
Almightiness
doth
divide
it self
against
Almightiness
.
4.
But
that
the
Infinite
Almighty
comprehendeth
all
Properties
in
perfect
Supream
Excellency
is
clear
,
and
that
Himself
remaining
still
in
Himself
,
can
yet
make
Himself
creaturely
in
Infinite
Multiplicity
,
is
as
clear
and
visible
.
5.
The
outward
Sun
,
consisting
of
Light
and
Heat
,
can
by
its
Beams
help
Generation
of
Infinite
Productions
Good
and
Bad
,
even
poisonous
,
perilous
Images
of
the
dark
World
,
and
this
principally
by
His
Heat
;
but
by
His
Light
can
attenuate
,
penetrate
and
change
gross
dark
Bodies
;
yet
Himself
(
as
the
outward
Agent
of
Omnipotence
)
remain
untouch'd
,
unaltered
,
unaffected
,
unsubjected
in
any
degree
whatsoever
,
by
his
so
doing
to
the
things
wrought
.
6.
For
,
alluding
to
the
instance
in
the
Answer
to
the
last
preceding
Question
.
If
Sin
,
like
a
Burning-glass
contract
the
hot
Beams
,
it
may
be
intolerable
to
the
Sinner
or
Object
opposed
to
it
;
yet
is
the
glorious
Sun
still
the
unaltered
same
.
7.
The
Gardner
Roots
up
,
dryes
and
burns
the
Weeds
.
The
Sovereign
Power
guards
the
Peaceable
,
and
curbs
the
implacable
.
But
if
the
good
Plant
would
wear
out
the
strength
of
the
Weed
,
by
extracting
and
transfusing
into
it self
part
of
its
Nutritive
Property
;
the
good
Plant
may
degenerate
into
a
Wild
one
,
or
Weed
Also
if
a
private
Person
shall
unauthorized
make
himself
a
Judge
or
Publick
Arbitrator
,
he
may
fall
into
a
Crime
on
the
other
hand
;
for
these
things
are
the
Gardener's
Work
to
whom
Vengeance
belongeth
,
Mens
own
Vindictive
Desire
is
touching
pitch
.
8.
Now
to
Answer
directly
what
God's
Working
in
Hell
is
?
It
is
answered
,
That
his
working
there
is
only
according
to
the
first
Principle
,
according
to
9.
God's
working
in
Hell
convinceth
Atheism
to
be
an
Error
.
The
Devils
believe
10.
God's
working
in
Hell
openeth
every
Book
of
Conscience
;
Dives
extenuates
11.
God's
working
there
,
restores
the
Memory
;
Dives
had
not
forgotten
his
12.
God's
working
there
,
confirms
perpetual
Existence
to
all
there
,
where
every
13.
There
God
receives
the
Glory
of
His
Truth
in
all
His
Threatnings
.
There
14.
There
God
receives
the
Debt
due
to
His
abused
Patience
,
and
due
to
the
15.
There
God
reigns
in
all
the
Seven
Forms
of
Nature
,
according
to
the
Dark
16.
Is
there
indeed
a
Place
of
Hell
,
or
not
?
That
there
is
a
Hell
,
Atheists
only
deny
;
and
what
Hell
is
,
the
Children
of
the
17.
Man
grew
up
into
that
Principle
as
it
were
by
Accident
;
yet
are
like
to
have
no
small
share
of
it
.
'T
is
true
,
Lucifer
and
his
Legions
were
Sinners
of
elder
Date
,
and
fell
from
a
higher
Seat
,
as
it
were
down
a
greater
Precipice
.
But
Man
hath
sinn'd
against
means
incomparably
fit
,
of
invaluable
Price
,
and
freely
and
frequently
tendered
to
restore
him
.
18.
Oh
that
Men
were
wise
that
they
knew
This
,
that
they
would
consider
their
latter
End
.
Consider
this
,
you
that
forget
God
,
lest
he
tear
you
in
pieces
and
there
be
none
to
deliver
.
Knowing
the
Terrors
of
the
Lord
,
we
perswade
Men.
Will
Men
employ
no
serious
Thoughts
on
this
,
but
treasure
up
wrath
against
the
day
of
wrath
?
&c.
19.
Now
whether
Hell
be
a
Place
;
It
's
answered
,
Hell
is
a
Principle
consisting
of
fixt
Enmity
against
God's
gracious
Nature
,
against
all
the
Holiness
,
Truth
,
Love
and
Goodness
;
and
all
this
as
it
consists
of
the
Evil
of
Evils
,
that
is
to
say
,
Sin
.
Hell
also
is
a
fixt
Hatred
against
all
God's
out-goings
;
in
His
Mercy
and
Bounty
,
giving
Beauty
and
Order
to
all
his
Creation
Celestial
,
and
Out-birth
,
and
this
Hell
is
,
as
by
the
Evil
of
Deprivation
.
And
as
Hell
is
an
Evil
of
Sence
and
Torment
,
it
takes
in
all
the
Horrors
generated
in
the
Womb
of
the
fierce
part
of
the
whole
Seven
Fountain
Spirits
,
as
far
as
the
Bounds
of
the
first
Principle
.
20.
We
are
farther
to
know
,
that
a
Principle
cannot
want
Place
,
but
dwells
in
its
self
,
for
Place
cannot
contain
or
comprehend
a
Principle
.
21.
An
Explanatory
Similitude
or
Instance
is
found
in
Man
.
What
part
of
him
is
the
Place
or
Receptacle
of
Wickedness
?
It
's
answer'd
,
no
part
of
a
hardened
impenitent
Sinner
refuseth
to
be
its
Dwelling-place
,
his
whole
Soul
,
Spirit
and
Body
,
and
it
,
like
a
Contagion
,
invadeth
all
Places
and
Persons
,
fitted
to
receive
it
,
that
either
by
Word
,
Work
,
Writing
,
President
,
Wish
,
or
otherwise
he
can
extend
himself
unto
.
22.
But
in
a
Man
wherein
the
Divine
Word
is
awakened
and
is
prevalent
,
the
Darkness
or
hellish
Principle
can
encroach
no
farther
than
its
own
unsanctified
,
unhallowed
part
.
And
if
any
Man
follow
the
Lord
fully
,
he
is
fenced
(
as
the
Cherubim
doth
Paradise
)
so
that
the
Dark
Powers
are
shut
out
of
that
Man
.
23.
Shortly
then
,
as
much
of
the
Infinite
Abyss
as
shall
not
be
ennobled
and
enriched
by
the
sweet
Vertue
,
Purity
and
Splendor
of
the
Holy
Powers
,
shall
be
the
place
of
the
Everlasting
Hell
,
or
Lake
of
Fire
.
Q.
18.
Where
is
the
Place
of
Heaven
where
the
Angels
dwell
?
How
is
the
same
distinguished
from
Hell
?
Is
the
same
also
a
certain
(
circumscribed
)
Place
?
How
is
it
to
be
understood
?
A.
1.
If
I
am
understood
by
a
very
few
,
what
wonder
;
seeing
the
Lord
Jesus
saith
,
Except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
?
The
Question
where
Heaven
is
,
presupposeth
the
Knowledge
of
what
it
is
;
but
to
speak
what
it
is
,
will
be
met
with
when
God
shall
excite
and
instruct
any
one
to
answer
the
following
Questions
.
It
seems
therefore
fit
to
restrain
my self
here
to
the
Limit
of
this
Question
,
and
observing
that
Boundary
;
It
's
answered
,
2.
Heaven
being
a
Principle
cannot
be
circumscribed
,
even
as
God
is
not
comprehended
,
but
comprehends
the
whole
infinite
Abyss
.
So
neither
is
Heaven
excluded
out
of
any
place
,
nor
included
in
any
place
,
but
possesseth
the
infinite
Liberty
;
for
it
both
contains
and
is
contained
in
all
the
three
Principles
.
Yet
is
so
in
them
as
not
to
touch
nor
be
touched
by
the
first
Principle
in
its
fierceness
;
but
in
its
Might
and
Potence
:
Nor
the
third
in
its
divided
Out-birth
,
but
in
its
Quintessence
,
as
it
stands
in
the
Holy
Element
,
and
that
in
the
Wisdom
,
and
as
it
is
purely
the
out-spoken
Word
.
3.
And
all
this
in
the
entire
Concordance
with
the
Majesty
and
Divine
Omnipotence
of
the
second
Principle
,
which
in
all
the
Seven
Fountain
Spirits
hath
Eternal
Dominion
.
So
that
where
ever
the
Love
and
Goodness
of
God
manifesteth
it self
,
there
is
Heaven
,
yet
dwelling
in
it self
,
in
its
own
Divine
Principle
,
streaming
through
the
activity
of
some
or
all
of
the
Seven
Fountain
Spirits
,
as
they
severally
move
themselves
,
in
some
places
or
things
more
brightly
,
in
others
more
obscurely
,
as
is
seen
in
the
mixt
World
.
4.
But
the
Illustrious
Principle
,
whereof
the
Spirits
of
Just
Men
made
perfect
,
are
capable
,
is
most
Triumphant
in
the
uninterrupted
,
unveiled
,
paradisical
Part
or
World
;
for
there
the
Fire
of
the
first
Principle
and
the
effluenced
spoken
Matter
of
the
third
are
irradiated
,
sublimed
and
crowned
,
by
the
Splendor
of
the
second
:
In
this
place
or
part
of
the
Principle
,
stands
the
Eternal
weight
of
Glory
for
the
General
Assembly
and
Church
of
the
First-born
.
5.
Now
seeing
our
gracious
Creator
made
us
at
first
Heavenly
,
though
we
became
Earthy
,
and
Heaven
being
the
Country
whence
we
sprung
;
also
that
it
is
so
near
us
,
it
being
said
it
is
not
excluded
out
of
any
place
:
And
that
it
was
on
our
first
Departure
re-implanted
or
inspoken
again
into
us
.
It
may
be
demanded
,
how
is
it
we
are
commanded
to
strive
to
enter
in
at
the
strait
Gate
,
&c.
Also
,
Many
shall
strive
to
enter
in
,
and
shall
not
be
able
.
Again
,
Work
out
your
Salvation
with
fear
and
trembling
.
Again
,
We
are
Strangers
to
the
Covenant
of
Promise
,
having
no
hope
,
and
without
God
in
the
World
,
with
many
the
like
sad
Characters
of
us
.
6.
The
Reason
of
all
which
,
is
thus
to
be
understood
;
Adam
our
Root
,
introduced
Bitterness
,
and
the
Fruit
hath
that
Rellish
:
And
tho
we
were
engrafted
into
the
Noble
Vine
,
yet
do
we
suffer
our selves
to
degenerate
into
a
Wild
one
,
producing
Grapes
of
Sodom
.
Adam
as
our
Fountain
,
flowed
out
unwholsom
Water
,
causing
Barrenness
,
though
Christ
as
Elisha
would
have
heal'd
it
with
his
Salt
;
we
go
on
to
Poison
our selves
yet
more
;
the
Man
naturally
Blind
or
Deaf
,
is
not
so
extreamly
such
as
the
resolvedly
Blind
and
Deaf
.
7.
Heaven
is
near
us
,
so
is
it
to
Hell
;
yet
at
sufficient
distance
till
the
Will
be
turned
to
seek
it
.
Heaven
is
in
us
(
Thanks
for
ever
be
to
God
in
Jesus
Christ
the
Restorer
,
and
Heaven
Restored
)
yet
still
in
its
own
Principle
,
not
in
our
Beastial
Part
,
but
in
the
Light
of
our
Life
,
wherein
the
Candle
of
the
Lord
is
put
as
a
Tincture
.
Wo
to
that
Soul
who
rebelliously
refuseth
to
be
guided
,
savour'd
and
tinctured
by
it
.
To
enter
in
at
the
straight
Gate
,
it
is
required
that
we
die
to
the
Old
perverted
Man
,
and
something
more
.
8.
Enoch
and
Eliah
,
whil'st
in
the
Body
of
the
four
Elements
,
were
so
far
tinctured
as
to
be
truly
in
Heaven
;
yet
in
regard
Adam
had
so
far
divided
himself
,
as
to
lose
the
Unity
of
the
one
pure
Element
:
when
they
were
again
become
United
in
the
One
Holy
Element
,
they
could
not
but
disappear
as
to
the
Four
Elements
.
Q.
19.
What
are
the
Dominions
or
Thrones
,
and
Principalities
of
Angels
,
Evil
and
Good
in
the
Invisible
World
?
How
is
the
Spiritual
World
of
Eternity
to
be
understood
in
the
Visible
World
?
Are
they
also
severed
by
Place
and
Abode
?
Or
what
is
the
inward
Foundation
?
A.
1.
To
make
an
orderly
Answer
hereunto
must
first
be
shewn
(
as
an
inward
Foundation
)
the
Spiritual
World
of
Eternity
with
what
clearness
may
be
,
and
that
it
is
in
the
Visible
World
:
and
thence
the
Inhabitants
of
the
Spiritual
World
may
be
the
more
satisfactorily
discovered
.
2.
To
do
which
,
beginning
below
in
the
Out-birth
,
Stone
and
Earth
have
the
Commixture
of
the
other
Parts
of
the
Creation
to
their
Composition
,
though
named
from
one
prevailing
Property
,
they
have
the
occult
sence
of
Sympathy
and
Antipathy
;
as
the
Loadstone
,
Bloodstone
&c.
Stones
have
Water
,
Fire
,
Oyl
,
Sulphur
,
Mercury
with
the
Salt
,
as
the
Artist
sees
.
3.
And
the
Earth
and
Waters
have
the
other
two
Elements
in
them
,
and
(
tho'
captiv'd
by
the
Curse
)
have
the
Vertue
of
whole
Paradise
founded
by
the
second
Principle
exerted
by
the
good
Astral
Powers
,
producing
all
Gems
,
Gold
,
Medicinal
Earths
,
and
in
the
Fruits
all
Tasts
,
Odours
,
Sanative
Herbs
,
Nourishing
and
Cordial
;
the
inward
Vertues
of
all
which
,
are
real
Heaven
and
Paradise
,
labouring
to
deliver
themselves
(
under
the
Ashes
and
Curse
)
from
the
oppressing
hellish
Properties
.
4.
In
the
same
,
who
seeth
not
the
Spiritual
Evil
World
manifest
in
Dark
Properties
and
Figures
?
So
that
both
the
Spiritual
Worlds
are
uncontroversibly
in
them
.
5.
In
the
Outward
Heavens
this
Truth
is
convinced
by
benign
and
malevolent
Aspects
powerfully
influencing
to
the
conception
and
propagation
of
a
Good
or
Evil
Will
,
in
every
of
the
Creatures
(
not
Man
excepted
)
since
his
sad
Fall
.
6.
But
Man
,
whose
Immortal
Soul
is
of
the
first
Principle
of
Might
and
Potence
,
his
Spirit
of
the
second
Principle
of
Love
and
Meekness
his
Outward
Man
consisting
of
the
Mortal
Soul
that
exerciseth
the
Outward
Sensual
Wi●l
,
five
Senses
,
&c.
out
of
the
Astral
Heavens
,
and
his
fleshly
part
out
of
the
Elements
(
whereinto
it
is
miserably
fallen
)
Man
thus
hath
the
most
strict
Alliance
,
most
express
Characters
,
and
most
Catholick
Conformity
to
the
total
God
,
as
he
hath
made
himself
creaturely
in
the
Eternal
Nature
,
and
Eternal
Spiritual
Worlds
of
Darkness
and
Light
,
and
in
his
Out-birth
of
both
kinds
:
So
that
he
penetrateth
Hell
and
Heaven
,
into
either
of
which
he
putteth
the
Nunger
of
his
Will
,
in
that
he
is
at
home
.
7.
If
he
resisteth
the
Holy
Ghost
,
he
is
one
with
the
Devil
in
his
Hellish
Wrath
,
who
would
be
his
own
Law-giver
,
making
War
against
God
and
all
the
Holy
Angels
,
but
by
enkindling
the
Light
of
Christ
,
Self-will
dies
,
a
new
one
becomes
natural
,
which
warreth
against
the
Evil
Angels
,
subjecting
it self
to
the
Scepter
of
Christ
the
Captain
of
our
Salvation
,
having
communion
with
the
whole
Holy
Spiritual
World
.
8.
The
Discording
Will
in
the
seven
Properties
make
the
Evil
Spiritual
World
,
but
where
they
are
in
perfect
Harmony
;
(
viz.
)
having
One
,
and
but
One
Universal
Will
,
united
as
are
the
three
first
Principles
through
the
Infinite
Abyss
makes
the
Holy
Spiritual
World
.
9.
Now
as
the
Out
birth
,
which
is
the
Off-spring
of
the
inward
,
hath
Fountains
and
Streams
;
and
as
the
Natural
Body
hath
Head
and
Members
,
the
Body
Politick
Magistracy
and
governed
,
and
in
the
Outward
Heavens
one
Star
differeth
from
another
in
glory
:
Even
so
is
it
in
the
Holy
Spiritual
World
;
Michael
is
call'd
the
Arch-Angel
,
and
that
Michael
and
his
Angels
fought
against
the
Dragon
,
&c.
10.
Thus
the
Throne
or
Arch
Angel
is
to
his
Kingdom
or
Legions
as
the
Tree
to
the
Branches
,
as
was
Adam
to
his
Human
Race
,
or
as
is
the
Liver
to
the
Veins
.
11.
In
that
distinct
sense
the
Apostle
saith
,
Whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
&c.
some
are
Cherubims
,
viz.
Images
and
Seraphims
,
(
viz.
)
Flames
.
12.
All
which
the
inspired
Jacob
Behmen
rangeth
under
three
Hiarchies
each
more
peculiarly
to
one
of
the
three
distinct
Principles
,
having
the
Propriety
of
three
Worlds
like
Nests
of
Spheres
.
This
from
Stars
to
Stars
was
Lucifers
,
the
other
two
without
and
beyond
it
containing
such
part
of
the
Infinite
Abyss
as
exeeds
all
Human
number
.
In
each
of
which
(
as
the
Sun
to
the
Stars
)
is
a
Soveraign
,
and
under
each
of
the
Angelical
Kings
numerous
(
rather
innumerable
,
almost
infinite
)
Hosts
,
and
all
those
severally
excelling
,
some
according
to
one
,
some
more
especially
according
to
another
of
the
seven
Properties
.
13.
In
all
which
the
Son
of
God
and
Sacred
Trinity
Reigns
,
neither
near
to
,
nor
far
from
every
the
least
imaginable
point
,
filling
and
comprehending
all
,
supporting
all
,
and
delighting
to
behold
it self
in
all
.
14.
Nor
can
the
Angelical
Worlds
be
excluded
out
of
place
,
or
included
in
any
thing
but
Principles
,
but
(
as
it
is
in
the
Spiritual
World
)
may
be
resembled
to
the
Mind
and
Thoughts
of
Man
,
which
is
limited
in
the
Evil
Man
to
the
Dark
Principle
,
and
in
the
Holy
Man
to
the
Heavenly
Principle
.
15.
As
the
outward
Sun
is
not
bounded
by
any
part
of
its
own
deep
in
which
it
is
King
,
but
only
by
the
Darkness
.
Thus
the
Holy
Angels
are
with
us
(
as
God's
excellent
Engines
)
to
protect
and
guard
us
,
knowing
us
as
far
as
we
are
enriched
with
their
Principle
.
16.
They
have
the
Supream
Creature
Authority
under
the
Son
of
God
over
Kingdoms
,
as
is
said
,
Michael
your
Prince
,
(
viz.
of
the
Jews
)
helped
the
Angel
,
who
,
coming
to
Daniel
,
had
been
hindred
by
the
Kings
of
Persia
21
days
.
17.
How
mighty
their
Strength
,
and
transcendent
their
Nature
,
and
perfect
soever
to
behold
the
Most
High
,
yet
their
sweet
humble
modest
Love
(
notwithstanding
their
sublime
Purity
)
is
such
,
that
they
disdain
not
to
serve
and
dandle
such
vile
wretched
Creatures
as
Man
;
such
is
the
flaming
Love
they
abound
with
to
Christ
,
that
they
vouchsafe
to
do
for
us
what
sinful
abjects
even
scorn
to
do
for
their
poor
Brethren
,
by
constant
watching
,
care
&c.
As
they
did
for
the
Child
lost
in
a
Wood
(
for
a
time
)
in
Franconia
,
whom
(
a
Snow
falling
)
they
fed
and
guided
at
last
homeward
.
The
Innocency
,
Chastity
and
Modesty
of
Children
,
is
that
,
why
Angels
delight
them
;
and
no
marvel
,
seeing
the
Lord
of
Angels
gave
a
little
Child
as
a
Pattern
of
Humility
to
his
Apostles
;
for
Children
(
some
more
eminently
)
have
Angelical
Sparkles
of
Paradice
in
them
,
and
before
knowing
Evil
,
have
lively
Figures
of
the
Children
of
the
Resurrection
.
18.
And
seeing
there
never
was
,
nor
can
be
more
than
three
Universal
Principles
,
out
of
some
or
all
of
them
must
all
things
originate
,
immediately
or
mediately
.
19.
Whence
't
is
plain
,
that
Angels
and
Man's
Spirit
are
of
one
substance
;
even
as
the
Fire
in
the
luminous
Globes
,
is
the
same
with
that
which
being
sunk
down
by
the
Separator
,
is
confined
in
the
Bowels
of
the
Earth
for
generating
of
Metals
,
&c.
20.
The
Angels
are
so
near
of
kin
to
us
,
that
they
appear
in
Human
Form
.
And
tho'
they
are
not
Almighty
,
but
depend
for
Eternal
Subsistence
and
Food
from
God's
Infinite
Store
,
yet
are
they
far
above
all
Human
Might
and
Power
.
21.
1.
Because
they
are
not
at
all
detained
from
action
by
their
own
Bodies
.
22.
2.
Because
they
can
have
no
Resistance
from
any
Elementary
Bodies
simple
or
compound
,
in
exercise
of
any
of
their
proper
Powers
and
Offices
.
The
Terrestrial
Globe
hinders
not
their
seeing
a
Pin's
point
(
were
it
)
in
the
Centre
of
it
.
23.
3.
Because
they
dwelling
in
Eternity
,
need
not
time
;
whence
it
is
that
tho'
they
are
but
in
one
place
at
once
,
yet
can
instantly
be
in
another
,
not
so
slowly
as
Light
or
Lightening
;
for
that
needs
some
time
to
pass
from
East
to
West
;
for
altho'
perhaps
it
hath
no
detention
from
its
own
gravity
,
yet
is
subjected
to
some
resistance
by
interposing
Atoms
,
and
space
or
distance
.
24.
Their
Expedition
is
otherwise
than
our
Thoughts
;
for
our
Thoughts
being
reposed
,
require
time
to
dissipate
obstructions
,
immuring
them
,
and
collect
Requisites
,
having
first
been
informed
by
the
Affections
or
Senses
;
but
these
sublime
Agents
,
being
above
all
such
inferior
Laws
,
can
instantly
effect
what
time
must
measure
it self
out
to
us
to
think
.
25.
Thus
was
it
,
an
Angel
slew
in
one
night
18
5000
of
Sennacherib's
Army
,
as
before
all
the
first-born
of
all
the
Land
of
Egypt
,
passing
by
all
where
the
Blood
was
on
the
Lintel
.
26.
4.
Because
of
their
Noble
Transcendent
Nature
perfectly
fixt
in
them
.
Their
Saturnine
Property
is
not
their
burthen
,
but
their
most
strong
Compaction
,
and
so
of
the
other
Properties
:
Yet
how
perfectly
soever
they
are
honoured
with
the
Majestick
Names
,
they
admit
more
(
as
by
adventitious
occurrents
,
not
unfitly
call'd
Improved
and
Acquired
Experience
)
of
the
works
of
Infinite
Grace
,
Mercy
and
Bounty
of
God
to
Apostate
,
Penitent
Converts
▪
at
which
they
rejoyce
.
27.
Angels
have
the
Senses
of
Seeing
.
Touching
,
Hearing
,
&c.
yet
without
Organs
;
whence
they
are
affected
with
Delight
and
Dislike
;
Earnest
Desire
,
Joy
,
Grief
,
Pleasure
and
Pain
.
Their
Understanding
is
vast
and
perfect
,
for
they
penetrate
all
Creatures
of
their
Principle
Simple
or
Compound
,
as
far
(
at
least
)
as
their
Principle
is
an
Ingredient
,
which
yet
is
bounded
by
the
adverse
Principle
;
for
the
Holy
Angels
are
as
Children
to
the
Sinful
Tricks
of
the
impure
separate
World
,
as
are
the
Evil
ones
to
them
.
The
infinite
God
only
comprehends
all
Things
as
one
,
and
all
Time
and
Eternity
as
present
.
But
the
Good
Angels
see
not
things
above
them
in
their
own
very
Principle
;
for
they
desire
to
look
or
pry
into
the
Mystery
of
the
Incarnation
;
by
which
lost
Mankind
are
found
.
Q.
20.
Out
of
what
is
the
Visible
World
Created
,
seeing
the
Scripture
saith
,
God
made
all
things
by
his
Word
?
how
is
the
same
to
be
understood
?
A.
1.
First
,
By
way
of
Simile
.
A
Wheat
Corn
is
sowed
,
there
is
produced
a
Blade
,
Ear
▪
Husk
or
Chaff
;
The
Ear
,
Straw
and
Chaff
as
an
Appurtenance
to
the
Corn
;
or
an
Accident
is
likened
to
the
Visible
World
,
the
Grain
of
Corn
to
the
fixed
Harmony
produced
into
Existence
by
the
Power
of
the
Seven
Fountain
Spirits
.
The
Spirit
of
the
Grain
to
the
Quintessence
,
and
the
Quintessence
is
the
one
Element
,
having
in
it
the
Mystery
and
vertue
of
the
Four
Elements
,
and
the
Power
of
the
Holy
World
,
and
God
himself
,
is
likened
to
the
Husbandman
.
2.
Thus
as
the
Son
is
the
Infinite
Majesty
,
Light
and
Speaking
Word
,
Express
Image
of
the
Father
;
and
as
the
Holy
Ghost
is
the
Infinite
Breath
of
Father
and
Son
:
So
is
the
Holy
Spiritual
World
the
Image
of
the
Father
,
Son
and
Holy
Ghost
in
the
Heavenly
Powers
,
Vertues
,
Colours
,
and
infinite
Variety
and
Harmony
of
it
.
And
as
the
Paradisical
Principle
is
the
Image
of
God's
Holiness
,
and
the
dark
Abyss
the
Image
of
God's
Potence
;
so
is
the
Out-birth
the
Image
of
the
two
Spiritual
Worlds
,
in
the
Good
and
Evil
Properties
whereof
it
is
Composed
.
And
the
Varieties
therein
Image
the
Varieties
of
the
Eternal
Mansions
,
and
these
Creatures
all
those
Eternal
Creatures
of
all
Kinds
.
3.
Another
Simile
may
be
the
enkindling
of
a
common
Fire
,
the
hunger
whereof
attracts
the
Circumambient
Air
for
Nourishment
;
yet
the
Fi●e
remains
an
hungry
fierceness
still
;
the
Air
(
by
way
of
Supplement
to
the
vacuity
endeavoured
by
the
Fire
)
becomes
it self
enkindled
into
a
Radiant
Flame
,
the
operation
whereof
is
various
;
first
,
at
nearest
distance
are
hot
active
Productions
,
also
luminous
active
Productions
.
Secondly
,
At
greater
remove
are
other
less
fiery
and
luminous
,
yet
excellent
Productions
of
both
Kinds
,
(
viz.
)
with
the
Temperament
of
Fire
and
Light
.
3.
At
the
most
remote
Extream
,
bounding
the
stream
of
the
Fires
spherical
activity
,
are
produced
sluggish
,
dark
,
cold
,
gl●●inous
(
Passive
rather
than
Active
)
Bodies
.
4.
The
first
Production
of
the
Fire
shews
us
the
two
Spiritual
Worlds
of
Fire
and
Light
.
The
second
the
Angelical
World
,
in
which
are
the
Souls
▪
and
Spirits
of
Mankind
.
5.
The
third
the
Out-birth
consisting
of
the
visible
Heavens
,
and
this
poor
sorry
Ball
of
Earth
and
Waters
.
6.
Over
this
Out-birth
of
the
third
Principle
,
Man
should
have
continued
Ruler
,
and
have
subsisted
in
his
Divine
Principle
;
but
falling
into
it
,
became
(
much
a
B●●it
)
into
the
sluggish
,
cold
,
passive
Principle
as
to
his
Body
,
and
entred
into
the
dark
Principle
with
his
Soul
and
Spirit
.
7.
Out
of
which
,
the
infinite
Grace
of
the
Almighty
Saviour
,
by
dying
Himself
to
the
third
Principle
taught
us
so
to
do
,
redeemed
the
Body
,
and
by
bringing
in
the
Righteousness
of
Perfect
Obedience
,
teacheth
us
to
die
to
the
separate
Self-Will
and
Lust
,
Unites
us
to
the
Universal
Will
,
which
is
call'd
most
truly
,
a
New
Birth
,
or
a
being
Born
again
.
8.
Thus
may
be
seen
,
that
the
self
same
Word
,
which
out
of
the
seven
Properties
created
the
vast
Imperial
Spiritual
World
,
in
the
first
and
second
Principles
created
also
the
Visible
World
,
four
Elements
and
Stars
,
and
the
(
in
a
great
degree
)
dead
Earth
and
Waters
,
to
be
the
Image
of
the
Image
of
the
Omnipotent
Trinity
,
having
something
of
all
Powers
in
it
.
And
affording
a
suitable
Medium
to
Cloath
the
Good
and
Evil
Angels
,
when
needful
,
for
the
Execution
of
their
several
contrary
Offices
.
Q.
21.
Whereas
God
and
his
Word
is
only
Good
,
whence
proceeded
the
Evil
in
the
Essence
of
this
World
?
for
there
are
Poisonous
Worms
,
Beasts
,
Herbs
or
Weeds
and
Trees
,
also
Venom
in
the
Earth
,
and
other
things
?
A.
1.
To
such
as
are
meer
Strangers
to
the
Writings
of
Jacob
Behmen
,
the
Answer
here
intended
will
seem
obscure
and
brief
;
but
repetition
of
things
spoken
before
,
and
the
laying
open
of
Foundations
,
may
not
be
expected
.
2.
We
know
not
God
in
His
Infinite
Abyss
,
(
that
is
)
in
the
Will
to
the
Anguish
;
but
we
may
know
Him
as
He
manifesteth
Himself
in
the
seven
Properties
of
the
Eternal
Nature
;
wherein
are
four
Anguishes
.
3.
1.
Binding
;
to
which
are
referr'd
all
Astringent
Bodies
,
as
resisting
to
be
moderated
by
penetrating
Compounds
.
Thus
the
Barks
of
some
Trees
,
some
Fruits
and
some
Waters
,
by
their
Excess
of
Compacting
or
Ligation
are
so
obstinately
Crude
as
to
Petrifie
some
Bodies
,
and
impose
intolerable
Laws
on
others
,
as
the
Barks
of
Oaks
,
the
Asian
Gauls
&c.
are
Poison
to
Vegetation
.
4.
2.
Constringency
or
Violence
of
Attraction
;
to
which
Head
must
be
referr'd
in
Minerals
,
some
Vegetables
&c.
Mercurial
Poisons
.
5.
3.
Anguish
,
Properly
so
call'd
;
whereto
is
referr'd
all
akeing
,
cold
,
tormenting
Venom
,
as
of
Toads
and
in
many
Vegetables
,
being
a
cold
Fire
.
6.
4.
Fire
;
to
which
is
referr'd
all
the
fierce
,
raging
Poisons
in
the
Basilisk
,
Scorpions
,
Spiders
&c.
and
in
many
Martial
Vegetables
,
and
Corrosive
Minerals
.
7.
Now
all
these
Properties
in
the
Creation
not
proceeding
to
the
enkindling
of
the
Light
and
in
the
Light
the
Love
,
and
which
would
produce
the
Harmony
of
sound
,
must
be
comprised
in
the
Evil
Principle
,
shut
up
and
sealed
therein
.
8.
As
we
see
all
those
Sensitive
Animals
are
either
Mutes
,
or
that
they
have
only
a
murmuring
,
harsh
,
discordant
,
hissing
,
croaking
,
or
other
hideous
Voice
.
9.
Thus
is
it
,
That
though
the
infinitely
Glorious
Creator
be
Perfection
of
Superlative
Goodness
,
from
Eternity
in
Eternity
:
yet
these
separate
pieces
of
the
Creation
,
including
and
shutting
up
themselves
in
the
Wrath
of
the
first
Principle
,
must
needs
be
Unclean
,
Inimicitious
,
Evil
,
Venomous
and
Poisonous
;
remaining
as
a
Caput
Mortuum
to
the
rest
of
the
Creation
.
Q.
22.
Why
must
there
be
Strife
or
Contrariety
in
Nature
?
A.
1.
The
Answer
of
the
last
foregoing
Question
opens
this
also
;
for
the
Contrariety
in
Nature
causeth
Strife
,
and
the
Strife
Production
of
the
same
contended
for
.
And
this
is
as
Natural
as
for
a
Tree
to
have
a
Root
,
or
a
Torch
to
have
Matter
whereon
the
fire
may
live
to
elevate
the
blaze
.
2.
And
if
by
striving
it
can
reach
no
higher
than
the
first
four
Forms
,
there
it
produceth
bitter
,
stinking
,
harsh
,
sour
,
inimicitious
Properties
in
Transitories
;
and
in
Eternals
Tormenting
Woe
,
Anguish
,
sharpened
Rage
,
Despair
,
&c.
But
if
their
Strife
attain
the
Liberty
;
if
their
Contrariety
proceed
to
the
Unity
,
and
enkindle
the
meek
,
pleasant
Light
▪
wherewith
it
is
nourished
,
fed
and
satisfied
,
by
which
also
is
generated
sweet
delight
,
and
dear
,
chast
Love
,
the
Strife
there
is
highly
profitable
.
And
then
the
greater
the
Strife
,
the
more
noble
and
exalted
is
the
Rapture
of
Sublime
Joy
.
3.
For
,
without
contrariety
(
that
is
)
contrary
Properties
,
is
no
strife
,
and
without
strife
is
no
production
,
and
without
production
all
would
be
a
stilness
,
inactivity
and
unknown
to
it self
.
4.
Thus
the
Properties
,
which
(
when
separate
)
are
Authors
of
a
Hellish
Kingdom
,
are
also
(
when
they
operate
harmoniously
)
the
exalters
of
the
Divine
Blessed
Kingdom
of
Love
:
Whereby
is
apparent
that
the
worst
is
in
its
due
place
as
good
,
and
as
liberally
contributeth
to
the
perfect
harmony
and
happiness
as
the
best
,
both
in
the
Out
birth
or
World
,
and
in
the
Spiritual
World
,
whereof
this
is
a
shadow
and
representation
.
Q
23.
What
is
the
ground
of
the
four
Elements
?
How
is
the
Division
effected
,
that
out
of
one
four
are
come
to
be
?
A.
1.
An
Element
is
no
Compound
but
one
Simple
Body
,
of
the
greatest
extent
of
any
in
the
Outward
World
.
They
are
four
,
Fire
Air
Water
,
Earth
.
2.
The
Fire
preys
upon
the
Water
and
Air
:
The
Air
is
breathed
out
of
the
Water
by
the
incitement
of
the
Fire
.
The
Water
is
the
contraction
of
Air
by
the
vicinity
of
the
astringent
cold
Earth
,
but
the
Earth
is
one
Body
of
no
great
intimacy
with
either
of
the
other
,
only
a
Sediment
resulting
from
the
separating
power
of
the
other
three
Elements
.
3.
Nor
yet
may
it
be
wondred
that
the
four
were
once
one
,
and
proceeded
from
one
;
seeing
they
are
still
one
,
differing
only
in
the
degrees
of
Rarity
and
Density
;
for
as
the
Earth
drives
up
the
Water
,
so
doth
the
Water
raise
up
the
Air
,
and
the
Fire
being
violently
active
,
surmounts
all
.
4.
Come
we
now
to
consider
how
the
one
was
separated
into
four
;
to
make
which
plain
,
it
was
necessary
when
the
Omnipotent
God
willed
to
make
himself
creaturely
,
that
the
seven
Properties
should
every
one
of
them
form
their
respective
Powers
into
so
many
various
Existencies
;
And
then
there
came
out
of
the
one
pure
Element
(
which
is
the
Mystery
of
all
things
)
an
Heavenly
Earth
of
Paradis●cal
Salt
,
or
Divine
Spiritual
Salin
Spirit
or
Property
,
or
Pure
Holy
Salitter
.
An
Humble
Meek
Spirit
,
which
was
the
Living
Water
.
A
pure
exalted
Breath
,
bringing
the
unconceiveable
Joy
,
Life
,
and
serene
Tranquillity
into
the
Divine
Spiritual
World
.
5.
And
lastly
;
An
holy
,
cheering
,
active
Fire
,
according
to
the
Property
of
the
second
Principle
,
without
Rage
,
Fierceness
,
Curse
or
Wrath
at
all
,
but
generating
the
Light
and
Flame
of
Love
.
6.
But
when
Lucifer
and
his
Legions
(
not
keeping
the
sweet
Order
in
which
the
Creator
had
enthron'd
him
,
and
gloriously
in●tated
them
)
would
be
Gods
to
themselves
,
found
resistance
and
a
soveraign
check
at
the
Bounds
of
the
Principle
,
the
total
God
had
allotted
them
,
they
grew
displeased
,
and
gradually
their
Holy
Love
fire
disappeared
,
instead
of
which
came
a
Raging
Dark
Fire
,
whose
fierceness
dried
up
their
Humble
,
Sweet
,
Meek
Water
,
and
their
Smoke
became
a
Blackness
,
suffocating
the
Serene
Air.
And
their
Royal
Angelical
Christalline
Bodies
became
gross
,
contracted
,
crude
,
rough
,
deformed
,
harsh
,
bitter
,
hot
,
cold
poisonous
,
●tinking
,
prophane
,
inimicitious
,
filthy
,
wrathful
,
dark
,
blasphemous
Existencies
.
7.
And
thus
were
the
four
Elements
polluted
,
and
wretchedly
confounded
into
a
dark
disorderly
commixture
,
which
the
Antients
call'd
a
Chaos
.
The
farther
process
from
This
Evil
State
of
things
,
will
fall
under
the
Answers
of
the
33
,
34
,
35
,
36
and
37th
Questions
,
by
whomsoever
they
shall
(
by
Divine
Assistance
)
be
resolved
.
Q.
24.
Wherefore
,
and
to
what
use
and
benefit
are
the
Stars
created
?
Ans.
1.
This
of
the
Stars
includes
the
Sun
and
Moon
;
for
they
also
are
two
of
the
Royal
Stars
.
To
the
better
discoursing
,
which
it
may
be
orderly
,
1.
To
say
what
they
are
.
2.
What
they
figure
and
represent
.
3.
What
they
are
Instruments
to
do
.
2.
They
are
in
the
Out-birth
vigorous
Engines
of
Omnipotence
,
that
by
occult
3.
Thus
by
similitude
the
Angels
are
call'd
Stars
:
As
doth
the
Lord
of
Angels
humble
himself
to
be
call'd
a
Star
several
times
in
the
Sacred
Records
.
4.
What
they
represent
and
figure
?
The
four
Forms
or
Anguishes
of
binding
Saturn
,
Jupiter
,
Mercury
and
Mars
.
The
two
Forms
of
Majestick
Light
and
dear
Love
,
figure
the
whole
second
Principle
,
and
do
form
Sol
and
Venus
.
And
the
seventh
Form
of
habitation
,
a
seeming
change
or
inconstancy
,
a
seeming
alteration
of
increase
,
and
diminution
of
Essence
,
being
the
Scale
and
Method
of
the
third
Principle
formeth
the
Moon
with
her
Changes
and
Eclipses
.
5.
The
seven
Royal
Stars
are
like
vowels
or
spirits
of
Letters
,
and
the
innumerable
others
are
like
consonants
forming
infinite
variety
of
syllables
and
words
;
for
as
words
are
the
opening
of
the
secret
lockt
up
Mind
,
so
are
the
Stars
the
opening
of
the
Dark
Mystery
or
Chaos
shut
up
in
the
Anguish
Chambers
.
And
as
the
various
Properties
of
the
several
Principles
are
couched
in
,
and
expressed
by
the
vowels
and
spirits
of
the
Letters
peculiar
to
them
;
so
the
seven
Royal
Stars
are
suited
in
,
and
qualified
by
the
three
Principles
,
and
the
seven
Properties
of
the
Eternal
Nature
.
6.
Thus
the
Stars
figure
God
in
his
Almightiness
,
Infinity
and
Eternity
,
according
to
the
first
Principle
.
In
His
Majestick
Triumphant
Kingdom
of
Light
,
according
to
the
second
,
and
in
His
Gracious
Kingdom
of
Love
,
according
to
the
third
Principle
.
And
are
in
the
very
third
Principle
the
express
word
of
what
the
Devils
are
in
the
Dark
Abyss
,
and
of
what
the
Holy
Angels
are
in
the
Heavenly
World
.
In
all
which
they
are
an
Image
of
the
Image
of
God
so
expresly
,
that
the
Throne
or
Angelical
Kings
(
according
to
each
of
the
seven
Fountain
Spirits
)
are
imaged
by
the
seven
Kingly
Stars
.
The
Hosts
and
Legions
of
the
seven
Angelical
Kings
,
by
the
rest
of
the
innumerable
Constellations
and
lesser
Glories
.
7.
What
they
do
instrumentally
?
Moses
saith
,
they
were
for
signs
,
seasons
,
8.
The
wise
Antients
penetrated
so
far
into
their
Properties
,
Virtues
and
Orderly
Applications
in
Human
and
all
Terrene
Bodies
,
Affairs
,
Governments
,
that
by
true
Natural
Magick
they
could
demonstrate
their
occult
Energies
by
sensible
Influences
.
And
the
Egyptian
Magi
imitating
Moses
,
may
not
be
concluded
meerly
Impostors
,
tho'
their
Acquired
Operations
(
how
really
natural
soever
)
must
humble
themselves
before
the
stupendious
Fiat
of
the
God
of
Nature
.
The
Babylionian
Magi
(
whereof
Daniel
and
his
Companions
were
)
could
interpret
and
disclose
Secrets
.
And
the
wise
men
find
the
King
of
the
Jews
by
clear
Inductions
and
Conclusions
of
Natural
Operations
;
as
are
found
Real
Causes
by
Natural
Consequents
.
9.
But
some
Modern
Pretenders
to
Wisdom
,
little
more
than
gaze
on
the
Stars
,
and
take
up
with
names
and
numbers
;
and
where
they
see
more
,
will
entitle
Satan
to
the
honour
of
God's
great
excellent
Works
amongst
his
Creatures
.
10.
Having
thus
made
way
,
be
it
known
,
Man
hath
an
Astral
Spirit
call'd
by
Some
an
Evester
,
by
others
otherwise
,
which
laies
hold
on
him
at
the
enkindling
of
his
Life
,
when
his
Embrio
in
the
Conception
is
ennobled
by
a
Living
Soul
;
and
that
Astral
Spirit
sublimeth
or
debaseth
his
Intellect
,
decorateth
or
incurvateth
his
Mind
towards
Good
or
Evil.
This
(
as
the
Separators
Instrument
)
doth
model
and
distinguish
into
Sexes
,
dispenseth
such
Peculiar
Properties
as
their
successive
ascending
Regiments
,
by
prevalence
or
precedency
,
shall
impress
then
and
at
the
Birth
,
the
Internal
Faculties
more
or
less
capacious
,
&c.
The
whole
composure
of
Body
,
the
Eye
,
Feature
,
Stature
,
Lineaments
,
Voice
,
Seal
of
the
Palm
,
Tincture
of
the
Parts
,
ca●t
of
the
Hair
,
&c.
11.
The
Stars
are
such
Arbitrary
Lords
,
since
Adam's
heavy
Fall
subjected
him
thereunto
,
that
they
can
well
proportion
the
Elementary
Body
of
one
,
a
Mind
well
composed
,
Atchievements
successful
,
his
course
renowned
.
Another
they
load
with
an
incumbring
Body
of
Ill
Symmetry
,
perverse
Humours
,
and
unprosperous
,
and
finish
him
with
a
Tragical
Exit
.
12.
The
Astral
Vertue
is
woven
into
all
the
variety
of
Minerals
;
distributing
weight
to
one
,
making
Lead
from
Saturn
,
so
Mars
harshness
makes
Iron
,
Venus
Copper
;
those
with
the
work
of
the
power
of
Sol
produceth
Gold
,
and
so
of
the
rest
.
13.
Their
Vertue
is
also
as
apparent
in
the
other
parts
of
the
Creation
,
as
in
Vegetables
from
the
Cedar
to
the
Hyssop
or
pile
of
Grass
.
In
Insects
,
that
there
is
infused
both
utmost
diligence
and
providence
,
which
is
observed
in
the
Ant.
What
is
the
Spur
of
the
delicate
curious
Bee
,
the
crafty
industrious
Spider
,
the
profitable
Contexture
of
the
Silk-worm
with
its
Transmigration
;
all
proceeding
from
the
strife
of
the
Properties
?
14.
In
Sensitives
and
Animals
are
there
Inscriptions
,
some
fitted
by
the
first
four
Forms
,
or
some
of
the
four
for
prey
and
hostility
,
others
by
conjunction
of
more
benevolent
Aspects
are
mild
,
some
very
docible
.
So
in
the
general
Body
of
Nature
(
by
some
call'd
the
Soul
of
the
World
)
are
Sympathies
and
Antipathies
,
&c.
In
all
which
no
cause
is
left
to
doubt
,
but
their
Vertue
is
expresly
eminent
in
the
several
Elementary
Worlds
.
Who
sees
not
that
all
things
bear
their
Impressions
?
Some
according
to
the
Darkness
,
and
others
the
Light
,
and
some
after
the
mixt
Powers
,
from
their
peeping
up
into
Propriety
till
their
being
resumed
by
their
several
Ethers
and
first
Principles
.
15.
As
the
Stars
are
over
,
under
and
incircle
us
;
so
their
Energies
and
Powers
are
in
us
and
on
us
;
we
are
strong
in
their
strength
;
they
are
not
ours
more
properly
than
that
they
are
us
,
even
a
very
great
part
of
us
.
They
are
the
Pilot
of
the
Elementary
part
,
and
the
Chariot
of
our
Eternal
Soul
.
And
(
to
our
shame
and
sorrow
it
must
be
acknowledged
)
they
are
(
in
very
many
)
Lords
paramount
,
even
over
the
High-born
,
Noble
,
Eternal
Soul
;
very
many
give
up
their
Will
to
their
Conduct
;
for
,
never
laying
hold
of
the
Grace
provided
for
them
in
the
true
Jubilee
,
are
voluntary
Ear-boar'd
Slaves
.
16.
But
all
those
whose
Immortal
Souls
(
derived
them
from
Human
Generation
)
are
Enlightned
by
Jesus
Christ
,
he
stirs
up
and
makes
to
grow
the
seed
hidden
in
them
;
shewing
them
how
to
dye
to
the
Old
Man
,
the
Will
of
the
four
Forms
or
Properties
▪
and
are
New
Born
by
the
blowing
up
of
the
Light
,
Meek
,
Holy
Powers
,
all
such
are
established
in
Divine
willing
,
working
,
and
persevering
.
And
in
all
such
Persons
the
starry
Spirits
are
serviceable
Agents
,
kept
under
due
Order
and
Discipline
;
and
being
kept
so
,
are
of
excellent
Profit
and
Advantage
to
the
helping
on
the
Soul
like
a
Ship
to
her
Haven
.
17.
The
Starry
Spirit
is
in
this
Man
like
the
Waters
which
sometimes
have
cross
Currents
;
the
Elementary
Body
is
the
Ship
,
the
Soul
the
Merchandize
,
the
Word
or
Lord
Jesus
the
Helms-man
,
the
Spirit
of
Grace
the
Gale
:
Now
though
the
Starry
Properties
are
often
cross
Tides
,
oppposite
Streams
to
the
hindrance
of
the
Voyage
,
so
violent
as
carry
with
them
all
untackl'd
Ships
,
who
like
dead
Fishes
are
precipitated
with
the
Stream
;
yet
the
regenerated
will
,
finds
such
a
steady
Pilot
for
his
Guide
,
and
such
vigorous
Gales
from
above
,
that
the
Ship
(
against
its
own
Nature
)
wasteth
the
Merchandize
through
,
over
and
against
the
thwarting
Streams
to
its
longed
for
Haven
.
By
all
which
,
we
see
to
what
Profit
the
Stars
were
Created
,
the
thing
proposed
.
Q.
25.
What
is
the
Ground
of
the
Temporal
Nature
▪
Light
,
and
of
the
Darkness
;
from
whence
doth
the
same
arise
?
or
out
of
what
did
they
Exist
?
A.
1.
The
Temporal
Light
and
Darkness
are
the
manifest
Figures
of
the
Eternal
second
and
first
Principles
.
As
the
desire
of
Rest
moves
Men
to
Motion
:
So
the
longing
after
the
Light
agitates
the
Eternal
Matrix
of
the
first
Principle
to
a
constant
employing
the
four
Properties
of
it
,
that
they
may
enter
into
the
Light
,
whereby
they
become
known
;
which
else
would
be
an
Eternal
stilness
.
2.
Thus
a
violent
suffocating
,
rubbing
or
breaking
,
causeth
an
extending
in
some
Bodies
,
an
impressing
in
others
,
a
discontinuance
of
Parts
in
others
,
and
extracts
Heat
,
Fire
,
and
the
vertue
of
Light
out
of
cold
,
moist
and
compacted
Bodies
;
to
this
is
referred
the
vertue
of
the
Usnea
on
the
Skulls
of
strangled
Persons
.
3.
For
the
Contracting
Property
interrupted
by
the
Attracting
,
depresseth
to
Anguish
,
and
those
three
sharpen
themselves
into
a
fourth
(
viz.
Fire
;
)
yet
not
one
,
nor
all
of
these
are
known
to
themselves
,
but
remain
Captive
in
gross
Darkness
,
till
the
Light
be
enkindled
in
them
.
As
a
Man
having
all
the
Properties
,
Proportions
and
Forms
of
other
Men
,
is
still
unknown
to
himself
,
if
he
hath
no
Understanding
;
for
wanting
the
Light
and
Knowledge
,
he
is
below
the
Wit
,
Craft
,
Memory
and
Docility
of
many
Beasts
,
Birds
,
&c.
4.
And
yet
is
worse
if
at
rest
in
that
dark
State
.
Whereas
the
noble
Faculties
irradiated
by
the
Light
makes
Man
(
though
naked
)
rule
over
the
Bruits
,
whom
Nature
hath
arm'd
with
defensive
Hides
,
Scales
,
Hoofs
;
also
,
offensive
Horns
,
Teeth
,
Tallons
,
&c.
5.
Now
whence
the
Temporal
Light
ariseth
is
evident
to
come
from
the
Eternal
Light
;
as
the
Temporal
dark
Matrix
deriveth
from
the
Eternal
dark
Matrix
.
Yet
though
in
the
Temporal
Matrix
,
Mystery
or
Chaos
was
potentially
all
Properties
,
but
without
Ability
of
stirring
up
it self
into
a
flaming
Lustre
,
till
the
Divine
Power
or
fiat
call'd
up
the
Light
,
as
Jesus
did
Lazarus
;
for
till
then
,
it
was
lock'd
up
as
fire
in
a
Flint
,
green
Sticks
,
or
wet
Hay
,
not
touching
each
other
.
6.
Nor
could
the
●ight
till
severed
from
the
Darkness
,
officiate
to
attenuate
and
form
the
crude
Matter
to
be
fruitful
;
but
was
as
Fire
under
Ashes
,
inoperative
,
unactive
.
Wherefore
the
Light
was
severed
,
that
it
might
(
as
force
United
is
)
be
most
Powerful
.
Yet
when
it
was
severed
and
collected
by
enkindling
the
place
of
the
Sun
,
and
Orbs
of
the
Stars
,
it
was
no
otherwise
withdrawn
,
than
as
a
Conquering
Prince
,
having
added
some
Province
to
his
Empire
,
on
his
retiring
leaves
such
part
of
his
Army
as
may
cause
continually
due
Execution
of
his
Pleasure
.
7.
So
the
Sun
and
Stars
have
no
other
entire
Separation
than
consisteth
with
the
leaving
a
competent
Portion
of
their
Vertue
every
where
to
effect
by
Conjunction
all
needful
Operations
.
It
is
left
in
every
of
the
Elements
as
we
see
also
the
Elements
have
among
themselves
a
mutual
Commixture
of
each
others
Property
,
and
all
(
as
hath
been
said
)
of
them
,
some
Proportion
of
the
Vertue
of
the
Light
:
the
Hellish
Part
and
Principle
only
excepted
.
Q.
26.
What
is
the
Heaven
created
out
of
the
midst
of
the
Water
?
And
what
is
the
Separation
of
the
Water
above
the
Firmament
from
the
Water
underneath
the
Firmament
?
A.
To
answer
this
,
it
is
necessary
to
distinguish
what
is
meant
by
the
Above
,
the
Midst
,
and
Underneath
;
for
a
Firmament
is
fixt
in
the
midst
between
the
Waters
Above
,
and
those
Underneath
.
If
Above
,
were
meant
above
the
Middle
Region
,
or
Stars
;
then
Beneath
,
may
be
on
,
or
in
the
Earth
,
and
the
Midst
must
be
a
space
or
local
distance
.
1.
But
,
First
,
God
is
every
where
,
Heaven
is
also
in
the
World
,
though
this
World
be
not
in
Heaven
;
the
Above
and
Beneath
therefore
must
be
otherwise
understood
than
locally
.
2.
Where
an
Hour-glass
is
measuring
of
Time
,
Eternity
is
also
in
every
Minute
of
it
;
yet
is
so
Above
,
as
Incomprehensible
to
Time
.
3.
The
New
Man
is
Above
;
yet
so
,
with
and
in
the
Old
,
as
to
Rule
and
Act
it
,
and
so
divided
from
the
Old
,
as
to
be
Incomprehensible
to
it
.
4.
We
find
a
Water
call'd
,
Living
Water
,
which
who
Drinks
,
it
shall
be
in
him
a
Well
of
Water
springing
up
to
Eternal
Life
.
This
is
also
the
Water
of
Regeneration
,
Except
ye
be
born
of
Water
,
&c.
These
Waters
(
none
doubts
)
are
those
Above
,
yet
must
be
Drunk
where
the
Divine
Life
is
,
being
the
true
Eternal
Life
,
and
of
such
as
shall
be
cleansed
.
5.
There
is
a
Divine
Love
,
and
there
is
an
outward
Love
or
Lust
;
They
are
one
from
Above
,
the
other
Beneath
,
yet
not
sever'd
by
place
,
but
by
a
fixt
Firmamament
,
Gulph
or
Principle
.
And
if
they
were
as
like
each
other
as
true
and
false
Light
,
or
as
Tin
and
Silver
;
yet
coming
of
different
Properties
are
uncompoundable
as
Silver
and
Tin
incorporate
,
and
Sowder
not
.
6.
Thus
the
Waters
which
are
Above
the
Firmament
are
Holy
,
Pure
,
Heavenly
;
those
Underneath
are
our
Mortal
Waters
wherein
is
the
Wrath
,
yet
wherein
also
may
the
Holy
Waters
(
which
are
Above
)
penetrate
;
as
Heaven
doth
this
World
;
for
the
outward
Water
cannot
Subsist
and
Unite
with
it
,
or
Comprehend
it
;
as
neither
can
this
World
be
in
,
Unite
with
or
Comprehend
the
Holy
Heaven
.
Therefore
how
near
soever
the
inward
or
outward
Waters
are
one
to
the
other
,
they
are
immoveably
sundered
,
till
the
Judgment
of
God
burn
off
the
Curse
at
the
time
of
the
Separation
.
8.
And
the
Holy
Heaven
may
as
well
be
said
to
be
Created
,
and
Creating
out
of
those
Living
Waters
,
as
the
outward
Heaven
to
have
been
Created
out
of
these
Waters
,
on
whose
Face
dwelt
the
Darkness
,
when
first
the
Spirit
of
God
began
to
move
thereon
.
Q.
27.
What
is
the
Ground
of
the
Male
and
Female
Kind
in
the
Essence
of
this
World
?
Whence
is
the
Conjunction
and
Desire
arisen
?
Could
not
the
same
be
effected
in
one
only
Ground
without
dividing
?
A.
The
Question
having
three
Branches
requires
a
distinct
Answer
to
each
part
;
1.
To
the
first
it
must
be
said
,
The
Male
and
Female
Essence
of
this
World
have
2.
Will
any
say
,
Why
differs
the
Copy
from
the
Original
?
It
's
answer'd
,
The
four
Elements
though
divided
,
are
a
Figure
of
the
inward
World
;
yet
the
inward
World
consisteth
in
one
undivided
Element
,
whence
the
four
proceeded
.
3.
Now
this
is
a
manifest
dividing
of
the
Tincture
of
the
Fire
from
that
of
the
Light
,
which
the
Elementary
Creatures
bear
in
two
distinct
Bodies
,
divided
each
from
other
;
for
as
the
four
several
Properties
of
the
first
Principle
longed
to
be
Creaturely
,
and
attained
their
Images
in
the
several
Transitory
Creatures
;
so
the
two
Tinctures
longed
and
obtained
their
Images
in
the
two
distinct
Sexes
of
the
Transitory
Creatures
.
4.
To
the
second
Part
,
whence
the
Conjunction
and
Desire
is
arisen
?
which
is
5.
But
in
the
Sympathies
of
the
outward
Universe
is
this
apparent
;
as
in
every
Element
and
part
of
Element
;
who
all
retire
to
their
several
Centres
as
soon
as
they
get
dismist
from
their
Obligations
to
other
different
Elements
.
Also
in
the
Union
of
Will
between
the
Loadstone
and
Needle
;
more
especially
in
Man
,
the
bare
Instances
whereof
would
be
a
Volume
;
one
whereof
may
be
:
6.
We
see
how
exceedingly
every
Man
is
affected
with
the
Good
or
Ill
Opinion
others
have
of
him
,
drawing
a
kind
of
Life
or
Death
from
their
Affections
or
Ill
Humours
;
shewing
the
Souls
of
all
Men
to
have
but
one
only
Root
,
Body
or
Fountain
,
and
the
Severals
to
be
but
Drils
or
Twigs
.
7.
To
the
third
Part
,
Whether
it
could
not
have
been
otherwise
,
&
c.
?
'T
is
answer'd
,
The
Male
and
Female
Tinctures
are
originally
one
glorious
Power-World
,
in
which
all
Properties
are
United
;
but
when
that
one
Element
or
Divine
Eternal
Nature
was
moved
to
give
out
the
Astral
Heavens
and
four
Elements
in
their
divided
Properties
:
Those
Beasts
,
Birds
and
Fishes
which
were
distinguished
into
Male
and
Female
Sexes
▪
and
did
propagate
themselves
by
Commixture
,
were
the
most
apt
Expressions
of
the
Astral
Spirit
and
Powers
,
and
plainest
Characters
of
the
inward
distinct
Wills
;
For
granting
that
World
(
whereof
this
is
an
Image
)
the
longing
Desire
it
had
to
be
Imaged
,
it
could
not
possibly
be
otherwise
.
For
though
the
Female
and
Male
Properties
are
shewn
obscurely
in
the
Spawn
and
Melt
of
Fishes
;
but
not
so
conspicuous
as
in
those
greater
Kinds
of
Fishes
which
bring
forth
young
,
large
full-formed
Fishes
:
Also
not
so
plainly
in
Insects
,
as
in
more
mature
Sensitives
,
nor
in
Immoveables
,
as
in
Insects
;
yet
perceptible
it
is
in
every
of
them
.
8.
But
all
this
relates
to
Temporary
Creatures
,
Extracts
of
the
Stars
and
Elements
,
having
no
Original
Right
,
but
Usurping
Dominion
over
Man's
pure
,
holy
Humane
Body
;
for
that
being
out
of
the
Quintessence
was
capable
of
Eternity
;
therefore
not
out
of
the
Stars
which
shall
fall
into
their
Ether
:
nor
out
of
the
four
Elements
,
which
shall
dissolve
and
be
Melted
by
their
Central
Fire
9.
The
dividing
of
the
Tincture
into
two
distinct
Sexes
in
Man
was
no
otherwise
needful
,
but
as
a
Chirurgeon
impresseth
an
Incision
to
save
a
maimed
Limb
from
a
Gangrene
.
To
man
thus
it
became
also
of
absolute
necessity
,
because
he
was
fallen
headlong
from
his
Magistracy
over
both
the
Astral
and
Elementary
Powers
to
be
a
poor
Captive
under
their
Domination
.
Q.
28.
What
are
the
Principles
of
the
Spirit
of
this
World
,
of
the
Superior
or
Inferior
Being
?
A.
1.
A
Principle
is
a
New
Birth
,
or
New
Life
.
The
Eternal
Deity
is
the
only
One
Principle
wherein
is
Eternal
Life
,
the
Creation
of
Angels
and
Men
are
its
manifestation
▪
yet
is
there
another
Principle
(
rightly
call'd
the
first
)
which
is
also
Eternal
,
but
not
of
Life
Eternal
,
but
of
Death
;
where-ever
the
Divine
Principle
is
not
manifest
.
2.
Into
which
,
when
Lucifer
and
his
Legions
had
thrown
themselves
,
Man
was
created
to
supply
that
place
.
And
lest
when
he
should
fall
,
he
might
become
a
Devil
also
,
the
third
Principle
was
created
to
help
him
,
And
were
it
not
out
of
the
Question
,
and
that
perhaps
it
may
fall
under
another
Question
to
be
answered
by
a
more
enlighten
▪
d
hand
,
it
should
be
here
shewn
how
the
Man's
concern
in
This
Created
World
was
,
what
adequated
and
priviledged
him
(
tho'
fallen
)
to
a
possibility
of
being
recovered
,
which
here
(
not
without
some
reluctancy
)
I
must
be
content
to
omit
in
this
place
.
3.
Now
(
restraining
my self
to
the
limits
of
the
Question
)
with
all
brevity
,
't
is
answered
,
That
the
most
or
innermost
Principle
of
This
Worlds
Spirit
is
the
Powers
of
the
Stars
in
all
the
Creation
.
The
Light
of
the
Sun
and
the
Astral
World
is
out
of
the
second
Principle
.
And
were
not
some
Wrath
in
the
Sun
shewn
by
the
intolerable
Heat
,
it
might
unite
with
the
Light
of
the
Eternal
Spiritual
World
;
but
as
it
is
,
the
Tincture
in
it
is
the
most
noble
of
all
Visibles
,
as
a
God
in
Nature
,
not
only
wholly
useless
to
Evil
Angels
,
but
a
check
to
many
of
their
works
;
for
they
(
like
Adulterers
)
love
the
Twy-light
.
4.
The
next
Birth
or
Principle
downward
in
the
Spirit
of
this
World
inferior
to
the
Astral
,
is
the
Elementary
;
which
is
not
so
remote
from
the
wrathful
or
first
Principle
as
is
the
former
,
but
are
another
or
second
Birth
,
the
Stars
being
reckoned
the
first
.
Whence
it
is
that
Man
's
Elementary
part
(
since
the
Fall
)
is
transitory
,
gross
and
sluggish
;
like
as
the
Bodies
of
Beasts
,
for
the
Spirit
of
this
World
doth
in
this
Birth
boil
up
the
half
dead
Salitter
,
gross
Sulphur
,
and
infected
Mercury
:
So
that
the
Body
were
a
lump
,
did
not
the
Sun's
lustre
or
glance
give
him
Eyes
,
and
it
,
with
the
other
powers
of
the
Stars
in
the
Properties
of
the
first
Principle
,
enkindle
the
other
Senses
▪
making
it
thereby
a
poor
Cottage
,
but
badly
furnished
to
serve
the
Noble
Eternal
Soul
,
and
sweet
penetrating
intelligent
Spirit
.
5.
But
the
Sun
,
&c.
is
a
Principle
deeper
,
shewn
(
among
other
ways
)
by
their
secret
irresistible
Agitations
,
and
vigorous
Influences
on
all
adapted
Subjects
,
as
also
by
their
unaltered
steadiness
.
6.
The
last
and
lowest
Principle
in
the
Spirit
of
this
World
is
,
the
wrathful
,
mortal
,
transient
,
mutable
Birth
.
This
is
one
sad
consequence
of
Man's
departure
from
,
and
prophaning
of
the
Holy
Powers
,
and
of
the
Evil
Angels
introducing
the
dark
fierceness
of
the
Properties
of
the
first
Principle
,
into
the
Mystery
or
Chaos
,
out
of
which
the
Fiat
by
the
Separator
produced
This
whole
Outward
World
.
For
the
Evil
had
planted
it self
in
the
deep
of
this
Out-birth
probably
bounded
by
the
Primum
Mobile
;
and
was
call'd
by
Moses
a
darkness
on
the
face
of
the
deep
.
7.
And
this
fierceness
is
part
of
the
heavy
Load
,
thorny
Cross
,
severe
School
,
and
rigorous
trying
Fire
of
the
Regenerate
Sons
of
God
.
The
same
is
also
part
of
the
Over-load
,
Plague
and
Torment
of
the
Rebellious
,
who
in
their
Anguish
curse
and
look
upward
.
And
the
same
is
also
the
vanity
and
misery
the
Creatures
groan
and
travel
in
pain
under
,
who
shall
be
delivered
from
it
.
But
the
Spirit
of
This
cannot
look
into
the
Divine
World
;
and
if
it
endeavours
to
snatch
the
Virgin
Image
,
it
is
but
as
a
Thief
.
Q.
29.
What
is
the
Sperm
or
Seed
of
the
Generation
of
all
things
?
A.
1.
By
Sperm
is
meant
a
Seed
,
Root
or
Ens
yielding
matter
or
substance
out
To
which
(
thus
understood
)
it
is
answered
.
2.
That
there
is
an
Immediate
Cause
of
all
things
,
that
may
be
call'd
a
Root
,
Seed
or
Sperm
;
for
,
to
believe
the
Visible
World
to
be
its
own
Cause
,
were
Heathenism
.
3.
The
Answer
is
brancht
,
1.
Negatively
,
That
this
Immediate
Cause
or
Sperm
4.
Nor
can
This
Sperm
be
all
the
three
Principles
themselves
;
for
so
is
nothing
below
Infinity
;
no
not
the
Divine
World
,
but
the
Omnipotent
is
the
alone
Possessor
of
all
the
three
Principles
,
in
him
only
they
all
subsist
.
5.
Nor
,
infinitely
less
can
it
be
God
,
a
thought
of
which
were
derogatory
to
the
Purity
and
unapproachable
Light
and
Holiness
of
His
Nature
and
Essence
.
6.
If
therefore
the
Sperm
be
not
one
Principle
,
having
but
part
of
the
Properties
,
nor
all
three
united
;
because
they
are
inseparably
in
the
One
God
,
and
that
all
Properties
owe
their
Fountains
to
them
.
This
Sperm
can
but
only
be
a
product
from
the
same
Principle
,
according
to
,
and
after
all
the
Properties
.
It
is
therefore
not
a
beginner
of
Existence
,
but
a
begun
Existence
;
not
a
beginner
of
Life
,
but
a
begun
Life
.
7.
Now
for
an
Affirmative
Answer
,
The
Sperm
of
all
Visible
things
is
a
Spiritual
,
8.
It
must
be
confessed
to
be
the
great
Mystery
;
great
,
because
in
its
womb
lie
all
things
:
A
Mystery
,
because
all
is
wrapt
up
in
it
,
and
spring
from
it
.
9.
It
is
also
the
Eternal
Nature
;
Nature
being
generated
by
the
Principle
,
and
furnished
with
the
Native
Birth
of
all
the
Properties
:
Eternal
,
as
it
is
the
Root
of
the
Temporary
Creation
,
and
its
Centre
,
Retreat
and
Aether
.
10.
It
may
also
be
call'd
a
Quintessence
;
as
it
contains
in
Union
all
the
four
Elements
and
Astral
Birth
.
It
is
the
Image
and
Imager
,
the
impresser
and
bringer
into
Forms
of
the
whole
three
Principles
,
and
seven
Fountain
Spirits
,
the
Mirrour
of
all
Forms
and
Powers
.
Is
it
objected
,
God's
Creating
all
things
by
His
Word
,
is
a
giving
Being
where
11.
It
is
answered
;
It
is
no
derogation
of
Omnipotence
,
having
out
of
himself
12.
The
Apostle
saith
,
That
by
Faith
we
understand
that
the
Worlds
were
framed
by
the
Word
of
God
,
so
that
the
things
that
are
seen
were
not
made
of
things
that
do
appear
;
he
saith
not
,
they
were
made
of
no
pre-existent
matter
,
but
not
of
things
that
do
appear
.
13.
And
Moses
recording
the
Generation
of
Heaven
and
Earth
,
saith
,
And
the
Earth
was
without
Form
,
and
void
,
and
darkness
was
on
the
face
of
the
deep
.
And
again
,
The
Spirit
of
God
moved
on
the
face
of
the
Waters
.
Loe
●ere
is
something
call'd
Earth
,
something
call'd
Water
,
and
some
space
call'd
deep
,
before
so
much
as
Light
was
call'd
for
.
But
how
the
Earth
,
Water
and
Space
prove
this
great
Mystery
,
Eternal
Nature
or
Quintessence
,
to
have
priority
of
Existence
,
and
what
that
Matter
and
Space
import
,
will
fall
under
the
Questions
yet
behind
more
properly
than
here
;
whomsoever
God
shall
enlighten
to
make
Answers
to
them
.
Q.
30.
What
is
the
distinction
or
difference
of
the
Sperm
or
Seed
betwixt
Metals
,
Stones
and
Vegetables
,
viz.
Herbs
,
Trees
,
and
Earthy
things
,
or
Mineral
Earths
?
A.
1.
David
saith
,
With
the
pure
thou
wilt
shew
thy self
pure
,
and
with
the
froward
thou
wilt
shew
thy self
froward
.
The
Light
and
Heat
of
the
Sun
exciteth
the
Mercury
and
Sulphur
to
germinate
in
the
Saline
Property
,
and
so
prosper
all
Vegetations
2.
For
as
we
may
not
multiply
Principles
nor
Properties
;
so
neither
may
we
Sperms
;
all
of
which
may
be
distinguished
,
rather
than
divided
.
3.
Their
known
number
and
distributions
are
fully
sufficient
to
methodize
innumerable
Concretes
,
not
admitting
the
least
disorder
or
confusion
,
but
yet
abounding
with
infinite
variety
,
and
every
individual
duly
ranged
into
an
exact
order
and
subjection
,
as
of
all
the
seven
,
so
especially
of
some
one
who
hath
peculiar
Superiority
.
4.
Hence
is
it
that
the
Roots
,
Herbs
,
Fruits
and
Seeds
sort
themselves
after
the
seven
Properties
,
and
in
them
the
Sperm
is
various
;
either
as
the
Spirit
of
the
World
,
or
Astral
Spirit
impresseth
the
Infusing
Matter
or
Sperm
in
some
according
to
the
Evil
Dark
Impression
,
and
such
have
much
malignity
,
some
especially
〈◊〉
mortally
vitiated
.
5.
Others
in
which
the
Astral
Spirit
impresseth
on
the
infused
Sperm
a
vertue
according
to
the
Light
Divine
Kingdom
subliming
those
Vegetatives
to
be
cordial
,
sanative
and
restorative
.
All
as
the
Spirit
of
the
World
dispenseth
the
general
universal
Sperm
according
to
the
Dark
Light
,
or
Mixt
Impressions
.
6.
No
otherwise
are
the
Metals
;
their
kinds
are
seven
,
Lead
,
Quick-silver
,
Tin
,
Thus
is
the
order
in
precious
Stones
,
of
them
are
also
seven
distributions
,
besides
those
of
Coral
and
Amber
,
which
are
Vegetatives
and
Christal
,
a
figure
of
the
pure
Water
,
and
besides
those
in
Animals
,
Shell-fish
,
&c.
7.
And
of
the
seven
Orders
of
precious
Stones
,
two
are
of
a
bright
burning
Lustre
,
as
the
two
sorts
of
Metals
,
one
and
the
other
of
a
yellow
glory
answering
to
Gold
and
Copper
in
Metals
;
They
are
,
1.
Black
as
the
Morion
.
2.
Red
or
Purple
,
as
the
Ruby
and
Granat
,
for
the
Onyx
is
more
pale
.
3.
Green
▪
as
the
Emerald
.
4.
Changeable
,
as
the
Jasper
and
Chrisophras
.
5.
Sky-colour
,
as
the
Saphire
and
Amethist
.
6.
Yellow
,
as
the
Jacinth
.
7.
Bright
and
burning
,
as
the
Carbuncle
,
Chrisolite
and
Calcedon
.
8.
The
Properties
handed
by
the
Astral
Influences
are
so
various
,
that
Herbs
are
much
exalted
,
others
much
debased
by
Evil
Constellations
:
But
Metals
are
●ess
casual
,
their
Sperm
being
better
fixt
or
coagulated
,
precious
Stones
léast
of
all
(
if
at
all
)
being
in
good
measure
free
from
the
Curse
.
9.
Thus
Vegetables
are
produced
by
their
Sperm
,
in
their
Properties
,
thro'
the
Elements
▪
according
to
the
several
Principles
sorted
by
the
distinguishing
Stars
.
Metals
are
Vegetables
transplanted
,
passing
a
second
fermentation
and
sublimation
from
the
Internal
as
well
as
the
External
Fire
,
whose
Spirits
have
a
new
fixation
.
10.
Precious
Stones
are
Metals
transplanted
passing
a
third
coagulation
;
they
attain
the
Love
Principle
in
the
Light
,
as
far
as
Visibles
are
capable
,
and
are
the
Triumphs
of
the
Starry
Powers
in
their
exalted
Perfection
;
yet
is
of
the
same
Original
Sperm
with
the
more
inferior
part
of
the
Creation
.
Q.
31.
How
is
the
Copulation
and
Conjunction
of
Female
and
Male
Nature
effected
,
whence
their
Seed
and
Growth
ariseth
?
A.
The
six
first
Verses
of
the
Answer
of
the
27th
Question
,
gives
great
Light
to
the
first
part
of
this
;
for
there
is
shewn
the
Cause
why
the
desire
of
Male
and
Female
is
to
each
other
:
And
that
not
in
Animals
only
,
but
in
Vegetatives
and
Minerals
;
leaving
only
that
here
be
signified
how
that
is
effected
,
whence
their
seed
and
growth
ariseth
,
which
may
be
understood
by
what
follows
.
1.
The
Male-power
consisteth
in
the
Properties
of
harsh
Astringency
,
bitter
Attraction
and
Fire
.
The
Female
Power
is
of
the
Properties
of
the
●our
part
of
the
Harshness
,
the
anxious
part
of
the
Bitterness
and
the
Light
Spirit
.
Both
make
up
one
Indissoluble
Band
and
Immortal
Worm
,
having
one
and
the
same
only
Root
;
therefore
must
incline
to
each
other
.
2.
As
part
of
a
growing
Tree
clave
off
from
the
rest
,
yet
fast
in
the
same
Root
bent
off
,
inclines
of
its
own
Nature
up
again
towards
the
Trunk
whence
it
was
rent
,
and
in
the
Root
whereof
it
is
a
sharer
and
lives
,
whereunto
being
reunited
,
concurs
to
bear
fruit
.
3.
Also
,
as
the
Fiery
Property
longs
after
That
of
the
Liquid
,
whereby
Vegetation
issueth
;
so
longs
the
Male
for
the
Female
Property
:
And
being
united
,
have
One
only
Will
in
their
various
Properties
,
contributing
each
the
Powers
by
Natural
Instinct
which
they
earnestly
thirst
after
,
to
obtain
such
increase
as
suits
their
Magick
seeking
.
To
which
united
desire
the
Astral
and
Elementary
Spirits
assist
,
and
in
a
sort
intrude
themselves
,
wrestling
for
predominancy
.
4.
In
which
strife
the
prevailing
power
denominates
the
Sex
,
and
the
most
genuine
Ascendant
Planets
impress
the
Properties
as
Supream
Agents
of
the
Principles
.
The
Elements
also
entitle
themselves
to
be
Nurses
and
immediate
Parents
.
Thus
thrives
the
Seed
,
and
in
this
order
,
under
these
Laws
,
and
by
these
necessary
consequences
from
real
Causes
,
is
growth
of
all
the
Species
in
every
genus
where
is
Male
and
Female
.
5.
And
by
consent
of
all
Powers
giving
into
one
all
their
Wills
,
the
food
is
so
concocted
and
digested
,
that
(
the
tartarous
part
being
separated
)
it
becomes
an
assimilating
Vapour
,
and
That
spirated
Vapour
is
enriched
with
all
the
Properties
,
in
which
are
generated
(
according
to
the
four
Elements
)
the
four
Complexions
,
as
Blood
,
Melancholy
,
Flegm
and
Choler
;
and
of
their
and
the
other
Properties
,
Nerves
,
Membranes
,
Gristles
,
Bones
,
also
Veins
,
Flesh
,
Fat
,
Urine
,
Spittle
.
And
from
the
fierce
Earthy
Vapour
,
the
Gravel
and
Stone
.
In
this
sense
also
may
it
be
said
,
What
is
your
Life
,
it
is
but
a
Vapour
▪
And
from
a
second
force
are
all
the
Pores
bored
,
so
numerous
in
the
Skin
,
thro'
which
the
Hairs
excresce
and
are
vapoured
.
Q.
32.
What
is
the
Tincture
in
the
Spermatick
kind
or
species
whence
the
Growth
and
Lustre
ariseth
?
A.
What
the
Sperm
is
not
,
and
what
it
is
,
the
Answer
of
the
29th
Question
telleth
us
.
This
Answer
only
addeth
what
the
Tincture
in
the
Spermatick
Nature
is
,
producing
Growth
and
Lustre
.
1.
The
Tincture
is
a
Potent
Will
,
the
pleasant
House
and
Propriety
of
the
Soul
,
very
pure
and
subtle
of
its
own
Nature
,
yet
flexible
and
mutable
;
for
it
is
Divine
in
the
Holy
Principle
▪
dark
in
the
fierce
Principle
,
and
deceitful
in
the
Out-birth
.
As
the
Air
suits
it self
to
every
Creature
,
also
to
all
sorts
of
Pipes
,
yet
very
differently
.
Thus
the
Tincture
is
insinuated
into
all
Intellectual
,
Rational
,
Animal
,
Vegetative
,
Mineral
and
Infernal
Existencies
,
yet
hath
no
Life
of
its
own
.
2.
The
same
is
thus
understood
;
The
Elementary
Essences
compose
a
Body
,
the
Astral
Spirit
adds
Life
to
the
Body
,
the
Tincture
brings
Light
to
the
Living
Body
,
such
Light
as
the
Senses
move
by
.
3.
Thus
far
are
the
meer
Animals
associates
with
Man
.
Then
to
Man
is
not
only
all
That
,
but
their
Tincture
exceedingly
higher
,
to
which
was
also
a
Soul
out
of
the
first
Principle
,
and
the
Virgin
of
Divine
Wisdom
having
Life
in
it self
,
and
giving
Divine
Understanding
,
in
which
respect
Man
is
an
associate
with
the
Angels
.
4.
The
Tincture
is
the
sweet
Odour
,
Beauty
,
and
cheering
Verture
;
Tast
and
Vigour
found
in
Vegetatives
.
The
Vertue
and
Lustre
in
Minerals
,
as
far
as
the
Properties
assist
,
or
at
least
impede
not
,
and
transmuteth
and
sublimeth
them
:
It
is
also
the
sparkling
glory
and
transparency
in
precious
Stones
,
with
the
eminent
various
Excellencies
.
5.
Yet
,
to
shew
it
not
to
be
holy
in
it self
,
and
to
have
Divine
Understanding
,
as
is
and
hath
the
Virgin
,
it
is
Evil
in
the
Evil
;
for
the
Evil
Angels
have
a
Tincture
,
tho'
a
defiled
one
;
even
as
the
Air
of
it self
Pure
,
may
be
made
Pestilential
and
nauseous
.
6.
And
seeing
the
Tincture
is
so
eminently
Noble
,
Excellent
and
Eternal
;
therefore
the
prophanation
and
perverting
it
,
render
Angels
and
Men
obnoxious
to
the
Eternal
Vengeance
of
the
Offended
Majesty
of
the
Almighty
God
.
Q.
33.
Out
of
what
are
all
the
Creatures
of
the
Mortal
Life
sprung
forth
and
created
?
A.
1.
The
Creatures
of
the
Mortal
Life
are
sprung
out
of
the
four
Elements
animated
by
the
Astral
Powers
and
Properties
,
all
which
proceeded
from
the
one
Element
,
and
seven
Fountain
Spirits
,
concerning
which
the
Answers
of
the
23
,
24
,
and
25
Questions
particularly
discoursed
.
2.
The
Mortal
transitory
Creatures
have
their
Root
in
the
Dark
Out-birth
,
yet
some
more
out
of
one
Element
and
Property
,
and
some
especially
out
of
other
Elements
and
Properties
,
of
which
much
might
be
said
,
as
also
of
the
permanence
of
their
Ideas
or
Figures
,
but
that
the
Answers
of
the
other
subsequent
Questions
will
meet
with
those
things
if
God
shall
vouchsafe
Light
to
any
to
answer
them
.
3.
Briefly
now
,
the
transitory
Creatures
bear
the
Figures
(
and
but
the
Figures
)
or
shadows
of
every
Principle
,
every
Property
,
and
every
Element
,
and
consequently
of
all
Worlds
.
That
the
Lord
God
Almighty
may
be
adored
,
admired
and
known
in
proportion
,
and
according
to
the
capacity
of
us
His
Creatures
,
by
some
more
intimately
,
by
others
with
a
more
remote
,
less
perfect
,
and
less
distinct
Knowledge
,
as
the
Image
they
are
entrusted
to
contemplate
,
is
more
or
less
express
improved
,
and
kept
bright
and
serene
by
our
viewing
Divinity
in
them
.
4.
They
also
bear
all
Figures
,
that
the
Lord
may
behold
Himself
in
those
His
Wonders
Imaged
in
,
by
and
through
all
things
;
for
all
things
are
in
Him
,
from
Him
and
for
Him
,
for
whom
waits
all
Honour
,
Love
,
Subjection
and
Obedience
for
ever
.
Q.
34.
What
was
the
Archeu●
or
Separator
of
their
Kind
or
Species
and
Property
which
formed
them
,
and
still
to
this
day
formeth
them
?
A.
The
Answer
of
the
last
Question
derives
their
Original
from
the
four
Elements
,
and
this
must
tell
what
Architect
contriveth
their
Structure
.
'T
is
true
,
the
Elements
and
their
Products
are
the
Matter
whereof
they
are
;
but
what
divides
the
Matter
into
Portions
,
and
those
Parts
into
Method
and
exact
order
with
different
Sexes
,
Colours
and
Qualities
Good
,
Evil
and
Mixt
?
1.
Are
they
made
of
the
Earth
?
Why
eat
they
not
Earth
?
For
every
Creature
subsisteth
of
its
own
Root
or
Mother
,
but
they
subsist
by
the
Astral
Productions
in
the
Elements
,
and
must
do
so
,
or
of
meer
Earth
:
The
Earth
,
and
the
other
outward
Elements
would
be
still
Barren
,
were
they
not
pusht
on
and
moved
by
their
immediate
Causes
.
2.
Hence
't
is
clear
,
the
Transitory
Creatures
proceeded
from
the
Aquastrish
Womb
of
the
Elements
;
which
may
be
well
call'd
their
Mother
,
or
Female
Matrix
,
and
the
fiery
Part
or
Masculine
Limbus
is
their
immediate
Father
;
but
the
animating
Vertue
of
the
Stars
is
their
Quintessence
or
Tincture
;
the
which
Astral
Spirit
is
their
Separator
,
and
gives
them
various
Colours
,
Properties
,
active
or
sluggish
Fabricks
,
of
nimble
Wings
or
unweldy
Bulks
.
As
doth
the
same
Tincture
also
cause
those
great
varieties
of
Colours
of
the
many
Thousands
of
different
Flowers
,
Herbs
and
Vegetatives
.
3.
This
is
not
barely
like
a
Refiner's
Fire
which
segregates
Metals
,
and
thrusts
and
divides
to
each
in
the
Crucible
all
its
own
;
Gold
to
Gold
,
or
Copper
to
Copper
;
for
that
Mechanick
Skill
tortures
and
mortifies
the
Matter
rather
than
exalts
or
improves
it
.
4.
But
he
that
is
enabled
from
above
,
prosperously
to
Transmute
,
Augment
and
Tincture
Metals
;
must
remove
Obstructions
of
Mortal
Heterogeneous
Parts
,
and
then
knows
how
to
animate
,
fortifie
and
fructifie
the
United
Homogeneous
Parts
.
And
do
all
with
such
a
Fire
as
that
wherewith
the
Astral
Powers
generate
Minerals
,
produce
Animals
,
and
feed
and
cause
their
so
great
growth
;
which
is
done
by
satiating
and
converting
their
constant
Anguish
and
Hunger
(
which
Anguish
and
Hunger
is
not
radicated
at
all
,
but
transmuted
)
into
constant
Joy
,
Love
and
Victory
,
and
the
Light
World
awakened
therein
.
Q.
35.
What
are
the
six
Days
Work
of
the
Creation
and
the
Sabbath
?
A.
The
six
Days
Work
of
the
Creation
and
the
Sabbath
,
being
severally
and
at
large
treated
of
in
the
12
,
13
,
14
,
15
,
and
16th
Chapters
of
the
Mysterium
Magnum
,
may
not
be
toucht
here
.
Q.
36.
What
is
the
Difference
or
Distinction
of
the
Mortal
Creatures
?
And
what
is
their
Chaos
wherein
each
Kind
liveth
,
and
wherein
are
they
distinct
and
severed
one
from
another
?
A.
None
can
call
this
Question
too
curious
;
for
God
who
made
nothing
in
Vain
,
made
not
all
Creatures
but
to
be
of
high
Consideration
,
and
the
Lord
sending
us
to
learn
Providence
and
Industry
of
the
A●●
,
doth
much
more
establish
his
almost
Infinite
Number
of
Creatures
,
to
be
for
vast
Uses
,
grand
Speculation
and
Importance
.
It
having
been
shewn
whence
they
were
produced
,
and
by
what
Power
divided
,
it
must
now
be
shewn
what
their
Differences
and
distinct
Kinds
are
▪
1.
Moses
teaching
the
order
of
the
Creation
,
saith
,
Let
them
(
meaning
the
Creatures
of
the
Out-birth
)
come
forth
every
one
after
their
Kind
.
By
which
word
[
Kind
]
is
understood
their
several
Properties
,
and
of
the
Properties
are
seven
and
no
more
,
which
Patronize
all
Creatures
:
and
every
of
the
seven
is
as
clearly
distinguish'd
in
the
Animals
;
as
in
Minerals
,
and
Pretious
Stones
.
2.
And
though
they
are
all
in
,
and
of
one
Principle
;
yet
in
them
may
all
the
three
Principles
be
evidently
distinguished
,
according
to
the
Order
engraved
on
them
,
by
the
Sacred
Hand
of
the
Creator
,
in
Conformity
to
all
His
other
more
Divine
and
Illustrious
Works
;
for
His
Words
are
His
Works
.
3.
As
First
,
The
Dark
Matrix
,
like
a
Fountain
,
issued
those
of
the
first
four
4.
Next
,
the
Attractive
constringent
restless
Quality
or
Kind
;
as
Foxes
,
Serpents
,
5.
Another
of
the
despairing
anguishing
Property
;
as
Dogs
,
some
Venomous
6.
The
Fourth
is
of
a
fiery
,
rapacious
,
ravenous
,
voracious
,
haughty
Tribe
;
7.
The
Fifth
Sort
or
Kind
,
are
of
a
merry
,
airy
Inclination
;
some
more
thus
;
8.
The
Sixth
is
the
Property
of
the
Sound
in
harmonious
,
sweet
Singing-birds
,
9.
The
last
are
great
,
bulky
,
unweldy
,
huge
,
lumpish
Beasts
;
and
the
Chaos
Q.
37.
To
what
End
,
or
wherefore
were
the
Mortal
Creatures
created
?
A.
1.
The
more
Perfect
of
them
are
composed
(
together
with
the
Internal
Organs
)
of
Flesh
,
Blood
,
Bones
,
Scales
,
Skin
,
Hair
,
Feathers
(
of
which
I
may
be
excused
from
Curiosity
,
not
being
on
Natural
History
or
Dissection
)
Thus
is
Man
of
Flesh
▪
&c.
his
Nails
resembling
the
Scales
,
&c.
They
have
also
Craft
,
Wrath
,
Love
,
every
of
the
Five
Senses
,
Invention
,
Providence
,
Memory
,
&c.
2.
To
call
them
moving
Plants
is
too
low
,
but
only
that
it
leadeth
the
Mind
to
view
the
Harmony
of
all
the
Creatures
;
how
they
variously
,
some
more
clearly
,
others
more
obscurely
,
Image
and
Shadow
every
of
the
three
Principles
,
and
the
seven
Properties
of
the
Eternal
World
.
3.
Whence
they
sprung
,
appears
by
several
Answers
of
the
foregoing
Questions
;
particularly
in
that
of
the
33th
.
4.
And
now
among
the
many
Glorious
Ends
of
their
Creation
,
the
following
brief
hints
are
some
.
They
are
,
at
fourth
Degree
,
from
the
Principles
and
Properties
created
;
1.
To
Figure
the
Dark
Abyss
.
2.
The
Light
World
,
though
very
obscurely
.
3.
The
Out-birth
or
outward
World
of
the
Stars
and
Elements
,
with
the
almost
infinitely
various
Tendencies
,
Inclinations
and
Impulses
of
them
:
By
every
of
which
the
Almighty
Creator
uncovereth
his
veiled
Omnipotence
,
infinite
Grace
and
Wisdom
.
5.
The
Contemplation
of
them
,
is
both
a
pleasant
and
a
perplexing
Laboratory
,
or
serious
Book
for
Man's
Study
,
and
as
it
were
a
Play-Book
for
the
Angels
;
whose
piercing
understandings
read
the
Effects
by
the
Causes
,
while
declined
Man
gropeth
by
the
Information
of
the
Senses
at
a
piece-meal
guess
of
the
Causes
,
from
Experience
of
the
Effects
.
6.
It
must
be
confest
that
Adam
(
being
as
to
his
Body
or
third
Principle
in
his
first
and
pure
state
,
Lord
of
the
Mystery
whence
they
proceeded
)
could
more
sensibly
discover
and
Epitomize
them
than
the
Angels
:
as
the
Lord
Jesus
had
a
feeling
of
our
Infirmities
,
by
His
gracious
humbling
Himself
to
be
as
one
of
us
.
But
Adam's
bright
Eyes
were
darkened
by
the
dismal
lapse
.
7.
Men
may
see
themselves
in
the
brute
Creatures
.
1.
All
Unregenerate
Men
8.
Other
Creatures
there
are
that
figure
the
Light
World
or
second
Principle
,
9.
There
are
other
Creatures
,
more
especially
of
the
Out-world
or
World's
10.
My
last
Consideration
(
restraining
my self
to
brevity
)
is
somewhat
abstracted
,
which
is
,
That
their
Root
is
not
so
Ignoble
and
Vile
,
but
their
Forms
and
Idea's
(
for
the
sake
of
their
Tincture
)
have
a
prospect
into
Perpetuity
,
each
into
their
natural
Aethers
;
as
is
signified
by
the
Apostle
,
that
the
Creatures
Travel
in
pain
,
groaning
under
forced
(
and
as
to
them
)
causless
Vassalage
,
shall
be
deliver'd
Q
38.
Whence
was
Man
Created
as
to
his
Body
?
The
Fourth
grand
Distribution
.
A.
1.
Not
of
the
Earth
;
for
the
brute
Animals
are
more
nobly
descended
,
not
of
the
four
Elements
which
are
the
Matrix
of
the
Earth
;
for
of
that
Matter
are
the
Brutes
form'd
,
and
the
Elements
are
Transient
,
and
must
melt
or
resolve
into
their
first
Principles
.
Not
of
the
Astral
Out-birth
,
for
the
Stars
shall
fall
;
that
is
,
cease
their
present
Order
,
and
pay
the
Debt
of
their
various
Properties
to
the
Aether
,
whence
they
were
separated
.
2.
But
because
Adam's
Body
was
of
Eternal
Duration
,
had
he
not
●inned
,
it
could
not
derive
from
a
fading
Root
;
as
Eternity
is
not
founded
on
Mortality
:
which
forceth
our
search
to
ascend
a
step
higher
.
3.
It
shall
therefore
be
to
the
Divine
Salitter
,
which
also
hath
the
Water-spirit
in
it
,
from
both
which
the
Stars
were
breathed
.
And
this
Divine
Salitter
as
it
hath
in
it
all
the
Powers
of
the
Properties
,
together
with
the
Divine
Sulphur
and
Mercury
,
is
call'd
the
great
Mystery
,
Eternal
Nature
,
or
Quintessence
.
4.
Out
of
this
was
Created
Adam's
Holy
,
pure
Paradisical
Body
,
capable
of
Eternal
Life
.
This
Divine
Saliter
J.
B.
calls
the
Holy
Ternary
,
that
is
a
Celestial
Paradisical
pure
Earth
;
whence
grows
Heavenly
holy
Fruits
,
and
near
unto
it
no
Curse
ever
can
enter
or
approach
;
for
thereinto
cometh
nothing
that
defileth
.
Of
this
Dust
of
this
Ground
Moses
spake
,
that
God
formed
Man
.
But
they
who
5.
The
Apostle
saith
,
The
first
Man
is
of
the
Earth
earthy
;
The
second
is
the
6.
That
it
could
not
be
this
,
nor
the
Elements
,
nor
the
Astral
Birth
is
clear
;
but
7.
Between
a
Mote
in
the
Sun
and
the
whole
Glorious
Sun
,
is
some
Proportion
;
for
the
least
of
Quantities
taken
from
the
greatest
of
Bodies
below
Infinity
,
hath
Proportion
to
that
whence
it
was
;
for
it
leaves
the
other
really
lessened
,
but
all
created
Worlds
bear
no
Proportion
with
the
Infinite
Son
of
God
;
for
all
breathed
out
from
an
Infinite
leaves
still
an
Infinite
and
the
Infinite
is
not
lessened
by
it
.
8.
The
Apostle
therefore
in
this
place
,
either
doth
not
speak
of
Adam's
first
state
,
or
doth
not
lessen
his
Extraction
,
but
adoreth
the
Glory
of
the
second
Adam
,
as
the
Work-master
excelleth
the
Work
made
;
for
when
of
the
Angels
it
is
written
,
And
hath
made
them
all
ministring
Spirits
:
Of
the
Son
it
is
said
,
Let
all
the
Angels
of
God
worship
him
.
Also
,
Thy
Throne
,
O
God
,
is
for
ever
and
ever
,
&c.
Q.
39.
What
was
the
Inspiration
or
Breathing
in
,
whereby
Man
became
a
living
Soul
?
A.
1.
The
Inspiration
of
Man's
Soul
was
out
of
the
first
Principle
the
Father's
Property
:
which
consisteth
of
the
first
four
Forms
of
Nature
,
of
this
Living
Root
,
sprung
his
Immortal
Living
Soul
.
2.
Yet
so
is
it
,
that
wherever
,
or
in
whomsoever
the
second
Principle
is
shut
out
,
that
Exclusion
is
truly
call'd
the
Death
of
the
Soul
;
for
the
Living
Soul
by
that
Deprivation
enters
or
remaineth
in
Death
which
though
improperly
may
be
called
an
Immortal
Death
,
being
a
Death
to
the
Glorious
second
Holy
light
Principle
.
3.
The
Soul
is
taken
sometimes
for
the
two
first
Principles
.
I
saw
the
Souls
of
them
who
had
been
slain
,
&c.
for
here
the
third
Principle
was
asleep
.
Sometimes
If
thou
wilt
make
thy
Soul
an
Offering
for
Sin
,
&c.
The
Lord
Jesus
offered
up
all
the
three
Principles
meant
here
by
his
Soul
,
and
as
was
shadow'd
by
the
whole
burnt
Sacrifice
:
But
in
this
Question
,
Soul
is
restrained
only
to
the
first
Principle
;
because
other
Questions
particularly
reach
the
other
two
.
The
above
brief
Answer
may
here
suffice
;
because
Jacob
Behmen
so
largely
resolveth
it
in
the
Answer
of
the
first
of
the
Forty
Questions
of
the
Soul
.
Q.
40.
What
is
the
Immortal
Life
in
Man
,
(
viz.
)
the
Soul
,
and
what
is
the
outward
Life
in
him
?
A.
1.
The
Principle
of
Man's
Immortal
Life
is
,
what
the
Answer
of
the
last
foregoing
Question
renders
it
;
that
is
,
a
Life
sprung
from
the
wrestling
of
the
first
four
Forms
of
the
first
Principle
.
They
generate
a
strong
,
stern
,
eager
sting
,
prickle
;
poison
Life
,
or
bitter
Root
;
which
(
as
doth
the
Gall
in
living
)
Bodies
strikes
up
or
enkindles
Life
.
2.
This
being
rooted
in
the
Eternal
Beginning
,
or
from
the
Eternal
Abyss
of
the
Father's
Property
,
can
never
find
End
,
or
limit
of
Race
:
But
Either
,
is
according
to
the
Fountain
and
Essence
of
its
own
Nature
,
dark
,
raging
and
fierce
for
ever
,
or
in
the
Holy
Principle
of
Love
in
the
Light
World
,
happy
for
ever
.
3.
It
must
now
be
told
what
the
outward
Life
of
this
World
in
Man
is
,
and
must
be
sadly
acknowledged
to
be
Earthy
and
Sensual
;
here
is
the
Lust
of
the
Eye
,
the
Lust
of
the
Flesh
,
and
Pride
of
Life
:
So
that
it
may
be
said
,
Shut
the
●ive
Windows
,
that
our
House
may
be
truly
Light
within
.
4.
The
Beasts
live
as
Man
doth
,
having
all
the
five
Senses
,
as
he
,
in
some
of
them
more
sharp
;
also
some
of
them
extend
the
Thread
of
their
time
to
greater
Measure
:
are
generally
more
exempt
from
Sickness
,
wholly
Privileged
from
careful
Perturbations
;
in
good
Measure
,
without
fear
of
future
Events
or
Sorrow
,
&c.
5.
So
that
Mans
outward
Life
,
or
third
Principle
,
as
now
it
is
from
first
to
last
,
renders
him
of
all
Creatures
the
most
Miserable
.
And
his
restless
striving
to
satiate
the
Lusts
of
this
Worlds
Spirit
by
Wealth
,
Greatness
,
&c.
is
an
additional
Sorrow
and
Vexation
,
which
some
of
the
Ancients
skilfully
mitigated
by
wise
Moderation
and
Contentation
.
6.
Who
sees
not
how
much
more
grievous
this
Pilgrimage
and
Travel
is
to
Man
,
than
to
any
other
Creature
?
Because
his
Creator
made
him
for
the
Excellent
,
Holy
,
Sweet
Paradisical
Life
:
Even
as
Hell
is
most
intolerable
to
Evil
Angels
and
lost
Men
,
who
were
created
to
be
Inhabitants
of
Heaven
;
whereas
it
is
no
Wo
to
those
horrible
Creatures
that
figure
the
fierceness
of
the
Properties
;
for
that
is
their
Life
.
7.
Yet
it
is
true
,
the
poor
Brute
Animals
groan
under
the
Curse
Man
subjected
them
to
;
for
they
should
have
been
harmless
Figures
of
the
Astral
and
Elementary
Powers
.
8.
To
conclude
the
Answer
of
this
Question
,
let
it
be
seriously
considered
,
That
if
Man
will
think
to
feed
his
Immortal
Principle
with
Mortal
Food
,
(
viz.
)
his
Soul
,
with
this
third
Principle
,
he
doth
as
a
cruel
Murtheress
,
who
to
still
her
unhappy
Nurse-Child
▪
instead
of
Food
,
amuses
its
Eyes
with
Objects
,
and
its
Ears
with
Sounds
,
and
answers
its
hungry
Laments
with
louder
Noises
,
till
she
hath
forced
it
to
sleep
,
who
so
pines
and
destroys
it
.
9.
But
the
Love
of
God
in
Jesus
Christ
is
the
true
real
Food
of
the
Soul
;
it
is
true
,
not
like
Shews
and
Sounds
which
are
delusive
;
also
real
and
substantial
,
not
a
Shadow
,
which
every
thing
here
else
is
,
as
to
the
Soul
.
This
Love
,
as
Food
,
generateth
its
like
in
the
Soul
and
strengthensit
;
This
Love
,
as
Physick
,
Purgeth
out
all
other
Love
,
and
it
reigneth
and
remaineth
for
ever
.
Q.
41.
What
is
the
Idea
,
or
exact
express
reflex
Image
of
God
in
Man
,
wherein
God
worketh
and
dwelleth
?
A.
If
a
Volume
were
written
to
Answer
this
Question
(
as
well
might
be
,
by
reason
of
the
Excellency
and
Importance
of
the
Subject
)
yet
still
it
would
be
as
under
Locks
and
Seals
from
the
fallen
Adam
,
until
he
enter
into
the
Knowledge
at
the
right
Door
of
that
he
lost
by
his
Fall
.
1.
The
Doctrine
of
the
Resurrection
was
call'd
Babling
,
by
the
studious
Athenians
;
for
Man
is
dead
to
the
Holy
Divine
Image
:
and
in
all
who
so
abide
,
the
outward
Astral
Spirit
and
Elementary
Body
,
is
the
only
Bridle
of
Suspension
and
Mitigation
of
the
hellish
Image
,
or
dark
Principle
.
2.
But
had
Man
no
more
,
he
were
in
no
better
state
than
the
brute
Beasts
;
for
in
the
Astral
and
Elementary
they
are
in
common
with
Man
;
and
in
the
dark
Principle
he
is
one
with
the
Evil
Angels
.
3.
Yet
so
exceeding
Great
and
Adorable
was
God's
Grace
,
Love
and
Pity
,
that
the
same
Grace
was
like
a
Seed
inspoken
into
him
at
the
Fall
;
which
in
all
by
whom
Obedience
is
yielded
,
beareth
Fruit
to
Eternal
Life
;
but
it
lyes
as
Dead
in
such
who
bury
it
under
the
Dominion
of
the
Astral
Spirit
,
or
that
choak
it
under
the
Thorns
of
the
Elementary
Body
.
4.
And
all
Impenitent
Rejecters
of
God's
regenerating
Grace
,
how
subtle
and
studiously
penetrating
soever
,
have
no
part
nor
lot
in
this
Matter
;
but
are
absolute
Strangers
,
guided
by
an
unreasonable
Model
of
Humane
Reason
,
resulting
from
the
Information
of
the
Sences
,
twisted
with
the
Maxims
of
Serpentine
Wisdom
.
5.
Nevertheless
,
the
Poor
in
Spirit
that
dyeth
to
its
own
Will
and
Lusts
,
hath
lively
Characters
of
the
Idea
of
the
Divine
Image
and
Birth
;
for
such
a
dying
enters
the
Soul
into
the
first
Resurrection
.
6.
God's
Image
is
not
in
the
Earthquakes
of
the
first
Principle
,
nor
in
the
Lightning
and
Thunders
of
the
third
Principle
;
but
most
nearly
in
the
small
still
voice
of
the
Proclaiming
his
Gracious
,
Merciful
,
Long
suffering
Name
;
for
that
is
the
second
Holy
Principle
.
7.
And
this
speaking
Almighty
Word
cannot
be
more
than
stammer'd
by
words
;
no
more
than
Omnipotence
can
be
comprehended
by
Concrets
.
With
what
Eye
can
a
Sinner
behold
the
unexpressible
loveliness
of
That
ravishing
Face
,
where
dwells
That
Majesty
which
is
the
Express
Image
of
the
Father
,
and
before
whom
the
Angels
cover
their
Faces
?
I
must
say
,
when
a
drop
of
that
Ocean
of
Love
and
Mercy
blesseth
my
Soul
,
I
melt
,
I
stammer
,
I
am
astonished
.
Lord
what
is
Man
?
8.
God's
exact
Image
consisteth
of
all
the
three
Principles
;
The
first
and
third
in
perfect
Order
being
thorowly
illustrated
by
the
second
.
The
mighty
longing
of
the
first
,
like
a
Hunger
,
produceth
or
begetteth
the
meek
Will
,
and
glorious
Majestick
Principle
of
Light
,
according
to
which
,
God
is
called
God
.
And
of
the
longing
and
will
proceedeth
the
desiring
,
which
is
a
Love-spirit
,
producing
Millions
and
Miriads
to
Infinity
of
Variety
,
wherein
the
three
behold
themselves
in
parcels
.
9.
But
in
Man
behold
themselves
in
one
entire
Image
;
yet
not
in
fallen
Man
,
but
in
the
man
Christ
Jesus
,
by
whom
and
for
whom
,
are
all
things
.
10.
The
Idea
and
perfect
Image
of
God
is
only
in
Christ
,
yet
not
as
He
is
the
Second
Person
of
the
Three
;
for
so
He
is
the
inaccessible
Light
and
the
Original
which
is
Imaged
;
but
He
is
the
perfect
Image
of
God
,
as
He
is
the
Divine
Humanity
or
Heavenly
Man
,
the
First-born
of
every
Creature
▪
This
Virgin-Image
was
in
Adam
before
he
lusted
,
whereby
he
was
in
Christ
God's
exact
Image
,
having
all
the
three
Principles
in
due
Harmony
,
being
the
true
Character
,
Idea
and
Figure
of
the
Glorious
Trinity
.
11.
This
is
also
in
an
obscure
and
less
conspicuous
way
,
in
every
one
who
is
Begotten
again
by
the
Holy
Ghost
.
The
mortified
,
humble
resigned
Will
,
entreth
into
the
way
of
the
Cross
quietly
,
patiently
;
Love
makes
it
sweet
,
this
is
a
putting
on
Christ
;
for
here
the
Lord
is
Born
,
is
Formed
,
sways
the
Righteous
Scepter
,
Transforming
that
Soul
into
the
Virgin
Image
in
some
degree
;
but
the
glance
of
this
stops
my
Hand
,
extracts
a
Groan
,
swallows
me
up
;
I
flame
,
am
almost
devoured
.
My
Lord
,
what
is
this
Earthen
House
?
Q.
42.
What
was
Paradise
wherein
God
Created
Man
?
Is
the
same
Alterable
or
Changeable
,
and
a
Creature
,
or
doth
it
stand
in
the
Eternal
Ground
?
A.
It
hath
been
reported
that
a
Painter
would
have
Drawn
the
Lineaments
of
the
Lord
when
in
Flesh
;
which
by
reason
of
His
Majestick
Face
,
he
could
not
perform
,
The
like
Fond
attempt
were
it
to
Survey
Paradise
by
Humane
Art
or
Instruments
;
which
if
it
were
a
place
cannot
be
found
,
and
if
it
prove
a
State
or
Principle
,
cannot
be
comprehended
.
1.
The
Answer
may
first
be
Negatively
;
that
it
is
not
a
Place
or
Locality
.
1.
Because
then
as
the
most
worthy
the
Garden
of
Eden
should
not
have
been
the
place
named
for
Adam's
Seat
,
whence
proceeded
the
four
Rivers
;
but
Paradise
is
not
called
the
Garden
,
nor
is
the
Garden
stiled
Paradise
.
2.
Nor
is
it
changeable
;
for
though
it
disappeared
as
to
the
first
Adam
;
yet
the
second
Adam
granted
it
to
the
Thief
.
3.
Positively
;
Paradise
is
the
one
,
holy
,
pure
Element
,
having
its
Eternal
Fountain
from
the
second
Principle
,
and
every
of
the
seven
Properties
are
in
it
,
in
great
Purity
,
and
Splendor
.
So
that
had
any
created
Angel
the
Task
,
perfectly
to
Epitomize
it
,
he
could
do
it
but
according
to
his
excellent
measure
,
yet
not
fully
.
Nor
to
Human
Apprehension
;
for
as
Paradise
is
the
heavenly
Body
of
Christ
,
so
is
it
the
Womb
of
Angelical
Conception
,
comprehending
them
,
but
cannot
be
fully
comprehended
by
them
;
as
neither
can
the
Sun's
lustre
be
by
us
comprehended
.
4.
Heaven
is
Paradise
,
and
the
Paradisical
Principle
is
Heaven
;
and
when
they
are
Contemplated
,
their
Glory
swallows
up
all
created
Angels
as
well
as
Men.
It
is
an
Over-match
to
penetrate
the
Holiness
,
Purity
,
Immensity
or
rather
Infinity
,
Transparency
,
Simplicity
,
Variety
,
Successive
Formations
;
with
all
Powers
,
Colours
,
Vertues
,
Sounds
,
Odours
,
Substantials
;
the
Quintessence
and
Elixir
of
the
outward
Quintessence
and
Elixir
;
the
Harmony
,
Peace
,
Gravity
and
Eternity
;
its
ample
Commensuration
and
Redundancy
to
the
most
noble
,
expatiated
,
sublime
and
exalted
Capacities
.
5.
So
that
proceed
they
never
so
far
in
this
ravishing
Traverse
and
Quest
,
there
is
still
a
prospect
of
more
and
other
;
they
must
say
,
in
our
Father's
House
are
many
Mansions
,
at
whose
right
hand
are
Pleasures
for
evermore
;
such
as
Eye
hath
not
seen
nor
Ear
heard
nor
hath
entred
into
the
Heart
of
Man
to
conceive
.
6.
A
faint
Similitude
may
be
a
fresh
springing
flowry
Meadow
,
where
stand
Thousands
of
fragrant
Flowers
,
some
more
Beautiful
than
other
,
all
shewing
their
peculiar
Beauties
without
grudging
,
and
how
the
Divine
Vertue
in
the
third
Principle
,
is
become
Material
:
the
tast
whereof
,
causeth
the
Creation
to
be
in
Anguish
and
Travel
to
be
delivered
from
the
Vanity
,
and
Groan
after
freedom
from
their
Bondage
.
7.
And
though
Paradise
be
not
excluded
this
World
,
yet
a
great
Gulph
interposeth
betwixt
it
and
the
World
;
the
Mind
,
when
inflamed
with
Divine
Love
,
feels
what
the
stammering
Tongue
cannot
tell
to
others
.
8.
The
Corporeity
of
Paradise
is
not
palpable
,
that
Salitter
is
Holy
and
Pure
,
like
that
of
the
Angels
,
(
viz
)
a
bright
,
transparent
,
visible
Substance
.
9.
It
's
Birth
or
Productions
are
in
all
things
,
and
therefore
immeasurable
and
innumerable
;
which
is
thus
to
be
discovered
and
understood
.
Let
the
Divine
Light
and
Vertue
be
likened
to
the
Mind
of
Man
:
The
Paradisical
Fruits
to
the
Thoughts
,
eacht
Thought
hath
a
Centre
whence
other
Thoughts
spring
;
so
also
do
those
Heavenly
Fruits
proceed
from
,
and
in
unwavering
Eternal
Love
.
10.
The
Fire
there
,
is
God
the
Father
;
the
Light
,
God
the
Son
;
the
Air
,
God
the
Holy
Ghost
;
It
's
●ro●undity
and
Extent
are
not
bounded
.
11.
The
Idea
or
Figure
of
the
Creatures
here
are
there
,
but
not
their
Spirit
,
much
less
their
Substance
;
for
,
for
that
End
they
were
Created
.
12.
All
Holy
Works
stand
there
in
their
Figure
,
and
all
Words
spoken
by
the
Human
Tongue
from
a
Divine
Root
;
as
the
wicked
Works
and
Words
do
in
Hell
.
13.
I
compare
the
Arabian
Odours
,
Oriental
Gems
,
Palms
of
Asia
,
Wine
of
Pomegranates
,
the
American
Pine-Apple
,
and
what
else
is
most
desirable
,
in
comparison
of
the
Paradisical
Productions
,
to
the
obscure
Vitality
surviving
in
Mens
Dead
Bodies
;
generating
some
as
it
were
Fibres
of
Gold
amongst
the
decaying
Teeth
,
and
the
Usnea
on
the
Skulls
of
●●●sons
Strangled
.
And
all
things
of
less
Excellency
in
this
World
in
comparison
of
Paradise
,
to
the
Excrementitious
growth
of
Hair
and
Nails
in
their
Dormitories
.
14.
I
compare
Man's
outward
Astral
and
Elementary
Life
,
to
that
in
Paradise
,
to
idle
deceitful
Dreams
,
some
disquiet
ones
,
some
wrathful
,
some
frightful
,
some
wicked
and
obscene
;
many
,
many
ways
Evil.
And
our
Translation
hence
I
compare
to
the
Morning
awakening
time
,
terrifying
some
as
Slaves
to
their
grievous
Chains
and
hateful
Drudgery
:
and
others
as
great
Conquerors
are
usher'd
in
State
to
the
Princely
Triumphant
Chariots
.
15.
Say
any
,
say
not
all
(
retaining
the
least
degree
above
perfect
Madness
)
if
Paradise
16.
The
Lord
Himself
tells
us
,
Except
a
Man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
God
;
And
by
way
of
Explanation
addeth
,
that
which
is
born
of
the
Spirit
is
Spirit
.
And
again
,
Except
ye
eat
the
Flesh
of
the
Son
of
Man
and
drink
his
Blood
,
ye
have
no
life
in
you
;
and
by
way
of
Explanation
addeth
,
It
is
the
Spirit
that
quickneth
the
Flesh
profiteth
nothing
;
my
Words
are
Spirit
,
and
they
are
Life
.
17.
Where
we
see
the
New
Birth
and
Eating
Christ's
Flesh
are
the
same
.
Also
that
to
be
spirited
by
the
Spirit
of
Christ
,
and
to
feed
on
the
Word
of
Christ
,
are
the
very
same
:
Whence
it
is
that
true
Spiritual
Life
is
revived
,
or
stirred
up
in
us
.
18.
The
New
Man
regenerated
out
of
the
Earthy
Man
being
a
Virgin
,
may
Sup
with
the
Eternal
Virgin
;
and
as
the
Lord
while
in
our
Flesh
had
the
heavenly
Flesh
and
Blood
,
which
swallowed
up
the
other
:
So
we
in
His
Meek
,
pure
Spirit
,
carry
it
also
in
our
Earthy
Body
,
and
if
we
live
in
the
New
heavenly
Flesh
and
Blood
in
the
Body
,
Power
and
Vertue
of
Jesus
Christ
;
that
is
,
in
the
Son
by
the
Holy
Ghost
to
the
Father
:
Then
,
when
the
old
one
falls
off
,
we
live
in
the
New
heavenly
Flesh
and
Blood
,
and
our
Works
are
no
longer
ours
,
nor
our
Words
ours
,
but
God
doth
all
in
us
.
19
▪
To
this
Man
,
every
with-drawing
Thought
from
an
entire
Subjection
,
is
his
Cross
;
for
to
him
Honour
and
Contempt
,
Sweet
and
Bitter
,
Penury
and
Plenty
,
Heavy
and
Light
,
are
no
more
any
of
these
;
for
he
loves
not
the
one
,
nor
flyes
from
the
other
;
but
the
Divine
Will
is
his
Joy
and
Content
,
the
thing
sought
,
and
his
full
satisfaction
.
Q.
43.
Why
did
God
Create
in
the
Beginning
but
one
Man
,
and
not
forthwith
a
Man
and
a
Woman
together
,
as
He
did
the
other
Kinds
of
Creatures
?
or
other
Species
?
A.
1.
God
created
the
other
Creatures
to
manifest
his
various
divided
Powers
,
that
in
them
he
might
severally
Image
every
of
them
;
by
those
wrathful
fierce
ones
in
the
dark
World
,
the
loving
Innocent
ones
of
the
Light
World's
Property
,
and
others
of
the
meer
Elementary
World
;
and
that
the
seeming
contrary
and
discording
Properties
might
in
distinct
Forms
and
Creatures
,
one
excite
the
other
to
a
general
Harmony
,
whereunto
they
still
serve
.
2.
But
Man
He
created
to
a
higher
and
more
excellent
Sphere
;
for
he
was
in
one
only
Person
,
to
comprise
as
in
an
Epitomy
,
the
Image
of
the
total
God
,
having
his
Root
in
the
Eternal
dark
World
,
or
that
of
Fire
:
His
Life
,
Glory
Vertue
,
and
Fruit
in
the
Eternal
Light-world
or
second
Principle
of
Love
and
Holiness
:
and
the
third
Principle
being
that
of
the
purest
Astral
and
Elementary
World
,
was
but
to
Hang
to
him
,
over
which
he
was
to
bear
rule
.
3.
Nor
could
he
have
been
God's
compleat
Image
,
had
not
the
Tincture
of
the
Fire
,
and
also
of
the
Light
been
incorporated
in
him
▪
(
that
is
)
both
the
Male
and
Female
Properties
.
4.
Therefore
was
it
that
he
was
but
One
Undivided
,
to
Image
God
,
who
is
distinguished
into
Three
;
yet
is
One
,
and
Eternally
the
same
Infinite
,
and
in
Himself
the
Undividable
One
.
5.
And
as
the
One
God
remaining
but
One
▪
diffuseth
Himself
into
Multiplicity
;
so
should
Adam
,
had
he
remained
an
Undivided
one
,
Magically
have
propagated
a
Blessed
,
Holy
,
Numerous
Progeny
in
perfect
Modesty
and
Purity
;
yet
bearing
in
them
all
,
every
Power
of
the
Principles
,
and
every
Property
in
great
Harmony
,
as
are
found
in
the
Angelical
World
,
as
well
as
in
the
Astral
and
Elementary
.
6.
But
when
once
Adam
had
his
Eve
rent
from
him
,
we
see
what
Misery
,
Distraction
,
Laceration
and
Wo
soon
follow'd
,
by
disappearing
of
the
pure
Virgin
Modesty
.
Q.
44.
Was
the
first
Man
in
such
a
habit
of
Condition
created
to
Eternal
Life
,
or
to
Change
and
Alteration
?
A.
1.
When
Men
search
the
wretchedness
of
fallen
Man's
present
Estate
,
it
may
seem
incredible
that
ever
he
was
a
glorious
and
compleat
Image
of
God
,
and
of
all
Worlds
.
2.
As
one
seeing
the
Ruins
of
a
Royal
City
,
which
Sword
and
Fire
hath
laid
in
Ashes
,
heap'd
into
Rubbish
,
Desolation
plead
Prescription
,
and
Years
have
cloathed
the
Hillocks
in
Green
,
especially
if
some
Earthquake
had
razed
the
Situation
;
the
Beholder
of
these
Remains
,
though
credibly
inform'd
,
can
scarce
credit
that
ever
it
deserved
half
,
what
perhaps
Fame
(
too
sparingly
)
reported
it
to
be
.
3.
Thus
Men
looking
on
their
own
feeble
,
sickly
,
filthy
,
short
liv'd
Bo●ies
,
can
see
little
more
than
a
Bestial
Image
.
But
farther
penetrating
the
De●●rmities
of
the
Soul
,
at
Hostility
against
even
God
Himself
,
and
torn
by
Civil
War
within
it self
,
and
by
means
of
God's
withdrawing
abused
Grace
,
it
is
invaded
by
gross
Darkness
:
Little
more
can
be
seen
but
what
is
devillish
.
4
▪
But
Glory
be
to
God
in
the
highest
,
that
Jesus
took
this
fallen
Image
and
led
it
through
Death
into
Eternal
Life
.
The
sad
Prospect
of
what
Man
is
,
joyned
with
the
Ignorance
of
what
he
was
,
raiseth
the
blind
Conceit
that
he
was
created
to
Alteration
▪
5.
But
to
shew
how
Excellent
Man
was
by
Creation
,
and
that
he
was
not
subject
to
Alteration
;
yet
that
I
may
shun
Repetition
,
do
return
my self
to
the
Answers
of
the
38
,
39
,
40
,
and
41st
Questions
.
Only
lot
it
be
remembred
,
that
God
denounceth
as
the
Wages
of
Disobedience
,
Alteration
,
Death
and
Deprivation
of
the
Paradisical
Glory
.
6.
And
that
the
Alteration
was
Translation
to
a
better
Place
,
must
needs
be
an
Error
springing
from
our
Ignorance
,
of
what
Paradise
is
,
and
what
that
sta●e
is
;
I
return
my self
to
the
Answer
of
the
42.
Question
.
Q.
45.
What
manner
of
Image
was
Adam
before
his
Eve
?
In
what
Form
and
Condition
was
he
,
when
he
was
neither
Husband
nor
Wife
,
but
both
?
A.
1.
He
was
so
made
,
as
to
possess
the
Throne
of
expulsed
Lucifer
;
he
was
therefore
an
Image
of
God's
Power
,
as
well
as
his
Holiness
,
which
made
him
the
Object
of
Lucifer's
Malice
.
2.
And
forasmuch
as
Lucifer
affected
to
lift
up
himself
in
that
part
of
God's
Image
entrusted
to
him
,
consisting
of
Potence
and
Mightiness
to
such
excess
as
eclipsed
his
holy
,
pure
lustre
.
Therefore
to
prevent
it
in
Adam
,
there
was
added
to
him
the
third
Principle
;
for
it
was
Matter
for
some
humble
Contemplation
:
But
Lucifer
(
not
balanced
therewith
)
Imaged
in
himself
a
desire
of
Rule
above
the
End
or
Limit
of
Creature
Nature
.
3.
Adam
was
also
lower
than
Lucifer
;
because
the
Subjects
of
this
Monarchy
were
only
potentially
or
virtually
existent
,
not
actually
produced
.
And
it
is
found
that
gradual
access
to
exercise
of
Authority
,
is
less
obnoxious
to
inordinate
Practices
,
than
instantaneous
Entrance
upon
Soveraignty
.
His
gracious
Creator
saw
it
safer
for
him
to
be
raising
of
Fruit
,
than
at
once
to
enjoy
a
reaped
Crop
.
4.
But
he
was
Privileged
above
the
Angelical
Hierarchy
that
had
left
their
Habitation
,
being
a
more
compleat
Image
of
God
than
they
,
having
one
Principle
more
intrusted
to
him
.
5.
His
Fall
was
into
that
third
Principle
;
which
though
the
Holy
World
should
be
withdrawn
from
him
,
yet
was
not
that
Principle
sinfully
Evil
in
it self
;
but
the
first
Principle
(
excluding
thence
the
Holy
World
)
is
Evil
in
it self
,
into
which
the
Angels
fell
.
6.
The
third
Principle
God
annexed
to
Adam
(
for
knowing
he
would
not
remain
faithful
in
the
Virgin
State
)
that
into
it
infinite
Love
and
Goodness
might
enter
to
help
him
again
,
which
Jehovah
Christ
did
,
by
re-uniting
the
Eternal
Divine
Virginity
to
the
Sick
infected
Humanity
.
7.
And
thus
Tinctured
the
Humanity
,
enkindling
in
it
a
true
Heavenly
spark
of
holy
Fire
,
which
when
our
Humanity
in
Christ
yields
it self
up
into
,
it
is
a
Sacrifice
turned
into
a
Love
flame
.
Like
as
the
right
Tincture
transmuteth
Metals
,
and
the
Elixir
Tinctures
Mans
sickly
Body
.
8.
Now
to
say
what
was
the
Image
,
Likeness
,
Form
and
Fashion
of
Adam
when
he
was
neither
Husband
nor
Wife
,
and
yet
Both.
He
was
,
as
to
his
first
Principle
or
Eternal
Soul
,
Potent
and
Mighty
,
resembling
him
to
the
Father
,
and
to
the
Angels
who
are
Mighty
in
Power
.
In
his
second
Principle
or
Divine
Spirit
,
he
was
as
a
God
in
Holiness
,
Love
,
Purity
and
Brightness
;
which
illustrated
his
first
Principle
,
joyning
the
Dove
and
Lamb
to
the
Lyon
.
In
his
third
Principle
,
he
was
Prince
over
the
Astral
Heavens
;
a
remainder
whereof
was
in
Joshuah
,
who
stopt
the
Sun
and
Moon
.
And
under
his
God
,
Soveraign
over
the
Elementary
Worlds
,
a
remainder
whereof
is
seen
in
Moses
over
the
Waters
,
and
Elias
over
it
,
and
the
fire
.
9.
His
Body
was
as
those
in
the
Resurrection
,
with
this
difference
,
that
having
both
Tinctures
,
he
could
have
been
Magically
fruitful
;
whereas
they
and
the
Angels
are
in
that
respect
Barren
;
and
was
all
this
in
great
Modesty
,
Simplicity
,
Wisdom
,
Unity
,
dear
Love
,
Holiness
,
and
immaculate
Purity
.
Q.
46.
Had
Adam
before
his
Eve
,
Masculine
Members
,
and
such
Bones
,
Stomach
,
Guts
,
Entrails
,
Teeth
,
and
also
such
things
as
we
now
have
?
A.
1.
Adam's
Holy
Virgin
state
exempted
him
from
those
impure
,
deformed
,
bestial
Members
for
Propagation
,
which
yet
(
pitying
our
Wo
and
Necessity
is
bore
with
by
Divine
Patience
;
but
the
Filthiness
of
it
,
is
signified
by
the
Circumsicion
,
and
is
that
whereof
Nature
it self
(
as
depraved
as
it
is
)
blusheth
and
is
ashamed
.
2.
And
Bones
were
Strengths
;
for
the
Saturnine
Compaction
could
not
petrefie
to
that
excess
,
till
his
Body
,
which
was
derived
from
the
Astral
Root
(
or
one
Element
,
whence
they
were
also
breathed
out
)
became
subjected
to
those
Astral
Powers
,
which
were
to
have
continued
his
Servants
and
Subjects
.
3.
The
Teeth
,
Stomach
,
Gutts
,
evacuating
Vessels
,
&c.
which
we
now
have
,
could
not
befal
him
while
he
remained
in
his
Holy
State
;
for
his
food
was
holy
,
pure
,
heavenly
,
such
as
might
stand
in
Eternity
;
for
such
was
he
,
not
as
yet
confined
under
the
Horoscope
of
Time
.
4.
He
stuft
not
himself
with
the
Elements
,
nor
to
speak
strictly
,
doth
he
so
yet
,
no
nor
do
the
Animals
;
for
the
Elements
feed
the
Plants
,
and
the
Animal
Creatures
feed
on
the
Plants
produced
by
the
Elements
,
but
Man
on
the
Animal
Creatures
like
a
Wolf
,
and
on
the
Plants
like
an
Animal
.
But
Adam's
Food
was
Holy
,
Paradisical
,
Angelical
,
Eternal
,
needing
no
evacuation
;
eaten
only
in
the
mouth
,
not
tartarous
;
which
the
Law
commanding
the
Israelites
to
carry
out
a
Paddle
to
cover
theirs
without
the
Camp
,
signifieth
.
And
that
other
Law
prohibiting
and
strictly
nominating
unclean
and
clean
Creatures
pointeth
at
.
Q
,
47.
If
Adam
also
had
been
thus
,
as
we
are
now
,
how
was
it
possible
he
should
in
such
a
condition
have
been
able
to
stand
without
suffering
and
corruption
?
If
Paracelsus
thought
by
feeding
on
that
whereof
the
Stars
subsisted
to
extend
his
Thread
of
Life
to
what
length
he
would
,
it
was
a
thing
might
soon
be
purposed
.
1.
'T
is
true
the
Elixir
,
if
duly
and
naturally
collected
,
epitomising
the
Universe
,
must
be
granted
to
do
much
in
tincturing
the
Vital
,
Natural
and
Animal
Spirits
;
whereby
the
Astral
and
Elementary
Man
may
be
strongly
fortified
,
the
Natural
Balsam
restored
radically
,
dregs
obstructing
the
quick
interiours
of
the
Powers
separated
,
highly
conducing
to
health
.
And
the
long
Lives
before
the
Flood
,
as
well
as
many
since
,
seem
to
be
referred
to
their
happy
Knowledge
of
this
almost
Paradisical
Secret
,
as
an
immediate
eminent
Second
Cause
.
2.
Yet
must
it
not
be
denied
,
that
besides
the
Supream
Law
for
abridging
Man's
Race
,
the
Astral
Revolutions
summon
us
to
a
period
,
and
the
Volatile
Nature
of
the
Elementary
Fabrick
,
loosen
the
connexions
of
our
Outward
Man
,
from
Affinity
to
the
fixed
Inward
Man
,
in
so
manifest
a
degree
,
that
we
bring
from
the
Womb
the
Seeds
of
our
Mortality
,
our
Bones
are
sensless
,
dead
,
and
(
as
to
themselves
)
dry
already
;
our
need
of
frequent
sleep
pourtrays
death
;
our
food
is
corruptible
;
those
few
that
attain
the
Winter
of
Age
,
then
fall
to
Ashes
by
their
Cold
Fire
,
others
fall
to
Ashes
by
the
Hot
Fire
,
as
it
is
written
,
Your
Fathers
,
where
are
they
?
Also
like
as
it
is
said
,
If
there
had
been
a
Law
that
could
have
given
Life
,
verily
Righteousness
had
come
by
the
Law
;
so
had
there
been
an
happy
Eternity
attainable
out
of
the
Reliques
of
Adam
,
we
had
been
thence
raised
to
Immortality
,
but
not
by
dying
,
3.
But
seeing
there
was
no
such
,
therefore
the
Second
Adam
breaks
through
death
into
Eternity
;
because
Adam
having
subjected
himself
and
us
to
the
Stars
and
Elements
,
therefore
that
part
of
us
under
that
Rule
must
change
as
they
,
who
by
wrestling
vary
their
Powers
;
nor
are
the
Stars
nor
Elements
themselves
on
a
surer
Basis
,
but
that
the
one
must
one
day
fall
,
the
other
melt
.
Q.
48.
Should
Adam's
eating
and
drinking
have
been
after
a
Paradisical
manner
,
without
care
,
distress
and
sorrow
,
if
he
had
stood
out
the
Trial
or
Proba
?
A.
1.
It
is
written
,
The
Kingdom
of
God
is
not
Meat
and
Drink
,
but
Righteousness
,
Peace
and
Joy
in
the
Holy
Ghost
:
Yet
the
Lord
saith
,
I
will
drink
no
more
of
the
fruit
of
the
Vine
,
till
I
drink
it
new
in
my
Fathers
Kingdom
.
The
Manna
also
by
allusion
is
call'd
Angels
food
.
2.
Adam's
eating
without
care
,
distress
and
sorrow
,
was
without
distrust
of
want
,
therefore
without
care
;
without
subtlety
and
disappointments
;
therefore
without
distress
;
without
sorrow
,
being
ever
a
gainer
,
having
supply
out
of
the
Ocean
,
needing
only
to
abound
in
humble
gratitude
.
Adam's
Paradisical
food
is
sometimes
signified
by
Bread
of
Life
,
Water
of
Life
,
a
Tree
of
Life
,
Manna
,
New
Wine
,
&c.
3.
Those
fruits
are
real
and
substantial
;
more
Divine
than
to
be
palpable
of
true
Power
and
Vertue
to
nourish
to
Eternal
Life
;
therefore
must
be
incorruptible
,
having
the
forms
of
the
fruits
in
this
World
;
for
this
is
the
representation
of
That
,
tho'
but
as
a
dead
,
dark
shadow
,
as
the
husk
;
This
hath
the
Curse
in
it
,
but
the
fruits
there
have
the
purity
,
realness
or
essence
existing
in
,
and
deriving
from
the
Omnipotence
and
Lustre
of
the
Second
Principle
.
4.
The
dead
fruits
here
which
(
mold
and
perish
figure
)
those
heavenly
ones
:
The
faded
stains
of
things
here
,
point
at
those
living
,
bright
,
glorious
colours
,
the
variety
of
these
,
the
infinity
of
those
;
these
Trees
as
it
were
pourtray
those
;
this
very
dead
Earth
,
in
a
sort
,
figureth
the
Divine
Salitter
,
our
Mortal
Dead
Water
,
the
Pure
River
of
the
Living
Water
;
our
Air
their
Air
,
which
is
of
the
Holy
Ghost
;
our
musical
Sounds
hint
at
their
ravishing
living
,
speaking
Airs
;
our
plucking
and
eating
our
fruits
,
figure
their
so
doing
;
the
strength
we
receive
and
retain
thereby
,
figureth
the
same
in
them
;
our
seemingly
delightful
Objects
,
figure
their
transcendent
glorious
Objects
.
5.
But
all
in
so
vast
disproportion
,
as
a
dead
Corps
to
a
flourishing
,
lively
,
noble
beautiful
,
exquisite
person
,
or
as
a
contemptible
so●tish
,
natural
Ideot
to
the
most
acute
,
accomplisht
,
profound
contemplative
,
experienced
Philosopher
,
or
as
a
leprous
,
deformed
,
loathsom
Body
,
to
the
most
rare
,
perfect
,
healthy
one
;
or
as
a
maimed
,
impotent
,
treacherous
Slave
,
chained
for
term
of
Life
in
a
stinking
Dungeon
,
to
a
prosperous
renowned
Captain
at
the
Head
of
a
mighty
Victorious
Army
.
For
how
much
a
glorious
,
pure
,
blessed
State
exceeds
a
vile
,
wretched
,
perishing
State
,
so
much
doth
the
Food
Adam
had
transcend
ours
;
That
was
the
quintessence
,
life
,
and
one
holy
Element
,
this
is
the
excrescence
of
the
four
Elements
travelling
and
clogg'd
by
the
Curse
.
Q.
49.
Should
Adam
in
Paradise
have
eaten
such
fruit
as
the
heavenly
eating
shall
be
after
this
time
?
or
where
into
should
he
have
eaten
?
where
should
the
same
have
continued
,
seeing
all
the
Beings
of
this
World
are
earthy
and
transitory
,
and
he
only
was
an
Eternal
Heavenly
Image
,
and
needed
not
the
Vanity
?
A.
1.
Christ
in
His
beginning
of
Miracles
,
gave
His
best
Wine
at
last
,
which
is
applicable
to
us
(
by
way
of
allusion
)
who
are
strayed
,
when
at
last
we
return
to
our
Native
Paradifical
Country
.
2.
This
Question
leads
me
not
to
say
what
Adam's
food
was
to
have
been
;
for
that
falls
under
the
52
Question
;
therefore
restraining
my self
to
the
present
enquiry
,
which
is
,
whether
his
eating
had
been
the
same
which
shall
be
?
and
where
it
should
have
been
,
seeing
he
only
needed
not
the
Vanity
,
and
that
this
World
hath
nothing
in
it
but
what
is
transitory
.
To
which
I
answer
.
3.
Paradice
is
the
similitude
,
manifestation
and
revealed
Image
of
the
incomprehensible
God
,
and
is
such
a
similitude
as
is
in
its
infinite
extent
,
variety
,
purity
and
eternity
incomprehensible
;
being
,
in
all
such
places
and
for
ever
,
more
or
less
visible
,
where
God
is
more
or
less
manifest
in
his
Grace
and
Love
;
for
it
is
God's
opened
Book
to
Angels
and
the
Blessed
.
So
that
it
cannot
be
said
to
have
a
Beginning
,
End
,
or
Limit
of
Extent
.
4.
In
this
blessed
state
or
place
was
Adam's
whole
Man
,
whose
Third
Principle
as
well
as
his
First
,
shone
throughly
and
gloriously
in
the
Lustre
of
the
Divine
Second
Principle
,
yet
did
his
First
and
Third
remain
really
such
,
as
they
shall
also
continue
to
be
in
the
Blessed
after
the
Resurrection
.
5.
Adam
was
in
the
Garden
of
Eden
,
but
was
also
in
Paradice
,
or
the
Heavenly
State
;
nor
needed
he
,
nor
should
he
have
tasted
the
fruit
of
the
Third
Principle
;
for
that
was
poison
to
him
.
Thus
may
be
seen
where
his
food
lay
;
and
that
tho
▪
he
were
in
the
Garden
of
Eden
;
he
was
of
a
higher
Principle
as
far
above
it
.
Q.
50.
Whether
did
the
four
Elements
also
Rule
in
Adam
in
his
Innocency
,
or
but
one
only
in
the
equality
of
likeness
of
the
four
Elements
?
Did
he
also
before
he
fell
feel
heat
and
cold
?
A.
1.
Adam's
Body
was
not
made
of
the
four
Elements
;
if
he
had
,
they
had
Ruled
there
2.
For
first
,
every
Concrete
is
subject
to
the
Powers
whence
it
originateth
,
but
3.
Because
,
contrary
Properties
in
Principles
must
produce
contrary
Qualities
4.
Because
,
tho'
Time
is
in
Eternity
comprehensibly
,
and
Eternity
in
Time
incomprehensibly
,
5.
For
these
Reasons
the
four
Elements
were
not
Rulers
in
him
,
but
one
in
the
likeness
of
the
four
,
but
that
one
was
holy
,
consisting
of
all
Powers
in
the
perfection
of
Temperature
,
whence
were
breathed
the
Astral
Worlds
,
and
four
Elements
.
6.
But
the
Elements
divided
according
to
the
four
Anguishes
of
the
Eternal
dark
Abyss
or
first
Principle
;
one
into
raging
fierceness
of
Cold
,
another
in
a
clogging
Body
,
another
into
Evaporating
:
and
the
other
into
scorching
consuming
Heat
,
which
it
still
is
and
over
which
and
the
Astral
World
was
Adam
put
,
as
over
the
rest
of
the
Lords
Handy-work
,
far
above
the
Extremities
of
the
four
Elements
and
precipitant
driving
of
the
Stars
.
Q.
51.
Should
any
thing
have
been
able
to
Kill
or
Destroy
Adam
?
A.
1.
That
which
hath
a
Temporary
Root
,
must
from
the
Necessity
of
its
own
Structure
,
suffer
Mutation
,
not
that
any
Ens
may
properly
be
said
to
be
annihilated
;
but
the
Fabrick
must
separate
,
and
the
Parts
be
resumed
into
their
proper
Aethers
,
or
first
Principles
.
2.
But
so
was
not
Adam
;
therefore
could
not
Perish
from
the
Ruin
of
his
own
Foundation
yet
leaving
the
Place
and
Order
where
with
his
Gracious
Creator
had
vested
him
,
he
transform'd
himself
from
the
precious
Image
he
had
into
such
Deformity
;
that
for
the
Virgin
to
continue
his
Yoke-fellow
longer
,
was
as
impossible
,
as
it
is
for
a
Living
Man
to
put
off
his
Body
,
and
dwell
in
the
Body
of
a
Dead
Man
.
3.
This
was
Adam's
being
kill'd
;
who
,
as
the
Rebel
Angels
by
imaging
in
themselves
the
Forms
and
Puissance
of
the
first
Principle
,
withdrew
them
from
the
Meekness
and
Love
of
the
second
.
So
Adam
by
imaging
in
his
Will
the
Vanity
of
the
Out
birth
or
third
Principle
,
the
Powers
of
the
first
became
severally
enraged
,
his
second
Holy
Principle
obscured
,
and
his
glorious
Body
(
otherwise
Eternal
)
became
dark
,
gross
and
bestial
.
4.
For
the
Magical
Soul
and
evil
Spirit
impressed
on
it
the
Image
it
had
it self
been
infected
with
.
Thus
the
Immortal
Man
died
,
(
that
is
)
Sin
transmuted
him
into
a
degenerate
,
deformed
,
impure
state
.
Q.
52.
What
should
have
been
Adam's
Condition
and
Estate
upon
Earth
?
What
should
he
have
done
,
if
he
had
continued
in
Paradise
?
A.
1.
When
Good
Angels
humble
themselves
to
become
visible
to
the
outward
Eye
,
they
come
as
Strangers
,
and
when
Evil
ones
intrude
,
they
borrow
wherewith
to
hide
their
horrid
Form
;
but
Adam
was
by
his
third
Principle
,
natural
Proprietor
,
and
at
Home
.
2.
Yet
as
the
Lord
Jesus
saith
,
speaking
of
Children
,
Their
Angels
always
behold
the
Face
of
my
Father
which
is
in
Heaven
;
so
at
once
they
behold
the
Face
of
God
,
and
carefully
Nurse
the
Children
committed
to
them
.
Thus
also
was
Adam
in
the
Garden
of
Eden
,
as
a
Prince
and
Natural
Lord
(
by
Donation
)
of
the
Creation
,
and
then
also
walking
with
God
in
Paradise
or
Heaven
,
and
an
Image
of
the
Almighty
Three
,
beholding
the
Son
of
God
,
who
is
as
the
Delight
,
Heart
or
Face
of
the
Father
.
3.
As
to
what
Adam's
Food
should
have
been
't
is
answered
,
1.
Negatively
,
Not
the
Earthy
Meat
or
Mortal
Water
,
not
that
of
the
Elements
,
nor
Stars
or
Astral
Spirit
;
for
all
those
have
their
Periods
and
are
Transitory
.
4.
But
his
Food
was
Bread
and
Water
of
Life
,
Paradisical
Food
,
Immortal
Fruits
;
Angelical
,
Pure
and
Eternally
Substantial
,
wherein
no
Vanity
could
insinuate
.
5.
Will
you
say
what
is
that
?
I
answer
,
the
Divine
Flesh
and
Blood
of
Christ
,
his
heavenly
Body
,
the
one
holy
Element
,
the
Quintessence
in
the
Eternal
World
.
6.
Will
you
ask
what
is
that
?
I
answer
again
,
What
is
it
that
feeds
the
Soul
in
the
Sacrament
of
the
Lord's
Supper
?
What
is
it
transforms
the
starving
fallen
Man
into
an
Angelical
Divine
Will
,
enables
him
(
till
then
a
Stranger
)
to
live
the
Life
of
Christ
in
Love
,
Meekness
,
Resignation
,
thankful
Obedience
,
cheerful
Suffering
:
having
one
Spirit
,
one
Will
,
one
Life
with
Christ
?
Is
not
this
the
Old
Wine
whereof
whoso
drinketh
,
desireth
not
the
New
;
for
he
saith
the
Old
is
better
.
7.
This
Flesh
and
Blood
is
Meat
and
Drink
indeed
:
Oh
my
Soul
,
taste
and
see
how
good
the
Lord
is
.
'T
is
so
sweet
,
that
this
World
's
bitter
Cup
rellished
with
this
Tincture
is
Acceptable
,
and
this
World's
sweetest
Products
to
him
that
hath
tasted
this
,
are
unpleasant
,
and
in
comparison
of
this
is
Vanity
.
8.
But
more
particularly
,
Adam's
Eating
must
have
been
suitable
to
the
several
Desires
he
had
,
and
those
Desires
are
according
to
the
several
Spirits
and
Capacities
,
and
those
Spirits
answer
to
,
and
are
modell'd
by
the
several
Principles
,
whereof
he
was
founded
.
9.
Those
Principles
are
Three
▪
as
to
avoid
tediousness
(
which
I
studiously
shun
)
do
refer
my self
to
the
8th
Verse
of
the
Answer
of
the
45th
Question
;
where
the
Principles
are
explicated
,
and
something
in
fallen
Man
may
be
produced
to
Demonstrate
this
great
Truth
.
10.
It
is
undeniable
that
in
us
Men
are
three
Spirits
.
The
Animal
or
Soulish
Spirit
,
the
Vital
Spirit
,
and
the
Nutritive
Spirit
;
these
also
are
to
be
found
(
in
a
very
obscure
Figure
)
in
the
Beasts
,
but
in
Man
they
grow
from
three
Eternal
Roots
;
The
Animal
Spirits
live
in
the
first
Principle
,
whence
also
(
as
a
Figure
)
were
breathed
the
four
Forms
in
the
Astral
Spirit
:
The
Vital
Spirit
is
in
the
second
Principle
:
The
Nutritive
Spirit
in
the
third
.
11.
Adam's
Soul
did
Eat
of
the
Meek
,
Heavenly
,
Holy
Flesh
and
Blood
,
or
Life
and
Love
of
the
Almighty
Son
of
God
,
or
second
Principle
;
it
could
not
be
fed
by
Spirit
,
for
it Self
was
Spirit
.
In
this
Divine
Light
and
Meekness
dwelt
Adam's
Vital
Spirit
as
a
twig
on
a
Vine
;
and
his
Nutritive
Spirit
was
fed
by
the
Holy
part
of
the
third
Principle
.
12.
In
this
Principle
of
Holy
Paradisical
Excellency
,
flourish
all
Eternal
,
pure
Fruits
,
whose
unexpressibly
Exquisite
and
Incomprehensible
Varieties
,
real
Entities
or
Substances
are
no
more
but
shadowed
(
and
that
darkly
)
under
the
Curse
by
this
World's
Excellencies
.
13.
Those
Divine
Productions
are
the
Quintessence
Eternally
fixed
in
the
Temperature
,
consisting
of
all
the
seven
Properties
of
the
Eternal
Nature
in
Triumphant
Harmony
,
and
these
were
the
Fruits
on
which
Adam
should
,
and
Blessed
Men
shall
,
live
Eternally
.
Q.
53.
What
was
the
Earth
with
its
Fruits
before
the
Curse
,
when
it
was
call'd
Paradise
?
A.
What
Paradise
is
,
was
shewn
in
the
Answer
of
the
42
Question
.
And
the
Trees
in
Paradice
are
,
will
be
met
with
in
the
56
Question
.
And
that
This
Worlds
fruits
were
not
those
of
Paradice
is
plain
in
the
Answer
of
the
4
Question
.
1.
The
thing
here
enquired
is
,
what
the
Earth
and
its
fruits
were
before
the
Curse
;
therefore
that
if
the
fruits
of
the
Earth
before
the
Curse
were
call'd
Paradice
,
it
was
not
properly
,
but
figuratively
,
as
representing
Paradice
,
which
it
did
,
tho'
very
imperfectly
in
many
parts
.
2.
For
if
we
understand
by
the
fruits
the
Plants
,
it
must
be
acknowledged
that
seeing
the
Fall
of
the
Angels
stirred
up
disorders
in
the
great
Mystery
which
introduced
a
Darkness
in
the
Deep
;
whereby
the
Properties
being
separate
from
the
Harmony
,
were
unclean
,
and
every
Property
willed
to
be
creaturely
.
Thence
came
out
Evil
Plants
,
whose
extremities
shewed
them
degenerated
from
the
Temperature
,
also
evil
Beasts
,
&c.
3.
'T
is
true
,
the
second
Principle
so
influenced
the
whole
Creation
and
blessed
it
,
that
the
Evil
part
was
subjected
under
the
Good
;
the
Evil
was
thus
very
good
,
to
shew
the
various
Powers
of
the
incomprehensible
World
,
the
Earth
also
,
and
all
its
fruits
,
might
then
well
be
called
good
;
because
the
Divine
part
had
the
Dominion
,
and
from
it
the
whole
was
denominated
.
4.
For
the
Good
Powers
were
so
far
exempted
from
the
Evil
,
that
they
could
not
be
affected
or
impaired
by
them
,
unless
they
first
laid
off
their
own
Good
Property
voluntarily
;
which
Adam
did
,
introducing
not
only
Pollution
into
himself
and
posterity
,
but
Enmity
into
all
the
contrary
Qualities
in
the
Creatures
;
who
,
tho'
contrary
in
their
Qualities
and
proper
Constitutions
,
were
as
harmless
each
to
other
before
,
as
the
Wormwood
is
to
the
Liquorice
Root
,
which
extracting
the
bitter
Quality
,
leave
the
other
the
more
easie
attraction
of
the
sweet
nourishment
,
yet
was
the
one
as
really
bitter
as
the
other
was
sweet
.
5.
Yet
all
those
contraries
,
tho'
not
in
the
perfect
Harmony
and
Temperature
,
by
the
Divine
Blessing
,
were
very
good
,
and
thus
was
every
thing
before
the
Curse
good
.
Q.
54.
Should
the
Propagation
possibly
haue
been
without
Man
and
Wife
,
seeing
in
the
Resurrection
of
the
dead
they
shall
not
be
Man
nor
Wife
,
but
like
the
Angels
of
God
in
Heaven
?
A.
1.
That
Propagation
was
to
have
been
,
is
clear
;
because
all
mankind
was
not
made
at
once
:
But
that
it
was
not
to
have
been
by
Husband
and
Wife
distinct
,
as
are
the
Male
and
Female
of
other
Creatures
,
appears
;
in
that
when
the
Man
was
made
,
he
was
expresly
said
to
be
Male
and
Female
,
after
which
the
Creator
said
all
was
very
good
.
2.
1.
Then
it
followed
that
the
Creation
was
blessed
.
2.
The
Creatures
distinguished
3.
All
which
we
may
not
think
but
the
Holy
Ghost
apparently
to
signifie
a
Mystery
of
intervening
,
thus
all
orderly
recorded
.
The
Jewish
Rabbins
can
note
intermission
of
time
by
an
accent
or
little
addition
to
an
Hebrew
Letter
,
and
a
prolongation
by
protraction
of
the
spirits
of
their
characters
;
and
an
abrupt
cutting
off
by
a
small
dash
,
and
shall
we
see
nothing
by
interposing
a
Volume
of
six
branches
between
Adam's
Creation
and
that
of
Eve
.
4.
So
that
much
time
(
why
not
[
*
](A69597-e25490-b)
*
Fortyer
divers
years
.
forty
years
?
viz.
a
year
for
a
day
,
tho'
he
was
not
in
time
,
but
in
eternity
)
may
be
proportioned
,
in
which
was
his
probation
,
and
in
which
all
these
things
are
stated
passing
after
the
Creation
of
Adam
,
the
Male
and
Female
Man
,
before
the
extracting
and
building
of
the
Woman
out
of
,
and
distinct
from
him
.
5.
And
tho'
the
time
be
not
in
plain
words
in
Moses
,
yet
is
signified
year
for
year
by
the
Israelites
forty
years
Trial
in
the
Wilderness
,
in
which
they
liv'd
like
Adam
on
Paradisical
Manna
;
and
again
like
him
,
who
should
have
been
confirmed
,
but
missed
by
unstedfastness
;
so
they
who
should
have
entred
Canaan
,
kindled
Wrath
against
themselves
,
by
the
Lust
of
the
Midianitish
Women
.
But
why
it
was
that
Man
was
only
one
,
and
not
two
,
like
other
Beasts
,
is
referred
to
the
review
of
the
Answer
of
the
43
Question
.
Q.
55.
How
could
it
have
been
possible
that
a
Man
and
Wife
should
have
continued
eternally
?
Would
God
change
his
Creature
Man
,
seeing
in
the
Life
Eternal
they
shall
be
like
the
Angels
?
Was
Adam
also
in
the
beginning
created
in
the
same
Angelical
Form
or
Imaging
,
or
in
another
,
then
he
shall
arise
again
and
live
for
ever
?
A.
1.
The
Question
intends
an
Eternal
Well
being
or
Blessedness
,
which
must
concern
those
who
bear
the
Divine
Image
.
What
That
is
,
and
how
born
in
them
,
is
explained
in
the
41st
Answer
,
also
in
the
45th
and
46th
;
and
that
in
the
Form
gotten
by
Man's
Disobedience
he
could
not
continue
without
suffering
and
corruption
,
is
cleared
in
the
47th
Answer
;
so
that
the
preceding
Answers
being
heedfully
digested
,
will
make
repetitions
needless
;
for
they
are
with
great
care
to
be
avoided
,
if
real
advantage
be
designed
,
little
therefore
remains
to
be
answered
.
2.
Let
it
be
considered
that
the
Lord
saith
,
No
man
hath
ascended
into
Heaven
,
but
he
that
came
down
from
Heaven
,
the
Son
of
Man
which
is
in
Heaven
;
the
Son
of
Man
,
or
Heavenly
Man
,
or
Divine
Humanity
.
3.
The
Divine
Virgin
was
ever
in
Heaven
,
and
cannot
come
from
Heaven
so
far
as
to
quit
that
Tenure
.
But
when
Man
had
exchanged
that
Love
for
the
Lust
of
a
Woman
,
it
was
the
Almighty
.
Son
of
God
,
and
Son
of
the
Virgin
,
restored
the
Virgin
or
Heavenly
Man
to
Fallen
Man
.
4
The
Restoring
of
this
Virginity
is
the
Forming
of
Christ
;
and
as
it
grows
,
the
Man
comes
to
be
a
Man
in
him
;
thus
puts
he
on
Christ
and
the
divided
Tinctures
of
Man
and
Woman
(
gotten
as
to
the
dividing
of
them
by
the
inactivity
of
him
who
had
the
Virgin
Energy
)
put
on
him
,
that
division
must
cease
and
terminate
,
and
the
distinct
Properties
unite
in
the
Heavenly
Man
.
5.
And
thus
it
may
be
said
,
There
is
neither
Male
nor
Female
,
but
Christ
is
all
in
all
;
for
neither
Male
nor
Female
is
or
can
be
such
;
for
the
Virgin
Energy
comprehendeth
6.
And
Christ
alone
hath
ascended
into
Heaven
.
As
when
men
speak
of
a
Tree
,
they
mean
every
twig
and
sprout
;
so
Christ
consisteth
of
every
ingrafted
Branch
,
and
the
flourishing
of
them
is
the
flourishing
of
the
Tree
.
7.
Thus
the
Lord
saith
;
The
works
that
I
do
,
shall
ye
do
,
and
more
also
;
for
as
the
fruit
shews
it self
by
the
Branches
,
tho'
their
Vertue
derive
from
the
Tree
or
Vine
,
so
is
it
here
.
Q.
56.
What
were
the
Trees
in
Paradice
which
were
amiable
or
pleasant
to
behold
,
and
good
to
be
eaten
of
?
A.
1.
Tho'
no
Language
of
the
Fallen
Man
can
tell
us
men
intelligibly
what
they
are
;
yet
I
shall
branch
my
Answer
into
four
parts
.
1.
To
say
what
they
are
2.
What
they
are
not
.
1.
They
are
not
Figures
,
for
the
production
of
the
Astral
and
Elementary
Worlds
and
Powers
,
do
figure
,
or
are
figures
of
them
.
2.
They
are
not
only
Spirit
,
but
are
Substance
;
for
the
Trees
and
Productions
of
the
Out-birth
,
tho'
they
are
Accidents
,
yet
have
an
Astral
and
Elementary
Vertue
or
Spirit
.
3.
They
are
not
subject
to
vanity
,
but
administer
Eternal
Food
,
not
pleasant
to
view
only
,
but
of
highest
use
.
3.
What
they
are
like
.
1.
They
are
like
the
almost
Infinite
variety
of
Trees
,
4.
Whereunto
do
they
serve
.
1.
To
be
the
Material
Word
of
God
;
this
is
And
not
by
bread
alone
;
for
by
This
the
unsearchable
Abyss
of
God's
Goodness
is
to
the
blessed
partakers
of
it
in
a
sort
comprehensible
.
2.
To
be
the
Eternal
Food
of
the
Men
made
perfect
,
and
of
the
Of
all
the
Trees
,
&c.
thou
maist
freely
Canticles
;
Eat
,
O
Friends
,
yea
drink
abundantly
,
&c.
for
the
Fountain
is
an
Ocean
.
The
Trees
of
the
Lord
are
full
of
fruit
.
5.
Whence
are
they
,
and
wherein
stand
they
.
1.
From
and
in
the
Properties
6.
Thus
if
Man
contemplate
what
these
Trees
are
exempted
from
,
what
they
resemble
,
what
they
serve
to
,
and
whence
they
derive
,
or
where
they
stand
:
He
may
find
them
to
be
the
same
with
Adam's
Body
,
which
was
pure
,
and
to
have
existed
in
Eternity
,
as
are
the
new
Bodies
of
those
who
are
risen
and
ascended
with
Christ
.
Q.
57.
What
was
the
Tree
of
Life
,
and
also
the
Tree
of
Knowledge
of
Good
and
Evil
,
each
in
its
Power
,
Essence
and
Property
?
A.
1.
We
read
of
Cherubims
(
with
a
Sword
turning
every
way
)
placed
to
keep
the
Way
of
the
Tree
of
Life
:
who
then
can
describe
it
,
that
hath
not
first
passed
the
Sword
of
the
Cherub
?
And
if
all
Mortality
be
as
Fuel
to
that
flaming
Sword
,
who
in
the
Body
(
by
Human
Wisdom
)
can
(
without
danger
of
being
burnt
)
approach
the
Way
to
that
Tree
?
2.
The
Tree
of
Life
is
said
to
stand
in
the
midst
of
the
Garden
,
and
also
the
3.
How
can
it
be
more
clearly
shewn
?
For
the
Tree
of
Life
stands
in
the
midst
between
two
Kingdoms
,
two
Worlds
,
or
two
Principles
,
viz.
Between
the
Fathers
,
or
first
,
fierce
,
wrathful
,
mighty
Principle
,
and
the
outward
or
third
Principle
.
4.
The
first
as
its
Root
,
the
other
as
its
Shadow
and
Figure
,
dimly
representing
both
the
Root
and
Tree
;
though
more
obscurely
the
latter
,
since
the
Curse
.
5.
And
the
Holy
Power
of
God
which
penetrated
the
outermost
,
and
swallowed
it
up
(
as
Light
doth
Darkness
)
This
Holy
World
is
the
Tree
of
Life
it self
,
which
in
its
Original
should
have
been
unknown
to
Adam
,
even
as
the
Tree
of
Good
and
Evil
,
should
have
been
unknown
to
him
.
6.
He
should
have
kept
a
Child-like
resigned
Mind
which
is
attained
,
after
the
corrupt
Man
(
consisting
of
the
fierceness
of
the
first
,
and
vanity
of
the
third
Principle
)
is
cut
off
,
by
the
sharpness
of
that
Sword
,
or
become
Fuel
to
the
flame
of
it
.
Then
the
New
Man
entreth
irresistibly
by
that
Guard
,
and
Eateth
freely
and
for
ever
of
the
Tree
of
Life
:
till
then
,
his
Food
is
of
the
Tree
of
Good
and
Evil
;
and
what
that
Tree
is
follows
.
7
▪
The
Tree
of
Good
and
Evil
was
the
only
Tree
of
that
sort
that
grew
in
Eden
.
This
Tree
was
Good
,
as
partaking
of
the
Vertue
of
the
second
Principle
,
though
it self
grew
in
the
third
,
and
it
was
Evil
as
partaking
of
the
dark
Impression
of
the
first
Principle
,
whereby
is
Poison
,
as
the
Gall
is
the
Exciter
of
Life
in
living
Creatures
,
and
so
that
Death
and
Corruption
is
in
this
Worlds
Fruits
.
8
▪
Therefore
was
it
forbidden
Adam
,
as
being
a
Production
of
the
Stars
and
Elements
over
which
he
was
to
Rule
;
for
though
Adam
was
in
the
third
Principle
,
he
was
above
it
;
as
Eternity
is
in
yet
above
time
.
God
willed
Adam
to
have
remained
in
the
Happy
State
;
therefore
commanded
his
not
touching
that
which
would
be
Contagious
and
Mortal
,
as
it
proved
to
be
by
opening
in
him
the
Evil
of
the
divided
Properties
.
9.
It
was
in
the
midst
of
the
Garden
,
(
that
is
)
in
the
midst
between
the
first
and
third
Principles
,
partaking
of
both
,
as
doth
also
the
Tree
of
Life
;
but
this
of
Good
and
Evil
hath
not
the
vertue
,
but
shadow
of
the
second
Principle
.
Q.
58.
Wherefore
did
God
Create
this
Tree
,
seeing
be
knew
well
that
Man
would
offend
,
or
lay
hold
on
them
,
and
hurt
himself
thereby
?
A.
1.
The
considering
God's
foreknowledge
(
unto
whom
nothing
can
be
casual
but
all
Events
,
which
Time
divides
into
past
,
present
and
future
,
are
one
instant
act
)
should
make
it
seem
,
that
God's
infinite
Goodness
would
have
inclined
his
Omnipotence
,
to
forbear
the
Creating
the
Tree
of
Good
and
Evil
,
or
have
restrained
it
that
exquisite
Garden
,
that
it
might
at
least
have
been
no
tempting
bait
to
Adam
or
Eve's
Curiosities
:
Had
not
the
Creator
willed
such
dire
Effects
,
as
that
it
should
be
the
Eternal
Perdition
of
so
great
a
part
of
Adam's
Offspring
;
such
Reasonings
Human
frailty
calls
Wisdom
.
2.
But
Predestination
and
Reprobation
may
not
be
here
discussed
,
because
it
falls
under
the
seventieth
Question
;
(
whoever
shall
live
to
answer
it
)
wherefore
it
would
be
here
Digressive
.
3.
The
Answer
of
this
must
be
restrained
to
the
Cause
of
God's
creating
that
Tree
of
Good
and
Evil
,
whereby
the
Transgression
was
occasioned
.
In
Answer
whereunto
it
must
be
understood
,
that
when
the
Almighty
willed
to
become
Creaturely
,
or
to
behold
Himself
in
Images
of
Himself
,
He
moved
the
fiat
in
every
of
the
three
Principles
,
(
viz.
)
according
to
the
first
and
second
in
the
Triumph
of
all
the
seven
Properties
,
in
the
Eternal
Nature
or
Temperature
,
the
Holy
Heavenly
Thrones
,
Powers
,
Dominions
,
Princes
and
Hosts
of
Angels
.
4.
Also
according
to
the
Out-birth
or
third
Principle
out
of
the
great
Mystery
with
the
seven
Properties
but
much
less
sublime
,
was
produced
the
Astral
World
in
so
beautiful
order
,
yet
with
such
adverse
qualities
,
as
they
were
for
their
excellency
adored
,
by
some
Ancients
as
Deities
,
and
deemed
for
their
Contrarieties
Immortal
Gods
at
Civil
Wars
.
5.
Who
yet
being
but
an
Image
of
the
third
Principle
,
must
by
the
Wrestlingwheel
of
Nature
,
be
resolved
into
their
Aether
,
not
being
allied
to
any
Soul
which
can
invest
it
,
or
it self
in
a
Root
of
the
Eternal
Band
,
as
Adam's
Body
was
.
6.
Next
out
of
the
Astral
for
Matter
by
the
insinuation
of
the
Astral
Spirit
were
the
four
Elements
produced
,
and
with
them
and
the
Astral
Spirit
the
Transitory
Creatures
,
and
as
an
other
Out-birth
the
Mineral
and
Vegetative
Common-wealths
.
7.
Lastly
,
According
to
the
three
Principles
,
with
the
seven
Properties
in
due
Temper
and
Harmony
;
with
a
Soul
out
of
the
Potence
of
the
first
,
a
Spirit
out
of
the
Holiness
and
Glory
of
the
second
,
and
out
of
the
out-flowing
vertue
of
the
third
Principle
,
was
Man
made
a
complete
Image
of
the
total
God
;
in
his
first
and
second
he
was
an
Angel
,
in
his
third
lower
,
yet
Lord
of
that
Principle
;
also
his
glorious
Body
had
this
excellency
above
the
outward
Sun
,
that
it
was
Unīted
to
an
Eternal
Soul
,
and
so
exempt
from
suffering
any
Recess
,
but
capable
of
Eternal
Splendor
.
8.
From
what
hath
been
said
,
it
is
Evident
,
That
the
same
cause
why
the
Almighty
Imaged
Himself
in
the
first
and
second
Principles
,
moved
Himself
in
the
third
also
;
part
of
which
was
the
Trees
of
Good
and
Evil
,
as
our
outward
Eyes
witness
to
us
.
And
the
like
Motive
which
induced
Lucifer
to
Image
in
his
Will
the
potence
and
strength
of
the
first
Principle
which
was
his
Root
,
and
whereof
(
by
the
Grace
and
Glory
of
the
second
)
He
was
Lord
in
His
glorious
Body
;
the
like
Motive
induced
Adam
to
Imprint
in
his
Will
,
the
Lust
after
the
fructifying
Vertue
of
the
third
Principle
;
whereof
by
right
of
Creation
he
is
part
,
and
by
Donation
hath
right
of
Soveraignty
over
it
.
9.
And
if
there
yet
rest
▪
so
eminent
a
Vigor
in
the
Reliques
of
Man
,
as
appears
in
Women
with
Child
,
and
common
Sympathies
and
Antipathies
,
what
was
out
of
Adam's
reach
,
especially
in
the
third
Principle
,
over
which
he
was
Lord
,
being
himself
subject
to
none
but
God
?
Could
not
his
Magical
Desire
raise
that
unhappy
Plant
which
he
should
not
have
done
nor
known
?
Then
came
the
severe
Inhibition
,
That
of
the
Tree
of
Good
and
Evil
thou
mayest
not
Eat
;
for
in
the
day
thou
Eatest
thereof
,
thou
shalt
surely
Die.
10
God
created
Man
compleat
,
which
he
could
not
have
been
(
especially
as
His
Divine
Image
)
without
the
freedom
of
his
own
Faculties
,
which
the
very
Brutes
have
;
but
lest
in
that
one
Tree
he
should
harm
himself
unwarily
,
or
by
ill
exercise
of
his
freedom
,
the
dangerous
Tree
is
named
,
it
's
Situation
described
;
he
is
warned
,
he
is
threaten'd
on
pain
of
immediate
Death
.
What
can
be
more
?
11.
If
his
Will
had
been
chain'd
,
it
had
been
to
take
it
away
,
or
as
to
speak
a
Contradiction
,
What
had
that
been
but
to
Uncreate
Him
?
What
had
that
been
but
to
inflict
the
utmost
severity
on
Him
who
was
never
yet
a
Sinner
?
12.
What
could
confine
Adam's
Magical
Will
to
call
up
such
a
Tree
;
for
Moses
dividing
the
Sea
,
Joshuah's
stopping
the
Sun
,
Eliah's
calling
down
Fire
,
his
,
and
Elisha's
dividing
Jordan
,
were
but
Fragments
of
Adam's
perfect
Piece
.
Q.
59.
Why
did
God
forbid
Man
these
Trees
,
What
was
the
Cause
thereof
?
A.
In
the
57th
Answer
appears
what
this
Tree
is
,
and
why
said
to
be
in
the
midst
of
the
Garden
.
In
the
53d
,
is
shewn
what
this
Worlds
Fruits
were
when
at
best
.
And
in
the
last
preceding
Answer
,
what
introduced
it
into
the
midst
of
Adam's
Garden
,
aud
where
that
is
;
to
which
severally
,
to
avoid
Repetitions
,
is
this
referr'd
.
1.
Which
well
pondered
,
little
may
suffice
for
Answer
of
this
:
For
though
Adam
was
God's
total
Image
,
by
having
the
third
Principle
on
him
;
yet
he
was
not
in
it
,
nor
of
it
,
but
Lord
of
it
,
and
it
,
as
it
were
hung
,
to
him
.
As
the
Lord
Jesus
Christ
was
in
the
outward
World
,
but
not
of
it
,
but
of
and
in
Heaven
:
So
was
Adam
in
the
Garden
of
Eden
,
but
not
of
it
,
but
of
,
and
in
Paradise
.
2.
Again
,
Adam's
Body
was
no
otherwise
one
with
the
Astral
Spirit
than
as
allied
,
or
as
Brother
to
it
(
proceeding
from
the
same
Holy
Element
)
yet
was
to
out-live
it
even
for
ever
;
because
his
Body
was
conjunct
with
an
Eternal
Soul
,
and
Divine
Spirit
;
whereas
the
Astral
Spirit
hath
its
Age
,
and
recess
into
its
Aether
.
3.
But
the
Tree
of
Good
and
Evil
was
Corruptible
,
having
it's
Root
in
the
Elementary
World
,
influenced
only
the
Astral
,
in
which
the
separated
Properties
were
so
awakened
,
as
it
consisted
of
Heterogeneous
Good
and
Evil
Parts
:
Even
those
of
the
Dark
World
radically
impressed
.
4.
So
that
it
was
Death
and
Poison
to
the
Paradisical
Heavenly
Man
;
for
it
generated
Putrefaction
,
and
a
filthy
Draught
and
Bestiality
;
wherefore
the
Gracious
Creator
did
so
severely
or
expresly
and
strictly
forwarn
and
forbid
Man
that
Tree
.
Q.
60.
Wherefore
should
Man
rule
over
all
the
living
Creatures
or
Beasts
of
the
Earth
?
How
,
and
to
what
End
could
that
have
been
?
A.
Negatively
it
is
answered
,
That
Adam
while
he
stood
,
had
no
need
▪
neither
.
1.
Of
their
Milk
or
Carcasses
for
Food
,
or
Skins
or
Fleeces
for
Cloaths
;
because
Corruption
contributeth
nothing
to
Incorruption
and
an
Incorruptible
Body
:
as
Heaven
wants
not
Earth
.
2.
Nor
their
Strength
for
Labour
or
Culture
;
for
the
Pro●●●●ons
needed
by
him
were
Pure
and
Heavenly
.
The
Effect
of
the
Curse
it
was
that
it
was
said
,
in
the
sweat
of
thy
face
thou
shalt
eat
thy
bread
.
3.
Nor
their
Courage
or
Velocity
for
offence
or
speed
;
for
no
Opposition
needed
no
Counter-force
,
and
no
Extremity
needed
no
Speed
.
4.
Nor
their
assimilating
or
Antipathetick
Powers
for
Medicine
;
because
no
Sickness
needs
no
Physick
;
no
penetration
of
Bodies
,
nor
impairing
of
Parts
;
no
need
of
assimilating
or
restorative
Applications
.
(2)
5.
They
wanted
not
him
.
1.
To
be
Justice
of
the
general
Peace
;
for
tho'
they
were
of
adverse
qualities
,
yet
innoxious
.
till
ushered
in
by
the
Curse
(
as
the
effect
of
Sin
)
irritated
and
arm'd
them
against
Man
,
and
against
each
other
.
Their
innocence
was
their
defence
,
their
Contrarieties
were
no
more
offensive
to
each
other
than
contrary
Colours
are
,
or
Flowers
of
different
Kinds
.
2.
6.
They
wanted
not
him
to
raise
them
a
subsistence
;
for
their
Creator
had
provided
so
for
them
,
as
they
should
be
no
burthen
to
him
,
nor
his
Divine
Off-spring
;
he
cares
for
the
Ravens
.
A.
7.
Positively
to
shew
how
,
and
to
what
end
his
Rule
should
have
been
?
8.
And
though
the
Creatures
are
Dumb
,
as
are
Characters
of
Letters
;
yet
the
Divine
Powers
of
the
Spiritual
Worlds
are
spoken
in
and
by
the
Creatures
more
expresly
than
are
our
Minds
signified
by
Writings
,
or
our
Passions
by
articular
Sounds
:
And
hath
Art
fram'd
Accents
,
Aspirations
,
Liquids
,
&c.
Much
more
hath
the
Infinite
Powers
spoken
themselves
,
and
the
Holy
Names
of
God
in
the
several
Pieces
of
the
Creatures
,
shewing
the
Principles
,
Properties
and
Figures
of
the
Eternal
Worlds
.
9.
And
as
Adam's
holy
Offspring
had
blessedly
Multiplied
,
and
Paradise
gloriously
open'd
it self
;
so
the
Creatures
had
(
in
their
low
Sphere
)
born
a
part
in
that
Triumphant
Theatre
;
nor
had
they
been
subject
to
Vanity
,
Pain
,
Impotence
and
Misery
,
by
Want
,
Weakness
or
Drudgery
;
for
that
the
Curse
subjected
them
to
.
10.
But
during
their
respective
times
,
had
sweetly
delighted
themselves
and
Man
in
Ecchoing
,
and
in
their
measure
assisting
,
the
High
Praises
of
the
Infinite
Gracious
Lord
,
and
when
their
Parts
were
acted
,
have
gone
off
the
Stage
with
Swan-like
farewels
,
into
their
first
Principles
and
Aethers
.
11.
Adam
gave
them
Names
according
to
their
Roots
and
Designs
,
wherein
they
shall
be
in
their
Idea's
before
the
new
Blessed
Men
successively
produced
,
and
as
it
were
perpetuated
by
the
wrestling
of
the
Properties
;
for
neither
in
this
sence
shall
Man's
Disobedience
frustrate
the
purpose
of
God
,
or
give
Period
to
the
Glory
of
his
Creation
Work
;
for
the
Spiritual
Worlds
will
obtain
their
Desires
of
imaging
themselves
for
ever
.
As
saith
our
Apostle
,
Because
the
Creature
it self
shall
be
delivered
from
the
Bondage
of
Corruption
into
the
Glorious
liberty
of
the
Children
of
God
.
12.
Nor
are
the
Creatures
useless
,
but
serve
our
God's
Designs
.
And
't
is
observable
even
Sathan
useth
(
if
he
may
)
the
most
accute
Wits
,
while
God
by
Men
of
low
Parts
doth
confound
the
Wise
;
for
so
,
though
Sathan
used
the
Serpents
apt
Wisdom
in
his
cheating
Imposture
,
God
honoured
the
Ass
,
the
silliest
of
Creatures
to
divulge
such
Truth
as
was
necessary
for
a
Prophet's
Instruction
and
Reprehension
.
Whence
we
may
observe
,
if
under
their
Vanity
they
are
of
such
excellent
uses
,
what
would
they
have
been
,
had
they
retained
their
Primitive
Excellencies
?
Q.
61.
Why
did
God
say
,
it
is
not
good
for
Man
to
be
alone
,
whereas
yet
in
the
Beginning
he
looks
upon
all
his
Works
and
said
,
They
are
very
Good
;
yet
of
Man
only
he
saith
,
'T
is
not
good
that
this
Man
should
be
alone
;
Why
was
it
not
good
?
A.
In
the
43
Answer
,
it
is
shewn
why
God
created
but
one
Man
at
first
,
and
not
Man
and
Woman
together
,
and
in
the
45th
Answer
,
what
Form
and
Fashion
he
was
when
he
was
neither
Husband
nor
Wife
,
but
both
.
In
the
46th
appears
Adam
,
had
not
at
first
Man-like
Members
,
Guts
,
&c.
In
the
47th
,
That
had
such
been
,
he
could
not
have
stood
in
Eternity
;
whereof
it
cannot
be
denied
he
was
by
Creation
capable
.
1.
All
which
duly
weighed
,
evidence
why
it
was
said
at
first
all
was
very
good
;
for
then
was
Man
a
compleat
Image
of
God
in
all
the
three
Principles
,
illustrated
by
the
second
,
(
viz.
)
his
Soul
in
the
Eternal
Band
,
his
Spirit
in
the
Divine
Holy
Triumphant
World
,
his
Body
out
of
the
Holy
Element
,
having
both
Tinctures
of
Fire
and
Light
enriched
and
fortified
by
all
the
seven
Properties
.
Having
further
the
Authority
over
the
Creation
like
a
God
,
the
Intellect
of
an
Angel
,
and
Innocency
of
a
Dove
.
2.
And
whereas
afterward
it
is
said
,
It
is
not
good
for
Man
to
be
alone
;
it
was
not
from
any
defect
in
the
Creator's
Work
,
for
that
(
as
above
appears
)
was
perfect
to
a
high
degree
;
but
the
Creature
had
ceased
his
Progress
,
as
no
other
Creature
had
;
for
of
none
of
them
was
it
said
as
of
Man
,
though
not
a
few
of
them
were
ordain'd
,
and
still
do
propagate
themselves
otherwise
than
by
distinct
Male
and
Female
,
as
well
in
the
Sensitive
as
in
the
Vegetative
and
Mineral
Republick
.
See
the
54
Answer
,
v.
1.
and
43
Answer
,
v.
3
,
4.
3.
And
the
being
not
good
,
may
be
noted
from
the
Consequence
of
dividing
the
Tinctures
,
that
it
succeeded
as
to
an
Army
broken
,
or
a
Besieged
City
,
one
part
Parling
with
the
Enemy
,
without
Privity
of
the
other
;
concerning
which
,
the
above
quoted
Answers
speak
much
.
4.
Yet
so
propitious
was
Infinite
Goodness
and
Wisdom
at
this
Stand
and
Ebb
of
his
Creature
,
as
to
provide
so
suitable
an
Expedient
;
not
only
that
might
prevent
a
worse
state
,
but
which
might
also
bring
forth
an
Incomprehensible
glorious
Master-piece
and
Miracle
of
astonishing
Love
and
Condescention
,
the
Lord
Jesus
Christ
;
of
,
and
for
whom
are
all
things
.
5.
Thus
is
it
manifest
,
how
at
first
it
was
very
Good
;
after
that
,
how
it
was
said
it
was
not
Good
:
which
may
lead
them
that
list
,
to
penetrate
that
when
the
End
shall
find
the
Beginning
,
how
the
undivided
Tinctures
making
the
Virgin
state
shall
be
again
and
for
ever
very
good
;
as
saith
the
Lord
himself
speaking
of
the
Children
of
the
Resurrection
,
that
they
neither
Marry
,
&c.
but
are
(
in
that
respect
)
as
the
Angels
of
God
.
6.
Which
state
is
amply
signified
,
that
it
should
have
been
,
by
the
Lord
's
recommending
it
to
all
,
to
whom
Power
for
it
should
be
given
▪
also
,
in
that
it
was
a
Way
traced
out
by
his
own
Example
,
pursued
by
our
Apostle
and
others
,
and
Prophesied
in
the
Revelations
.
Q
62.
Why
caused
God
,
or
did
suffer
a
deep
Sleep
to
fall
upon
Adam
when
he
built
a
Wife
out
of
his
Rib
?
What
doth
it
mean
?
A.
1.
Sleep
is
a
Perquisite
or
Appendix
to
Time
,
a
Foreigner
to
Eternity
,
the
result
of
a
Conflict
or
Strife
,
whereinto
the
vanquished
retireth
,
as
doth
the
Matrix
or
watry
Element
,
when
it
is
over-powred
by
the
Fiery
or
Astral
.
2.
And
though
Adam
had
not
actually
tasted
the
Fruit
afterward
forbidden
,
yet
had
his
Imagination
penetrated
into
,
and
his
desire
drawn
forth
the
Tree
on
which
followed
the
Severe
or
earnest
Inhibition
.
Then
he
(
as
one
overcome
)
slept
or
swouned
,
which
the
Divine
Life
in
the
Resurrection
knoweth
not
.
3
He
slept
to
the
Angelical
World
,
and
awakened
to
the
outward
;
for
Sleep
is
a
respite
,
or
an
arrest
of
the
exercise
of
the
Divine
and
Rational
Faculties
:
also
,
as
Death
is
to
the
Elementary
outward
Life
.
4.
Not
that
it
was
imposed
by
Power
without
him
from
foreign
Will
and
Necessity
,
but
was
a
necessary
Supplement
with
reference
to
Adam
himself
;
which
is
the
thing
meant
and
taught
us
by
this
deep
Sleep
which
God
is
said
to
have
caused
to
fall
on
him
.
Q.
63.
How
was
the
Wife
or
Woman
made
out
of
Adam
?
What
doth
the
Rib
[
taken
]
out
of
his
Side
signifie
,
of
which
God
made
the
Wife
,
as
Moses
writeth
?
A.
1.
Moses
saith
,
God
took
one
of
Adam's
Ribs
out
of
his
Side
and
thereof
made
a
Woman
.
Will
any
understand
the
Text
so
grosly
as
that
his
Bones
were
then
as
ours
are
,
dry
,
dead
,
rocky
,
obnoxious
to
the
penetration
of
Fire
,
dissolution
of
Time
,
&c.
Such
a
Thought
is
rather
applicable
to
Bestiality
than
the
Eternity
.
2.
We
are
therefore
to
know
the
Rib
whereof
the
Woman
was
made
,
signified
part
of
Adam's
Strength
;
for
such
were
the
Bones
he
then
had
,
and
not
such
dead
petrified
,
weighty
Substances
as
ours
:
no
more
than
his
Flesh
,
which
was
created
for
Eternity
was
like
our
Bestial
Flesh
,
at
the
Root
of
which
is
a
Worm
.
3.
And
because
Adam's
Bone
or
Strength
was
a
Composition
of
all
his
Essences
,
Principles
and
Properties
;
therefore
it
is
rightly
said
,
a
Rib
,
or
Bone
and
Substance
:
nor
is
it
any
new
Phrase
to
put
one
part
for
the
whole
,
the
Scripture
abounding
in
all
parts
of
it
with
that
manner
of
speaking
.
4.
Also
that
it
is
said
to
be
taken
out
of
Adam's
Side
,
may
signifie
the
procedure
to
be
from
the
Noble
and
Central
Part
,
and
into
the
Side
literally
did
enter
Longinus
Spear
,
when
the
Lord
of
Glory
was
Crucified
.
5.
Eve
was
that
Child
which
Adam
should
have
gloriously
produced
,
which
had
he
done
Divinely
,
Powerfully
,
Actively
,
Magically
(
according
to
the
excellency
of
his
Creation-right
)
it
might
have
been
call'd
his
doing
it
awake
;
then
also
had
that
Child
been
as
compleat
as
himself
:
but
being
brought
forth
by
an
assisting
Power
,
and
(
as
to
him
)
passively
and
unknowingly
may
we
be
call'd
his
Sleep
;
therefore
less
vigorous
and
perfect
than
his
own
Structure
.
Thus
the
second
Temple
which
was
raised
in
an
Eclipse
of
Times
,
could
not
reach
the
excellent
Fabrick
of
the
first
Temple
.
6.
Yet
,
forasmuch
as
Eve
was
brought
forth
(
though
in
some
weakness
yet
)
with
no
offence
to
the
Modesty
and
Virginity
of
the
Divine
Sophia
of
God's
Wisdom
;
therefore
was
she
Holy
,
though
by
the
reason
of
her
feebleness
,
very
near
to
a
precipice
of
Danger
.
Q.
64.
Did
Eve
also
receive
a
Soul
and
Spirit
from
Adam's
Soul
and
Spirit
,
or
a
n●●
strange
one
,
peculiarly
or
severally
given
of
God
?
A.
1.
Had
nothing
been
taken
from
Adam
(
whereof
to
make
Eve
)
but
a
Rib
,
and
that
had
been
such
a
Bone
only
as
ours
is
come
to
be
,
Eve's
Production
had
not
been
from
all
Adam's
Essences
;
but
such
she
was
,
only
Man
hath
most
especially
the
●ir●●
Tincture
,
and
Woman
most
especially
the
Lights
Tincture
.
The
Man
more
of
the
f●●●t
,
or
Soul●
Principle
,
the
Woman
more
of
the
second
or
Spirits
Principle
.
2.
Thus
Eve
cannot
be
said
to
have
a
Soul
and
Spirit
new
and
peculiarly
from
God
;
but
to
partake
with
Adam
of
the
same
Soul
and
Spirit
,
as
may
be
proved
as
follows
.
3.
To
deny
Eve
part
of
Adam's
Soul
and
Spirit
,
because
for
her
Structure
the
4.
If
Eve
were
not
of
one
Soul
and
Spirit
with
Adam
,
their
Posterity
must
either
5.
If
the
Woman
had
another
Soul
and
Spirit
,
then
that
with
Adam
it
must
be
6.
If
the
Soul
and
Spirit
of
Eve
had
not
been
one
with
,
and
part
of
that
of
Q.
65.
How
was
the
dividing
of
Adam
into
the
Wife
or
Woman
effected
?
A.
1.
Had
the
parting
been
natural
,
genuine
and
according
to
the
blessed
Paradisical
state
,
it
had
been
as
voluntary
and
delightful
as
is
the
Sun
's
diffusing
its
Radiance
,
or
the
Olive
tree
and
Vine
putting
forth
their
Fruit.
2.
But
the
Text
calls
it
[
casting
him
into
a
deep
sleep
]
so
as
the
Phrase
may
be
compared
to
the
manner
of
Chirurgeons
,
about
to
make
some
deep
Incisions
which
the
subject
of
their
Skill
would
not
without
great
Impatience
,
if
awake
,
permit
.
3.
And
whereas
Moses
saith
,
[
took
out
one
of
his
Ribs
]
signifieth
a
violence
and
force
,
not
only
as
before
without
the
Privity
;
also
not
only
without
the
consent
and
concurrence
of
Adam
,
but
implyeth
some
unwillingness
in
him
,
and
may
be
compared
to
the
cutting
the
outer
and
inner
Bark
of
those
Trees
a
little
above
ground
,
whence
issueth
the
Rosin
;
and
those
also
yielding
Frankincense
,
or
drawing
the
Blood
of
a
fruitless
Vine
for
some
singular
use
.
4.
And
the
Phrase
of
[
closing
up
the
flesh
again
]
signifieth
,
there
to
have
been
a
rending
,
wounding
,
or
laceration
of
Adam
,
all
against
the
Nature
of
a
Blessed
Eternity
;
which
may
be
likened
to
Gardeners
rending
the
Roots
of
Flowers
,
or
cleaving
with
a
hard
Wedge
or
Pin
the
Roots
of
drowzy
Fruit-trees
.
5.
So
that
from
the
whole
,
't
is
apparent
,
that
,
whereas
Adam
was
created
perfectly
with
both
Tinctures
of
Fire
and
Light
,
Masculine
and
Feminine
in
Virgin
Modesty
,
Purity
and
Chastity
;
which
appears
in
the
45th
Answer
,
that
he
was
to
have
propagated
a
Progeny
and
Virgin
holy
Race
out
of
himself
,
is
proved
in
the
54th
Answer
.
6.
That
he
did
not
so
is
apparent
;
That
therefore
the
Woman
was
separated
from
him
by
a
Holy
Violence
,
is
evident
by
the
above
Discourse
;
and
that
the
Fiat
took
not
only
part
of
one
part
of
him
,
is
proved
by
the
last
precedent
Answer
,
but
part
of
every
part
;
and
it
is
visible
,
that
though
the
Woman
is
the
weaker
part
(
which
should
strongly
incline
Man
compassionately
to
bear
with
her
,
affectionately
to
assist
her
,
earnestly
to
Pray
with
and
for
her
,
she
being
and
bearing
the
weaker
part
of
his
Essences
)
yet
hath
she
every
of
the
four
first
Forms
of
the
Eternal
Nature
also
,
every
of
the
Principles
and
every
of
the
Faculties
,
Powers
,
Passions
,
&c.
were
all
as
truly
imparted
to
her
from
Adam
,
as
was
the
Spirit
of
Moses
to
the
Seventy
Elders
,
or
the
Spirit
of
Eliah
to
Elisha
,
but
the
manner
how
it
was
done
was
much
otherwise
;
being
unknowingly
,
as
to
him
,
violently
,
and
with
notable
penetration
.
Q.
66.
Why
did
Adam
presently
take
his
Eve
to
him
,
and
said
she
was
his
flesh
?
How
could
he
know
her
?
A
1.
If
a
rent
or
cut
divide
the
flesh
of
a
living
Creature
,
both
parts
earnestly
will
to
attract
each
the
other
,
and
sement
;
with
like
Reason
did
Adam
take
his
Eve
;
for
while
he
was
whole
,
and
married
to
the
Divine
Virgin
of
Modesty
,
the
Wisdom
of
God
,
he
remained
as
the
Sun
in
a
Cloud
,
not
doing
what
he
was
enabled
unto
.
1.
But
changing
Love
for
Lust
,
his
heavenly
,
dear
,
modest
Love
,
Delight
,
Joy
,
and
fixed
Satisfaction
,
hath
now
a
great
aloy
of
Astral
Precipitancy
,
Fancy
,
Immodesty
,
and
deceivable
seeming
Satisfaction
;
for
the
Tinctures
,
when
thus
divided
into
two
distinct
persons
(
tho'
as
yet
not
throughly
infected
,
but
having
only
the
above
aloy
)
expected
to
find
each
in
the
other
the
Virgin
of
Purity
and
Modesty
,
and
from
that
mistake
the
Magical
Ardency
,
introducing
and
belonging
to
the
deformed
Bestial
Image
arose
and
insinuated
it self
.
3.
So
when
he
but
saw
her
,
he
saith
,
She
is
,
&c.
and
straightway
without
interposing
reflection
on
his
former
State
(
for
any
thing
appears
)
he
took
her
,
where
was
then
his
Purity
and
Virgin
Modesty
,
accompanying
the
Heavenly
Man
.
This
declension
was
so
great
,
that
the
second
Adam
was
conceived
without
the
Masculine
concurrence
,
bringing
again
the
Purity
and
Modesty
of
the
Heavenly
Virgin
,
the
first
Image
which
Adam
had
caused
to
disappear
.
4.
The
Man
acknowledged
her
to
be
his
flesh
and
bone
,
and
took
her
,
and
they
were
Husband
and
Wife
;
and
Posterity
are
told
their
duty
,
that
the
Man
leaving
Father
and
Mother
,
must
cleave
to
his
Wife
,
and
they
be
one
flesh
.
5.
And
the
Birth
of
Cain
following
in
the
next
verse
after
their
expulsion
the
Garden
,
yet
the
Conception
must
precede
,
with
due
gradation
of
interposing
Time
.
6.
But
that
the
knowing
Eve
and
her
Conception
are
spoken
of
after
the
expulsion
,
may
have
this
Mystery
;
as
being
so
unsuitable
to
the
Paradisical
State
,
as
not
fit
to
be
recorded
till
after
their
being
driven
out
of
the
very
Garden
.
7.
And
why
might
not
by
the
Conception
the
Woman
be
the
easier
swayed
to
a
libidinous
tasting
the
forbidden
fruit
?
8.
In
sad
commemoration
whereof
the
Tyranny
of
Womens
Lusting
so
much
inconvenienceth
them
,
as
not
seldom
to
frustrate
the
Conception
,
other
times
to
destroy
the
formed
fruit
,
other
times
to
impress
forreign
marks
on
them
,
and
sometimes
the
Magical
Lust
is
so
rampant
and
voracious
,
as
like
a
Storm
it
blows
down
the
Abortive
Fruit
,
Tree
,
and
all
.
9.
And
for
Adam's
knowing
what
and
whence
she
was
,
the
cause
is
plain
,
he
knew
his
God
,
and
by
That
knowledge
knew
himself
,
in
the
same
Light
discerned
her
;
for
his
Intellect
was
very
radiant
,
it
must
be
more
bright
than
Noah's
,
who
(
tho'
in
an
ill
sleep
)
knew
what
every
of
his
Sons
had
done
to
him
,
whilst
he
so
slept
,
which
sleep
of
Noah's
is
a
pregnant
figure
of
This
sleep
of
Adam's
.
Q.
47.
What
was
the
Serpent
on
the
Tree
of
Knowledge
of
Good
and
Evil
which
deceived
or
seduced
Eve
?
A.
1.
The
less
is
requisite
to
answer
this
,
because
the
blessed
propounder
in
His
own
Answer
to
This
8th
Question
shews
what
the
Devil
is
;
and
in
His
Answer
to
the
11th
Question
saith
what
the
Dragon
is
,
that
strove
with
Michael
.
Shortly
then
,
it
little
concerns
us
to
know
whether
the
Serpent
that
tempted
Eve
,
were
the
Old
One
forming
himself
into
That
Animal's
figure
imitating
his
particularities
,
or
whether
actuating
the
very
Creature
to
insinuate
his
design
.
But
it
greatly
concerns
us
to
know
what
the
Tempter
or
Temptation
was
;
tho'
Eve
should
not
have
known
it
.
2.
The
Tempter
is
a
Will
resulting
from
the
Central
Fire
of
the
Dark
impressed
Forms
of
the
first
Principle
,
without
enkindling
the
Love
fire
of
the
second
,
thereby
becoming
separate
and
broken
from
the
Infinite
Inseparable
Unity
into
Self-lust
.
3.
It
therefore
imageth
it self
into
a
hunger
after
knowing
the
multiplicity
;
(
viz.
)
after
entring
into
,
possessing
of
,
or
rather
being
possessed
by
the
divided
Properties
of
the
Out-birth
or
third
Principle
,
without
enkindling
the
Love-fire
of
the
second
,
thereby
becoming
separate
and
broken
from
the
Infinite
,
Inseparable
Unity
into
Self-lust
.
4.
It
therefore
imageth
it self
into
a
hunger
after
knowing
the
multiplicity
;
(
viz.
)
after
entring
into
,
possessing
of
,
or
rather
being
possessed
by
the
divided
Properties
of
the
Out-birth
or
third
Principle
.
Will
it
be
said
the
Tempter
should
have
been
character'd
,
and
here
is
only
the
Temptation
?
5.
It
's
answered
,
we
may
know
the
Evil
Tree
by
the
corrupt
fruit
.
Again
,
the
Tempter
is
dangerous
to
us
for
the
sake
of
the
Temptation
:
What
could
the
Fisher
do
without
his
Net
or
Bait
?
Again
,
tho'
Eve
were
but
little
,
and
Adam
less
propense
to
the
sugar'd
potion
,
yet
we
have
abundant
thirst
,
like
one
in
an
inflaming
Fever
desires
drink
.
6.
'T
was
therefore
necessary
our
Second
Adam
should
be
able
to
say
the
Tempter
cometh
,
but
findeth
nothing
in
me
.
To
prevent
Ruine
,
we
must
imprison
our
domestick
Foes
to
avoid
their
betraying
us
to
the
common
Enemy
.
7.
Every
man
is
tempted
when
he
is
drawn
aside
of
his
own
lust
,
and
enticed
;
which
saith
not
only
that
our
own
lusts
are
our
Temptations
,
but
that
it
is
what
every
man
is
obnoxious
to
.
8.
It
is
of
sad
consideration
,
that
many
who
abandon
the
Wit
,
Craft
and
Subtilty
of
the
Fox
in
great
measure
,
may
yet
betray
themselves
to
the
curious
Art
,
Contemplative
Ingenuity
,
and
Innate
Wisdom
of
the
Serpent
,
falling
also
far
below
the
Divine
,
especially
in
This.
9.
That
the
Wisdom
from
above
is
not
only
good-natur'd
,
as
peaceable
,
gentle
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
;
but
is
also
high-born
,
(
viz.
)
pure
,
humble
,
self-emptying
,
denying
,
annihilating
,
mortifying
,
judging
,
condemning
,
leaving
,
loathing
,
witnessing
for
God
against
it self
and
all
others
.
Adding
to
Faith
Patience
,
to
Experience
Hope
,
with
which
Faith
,
Patience
and
Hope
enduring
all
things
,
waiting
in
extremity
with
quiet
resolution
.
10.
True
it
is
,
that
much
penetrating
speculation
,
and
knowledge
,
natural
and
acquired
for
advance
of
reputation
,
with
improvement
of
Property
and
Self-pleasing
,
is
the
Serpents
Dust
and
Meat
,
but
the
former
are
bits
he
cannot
rellish
,
they
are
his
bane
,
poison
and
death
.
Q.
68.
Why
did
the
Serpent
perswade
Eve
,
and
not
Adam
,
to
lust
after
the
fruit
?
What
was
the
fruit
on
which
they
both
did
eat
death
?
A.
1.
Whether
an
envenomed
Shaft
pierce
the
heart
through
the
breast
,
or
through
the
side
,
it
is
equally
mortal
;
Such
was
the
Serpents
Temptation
,
and
Eve
might
more
easily
be
seduced
,
because
the
breach
was
begun
in
her
very
Structure
and
Constitution
by
the
separation
of
the
Female
Tincture
.
Again
,
the
Woman
was
as
a
scattered
party
,
who
are
more
suddenly
made
a
prey
of
than
the
Body
of
any
Army
.
2.
The
Temptation
might
take
hold
of
her
most
readily
,
being
her self
a
kind
of
Temptation
,
having
drawn
Adam
from
his
pure
,
chast
,
precious
,
dear
Virgin-state
;
therefore
the
Tempter
awaited
her
,
and
prevailed
by
a
kind
of
assimilation
.
3.
Naturalists
observe
Assimilation
effects
much
in
motion
,
as
in
the
hastening
of
Bodies
to
their
several
Centres
,
not
only
in
rarity
and
density
,
and
the
version
of
the
Needle
,
but
in
velocity
and
penetration
;
that
the
Arrow
headed
with
Wood
,
and
the
Woodden
Wedge
shall
pierce
and
cleave
Wood
by
more
ready
insinuation
than
Iron
.
4.
And
This
squares
most
with
the
Apostles
humbling
charge
on
that
Sex
,
that
the
Woman
was
first
in
the
Transgression
,
&c.
not
barely
with
respect
to
the
Serpent
or
Temptation
it self
,
but
her
declension
,
inclination
and
propinquity
to
curiosity
,
which
still
is
found
amongst
them
,
preparing
her
to
swallow
the
Bait.
5.
But
I
spare
them
,
for
the
above
hints
pondered
may
suffice
;
rather
adding
that
men
should
be
the
more
compassionate
and
assistant
,
knowing
they
are
Man's
weaker
part
,
and
of
his
own
Essences
.
6.
To
say
farther
what
was
the
fruit
on
which
they
did
both
eat
Death
,
little
is
enough
,
but
refer
to
the
7th
,
8th
and
9th
verses
of
the
57th
Answer
concerning
the
Tree
of
Good
and
Evil
;
which
shews
it
to
be
of
the
third
Principle
,
no
better
nor
worse
than
That
we
eat
of
,
yet
mortal
Poison
to
their
Paradisical
Life
.
7.
And
(
a
little
to
digress
)
let
it
be
considered
,
that
the
Lord's
blessing
the
Meat
when
he
did
eat
with
his
Disciples
,
teacheth
us
to
know
and
remember
the
peril
,
lest
the
Evil
Properties
in
the
Creation
should
so
steal
themselves
into
our
Meat
or
Drink
,
as
to
associate
with
,
heighten
and
strengthen
the
Evil
Properties
in
us
.
8.
Therefore
we
find
some
character'd
who
make
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
;
and
of
the
Rich
Man
,
that
fared
deliciously
every
day
;
and
of
others
feeding
themselves
without
fear
.
A
sin
prevailing
by
Assimilation
with
our
voracious
,
licencious
,
wanton
Appetites
,
willingly
indulging
our selves
to
forget
that
the
Provisions
for
our
Lord
and
his
Disciples
were
a
few
Loaves
,
and
a
few
little
Fishes
,
and
those
he
multiplied
or
augmented
by
Miracle
,
yet
the
Loaves
were
but
of
Barley
in
a
Country
abounding
with
Wheat
,
Milk
,
Honey
,
&c.
Q.
69.
What
was
the
sin
,
and
how
it
is
become
a
sin
,
that
the
same
is
an
Enmity
of
God
?
A.
1.
What
the
Tree
of
Good
and
Evil
was
,
and
why
forbidden
,
the
7th
,
8th
and
9th
verses
of
the
57th
Answer
explaineth
.
How
excellent
Adam's
first
State
was
,
is
somewhat
distinctly
in
the
whole
52
Answer
.
How
he
fell
,
and
how
low
,
is
touched
in
the
51
Answer
;
a
review
of
all
which
will
be
eminently
assistant
to
the
searcher
,
and
a
large
contribution
to
the
Answer
of
this
.
Yet
farther
't
is
answered
,
2.
That
as
Lucifer
and
his
Angels
by
imaging
in
their
Bodies
the
Forms
of
the
first
Principle
,
left
the
glorious
holy
2d
Principle
,
whereby
their
Tincture
became
not
only
impure
,
●separate
and
unclean
;
but
falshood
and
filthiness
in
the
abstract
.
3.
So
Adam
being
Ruler
(
by
Creation
right
)
in
the
third
Principle
imaged
in
the
Spirit
of
his
Will
▪
Mind
and
Soul
,
a
hunger
of
the
same
third
Principle
,
grasping
the
shadow
(
as
painted
Food
)
instead
of
the
substantial
Quintessence
and
Bread
of
Eternal
Life
,
departed
out
of
the
Unity
wherein
he
possessed
all
and
every
good
perfectly
at
once
for
ever
,
into
a
few
little
parcels
of
fading
good
blended
and
interlaced
with
Volumes
of
multiform
exquisite
,
real
,
steddy
,
permanent
Evils
.
4.
What
the
Will
is
,
the
Man
is
:
Thus
the
Will
of
Lots
Wife
's
captivating
her
by
the
Accommodations
of
their
late
opulent
Seat
;
she
is
by
the
Astringent
Property
fixed
a
Pillar
of
Salt
.
Also
Nebuchadnezzar
placing
his
chief
Glory
in
such
stuff
as
must
be
rubbish
,
becomes
a
Beast
or
Fowl
;
for
the
Magical
Will
hath
(
as
even
in
Witches
appears
)
the
over-match
to
the
Forms
of
Elementary
and
Astral
Concretes
;
because
the
Magia
is
the
Power
of
the
Will
,
or
Hand
of
the
Mind
,
having
its
Root
in
the
Potence
of
the
first
Principle
or
Eternal
Band.
5.
Thus
our
first
Parents
,
by
impressing
in
their
Originally
Noble
Breasts
the
Good
and
Evil
Properties
,
could
not
retain
the
Divine
Image
:
As
the
Eye
looketh
not
at
once
upward
and
downward
;
therefore
the
pure
Love
,
Delight
,
Joy
,
and
Heavenly
Man
disappeared
,
and
the
Dead
Form
resigned
.
The
Apostle
saith
▪
Death
reigned
.
As
Iron
,
when
the
Lustre
of
the
Fire
is
gone
or
a
Lamp
extinguished
,
so
no
more
could
he
be
Divine
,
and
Sensual
,
Earthy
and
Heavenly
.
6.
This
departure
was
his
sin
,
and
the
impression
of
Lust
introduced
the
departure
.
And
this
eager
impression
and
departure
from
the
second
Principle
deformed
his
Soul
and
Body
by
awakening
the
Properties
of
the
Good
Beasts
,
which
at
best
are
but
partly
good
,
and
that
but
transitory
;
because
their
Aethers
must
resume
them
.
7.
The
same
departure
at
the
same
time
also
awakened
in
him
the
Properties
of
the
evil
,
cruel
,
voracious
,
crafty
,
hateful
,
wrathful
,
envious
,
poisonous
Creatures
,
which
,
tho'
they
are
resolvable
into
their
Aethers
also
,
yet
being
ingrafted
on
his
Everlasting
Root
,
they
were
eternally
his
,
and
he
theirs
.
8.
Thus
is
it
an
Enmity
against
God
,
and
had
so
remained
irrreparably
(
as
the
the
anguish
of
Frost
,
and
fierceness
of
Fire
are
at
Enmity
against
the
sweet
harmonious
Temperature
)
had
not
Infinite
Grace
inspoken
again
the
word
of
Reconciliation
,
which
is
the
promised
Seed
and
Regenerator
.
Q.
70.
Why
did
not
God
hinder
it
from
being
effected
,
being
he
did
forbid
it
them
?
A.
1.
The
Answer
,
if
full
,
should
open
the
true
sense
and
plain
meaning
of
God's
Predestination
,
and
the
Election
and
Reprobation
,
which
hath
so
much
perplexed
Mens
Minds
,
tortured
their
Inventions
,
filled
so
great
part
of
their
Volumes
,
imployed
so
much
of
their
Time
in
Oratories
and
Pulpits
,
exerted
so
much
Ardency
in
their
Grave
Disputes
,
whereon
hath
been
founded
such
confidence
in
their
Censures
,
raised
so
many
curious
Distinctions
in
the
Schools
,
so
constant
Agitation
,
different
Results
influencing
their
Lives
and
Demeanour
;
that
it
hath
been
as
Sicilia
to
Rome
and
Carthage
,
or
the
Philosophers
Stone
in
Divinity
.
2.
And
tho'
some
of
each
Opinion
are
eminent
for
holiness
and
integrity
of
Life
,
innate
and
acquir'd
gravity
and
Wisdom
,
happy
Education
,
deep
Speculation
,
yet
each
party
in
diametrical
opposition
of
the
others
Maxims
sit
down
abundantly
satisfied
with
their
own
.
3.
Making
Predestination
and
Reprobation
like
the
Mysteries
coucht
in
the
Revelations
so
folded
up
,
as
may
stir
up
mans
industry
,
exercise
his
utmost
abilities
,
humble
him
to
the
dust
in
his
highest
flights
,
teach
him
not
to
contemn
the
minute
parts
of
Divine
sparklings
,
exercise
his
faith
,
patience
and
love
,
and
stir
him
up
to
prayer
.
4.
It
may
not
be
expected
here
should
be
an
abridgment
of
the
controverted
Arguments
suited
to
the
depth
and
heighth
of
the
reason
,
expositions
and
deductions
they
have
made
,
or
a
ravelling
into
the
knotty
intricacies
and
labyrinths
,
their
tacit
impeachments
of
supream
Justice
,
their
deriving
the
Origin
of
crimes
from
the
Fountain
of
purity
.
5.
Instead
of
all
which
is
recommended
to
the
studious
and
unprejudiced
inquirer
Jacob
Behmen's
Book
concerning
Election
and
Predestination
,
where
(
if
the
bottom
will
satisfie
)
he
may
find
the
depth
as
convincingly
evident
,
as
the
profundity
of
the
Subject
will
permit
,
and
the
Inquirer
penetrate
.
6.
But
not
daring
to
leave
it
thus
;
let
me
be
as
plain
as
a
Child
,
and
as
regardless
of
content
,
and
in
the
Lords
behalf
,
and
do
hope
by
his
guidance
,
must
say
,
Our
God
is
perfectly
good
,
one
intire
Will
,
not
Yea
and
Nay
,
but
from
Eternity
and
in
Eternity
never
did
nor
ever
can
will
Evil
,
for
such
a
will
were
a
breach
in
the
intire
Unity
;
he
made
man
very
good
,
had
he
will'd
him
to
have
been
sinfully
evil
,
impotently
evil
,
or
penally
evil
:
Either
to
act
evil
,
be
unable
to
good
,
or
suffer
evil
,
would
he
have
exempted
him
from
these
?
But
contrariwise
hath
monish'd
him
of
his
danger
,
menaced
his
running
thereinto
,
and
when
he
fell
,
shew'd
infinite
pity
by
gracious
power
to
restore
him
.
7.
To
admit
a
contrary
thought
of
God
is
ingratitude
,
to
plead
for
it
borders
on
Blasphemy
,
and
makes
us
as
the
Devils
Advocates
;
for
Adam's
shifting
his
sin
on
the
Woman
,
and
her
loading
it
on
the
Serpent
,
was
evil
;
but
for
any
to
cast
it
on
God
,
is
a
boldness
which
the
Serpent
did
not
presume
on
;
for
we
find
not
him
to
say
God
had
reprobated
him
,
and
therefore
he
must
needs
be
what
he
was
.
8.
Our
destruction
is
of
our selves
,
our
Salvation
of
God
.
It
was
wrought
above
our
conception
,
and
we
contributed
not
to
it
:
But
our
aversion
,
as
it
could
not
frustrate
,
so
it
did
enhance
the
inestimable
value
of
it
:
Yet
our
Salvation
is
not
ours
without
us
but
wrought
in
us
,
with
us
,
tho'
not
by
us
.
9.
The
Christian
must
simply
,
plainly
and
readily
obey
as
little
Children
do
;
a
Father
calls
his
Children
,
they
ask
not
,
whether
tho
he
calls
them
all
,
he
wills
that
some
only
should
come
?
But
all
,
one
out-running
the
other
,
according
to
the
degrees
of
strength
hasten
to
him
:
He
bids
them
go
this
or
that
way
,
they
go
,
calls
them
out
of
the
dirt
,
they
come
:
This
Food
they
eat
and
that
they
forbear
;
for
he
tells
them
this
is
good
and
that
will
make
them
sick
.
They
play
with
a
Bird
,
but
fly
from
a
Toad
;
for
he
saith
this
is
harmless
the
other
hurtful
.
They
admit
not
the
least
thought
that
he
saith
one
thing
,
and
hath
a
secret
contrary
will
.
10.
And
certainly
all
Mankind
are
more
truely
Gods
Off
spring
than
a
natural
Child
is
of
his
immediate
Parent
,
and
are
accordingly
all
call'd
upon
.
11.
Gods
Voice
is
in
Mens
Hearts
,
Ears
,
before
their
Eyes
,
they
are
surrounded
and
inclosed
in
it
,
and
penetrated
by
it
,
sometimes
it
stops
mens
career
,
here
it
whispers
,
anon
it
thunders
,
there
it
leads
,
by
and
by
it
draws
or
drives
,
to
one
it
glanceth
convictions
,
to
another
it
gives
succours
,
one
it
warneth
in
his
sleep
,
another
in
his
solitudes
.
12.
Thus
it
strives
with
man
,
wrestleth
to
Gain
him
,
standeth
in
the
door
of
the
Soul
,
calling
all
the
day
long
from
Morning
to
Evening
of
our
Life
,
and
where
it
is
not
hearkened
unto
it
withdraws
,
and
is
grieved
at
resolute
impenitence
,
and
that
ceasing
to
strive
is
call'd
Gods
hardning
,
leaving
the
Soul
a
Briar
or
Thorn
;
for
where
men
mistake
wilfulness
for
wisdom
,
and
become
not
as
a
little
Child
,
that
wisdom
is
their
snare
and
seducer
.
13.
Thus
we
see
so
astonishing
grace
and
condescention
is
in
the
Mighty
God
,
that
he
is
greatly
desirous
,
exceedingly
concern'd
and
sollicitous
to
restore
his
disappeared
Image
in
Man
.
It
is
not
therefore
a
cross
direct
force
and
violence
to
the
Scripture
which
saith
of
Christ
,
he
tas●e
death
for
every
man
,
to
restrain
it
from
many
,
yea
by
far
from
the
greater
number
?
Do
those
that
so
restrain
it
speak
the
thing
that
is
right
concerning
God
?
Ought
we
to
believe
God
or
such
contradictions
?
14.
Let
us
consider
that
to
have
made
Lucifer
and
Adam
unalterably
what
at
first
they
were
,
had
been
to
have
made
them
more
than
Creatures
,
viz.
rather
Gods
;
or
else
less
than
Inferiour
Creatures
,
(
viz.
)
with
Imprison'd
wills
.
But
there
is
no
room
left
to
doubt
that
the
true
Interest
and
Highest
Good
whereof
any
Creature
is
capable
,
is
to
be
what
the
Gracious
Creator
designed
him
.
15.
Let
us
be
so
plain
as
to
make
the
Precepts
of
our
Gracious
Lord
to
be
the
best
comment
and
discovery
of
his
own
Glorious
Sublime
Nature
.
I
am
to
believe
evil
must
not
be
done
that
good
may
come
,
and
that
this
Principle
is
derived
from
the
Holy
God
:
May
I
yet
believe
that
from
the
same
Fountain
issued
reprobation
of
an
indefinite
number
of
Angels
and
Men
compelling
them
to
be
really
guilty
black
Criminals
,
abandoned
wholly
to
hardened
sinful
resolutions
,
adverse
blasphemous
will
,
and
to
be
fuel
for
everlasting
Burnings
;
that
the
good
of
shewing
his
power
and
wrath
might
thence
be
extracted
.
16.
The
will
of
the
Father
is
the
reason
of
the
Child
.
And
God
commands
me
to
forgive
,
that
I
may
be
like
him
,
do
good
for
evil
:
And
that
I
,
who
am
less
than
a
drop
to
his
Infinite
Abyss
and
Ocean
of
Mercy
,
should
yet
shew
so
much
Mercy
,
as
to
help
the
Beast
of
my
Enemy
fallen
under
his
Burthen
.
How
can
I
then
think
that
this
God
of
Infinite
Bowels
did
from
Eternity
reprobate
any
of
his
Intelligent
or
Rational
Children
and
Creatures
to
be
Back-broken
,
or
design
snares
and
pits
into
which
they
must
necessarily
fall
and
be
precipitated
?
17.
It
is
written
what
if
God
willing
to
shew
his
wrath
,
&c.
having
endured
18.
Again
the
Judge
himself
tells
us
the
manner
of
the
great
irrevocable
sentence
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
,
&c.
But
in
ver.
41.
He
saith
,
Depart
from
me
,
ye
cursed
,
into
Everlasting
Fire
,
&c.
But
saith
not
,
ye
cursed
of
my
Father
,
as
before
ye
blessed
of
my
Father
,
signifying
evidently
,
that
men
Quest.
71.
How
were
the
Eyes
of
Adam
and
Eve
opened
that
they
saw
they
were
naked
,
which
before
they
knew
not
?
1.
It
is
manifest
Adam
and
Eve
were
an
Image
of
God
in
all
the
three
Principles
,
but
they
should
have
lived
a
re●igned
life
in
the
second
,
contemplating
the
Greatness
and
Glory
of
God
in
the
first
Principle
,
but
not
have
entred
into
it
,
as
Lucifer
had
done
,
also
should
have
seen
how
the
third
did
Image
God
,
and
over
that
Adam
was
to
rule
,
but
not
subject
himself
to
it
by
becoming
an
Image
of
it
,
or
receiving
nourishment
from
it
;
for
his
so
doing
(
as
in
the
foregoing
answers
hath
often
been
inculcated
)
the
transitory
Food
having
in
it
the
divided
properties
,
is
Bestial
,
Mortal
and
Putrefactive
,
and
Adam
and
all
his
Off-spring
became
thereby
as
the
Beasts
.
2.
Therefore
entring
into
that
unsuitable
state
their
Eyes
were
opened
to
behold
their
Nakedness
;
for
they
were
appointed
to
a
Paradi●ical
Glorious
state
,
else
they
had
been
furnished
with
Hides
,
Fleeces
,
Furrs
,
Feathers
or
Scales
.
3.
But
falling
into
the
principle
for
which
they
were
not
provided
,
they
were
as
naked
and
unfit
as
we
are
to
fly
into
the
Air
,
whereto
Wings
are
requisite
,
or
to
live
in
the
deep
,
whereto
Fins
and
other
peculiarities
must
adapt
Creatures
.
4.
But
their
Eyes
were
so
open'd
to
the
Out-birth
,
as
shut
them
to
the
Divine
Birth
.
My
Hand
is
but
a
small
part
of
me
and
given
me
for
good
uses
,
as
was
the
third
Principle
given
them
,
but
with
my
Hand
I
can
hide
the
whole
Heaven
from
my
Eyes
,
and
so
did
they
;
for
by
shutting
the
Divine
Eye
,
they
opened
the
outward
dark
one
,
as
on
departure
of
the
Sun
we
see
the
Houses
,
Trees
,
&c.
obscurely
.
5.
Had
I
lived
in
the
time
before
Adam's
death
,
and
had
spoken
with
him
,
I
might
have
found
him
groping
by
the
strength
of
his
memory
after
the
things
which
I
should
have
sued
to
him
for
the
knowledge
of
;
all
which
he
by
the
infallible
Light
saw
distinctly
,
and
had
exquisite
knowledge
of
before
he
Fell
:
Like
one
who
hath
a
Candle
in
his
Room
,
and
seeth
every
thing
plainly
,
but
that
once
extinguished
must
by
memory
direct
his
Feet
and
Hands
to
grope
out
any
thing
he
would
find
.
Q.
72.
What
was
Adam's
and
Eve's
Shame
,
that
they
hid
themselves
behind
or
by
the
Trees
of
Paradise
?
Whence
came
their
fear
and
terrour
?
A.
1.
When
they
had
imagined
into
the
third
Principle
,
that
is
so
far
penetrated
into
it
as
to
Lust
after
it
;
then
did
the
Eye
affect
the
Heart
,
for
the
strong
Magical
Will
and
Mind
conforms
the
whole
Man
;
especially
the
Body
which
is
as
the
shadow
of
the
inner
Man
,
who
is
the
Substance
.
2.
This
Lusting
,
when
it
proceeded
to
actual
Eating
,
awakened
the
Properties
of
the
first
and
third
Principles
(
that
is
the
Hellish
and
Bestial
)
in
the
innermost
Man
,
which
was
before
irradiated
with
Divine
Love
,
and
true
Sublime
Wisdom
,
filled
with
the
Spirit
of
Holiness
,
Tranquillity
and
Angelical
Excellencies
:
this
most
inward
Image
of
God
(
according
to
the
second
Principle
)
was
invaded
by
the
inletting
of
the
four
Forms
of
the
first
Principle
,
which
compose
the
Kingdom
of
Wrath.
3.
Their
outward
Man
given
them
out
of
the
one
Element
(
whence
proceeded
also
the
Astral
World
)
receiv'd
by
the
awakened
Lust
the
Will
of
all
the
Evil
Beasts
in
the
divided
Properties
;
as
of
Goats
,
Cocks
,
Boars
,
Bulls
,
Foxes
,
Dogs
,
Wolves
,
Bears
,
Tygers
,
Lions
,
Crockodils
,
Vultures
▪
Serpents
,
Vipers
,
Toads
,
&c.
4.
Thus
,
Man
who
was
the
Quintessence
and
exquisite
Abridgement
of
the
Creation
as
to
the
third
Principle
,
in
having
their
total
Energy
in
pure
Heavenly
Harmony
without
Admission
into
him
of
any
of
their
divided
Evils
:
now
by
Lusting
hath
taken
into
him
every
of
their
hateful
Properties
,
and
become
a
Beast
of
all
Beasts
.
5.
For
their
imperfect
Evil
Properties
by
Transplantation
into
his
excellent
Nature
are
sublimed
into
real
Wrath
and
Obstinacy
,
and
Premeditated
Rebellion
against
the
Kingdom
of
Divine
Love
and
Grace
?
defiling
him
with
bestial
Lusts
;
which
in
them
is
filthy
,
but
in
him
sinfully
so
.
6.
And
Adam
and
Eves
Body
which
was
heavenly
before
,
hereby
became
dark
,
opake
,
sluggish
,
bony
,
deadish
and
fragil
,
obnoxious
to
wounds
,
sickness
,
the
Turba
,
Mortality
and
Dissolution
into
Ashes
.
7.
No
wonder
then
their
shame
,
horror
and
fear
should
drive
and
pursue
them
to
hide
behind
the
Trees
,
from
that
glorious
Face
,
whence
they
had
withdrawn
themselves
,
and
before
whom
they
were
no
longer
able
to
look
up
.
8.
For
their
Monstrous
Image
was
notorious
,
even
such
as
made
them
contemned
by
the
very
brute
Creatures
;
who
withdrew
theawe
,
fear
and
service
from
them
,
which
they
were
to
have
paid
,
they
were
scorn'd
by
the
Devils
,
a
shame
to
themselves
;
how
much
more
then
were
they
sunk
in
the
All-observing
Eye
of
the
Infinite
God
.
Q.
73.
How
did
Adam
and
Eve
really
Die
in
the
Fall
to
the
Kingdom
of
Heaven
and
Paradise
,
and
yet
live
naturally
to
this
World
?
A.
1.
To
answer
this
,
it
must
be
told
what
the
Life
of
God
was
in
Adam
and
Eve
,
which
Life
consisted
in
an
entire
Union
with
the
Universal
Will
;
which
Union
is
so
absolute
,
compleat
and
perfect
,
tha●
the
Holy
Angels
and
Blessed
Men
may
be
said
to
have
no
Will
at
all
,
and
their
Unchangeable
Happiness
is
their
resigned
Life
,
wherein
they
lose
themselves
,
and
find
all
for
ever
.
2.
As
a
Family
is
wholly
at
the
guidance
of
the
Lord
of
it
,
so
are
they
;
but
on
setting
up
an
adverse
Will
,
the
makers
of
the
breach
dye
to
the
Will
and
Conduct
of
the
Father
of
that
Family
;
and
those
making
themselves
their
own
Lords
,
cut
themselves
off
from
the
Family
.
3.
Or
as
a
Twig
while
it
continues
in
the
Fruit-tree
hath
one
Will
with
the
Tree
;
but
when
once
it
is
rent
off
,
and
grafted
into
another
Stock
,
it
gets
another
Will
and
another
Life
to
bear
other
,
be
it
bitter
,
sour
or
otherwise
Evil
,
Fruit.
4.
Thus
Adam
and
Eve
impregnated
themselves
with
the
third
Principle
,
receiving
a
bestial
Life
from
it
,
and
putrefying
Nourishment
;
their
Divine
Will
,
Appetite
and
Knowledge
did
thenceforth
immediately
Die
and
was
Extinguish'd
.
Thus
a
well
Educated
Child
apostatizing
from
his
first
Principles
,
degenerating
into
contrary
Practices
,
dyeth
to
them
,
and
loseth
his
first
Love
.
Q.
74.
What
was
the
Voice
of
God
in
the
Word
when
the
Day
grew
cool
?
How
did
God
recall
Adam
?
How
is
this
to
be
understood
?
A.
1.
By
the
cool
of
the
Day
,
is
understood
the
time
when
Adam's
Eternal
Day
was
grown
cool
(
that
is
)
his
Temperature
was
faln
to
Extremities
of
heat
and
cold
:
also
alluding
to
the
End
of
a
Natural
Day
,
which
though
hot
,
closeth
coldly
.
2.
By
the
Voice
of
God
,
is
understood
God's
Anger
in
their
Essences
;
for
they
had
awakened
the
Turba
or
Wrath
in
themselves
;
Heaven
they
were
at
Enmity
with
,
'twixt
it
and
them
was
a
firm
inclosure
of
a
whole
Principle
,
they
might
see
Devils
deriding
them
,
and
Fear
the
Fate
of
Lucifer
,
the
Holy
Angels
had
quit
all
intercourse
with
them
,
nor
could
they
help
them
.
3.
While
this
sad
Knell
was
rung
them
,
their
Fear
of
God's
Voice
was
not
only
at
that
of
his
Wrath
in
them
,
but
that
of
his
Love
and
Pity
,
to
which
they
were
estranged
,
such
as
the
Earth
trembled
at
when
the
Blood
of
the
Lord
descended
on
it
from
the
Cross.
4.
The
Voice
of
the
Lord
moved
and
walked
in
the
Gates
of
the
Deep
,
in
Fire
and
Light
in
the
first
and
second
Principles
,
and
recalled
them
.
But
concerning
the
recalling
them
,
the
following
Questions
will
require
to
Discourse
of
.
Q.
75.
What
is
the
Seed
of
the
Wife
or
Woman
,
and
bruising
and
Treading
upon
of
the
Serpent
?
What
did
God
speak
or
breath
again
into
them
?
Was
the
same
nothing
else
but
an
ou●●ard
Promise
,
or
an
Incorporation
of
the
effectual
working
Grace
?
A.
1.
The
Womans
Seed
is
not
the
Fire
Soul
,
which
standeth
in
the
first
Eternal
It
is
not
the
Astral
nor
Elementary
Principle
or
Power
arising
thence
.
It
is
not
the
Eternal
Son
of
God
▪
the
second
Person
or
Divine
second
Principle
,
though
the
Lord
in
humbling
Himself
,
to
take
our
Nature
,
often
calls
Himself
the
Son
of
Man
.
It
is
neither
of
these
;
for
the
first
is
too
hot
,
the
second
too
cold
,
the
third
infinitely
too
high
.
2.
But
that
which
is
properly
the
Seed
of
the
Woman
here
intended
,
is
the
Heavenly
Humanity
,
or
true
Virgin
Image
of
God
,
the
pure
Sophia
consisting
of
Divine
Wisdom
and
Modesty
,
which
was
Married
to
Adam
till
his
Transgression
made
a
Divorce
.
3.
This
is
that
Grace
which
was
here
again
inspoken
into
Adam
and
Eve
,
and
this
is
the
Pearl
which
is
to
be
searched
after
with
all
diligence
,
which
was
not
only
barely
promised
but
brought
in
the
Word
,
and
ingrafted
into
the
Light
of
their
Life
.
4.
This
is
the
Lamb
slain
from
the
Foundation
of
the
(
fallen
)
World
,
not
only
intentionally
but
actually
;
for
being
in
every
of
Adam's
Offspring
witnessing
for
God
,
was
resisted
and
slain
in
its
strivings
with
the
old
World
and
downward
.
5.
But
where-ever
the
bent
of
the
Will
inclines
to
obey
and
subject
it self
to
the
Divine
Councils
,
in
such
was
restored
the
joy
of
their
Salvation
,
ever
pointing
at
the
Lord
,
who
being
the
true
Son
of
the
Virgin
,
in
the
fulness
of
time
bringing
this
Virgin
by
taking
Maries
Essences
,
consisting
of
all
the
principles
and
properties
and
making
of
two
one
,
by
that
power
which
is
able
to
subdue
all
things
unto
himself
.
6.
But
so
heavenly
and
pure
is
this
,
that
one
that
hath
it
cannot
shew
it
to
one
that
hath
it
not
,
much
less
give
it
to
such
;
but
he
that
hath
it
can
stammer
and
speak
by
parcels
,
and
darkly
by
Parables
,
for
such
what
he
saith
will
seem
,
tho'
it
be
not
far
from
every
one
of
us
.
7.
He
can
give
the
other
some
directions
where
to
dig
for
it
,
also
what
it
is
like
,
and
what
it
is
not
like
.
But
Men
are
exceedingly
perverted
from
it
by
the
many
Images
their
Astral
Spirit
imposeth
on
their
Understandings
:
So
that
the
Invitations
of
pure
,
simple
,
and
self-emptying
Truth
can
hardly
get
audience
,
more
hardly
obtain
to
be
considered
and
penetrated
,
but
with
highest
difficulty
get
obedience
from
us
,
and
due
Soveraignty
over
us
.
8.
Men
use
their
outward
Senses
so
much
,
and
are
so
full
of
Objects
occurring
to
them
,
that
they
are
strangers
to
the
very
existence
of
the
Inward
Sences
,
forgetting
what
the
Apostle
saith
,
That
which
we
have
seen
with
our
Eyes
,
heard
with
our
Ears
,
and
our
Hands
have
handled
of
the
Word
of
Truth
,
&c.
9.
The
Men
guided
chiefly
by
the
outward
Sences
are
Sensual
and
Brutish
,
and
yet
too
much
of
that
sticks
to
us
all
:
Such
Maxims
will
not
believe
a
Rock
to
be
a
shadow
,
and
Faith
a
substance
;
they
consider
not
that
Visibles
are
transient
,
and
that
which
is
not
seen
is
Eternal
,
whereof
Faith
is
the
evidence
.
10.
Thus
is
the
Lord
from
Heaven
call'd
the
Son
of
God
,
Son
of
Man
,
and
Seed
of
the
Woman
,
and
is
so
at
once
perfectly
and
unchangeably
.
11.
And
fallen
Man
when
once
reunited
to
God
by
the
death
of
the
monstrous
Image
,
and
restored
to
this
new
,
first
,
pure
,
Virgin
Image
,
are
by
this
Seed
of
the
Woman
made
the
Sons
of
God
.
See
more
to
this
purpose
in
the
81st
and
90th
Answers
.
Q.
76.
What
is
the
Curse
of
the
Earth
,
what
is
thereby
brought
to
pass
?
A.
1.
This
Earthy
Globe
is
very
much
unlike
to
what
it
was
;
as
our
Bodies
are
also
to
that
Adam's
was
;
for
as
Adam's
Body
was
the
Epitome
of
the
whole
Out-birth
:
So
this
Globe
was
an
Image
of
the
Astral
World
,
and
all
the
Properties
,
and
the
Divine
Principle
did
penetrate
it
as
the
Sun
doth
the
Fruits
,
so
that
the
Earth
was
as
much
paradisical
as
it
was
capable
to
be
,
but
it
had
these
bounds
.
2.
That
it
could
not
be
purer
than
the
Root
whence
it
proceeded
,
(
viz.
)
the
3.
That
it
could
not
be
more
permanent
than
its
Root
,
and
none
doubts
but
4.
That
it
was
a
compaction
of
the
Mass
of
the
Salitter
,
Sulphur
and
Mercurius
5.
Yet
was
this
earthy
Globe
in
its
first
make
before
the
Curse
very
Beautiful
and
Good
.
6.
And
as
in
Mans
Body
so
much
of
it
is
dead
,
hard
Bones
,
foul
Guts
,
stomach
and
gross
Flesh
,
so
that
its
first
contexture
seems
worn
out
,
yet
it
was
and
shall
be
glorious
,
though
sown
in
dishonour
.
7.
Thus
also
this
Globe
consisting
now
of
much
raging
deep
,
the
unhabitable
frozen
North
and
South
Extreams
,
other
parts
of
parched
Wildernesses
and
Desarts
,
also
rocky
useless
places
:
and
barren
Heaths
,
sandy
and
Montainous
Territories
:
Yet
is
a
remainder
of
Fertility
and
Excellency
here
,
seeming
to
be
left
so
,
to
shew
something
of
what
once
it
was
;
as
Vespasian
is
said
to
have
left
two
or
three
Towers
undemolisht
tho'
desolate
,
to
shew
what
Jerusalem
had
been
.
8.
The
Earth
before
the
Curse
must
have
known
no
sterility
,
the
Air
no
storms
nor
intemperature
,
the
Seasons
no
unhealthiness
,
the
Brute
Creatures
no
hostility
nor
hurtfulness
.
9.
For
tho'
the
properties
were
in
all
,
yet
had
the
Gracious
Creators
blessing
so
ordered
and
bounded
them
,
that
they
could
not
be
manifest
to
divide
and
discord
among
themselves
;
for
the
good
properties
had
the
Dominion
,
and
the
other
were
serviceable
in
their
places
to
the
great
ends
of
the
Creation
,
viz.
That
the
Divine
and
Spiritual
World
might
be
expresly
Imaged
in
such
exact
order
as
the
great
variety
of
the
Creatures
and
Creation
were
fitted
for
.
10.
But
Eve
and
Adam
biting
the
Apple
divided
the
properties
so
that
the
evil
became
prevalent
and
the
good
(
disturbed
thereby
)
could
not
influence
as
before
,
and
Gods
withdrawing
the
Vertue
and
Influence
of
the
Spiritual
World
from
them
the
transitory
Creatures
which
were
of
their
own
Nature
passive
,
became
penetrated
throughly
by
the
evil
:
Thus
those
of
hot
,
and
others
of
cold
quality
were
made
such
,
in
an
intense
degree
,
and
consequently
destructive
Poyson
,
and
Venom
also
in
Vegetables
,
thus
came
the
destroyers
in
the
Earth
,
Air
and
Seas
.
11.
Adam
and
his
Race
should
(
if
they
had
stood
)
have
been
as
the
Angel
which
John
saw
with
one
Foot
on
the
Land
and
the
other
on
the
Sea
;
so
should
Adam
and
his
Race
have
had
one
Foot
on
this
Principle
,
and
the
other
on
Eternity
,
but
transgression
set
us
adrift
and
sunk
us
,
and
for
our
sakes
the
whole
Creation
.
Q.
77.
How
was
Adam
and
Eve
cast
out
of
Paradice
into
this
World
?
What
was
the
Cherub
with
the
naked
Sword
before
Paradise
?
A.
1.
Job
from
Opulency
and
Renown
,
washing
his
steps
with
Butter
,
and
the
Rock
poured
him
out
Oyl
,
falling
to
Nakedness
,
Sores
and
Contempt
,
had
this
vast
disproportion
to
Adam's
Fall
,
that
his
Inward
Man
not
only
retain'd
stability
but
shone
the
brighter
.
2.
Nebuchadnezzar's
degenerating
and
transforming
into
a
Brute
,
was
also
exdeedingly
disproportionable
;
because
he
had
little
to
lose
,
wanting
the
Indowment
,
especially
the
Internals
wherewith
Adam
was
glorified
.
3.
And
Men
that
taste
of
the
good
Word
,
and
of
the
powers
of
the
World
to
come
,
yet
after
that
fall
into
final
Apostacy
and
Darkness
,
which
from
the
best
a
fallen
Man
as
Man
can
attain
,
to
the
worst
a
damned
Sinner
fa●ls
into
,
hath
yet
a
great
disproportion
to
Adam's
Exclusion
had
not
Infinite
Grace
interposed
;
for
,
as
no
Sinner
mounts
higher
than
feigned
Happiness
,
but
Adam's
was
real
and
sublime
,
so
no
Damned
Wretch
sinks
more
or
comparatively
but
few
with
him
,
but
Adam
sunk
a
World
,
which
must
add
to
him
a
world
of
Woes
.
Thus
far
I
have
digressed
to
give
some
glimpse
of
the
greatness
of
the
Fall
.
4.
Now
to
shew
how
they
were
ejected
Paradise
into
this
World
,
the
review
of
the
71
answer
will
be
very
helpful
.
We
must
farther
know
that
it
was
not
a
precipitance
from
a
more
lofty
to
a
more
low
or
other
local
station
,
but
a
departure
out
of
one
principle
into
another
asleep
or
dying
a
Nescience
or
Oblivion
of
Divine
Tranquillity
and
peaceable
Fruition
of
Eternity
,
and
an
awakening
to
the
Turmoils
,
Impotence
,
Discords
,
Pain
,
Care
,
Sorrow
,
Enmity
and
Anguish
of
Mortality
and
Confines
of
time
in
the
third
principle
or
Out-birth
,
and
by
an
Inviolable
connexion
fixed
to
the
Everlasting
wrath
of
the
first
principal
or
dark
Abyss
.
5.
To
know
now
what
the
Cherub
and
Sword
before
Paradise
is
,
it
must
be
fore-known
that
Cherubims
signifie
Images
,
(
viz.
)
Gods
Image
particularly
that
of
his
Justice
,
that
is
Gods
Righteousness
and
severe
Justice
this
hath
a
Sword
cutting
off
or
away
whatever
cannot
stand
in
the
proba
,
all
such
are
as
Fuel
to
that
Flaming
Sword
.
6.
Will
any
say
these
are
Novel
Allegories
,
not
demonstrable
but
of
uncertain
sound
,
let
such
consider
,
1.
What
we
fell
from
,
our
Reason
saith
from
a
pure
state
,
capable
of
Eternity
.
2.
What
we
fell
into
,
our
Sences
answer
to
an
impure
Bestial
Mortal
one
.
3.
How
may
we
re
enter
,
the
reason
common
to
all
rational
Creatures
,
tells
it
may
not
be
by
the
old
filthy
Garment
we
thus
got
,
for
a
weight
that
presseth
us
down
must
be
put
off
,
if
we
would
rise
again
,
what
thus
we
foolishly
put
on
,
we
must
wisely
put
away
.
7.
The
Sword
of
Divine
Justice
cuts
off
the
Monstrosity
,
because
the
Mortal
Earthy
cannot
enter
the
Heavenly
.
Having
put
on
Immortality
it
may
,
but
that
Robe
is
Christs
Heavenly
Flesh
and
Blood
,
his
Holy
Heavenly
Body
,
or
Gods
Body
,
in
this
we
pass
the
Cherub
.
8.
But
this
Cherub
and
Sword
is
in
us
.
Thus
the
Lord
saith
,
No
man
hath
ascended
into
Heaven
,
but
he
that
came
down
from
Heaven
,
the
Son
of
Man
,
(
he
saith
not
the
Son
of
God
)
which
is
in
Heaven
;
for
the
Divine
principle
was
not
only
in
him
,
but
he
in
it
,
and
he
was
it
.
9.
Let
us
know
Heaven
is
in
us
(
viz.
)
the
Divine
principle
is
in
us
,
yet
we
may
be
far
from
being
in
it
,
until
following
the
Captain
of
our
Salvation
we
yield
(
in
his
strength
)
to
have
our
Earthy
man
Crucified
;
otherwise
keeping
our
Right
Eye
,
Right
Hand
or
Foot
,
we
with
both
Eyes
,
Hands
and
Feet
shall
be
Excluded
;
shutting
our selves
out
for
ever
.
This
78th
Question
begins
the
Fifth
Grand
Distribution
.
Q.
78.
Why
was
or
did
the
first
Man
Born
of
a
Woman
become
a
Murtherer
?
A.
Before
Eve's
Conception
of
Cain
the
following
things
did
precede
,
viz.
1.
Adam's
non-exerting
his
power
to
produce
a
glorious
Race
of
Intellectuals
to
succeed
for
ever
the
room
of
Lucifer's
secluded
Angels
,
which
defect
of
Adam's
came
from
his
somewhat
declining
to
the
third
principle
,
and
Eclipsed
his
Magical
Vertue
and
Lustre
.
2
▪
Next
follow'd
the
dividing
of
the
Tinctures
,
and
thence
forming
Eve
.
3.
The
departure
of
Adam
and
Eve
from
the
pure
Virgin
Modesty
,
and
going
into
the
wanton
Lust
of
the
Out-birth
,
or
Beastial
principle
,
making
a
false
Tincture
.
4
▪
A
Self-will
to
Rule
,
for
Eve
would
have
been
a
Goddess
;
hereby
making
an
evil
Root
.
5.
Thus
tho'
they
had
in
them
the
word
of
promise
in
its
own
principle
,
yet
leaving
the
resignation
they
walk'd
in
their
own
will
,
strongly
drawn
by
the
four
Stars
of
the
first
principle
,
also
by
the
Out-birth
or
third
principle
;
thereby
making
an
evil
Tree
.
6.
This
was
the
Tree
,
now
what
fruit
could
be
expected
from
an
Evil
Tree
but
evil
.
Is
the
Tincture
spoil'd
,
the
Root
must
be
Infected
,
the
Tincture
through
the
Root
Influenceth
the
Tree
,
and
the
Tree
affects
the
Fruit.
Thus
in
them
the
Fires
Tincture
being
strong
,
suck'd
to
it
the
Bestial
Out
birth
,
their
Will
remained
no
longer
in
the
resignation
,
but
was
a
Self-lord
,
and
joyning
in
the
four
forms
of
the
first
principle
,
becomes
a
raging
Murtherer
.
7.
To
which
Eve
would
stir
him
up
,
who
her self
had
at
first
an
aspiring
lawless
Will
,
also
mis-judging
her
Son
Cain
to
have
been
the
promised
Seed
which
should
subdue
the
Serpent
,
she
might
cocker
him
to
lordliness
and
power
,
whence
he
might
be
provoked
to
Jealousie
and
Envy
,
lest
his
younger
Brother
Abel
should
usurp
the
Soveraignty
,
the
rather
seeing
Abel's
Sacrifice
accepted
and
his
own
rejected
.
8.
And
the
Serpent
who
had
an
open
Door
into
Cain's
Essences
when
his
False
Tincture
operated
in
him
,
was
no
less
active
to
poison
him
,
than
he
had
been
to
infect
and
deceive
Eve
.
9.
All
which
is
a
dismal
prospect
to
all
living
in
Beastly
Lusts
,
a
startling
check
to
all
Immodesty
,
a
sad
consideration
to
all
Conjugal
Irregularities
,
and
a
serious
Looking-glass
to
all
,
for
all
that
are
or
shall
be
Born
of
Women
.
Q.
79.
What
was
Cain
and
Abel's
Offering
?
Why
did
they
Offer
Sacrifice
?
What
did
they
do
thereby
?
A.
This
Question
hath
three
parts
requiring
respective
answers
,
which
seems
most
proper
to
be
distributed
thus
,
the
first
and
third
together
,
and
after
to
speak
to
the
second
part
.
Q.
1.
What
was
Cain's
and
Abel's
Offering
?
And
what
did
they
do
thereby
?
A.
Moses
saith
Cain
brought
of
the
Fruit
of
the
Ground
,
Abel
of
the
Firstlings
of
his
Flock
and
the
Fat
of
them
.
2.
We
are
to
understand
that
Mans
Fall
had
brought
him
to
be
Earth
;
for
his
Body
which
was
out
of
the
Heavenly
Eternal
limus
or
substance
became
vile
,
elementary
and
bestial
.
Now
in
that
Body
,
and
in
the
Matter
Sacrificed
,
was
a
double
parity
and
likeness
,
viz.
both
in
one
Principle
,
and
both
under
the
Curse
.
3.
Again
,
we
are
to
understand
that
the
Soul
tho'
since
transgression
is
as
subtile
and
immaterial
as
a
will
:
Between
which
since
the
Fall
and
the
Angelical
powers
(
by
the
Ministration
of
whom
the
Law
was
given
)
is
as
to
the
Souls
original
a
parity
,
but
as
to
the
erroneous
bent
of
the
Soul
a
dissimilitude
.
4.
Now
to
introduce
the
Soul
into
the
Universal
that
it
may
be
reclothed
with
its
disappeared
Body
it
had
of
the
Heavenly
Limus
(
the
Image
which
the
Son
of
the
Virgin
restoreth
,
wherein
the
Blessed
after
the
Resurrection
shall
be
cloathed
)
the
Soul
must
have
Matter
as
a
Medium
,
it self
being
Spirit
,
whereby
to
reunite
to
its
true
rest
,
which
Medium
must
be
the
Divine
Substance
.
5.
Thus
the
Fire
from
Heaven
(
representing
the
Heavenly
Substance
)
laying
hold
on
the
Unctuous
Property
in
the
Sacrifice
and
Fuel
)
representing
the
remainder
of
the
Right
Humanity
in
us
)
converts
it
into
its
own
Magical
flaming
Property
of
Seraphick
Love
,
figuring
the
Resurrection
,
and
the
destroying
the
gross
Earthy
part
,
separating
its
Form
into
Ashes
and
Vapour
,
figureth
the
cutting
off
of
the
monstrous
Bestial
Image
by
the
Sword
of
the
Cherub
,
because
That
cannot
enter
Paradice
.
6.
The
Smell
in
the
Sacrifices
is
the
Sulphur
of
the
Body
which
requireth
the
sweet
Incense
of
the
Divine
Property
to
perfume
it
;
the
Tast
is
the
Saline
Spirit
of
the
Out-birth
.
7.
The
Offering
and
Transmutation
thereby
,
signifies
the
dying
to
Self-will
,
and
uniting
to
▪
and
living
in
the
Universal
Holy
Will
,
whence
Man
was
strayed
.
Quite
cross
hereunto
Cain
dying
to
the
Resignaation
,
and
living
to
Self-labour
Will
,
and
Agitation
in
his
Tillage
found
no
acceptance
.
8.
Whereas
Abel
giving
himself
up
,
or
losing
his
own
Will
,
was
taken
up
into
and
found
all
in
the
Universal
Will
;
which
is
an
Eternal
Truth
,
not
speculative
,
but
real
and
practical
through
all
Ages
,
here
and
in
the
World
to
come
,
the
ever
enduring
Divine
World
.
9.
Now
for
the
second
part
of
the
Question
,
Wherefore
did
they
offer
?
A.
If
10.
Yet
may
we
not
think
these
and
others
of
the
Antients
did
This
without
Divine
P●ecept
,
tho'
not
recorded
when
or
how
given
,
till
after
the
coming
out
of
Egypt
;
for
God
rejects
our
Will
,
and
weans
us
from
it
,
as
the
Sacrifices
evidently
demonstrate
;
so
the
straying
Self-will
may
be
deemed
Captain
of
all
the
Armies
fighting
against
God
.
Q.
80.
Why
was
Cain's
Murther
for
the
Offering
sake
?
What
was
the
ground
of
it
?
What
Type
are
these
two
Brothers
?
A.
1.
In
the
immediately
preceding
Answer
is
shewn
what
moved
Cain
to
murther
Abel
;
which
the
Apostle
saith
was
,
because
his
works
were
evil
,
and
his
Brothers
were
good
.
1.
There
being
predominant
in
the
Soul
of
Cain
the
four
Forms
or
Stars
of
the
first
Principle
,
he
did
not
by
dying
to
their
prevalence
enkindle
the
Love-flame
of
the
second
Principle
;
because
it
is
done
only
in
the
Resignation
whereto
he
would
not
bow
his
Will
:
So
that
all
the
discording
Properties
might
in
him
have
met
in
a
Harmony
by
enkindling
in
them
a
Light
Joyful
Lustre
.
2.
Therefore
was
it
that
the
Spirit
of
his
Mind
remained
in
the
wrathful
Dark
Fire
Principle
,
to
satisfie
,
allay
and
quench
his
immoderate
Lusts
ready
to
proceed
to
a
Hellish
Anguish
;
he
would
in
That
Spirit
suck
in
the
third
Principle
by
his
labour
and
tillage
,
yet
would
hypocritically
offer
That
to
the
Lord
.
3.
He
might
climb
up
in
his
claim
of
Primogeniture
,
to
a
Will
of
Prerogative
over
his
Brother
,
and
when
he
not
only
fail'd
of
Precedency
,
but
of
Equality
with
him
;
for
that
Abel
found
merciful
acceptance
,
whilst
his
Offering
was
rejected
;
his
Countenance
fell
,
his
Pride
finding
a
repulse
,
turned
him
to
Wrath
,
That
to
Envy
,
and
That
to
Murther
.
4.
Thus
the
Parents
Disobedience
is
visited
by
the
wickedness
of
their
first-born
.
Now
what
Type
these
two
Brothers
are
,
is
evident
:
They
were
both
Sacrificers
,
only
Cain
had
no
more
but
the
Form
of
Religion
and
Devotion
,
joyned
with
a
hatred
to
him
who
had
the
Form
as
himself
,
but
had
the
Power
like
his
God
,
which
makes
men
as
distinguishable
from
others
,
as
the
accepted
Offering
was
from
the
rejected
one
.
5.
Cain
is
the
figure
of
all
who
causlesly
hate
another
;
for
That
being
in
the
heart
,
is
heart-murther
,
if
it
enflame
the
Tongue
but
to
detraction
,
it
hath
one
considerable
aggravation
,
if
it
move
the
Brain
to
devise
mischief
,
the
Foot
or
Hand
towards
doing
it
;
it
is
still
greater
,
if
it
perpetrate
the
purpos'd
Evil
,
't
is
heavier
yet
.
6.
If
it
extend
to
many
of
the
True
Worshippers
,
or
(
if
it
could
)
to
all
,
it
is
become
the
Blackness
of
Darkness
;
drawing
on
themselves
all
the
righteous
blood-shed
from
Abel
to
the
day
of
doing
or
willing
the
Evil.
7.
What
need
much
be
said
,
the
Hunter
or
Persecutor
is
known
;
for
tho'
the
Goatish
Creature
may
undiscerned
associate
among
the
Sheep
till
the
Judgment
of
the
great
day
,
yet
the
Wolf
is
notoriously
distinguisht
from
the
Lord's
Flock
of
Lambs
.
8.
They
are
the
figure
of
the
Christian
and
Antichristian
Churches
to
the
end
of
time
.
Also
here
to
the
considering
mind
it
is
evident
,
that
cruel
Persecutions
rise
not
but
from
the
strong
,
stern
,
lofty
,
bitter
Forms
of
the
first
Principle
,
who
are
so
cruel
each
to
other
in
an
Intestine
Wrath
,
that
it
is
exceedingly
more
facil
for
the
Sons
of
the
Humble
Light
Principle
,
sweetly
to
yield
up
themselves
a
Sacrifice
,
than
for
the
Evil
Ones
to
perpetrate
it
,
and
still
or
quiet
their
own
clamorous
Consciences
in
and
after
the
fact
,
but
such
bitter
persecuting
Spirit
existeth
not
in
,
nor
resulteth
from
the
third
Principle
or
due
Natural
Magistracy
.
Q
81.
In
what
Grace
was
the
first
World
saved
without
the
Law
?
What
was
their
Justification
?
A.
1.
Tho'
the
75th
Answer
contributes
much
to
the
solution
of
this
Question
,
yet
the
more
plain
,
full
and
direct
Answer
of
this
is
,
That
the
Lord
Jesus
Christ
,
the
Eternal
Almighty
Son
of
the
Father
,
was
,
and
is
,
and
is
to
come
,
the
only
alone
Redeemer
,
Justifier
and
Saviour
(
by
him
,
for
him
,
are
all
things
,
to
whom
all
Knees
shall
bow
,
and
all
Tongues
confess
him
)
by
uniting
the
Heavenly
Humanity
to
the
Seed
of
the
Woman
.
2.
In
the
Volume
of
the
Book
it
is
written
of
Him
:
He
is
in
His
own
holy
Principle
in
the
Light
of
the
Life
or
Heart
of
every
Man
that
cometh
into
the
World
;
He
cannot
be
comprehended
by
space
;
for
all
Heavens
are
comprehended
by
Him
;
He
is
a
Branch
in
the
Infinite
second
Principle
,
whence
is
the
Divine
Virgin
of
Wisdom
.
3.
He
was
inspoken
by
the
Father
into
Adam
and
Eve
at
That
needful
Time
as
a
Refiners
Fire
,
or
as
the
Holy
Fire
which
descended
and
transmuted
the
material
Sacrifices
,
or
as
a
Tincture
ennobleth
Metals
;
He
is
to
the
Soul
as
it
is
to
the
Body
,
to
the
Understanding
as
the
Light
of
the
outward
World
to
the
Eye
;
to
the
Deadness
of
the
Soul
the
Animation
,
Food
to
its
Hunger
,
an
Appeaser
to
its
Tumults
,
reducing
her
of
meer
Grace
from
the
Multiplicity
to
the
Unity
;
such
was
He
to
the
Old
World
;
and
in
the
fulness
of
Time
the
Divine
Wisdom
and
Purity
assumed
the
Woman's
Seed
.
4.
For
at
the
instant
of
the
Father's
inspeaking
,
Christ
did
re-implant
Himself
in
the
Light
of
the
Life
of
Adam's
and
Eve's
Souls
to
dispossess
the
Strong
Man
,
and
through
all
Generations
doth
stand
in
the
Door
of
the
Heart
of
every
Child
of
theirs
(
none
excepted
)
reproving
Sin
,
warning
of
the
Judgment
to
come
,
and
Preaching
Salvation
:
This
is
the
Light
shining
in
a
Dark
place
;
the
name
of
This
is
Infinite
Love
,
and
it
is
also
the
Word
of
Reconciliation
:
To
Him
give
all
the
Prophets
witness
,
and
also
all
the
Holy
Ones
which
have
been
since
the
World
began
.
5.
Here
are
no
Novelties
,
nor
in
any
of
the
blessed
Jacob
Behmens
Writings
may
such
be
found
.
But
whereas
men
have
dark
confused
notions
of
God
,
like
those
of
Athens
dedicating
their
Altar
to
the
unknown
God
;
of
Him
therefore
whom
men
ignorantly
worship
do
Jacob
Behmens
Writings
give
a
clear
,
certain
,
demonstrable
and
distinct
knowledge
,
and
of
all
things
and
Worlds
;
also
of
all
Creatures
,
from
the
most
holy
Angelical
Princes
of
Eternity
,
to
the
most
despicable
excrescence
of
Time
.
Q.
82.
Was
Cain
condemned
for
his
sins
?
Or
whether
did
Cain
become
damned
in
respect
of
his
sins
?
What
was
his
doubt
or
despair
of
Grace
?
A.
1.
The
heinousness
of
his
sin
appears
;
1.
That
Abel
provoke't
him
not
,
who
Aggravation
,
that
on
fall
of
his
Countenance
,
and
rising
of
his
Wrath
,
the
Am
I
my
Brother's
keeper
?
4
Aggravation
,
his
desperate
Answer
after
Sentence
;
My
punishment
is
greater
than
I
can
bear
;
or
,
my
sin
is
greater
than
can
be
forgiven
.
5
Aggravation
,
that
he
went
out
from
the
presence
of
the
Lord
to
2.
But
Cain
is
under
a
twofold
consideration
;
one
as
to
his
own
Person
,
and
so
he
was
a
Sacrificer
,
a
Priest
and
Worshipper
of
the
True
God
:
Nor
may
it
be
doubted
but
that
the
Offering
in
it self
was
well
warranted
;
for
God's
approbation
of
Abel
shews
it
had
Divine
Institution
;
yet
was
Cain
a
Worshipper
with
an
Evil
Heart
;
that
is
,
an
unresigned
Spirit
,
but
a
Self-will
,
and
therefore
not
accepted
.
3.
Cain
is
to
be
considered
as
a
Figure
of
the
Formal
Hypocritical
Worshippers
4.
Now
to
close
the
Answer
,
It
is
true
,
all
such
Churches
or
Persons
as
are
figured
by
Cain
,
are
,
whilst
they
continue
unregenerate
,
seeking
to
please
the
Self-will
in
a
lost
,
desperate
state
under
the
first
four
Forms
,
and
shut
up
in
the
first
Principle
5.
But
forasmuch
as
God
did
set
a
Mark
on
Cain
,
thereby
defending
him
against
the
destroyers
;
all
this
may
be
without
his
particular
personal
condemnation
.
Q.
83.
Why
did
God
make
a
Mark
on
Cain
,
and
said
,
he
,
or
whosoever
that
slayeth
Cain
,
his
blood
shall
be
avenged
sevenfold
?
A.
1.
Cain
said
,
From
thy
face
shall
I
be
hid
;
also
every
one
that
findeth
me
shall
kill
me
.
It
could
not
be
the
Outward
Man
there
meant
,
for
that
could
not
be
hid
from
God
,
but
the
Inward
might
fall
into
Darkness
,
and
so
be
as
it
were
hid
.
No●
was
it
the
Outward
Man
that
he
feared
they
that
found
him
should
kill
him
;
for
there
was
no
Man
besides
him
but
Adam
;
but
it
must
be
the
Inward
Man
that
might
be
kill'd
;
for
to
That
there
were
Enemies
enough
.
2.
The
●ark
God
set
upon
Cain
must
not
therefore
be
understood
to
be
on
his
skin
or
flesh
,
but
on
his
Inward
Man
,
to
withstand
the
Spiritual
Enemies
;
That
Mark
therefore
must
be
an
Opposite
Power
to
that
of
the
Evil
Spirits
,
which
must
be
confessed
to
be
the
Covena●t
of
Grace
,
Jesus
Christ
,
which
was
inspoken
,
imprinted
and
set
upon
him
.
3.
The
Threatning
;
He
that
slayeth
Cain
,
vengeance
shall
be
taken
on
him
sevenfold
;
must
be
an
Inward
Vengeance
,
for
Outward
it
could
not
be
on
Inward
Enemies
;
but
to
be
understood
thus
,
that
if
any
Spirit
slay
Cain's
Inward
Life
,
vengeance
shall
be
taken
on
him
sevenfold
,
that
is
,
Eternally
in
all
his
seven
Forms
of
Life
.
4.
Thus
Grace
was
extended
to
Cain
;
nor
may
we
think
Cain
was
the
Only
Cause
of
that
Murther
;
for
his
Propagation
in
the
divided
Properties
was
his
first
mover
;
and
as
Cain
had
Grace
extended
to
him
,
he
being
the
figure
of
the
False
Church
:
So
is
Grace
extended
by
Christ
to
such
of
That
Church
as
shall
come
out
of
it
into
the
Resignation
.
5.
And
Abel's
sincere
giving
up
of
himself
,
as
well
as
the
Offering
,
enkindled
the
Love-fire
in
his
Lifes
Forms
(
who
by
propagation
was
otherwise
out
of
the
divided
Properties
)
but
therein
he
was
the
Figure
of
Christ's
Humble
Church
.
Q.
84.
Wherefore
said
Lamech
,
Cain's
Successor
,
to
his
Wives
Zilla
and
Ada
,
Lamech
shall
be
avenged
seventy
and
seven
fold
;
what
doth
this
mean
and
signifie
?
A.
This
Mystery
prophesied
by
Lamech
calls
for
these
Considerations
.
1.
What
he
was
from
Cain
;
viz.
1.
The
seventh
.
2.
Why
to
his
Wives
spake
he
this
;
viz.
because
by
the
Woman
came
the
first
Evil
and
Vengeance
:
And
to
his
two
Wives
,
pointing
at
the
divided
Properties
.
2.
The
next
is
the
thing
spoken
,
I
have
slain
[
or
would
have
slain
]
a
man
to
my
wounding
,
or
in
my
wound
,
—
and
a
young
man
to
[
or
in
]
my
hurt
.
3.
No
one
is
named
to
have
been
slain
actually
,
but
That
and
the
other
Reading
[
would
have
slain
]
signifies
an
Internal
Slaughter
.
And
if
Cain
be
avenged
seven-fold
,
truly
Lamech
seventy
and
seven-fold
,
shews
the
Vengeance
was
not
against
the
person
of
Lamech
,
as
it
had
not
been
against
That
of
Cain
.
4.
Whence
we
are
to
know
,
that
the
Holy
Ghost
signifies
by
the
Man
,
or
young
Man
slain
,
or
that
he
would
have
slain
the
Heavenly
Man
,
against
whom
Cain
was
the
figure
of
E●mity
.
5.
And
Lamech
the
seventh
from
him
saw
the
holy
Power
World
(
acted
by
the
Mental
Tongue
or
Language
of
Nature
)
would
withdraw
,
and
vengeance
should
be
taken
by
the
dividing
of
the
High
Tongue
into
seventy
Languages
,
which
was
done
at
Babel
.
6.
And
under
▪
This
Hurt
and
Evil
the
World
still
groans
.
But
where
the
Divine
Power
Rules
,
men
speak
one
Language
,
tho'
imperfectly
;
but
they
who
are
under
subjection
of
the
multiplicity
,
speak
Confusion
,
and
run
into
the
Abyss
of
Disorder
and
Enmity
:
Concerning
which
I
here
say
the
less
,
because
it
will
be
met
with
if
God
will
open
in
any
one
understanding
to
answer
the
89th
Question
.
Q.
85.
What
was
the
greatest
sin
of
the
Old
World
?
or
first
Terre●tial
Human
World
?
A.
1.
Their
greatest
sin
was
their
leaving
the
Divine
Substance
of
the
second
Principle
,
and
going
into
the
Out
birth
or
third
Principle
;
which
is
only
a
shadow
,
figure
,
image
,
or
representer
of
the
Substance
,
whereby
they
mistook
that
for
their
chief
food
which
is
not
so
.
2.
It
is
written
,
All
that
is
in
the
World
,
is
the
Lust
of
the
Eye
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
;
and
they
are
charged
with
the
Lust
of
the
Eye
,
and
the
Lust
of
the
Flesh
:
And
after
it
follows
;
God
saw
that
their
wickedness
was
great
on
the
Earth
,
and
that
every
imagination
of
the
thoughts
of
their
hearts
[
or
desires
and
purposes
]
were
only
evil
continually
.
3.
The
Heart
is
the
Parent
,
the
Thoughts
the
First-born
.
And
as
Water
is
best
known
by
tasting
at
the
Fountain
;
so
is
the
Heart
by
the
Thoughts
,
Imaginations
[
or
makings
]
for
so
signifies
the
word
Imaginations
,
shewing
Man's
Soul
to
have
a
kind
of
Creating
Power
.
4.
And
if
Man
chuseth
(
as
they
did
)
the
things
of
This
World
for
their
Chief
Good
,
that
his
Choice
is
his
God
,
and
his
Love
makes
him
to
be
the
Propriety
of
the
thing
chosen
.
5.
Such
men
are
therefore
call'd
the
Children
of
This
World
;
for
that
,
Man
rather
lives
where
he
loves
,
than
where
he
is
.
And
what
Man
chuseth
for
his
Chief
Good
,
loves
and
lives
in
his
desire
unto
▪
puts
confidence
in
;
here
during
all
the
Union
of
the
Soul
with
the
Body
,
That
is
the
Substance
his
Will
feeds
on
,
and
That
is
his
,
and
all
he
hath
for
ever
.
6.
If
it
be
God
,
it
is
heightened
and
perfected
;
if
it
be
the
World
,
it
is
more
wretchedly
depraved
;
which
being
a
Substance
fixt
in
his
Will
,
the
same
he
shall
for
ever
in●atiably
desire
,
but
never
reach
,
and
therefore
be
his
Torment
and
Anguish
in
Eternity
.
7.
Who
hath
bewitched
men
therefore
,
that
they
chuse
not
and
practise
what
their
Reason
cannot
but
dictate
to
them
(
as
depraved
as
it
is
)
to
be
best
▪
And
That
is
That
Divine
Love
and
Eternal
Life
,
which
Christ
in
God
is
more
elegible
than
the
Lust
of
the
Eye
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
.
8.
What
cure
is
there
when
men
depart
from
God's
Goodness
?
God
is
but
one
,
and
hath
but
one
Son
eternally
generated
of
his
Substance
,
and
That
Son
can
die
but
once
;
our
resistance
of
his
Calls
,
makes
God
by
Ezekiel
say
,
I
am
broken
with
their
whorish
heart
,
which
had
departed
from
me
,
and
with
their
Eyes
which
go
a
whoring
after
their
Idols
:
Like
to
what
he
said
to
the
first
World
;
It
repe●ted
the
Lord
that
he
made
Man
,
and
it
grieved
him
at
the
heart
,
&c.
Q.
86.
What
is
the
Henochian
Life
?
What
is
become
of
Henoch
?
or
where
●●th
Henoch
re●●tined
;
so
also
of
Moses
and
E●●as
?
A.
1.
Not
without
many
haesitations
come
●
to
this
(
almost
singular
)
Question
.
Many
Recoils
from
my
attempts
to
adventure
speaking
of
so
secret
a
Mystery
:
My
heart
meditateth
terror
to
see
it self
groveling
.
But
it
must
be
said
the
Henochian
Life
is
a
Life
of
Faith
;
for
the
Holy
Ghost
saith
,
Henoch
was
translated
that
he
should
not
see
death
,
and
was
not
found
,
&c.
And
tho'
the
Administration
of
the
Henochian
Life
be
so
rarely
found
as
it
is
,
and
hath
been
,
and
that
the
Writing
on
it
might
seem
to
anticipate
and
forerun
the
discovery
of
it
,
yet
for
the
sake
of
the
Sons
of
Wisdom
,
to
whom
only
it
shall
appertain
,
it
is
answered
,
and
let
such
be
directed
.
2.
To
consider
Christ's
Life
in
the
Wilderness
,
who
after
his
abandoning
the
Let
it
be
considered
that
this
was
no
Life
separate
from
the
Elementary
Body
,
That
Hen●ch's
Time
and
Ministration
shall
be
within
the
Circle
of
Time
,
signified
It
shall
be
in
and
under
the
six
Forms
of
Nature
,
not
entring
(
as
such
)
into
The
whole
Essences
of
the
first
Principle
,
and
the
whole
Elementary
Body
of
3.
But
in
This
Administration
shall
not
be
Henoch's
Translation
,
much
less
the
change
or
mutation
spoken
of
by
the
Apostle
Paul
;
but
they
,
tho'
being
in
,
shall
be
yet
unknown
to
the
World
.
4.
To
the
second
part
of
the
Question
,
What
is
become
of
Henoch
,
so
also
of
Moses
and
Elias
?
I
readily
confess
to
have
an
impulse
and
clearness
to
speak
only
of
Henoch
and
Elias
,
and
concerning
them
,
Do
answer
;
they
are
no
farther
from
us
than
the
third
Principle
or
Out-birth
can
be
removed
:
I
speak
not
of
Mathematical
Distance
,
but
Metaphysically
of
Principles
;
and
tho'
the
Out-birth
or
Astral
World
,
in
its
divided
depravity
,
imageth
Hell
and
Death
,
blended
with
the
Divine
Powers
,
yet
in
its
due
place
it
imageth
the
first
and
second
Principles
in
sweet
Harmony
,
yet
still
is
but
an
Image
.
5.
Henoch
was
not
transmuted
or
risen
again
,
but
translated
,
and
hath
the
third
Principle
in
or
on
him
;
it
is
not
as
with
the
Saints
,
raised
at
the
period
of
the
Sufferings
of
our
Redeemer
;
for
it
was
with
them
then
raised
,
as
it
will
be
with
us
in
the
Resurrection
.
It
is
not
with
him
,
as
with
Christ
risen
and
ascended
,
but
rather
as
with
Christ
when
transfigured
,
but
not
wholly
so
neither
;
but
he
is
in
the
Astral
Man
(
without
the
Turba
)
a
Substantial
Image
of
the
Spiritual
World
in
the
Heavenly
Harmony
.
6.
It
is
said
of
Henoch
,
Gen.
5.
24.
he
was
not
;
which
is
expounded
by
the
Holy
Ghost
,
Heb.
11.
5.
he
was
not
found
;
so
and
no
otherwise
is
it
understood
of
him
and
Elias
.
7.
They
are
not
in
highest
Exaltation
,
as
those
who
having
laid
down
their
Astral
Man
,
and
are
raised
,
receiving
it
again
in
the
New
Body
,
or
Christ's
Heavenly
Flesh
and
Blood
,
in
the
One
Holy
Element
the
Divine
Substance
,
whereof
the
Astral
World
is
the
Spring
and
Image
,
which
Off-spring
and
Image
Henoch
and
Elias
retain
,
tho'
(
haply
)
in
the
highest
Glory
the
same
Image
is
yet
capable
of
.
8.
Therefore
was
Elias
Ministration
expected
to
return
,
as
it
did
once
in
John
the
Baptist
;
and
again
his
and
Enoch's
are
yet
to
do
.
For
thus
,
what
the
Lord
Jesus
saith
of
himself
,
is
in
this
state
also
a
fixed
Truth
,
John
12.
24.
Except
a
Corn
of
Wheat
fall
into
the
ground
and
die
,
i●
remaineth
alone
;
but
if
it
die
,
it
bringeth
forth
much
fruit
.
Q.
87.
What
doth
Noah's
Flood
for
Sin
typifie
and
point
out
?
A.
It
points
out
the
Judgment
of
the
Great
Day
:
1.
That
shall
be
(
as
the
other
was
)
inevitable
.
2.
That
Day
,
after
many
Warnings
through
all
Ages
,
shall
yet
come
suddenly
,
even
as
the
Deluge
after
100
years
premonition
came
as
a
surprize
.
3.
That
Day
shall
hasten
and
be
shorten'd
,
even
as
the
other
was
promised
to
be
forborn
120
years
,
came
in
the
one
hundredth
year
after
.
4.
There
shall
be
as
safe
a
Deliverance
to
all
the
Children
of
the
Faith
of
Noah
by
the
Antitype
of
the
Ark
,
as
was
the
Ark
to
Noah
and
those
with
him
.
5.
The
True
Ark
of
the
Covenant
having
the
first
,
second
and
third
Principle
,
composing
and
establishing
one
Eternal
Power
or
Heavenly
World
,
is
typified
by
the
first
,
second
and
third
Stories
of
Noah's
Ark.
This
World
will
be
much
less
excusable
than
that
was
,
among
a
multitude
of
Instances
producible
in
this
;
that
the
Judgment
to
come
is
News
to
few
,
nor
hath
been
,
as
appears
by
this
,
that
tho'
in
the
first
publishing
the
Gospel
to
the
Gentiles
many
laughed
at
the
News
of
the
Resurrection
,
yet
find
we
none
so
doing
at
the
Judgment
to
come
.
Nevertheless
how
few
enquire
for
the
Ark
;
whereas
in
the
first
World
,
the
Deluge
could
not
be
foreknown
but
by
believing
the
one
only
Noah
.
1.
It
figures
Fallen
Man
as
followeth
;
1.
It
points
out
,
That
by
Man's
departure
2.
As
Waters
,
whereof
some
are
sweet
,
others
bitter
,
fresh
,
salt
,
stinking
or
poisonous
,
make
all
one
Flood
;
so
all
the
Properties
,
when
separate
,
though
various
in
themselves
,
make
up
one
uncleanness
.
3.
It
figures
the
Universality
of
Man's
Apostacy
,
leaving
no
Man
,
nor
any
part
of
Man
exempt
from
the
general
Confusion
,
like
that
of
the
Flood
.
Q.
88.
What
doth
Noah's
Drunkenness
signifie
,
by
reason
whereof
he
cursed
his
Son
Ham
?
A.
1.
Noah
represented
Adam
several
ways
,
particularly
as
he
was
the
beginner
of
the
Second
World
or
Monarchy
,
as
Adam
was
of
the
First
.
Again
,
Record
is
made
of
the
Names
of
but
three
Sons
of
Adam
;
(
viz.
)
Cain
,
Abel
and
Seth
,
whereof
one
(
viz
)
Cain
only
bare
the
Image
of
the
Apostacy
.
Noah
had
also
three
Sons
,
whereof
Ham
only
bare
the
same
Cursed
Image
.
2.
Adam
Lusted
after
This
Worlds
Property
,
thereby
falling
from
his
Divine
Understanding
,
Creating
,
Gratifying
,
or
Living
in
the
Sensual
Image
,
which
is
signified
by
Noah's
Drunkenness
,
which
clouded
his
Holy
Image
,
and
uncovered
his
Shame
and
Brutish
Image
,
which
is
so
evident
as
needs
no
enlargement
.
3.
Ham
was
cursed
,
for
he
was
the
Figure
of
Introduced
Bestiality
,
whereunto
the
Curse
was
annexed
;
This
was
That
False
Lust
taking
pleasure
in
Shameful
Nakedness
;
therefore
of
Ham
came
the
filthy
,
and
more
than
beastly
Sodomites
,
and
the
vile
brutish
Cananites
whom
Joshuah
destroyed
.
4.
But
Ham's
admission
into
the
Ark
shews
,
that
the
very
Mocking-spirited
men
are
no●
of
purpose
reprobated
,
but
Salvation
is
tendred
them
.
The
farther
Answer
is
referr'd
to
the
34th
Chapter
of
the
Mysterium
Magnum
,
&c.
Q.
89.
What
is
the
Tower
of
Babel
;
and
wherefore
were
the
Speeches
there
altered
?
A.
1.
The
Tower
of
Babel
,
is
Fallen
Man's
Confidence
▪
his
Home
and
his
Defence
:
Yet
is
a
mistake
having
no
Foundation
but
one
continued
Cheat
;
for
whilst
Adam
stood
in
the
Temperature
,
he
needed
no
Tower
;
for
himself
in
God
was
a
strong
Tower
,
standing
as
the
Image
and
in
the
Might
of
all
the
three
Principles
and
Harmony
of
all
the
seven
Properties
.
2.
But
when
Man
had
run
into
the
multiplicity
of
the
divided
Properties
,
the
Holy
United
Powers
could
no
longer
be
imaged
by
him
,
as
a
Branch
cut
off
a
Tree
retains
a
little
of
the
worser
part
,
but
nothing
of
the
vigour
of
the
Tree
.
He
became
a
degenerate
Plant
,
and
was
like
a
City
infested
with
Intestine
Fatal
Broils
,
so
that
it
can
hold
no
commerce
abroad
,
or
like
a
man
distracted
,
who
cannot
advise
nor
be
advised
,
being
a
stranger
to
himself
as
well
as
to
common
Prudence
.
3.
For
Man
having
passed
from
the
Unity
into
Self
,
became
a
God
to
himself
,
and
so
there
were
as
many
Gods
as
Nations
,
as
Families
,
yea
as
Men
:
Then
could
they
no
more
speak
the
One
Language
,
than
abide
steddy
in
One
Power
,
whereof
they
had
deprived
themselves
.
4.
Therefore
was
the
One
Language
confounded
into
many
,
as
One
United
Power
was
distracted
into
many
feeble
ones
.
But
to
shew
what
the
One
Language
was
,
and
the
possibility
,
or
impossibility
,
or
restoring
it
,
and
way
how
,
cannot
come
under
the
present
Question
,
but
falls
of
its
own
accord
under
the
145
,
146
,
and
first
part
of
the
147
Questions
,
whoever
God
shall
enable
to
arrive
at
their
solution
.
Q.
90.
What
was
the
Covenant
of
or
with
Abraham
concerning
the
Blessing
,
and
also
the
Circumcision
?
What
doth
that
signifie
?
A.
1
It
was
not
a
Litteral
or
Verbal
stipulation
as
the
Covenants
amongst
Men
are
,
and
as
we
are
too
apt
to
conceit
and
deem
it
.
Yet
is
it
the
subject
of
many
,
and
in
some
respects
of
all
the
holy
words
and
writings
imparted
to
us
.
2.
It
is
the
again
i●kindled
holy
power
of
the
Eternal
Divine
World
,
which
was
ingrafted
and
inspoken
into
the
darkened
Souls
of
Adam
and
Eve
;
creating
peace
and
order
there
,
as
the
Light
had
done
in
the
Chaos
in
order
to
the
Creation
of
the
Out
birth
or
World
,
figured
by
t●e
Tincture
which
transmuteth
and
innobleth
base
Metals
to
Gold
:
And
as
the
holy
Fire
inflamed
the
Sacrifices
,
the
Inspoken
Grace
set
on
Fire
Mans
cold
Affections
;
for
he
was
given
to
that
end
[
*
](A69597-e33920-b)
*
Isa.
41.
6.
as
a
Covenant
to
the
people
.
3.
This
was
the
Holy
Seed
sowed
into
the
Light
of
the
Life
of
Adam
and
Eve
,
which
was
their
Salvation
:
Yet
pointing
to
and
being
the
Lord
Jesus
Christ
,
who
was
and
is
,
and
is
to
come
,
yesterday
,
to
day
,
and
for
ever
,
but
at
the
time
of
the
limit
of
the
Covenant
took
Flesh.
4.
This
according
to
the
Flesh
was
to
descend
and
be
in
one
line
only
from
Adam
to
Seth
,
thence
to
Sem
,
Abraham
,
and
Tribe
of
Judah
,
and
took
the
Womans
Seed
in
the
Virgin
Mary
.
5.
But
according
to
the
Spirit
and
Divine
Life
(
wherewith
,
and
by
which
it
was
in
the
fulness
of
time
begotten
)
it
was
not
only
in
that
Line
,
but
in
every
of
Adam's
Children
as
an
Ingrafted
Word
,
as
truely
in
Cain
and
in
his
Race
,
as
in
Seth
and
in
his
Race
.
6.
This
was
grieved
at
the
Heart
,
by
the
old
World
,
vexed
by
the
Israelites
in
the
Wilderness
,
and
(
as
Gods
formed
Word
)
is
his
witness
in
Men
,
judging
and
importuning
from
Age
to
Age.
This
,
like
the
small
Grain
of
Mustard-seed
,
grows
up
to
such
a
Tree
as
whose
top
reacheth
Heaven
.
7.
This
was
the
Covenant
and
Blessing
given
Abraham
,
and
with
respect
to
the
Union
it
hath
with
the
Son
of
God
,
was
both
the
Food
of
Adam's
Soul
,
and
of
Abraham's
Faith
,
and
the
Author
of
his
Faith
and
Confidence
.
8.
And
now
being
come
to
the
Circumcision
,
having
set
a
Law
to
my self
to
avoid
repetitions
(
all
I
can
)
do
refer
to
the
8th
and
9th
Sections
of
that
short
Tract
call'd
,
[
Considerations
on
the
Scope
of
J.
Behmen
]
compared
with
the
41st
Chap.
of
the
Mysterium
Magnum
,
is
said
to
be
Epitomized
or
Abridged
in
the
Book
of
Extracts
,
in
every
of
which
it
is
so
largely
opened
,
that
to
touch
it
here
would
be
Tautology
and
superfluous
recitals
.
Q.
91.
What
Figure
is
the
destruction
of
Sodom
and
Gomorrah
?
How
was
it
eff●cted
?
A.
1.
The
destruction
of
Sodom
,
&c.
is
the
Figure
of
the
destruction
of
Babel
,
sometimes
call'd
the
Antichrist
,
sometimes
the
Whore
,
sometimes
the
Man
of
Sin
;
a
Man
for
his
daring
Courage
,
a
Whore
for
Unfaithfulness
and
Impudence
.
And
these
do
figure
Sodom
,
&c.
2.
1.
In
their
State
and
Grandeur
.
2.
In
their
Sin
.
3.
In
their
Downfal
.
Their
State
consisted
,
1.
In
their
O●ulence
being
richly
perfectly
Scituated
,
thus
do
Babylon
,
Antichrist
,
and
the
Whore
covet
and
possess
the
Fat
of
the
Earth
.
2.
Their
State
and
Grandeur
;
Sodom
,
&c.
were
Cities
,
Royal
Cities
,
having
Kings
and
Pomp.
3.
In
their
security
by
their
numbers
as
Cities
in
a
well
watered
Land
.
Like
the
second
,
thus
doth
Antichrist
ally
it self
by
Policy
to
Chief
Magistracy
.
Like
the
third
,
thus
doth
Antichrist
establish
her self
by
outward
force
.
3.
In
their
Sin
;
Sodom's
Sins
were
,
1.
Pride
.
2.
Fulness
of
Bread
.
3.
Idleness
.
Thus
Babylon
and
the
Whore
is
said
to
be
in
Scarlet
,
with
a
Golden
Cup
in
her
Hand
,
not
got
by
Industry
,
but
already
in
her
Hand
.
And
is
distinguishable
and
an
Enmity
with
the
Servants
of
Christ
;
for
,
1.
Christs
Servants
are
like
their
Lord
,
humbled
to
the
Earth
.
2.
If
not
poor
outwardly
as
for
the
most
part
they
are
,
yet
are
always
as
having
nothing
.
3.
Not
Idle
;
for
they
are
working
out
their
own
Salvation
with
fear
and
trembling
.
4.
In
their
Downfal
,
sudden
and
unexpected
,
Sodom's
was
not
in
the
silence
3.
The
Fall
of
Sodom
was
●otal
,
final
and
irrecoverable
or
irreparable
,
in
every
5.
To
the
sec●nd
part
of
the
Question
,
(
viz.
)
How
it
was
effected
?
It
's
answer'd
,
1.
Not
by
the
Hel●ish
Fire
,
for
the
Fuel
and
Matter
of
that
Fire
must
be
Eternal
.
6.
But
it
was
effected
by
the
flagrat
of
the
Elementary
Fire
,
which
was
fully
Q.
92.
Wherefore
did
Lot's
Wife
become
a
Pillar
of
Salt
,
how
is
it
to
be
understood
?
A.
1.
For
a
dreadful
warning
to
all
succeeding
times
,
of
the
effect
of
Covetousness
.
We
are
not
to
be
trusted
with
the
World
till
we
are
dead
to
it
,
as
Paul
saith
he
was
,
then
,
as
tho'
two
dead
Bodies
come
not
of
their
own
accord
one
to
the
other
,
they
may
be
brought
together
,
but
they
embrace
not
each
other
,
and
being
parted
again
,
grieve
not
.
2.
Man
is
what
he
wills
;
for
the
Magical
power
of
the
Will
,
especially
if
it
be
strengthened
by
the
Astral
Spirit
,
is
(
by
far
)
an
over-match
to
the
Elementary
,
as
is
the
Eternal
Soul
to
the
Astral
,
now
,
and
especially
after
dying
of
the
Body
.
Therefore
when
Adam
and
Eve's
will
were
gone
into
the
Out-birth
of
the
third
principle
the
Lord
tells
him
,
Dust
thou
art
.
3.
Lot's
Wife
looking
back
was
a
captivating
her self
again
,
so
directly
against
4.
Thus
those
who
in
their
simplicity
are
come
a
little
way
out
of
the
Antcihristian
Yoak
and
Cheats
,
yet
suffering
themselves
to
be
drawn
back
by
the
advantages
of
this
World
are
near
Lot's
Wife's
condition
:
So
the
Israelites
long'd
for
the
Flesh-pots
:
And
Demas
and
Judas
drew
back
to
perdition
.
Q.
93.
Wherefore
did
the
Daughters
of
Lot
lye
with
their
Father
,
and
first
made
him
Drunk
,
that
they
might
be
with
Child
by
their
Father
;
whence
arose
two
Potent
Nations
;
what
doth
this
Figure
signifie
?
A.
Such
as
can
see
no
more
in
Noah's
Drunkenness
than
what
the
Letter
recorded
,
nor
in
this
of
Lot
but
the
Incest
,
&c.
would
make
the
Holy
Scripture
to
be
only
a
bare
Narrative
like
other
common
Histories
.
1.
But
the
figure
of
Lot
shews
how
Adam
(
and
in
him
we
all
)
went
out
of
the
Paradisical
order
into
the
Bestiality
of
the
Out-birth
:
whereby
we
were
overwhelmed
and
as
one
drunk
,
and
hath
made
his
and
our
propagation
so
far
estranged
from
the
Divine
purity
in
which
Adam
before
the
dividing
of
the
Tinctures
should
have
propagated
his
holy
Race
,
as
may
be
best
figur'd
by
inordinate
,
incestious
,
Bestial
Lust.
2.
And
wheteas
this
came
in
his
sleep
,
shews
the
sleep
of
Adam
,
and
our
death
,
neither
of
which
should
have
been
,
had
the
Divine
order
been
observed
.
3.
Again
,
as
of
this
came
two
potent
Nations
,
Moab
and
Ammon
,
we
see
how
near
of
Kin
the
faln
,
impure
,
incestuous
,
bastard
brood
of
faln
Mankind
are
to
the
holy
Seed
the
Lord
Incarnate
;
for
Lot
was
Abram's
Brother
ran's
Son
,
so
they
were
of
Consanguinity
as
betwixt
Abraham
the
Man
of
the
Covenant
,
and
Lot
the
Figure
of
the
Lords
sacred
ones
and
redeemed
,
of
whom
came
these
Incestuous
productions
.
4.
For
Ammon
and
Moab
were
not
so
forreign
to
Israel
but
that
God
commended
to
them
the
care
of
his
people
to
be
their
covert
from
the
spoiler
in
requital
of
Abraham's
rescuing
Lot
from
the
four
Kings
.
5.
This
openeth
a
Door
of
hope
to
all
the
faln
Mankind
tho'
in
Adam
sinfully
conceived
as
David
confesseth
,
yet
the
Covenant
placeth
it self
in
and
near
unto
us
,
(
viz.
)
in
our
Souls
and
the
Lord
himself
humbled
himself
to
become
our
Brother
.
6.
And
lastly
,
Whereas
the
two
Daughters
of
Lot
did
this
to
preserve
a
holy
Seed
of
their
Father
,
which
was
but
an
impure
Bastard
Seed
,
thereby
they
figured
Eve
,
who
thought
her
first-born
had
been
the
holy
promised
Seed
,
saying
,
I
have
got
a
Man
the
Lord
,
which
was
Cain
the
accursed
Seed
.
Q.
94
What
doth
the
figure
of
Moses
signifie
that
he
must
be
drawn
out
of
the
River
or
Lake
of
Water
,
and
be
preserved
to
such
a
great
Office
?
The
Sixth
Grand
Distribution
.
A.
1.
What
can
figure
the
wretchedness
,
misery
and
helpless
state
of
all
faln
Adams
woful
Offspring
more
to
the
Life
than
Moses
lying
in
an
Ark
of
Bulrushes
amongst
the
Flags
in
the
River
Nilus
:
Where
neither
his
Father
or
Mother
after
they
had
hidden
him
three
Months
could
better
provide
for
him
.
2.
To
an
Infant
cast
out
in
the
Green
Field
was
even
Jerusalem
compared
,
but
this
figure
was
something
more
,
for
the
Field
will
support
the
Body
,
but
not
the
Water
without
an
Ark.
The
Earth
also
hath
besides
Men
,
several
Creatures
that
may
shew
kindness
to
an
out-cast
Infant
,
but
the
Water
hath
none
,
also
that
River
wanteth
not
devouring
Creatures
.
He
was
sentenc'd
to
die
as
soon
as
he
was
born
,
his
very
Existence
was
a
Capital
Crime
.
3.
The
figure
thus
considered
hath
these
express
significations
,
viz.
1.
Moses
4.
The
figure
tells
us
that
all
Persons
and
Nations
,
Jerusalem
as
others
,
are
by
the
heavy
Fall
as
wretchedly
helpless
in
as
absolute
peril
,
and
of
themselves
as
ignorant
of
the
same
as
was
that
out
cast
Infant
:
With
this
grand
addition
,
that
as
they
grow
in
the
wisdom
of
the
World
they
wade
deeper
into
the
miry
Flags
,
are
more
hazarded
and
sinfully
hardned
,
till
in
a
moment
they
go
down
into
the
Grave
as
a
prey
to
the
Destroyer
.
5
Virgin
Sophia
stirs
up
the
Inspoken
Grace
,
by
the
Ministry
(
ordinarily
)
of
the
outward
publishers
of
the
Glad-tydings
,
whereby
Man
is
carefully
nursed
,
and
safely
preserved
notwithstanding
the
Decree
gone
forth
against
him
by
the
severe
Justice
from
perishing
by
the
River
or
evil
Monsters
;
the
mortality
of
our
Astral
and
Elementary
Man
from
the
Devils
.
6.
And
the
sweet
loving
blessed
Angels
figur'd
by
the
Sister
of
Moses
,
are
concerned
Spectators
of
our
calamitous
state
,
and
willingly
ready
by
their
Ministry
to
help
,
save
and
retrieve
us
.
But
all
such
dark
obstinate
Men
and
Women
who
will
not
quit
their
Ark
of
Bulrushes
,
but
load
themselves
with
the
slime
,
and
be
defiled
with
the
pitch
wherewith
it
is
covered
,
do
grow
unactive
and
unweldy
as
to
Divine
Works
,
and
stick
faster
and
sink
deeper
into
the
filth
,
becoming
an
unavoidable
prey
to
the
Destroyers
.
Out
of
which
perswade
us
,
O
Lord
,
to
suffer
our selves
to
be
drawn
.
Q.
95.
Why
did
the
Lord
appear
to
Moses
in
a
fiery
flaming
Bush
when
he
chose
him
?
A.
1.
It
hath
been
often
shew'd
that
Man's
Fall
was
his
going
into
the
third
Principle
or
Out
▪
birth
,
therefore
did
God
doom
him
to
the
toiling
about
Earth
;
which
was
by
the
Curse
made
Barren
;
for
the
first
Principle
meekned
and
glorified
by
the
Properties
of
the
second
,
doth
where
it
entreth
into
the
third
Principle
(
triumphantly
)
make
it
a
Paradise
.
2.
But
the
afflicted
Sons
of
Abraham
groan'd
under
the
toil
of
the
third
Principle
,
which
they
inherited
from
Adam
,
and
travel'd
to
be
deliver'd
from
the
Bondage
of
it
,
crying
to
God
because
of
the
Rigor
of
their
Servitude
;
as
the
Poor
where-ever
they
are
oppressed
may
do
,
assuring
themselves
their
cause
is
weighed
.
3.
In
this
needful
time
God
appears
to
Moses
,
in
the
Fire
of
the
first
,
the
Flame
and
Lustre
of
the
second
,
in
the
Bush
representing
the
third
:
both
to
shew
them
what
they
had
lost
,
and
that
as
the
Fire
could
burn
in
the
Bush
without
consuming
it
;
so
could
the
first
and
second
Principles
have
well
consisted
with
the
third
,
had
the
due
order
been
kept
.
4.
For
when
the
Harmony
was
preserv'd
,
the
first
with
its
four
Properties
was
as
a
Root
to
the
whole
,
the
second
as
a
Life
to
the
Root
and
the
whole
,
the
third
a
Fruit
or
Vertue
of
and
in
the
whole
.
5.
Whereas
in
the
Severation
and
Disorder
,
the
first
was
a
fire
to
the
whole
,
the
second
only
as
an
incomprehensible
unknown
Life
and
Witness
:
and
the
third
a
Life
of
Vexation
,
Sorrow
and
Pain
,
and
loaden
with
the
Curse
.
6.
Therefore
was
it
the
Lord
appear'd
in
the
Idea
of
the
two
first
Principles
,
and
so
appearing
sanctified
the
third
,
which
was
meant
by
the
Command
that
Moses
should
put
off
his
Shoes
;
because
the
place
was
Holy
Ground
.
7.
By
the
first
Principle
is
signified
the
Lord's
Jealousie
and
Zeal
,
and
by
the
second
his
merciful
Love
and
Pity
.
Therefore
is
this
Figure
(
as
are
many
others
)
repeated
over
a
thousand
times
(
from
Age
to
Age
)
on
and
towards
the
Souls
of
all
God's
ransom'd
and
Redeem'd
ones
.
Q.
96.
From
or
out
of
what
Power
did
Moses
do
his
Works
of
wonder
before
Pharaoh
?
A.
1.
The
Apostle
saith
,
I
can
do
all
things
through
Christ
that
strengtheneth
me
.
But
to
shew
what
Power
enabled
Moses
to
do
his
Wonders
;
It
must
be
known
whither
go
the
Groans
and
Complaints
of
the
oppressed
?
It
is
answered
,
into
the
Principle
of
God's
severe
Justice
,
such
time
as
wicked
Oppressors
destroy
and
devour
Wicked
Men
like
themselves
.
2.
But
when
cruel
Beasts
grind
and
hunt
the
Lord's
Flock
,
who
are
not
of
their
Game
:
(
though
they
also
have
the
Beasts
Hide
on
them
)
but
return
Good
for
Evil
,
Praying
for
their
Persecutors
.
This
passeth
into
the
Principle
of
fierceness
with
respect
to
the
Enemy
;
but
the
Holy
World
,
the
Fountain
of
Grace
and
Compassion
,
is
strongly
prest
upon
,
with
respect
to
the
wronged
Children
.
3.
And
unless
the
Oppressor
enter
into
the
Grace
Principle
by
humble
,
earnest
Repentance
;
all
his
Works
,
Words
,
Thoughts
,
and
every
their
Aggravations
go
into
a
Substance
,
and
are
treasur'd
up
for
God's
Judgment
,
and
then
those
that
sow
the
Wind
shall
reap
the
Whirlwind
.
4.
And
from
the
Holy
World
is
it
said
,
I
have
seen
,
I
have
seen
the
affliction
,
&c.
I
have
heard
,
&c.
and
am
come
down
.
So
that
Moses
ability
lay
in
the
Abyss
of
God's
Power
and
Holiness
;
that
is
,
in
both
first
and
second
Principles
.
5.
For
whereas
the
Avarice
,
Haughtiness
,
Envy
and
Cruelty
of
the
Driver
goes
into
the
Treasure
of
God's
Wrath
,
so
the
Patience
of
the
Lord's
Family
goes
into
the
Treasure
of
God's
infinite
Love-Principle
,
and
Holiness
;
as
we
therefore
reap
Wheat
or
Cockles
whence
we
sowed
them
,
so
is
it
here
;
thus
Moses
had
Power
,
out
of
his
first
Principle
of
awakened
Zeal
to
Muster
the
fierce
Qualities
in
the
third
Principle
,
and
bring
them
like
a
Victorious
Army
upon
Egypt
;
and
out
of
the
Treasure
of
Divine
Grace
to
visit
,
secure
and
exempt
G●shen
.
6.
Yet
God
is
but
only
One
;
thus
the
sweet
Odour
of
fragrant
Herbs
,
and
the
fumes
of
foetid
Weeds
,
differently
ascend
from
one
fire
wherein
they
are
burnt
.
7.
Is
it
occasionally
ask'd
,
whence
is
the
Power
the
Magicians
did
their
Wonders
by
?
It
's
answered
,
it
proceeded
out
of
the
divided
Properties
and
Powers
of
the
spoken
formed
Word
or
Out-birth
,
which
the
Ancients
were
skill'd
in
;
yet
was
theirs
impotent
,
when
in
competition
with
the
might
Moses
exerted
,
for
his
was
the
speaking
,
forming
Holy
Powers
,
whereof
theirs
was
a
Figure
and
Representation
.
8.
But
our
Modern
Pretenders
to
Wisdom
in
Nature
,
are
Men
of
Words
,
having
neither
Divine
Substance
,
as
was
in
Moses
and
the
Prophets
,
nor
true
Knowledge
of
the
figure
or
formed
outward
Powers
,
as
had
the
Antients
:
but
pretending
Divinity
to
Umbrage
their
shallowness
,
do
call
God's
Power
in
the
Out-birth
Diabolical
,
and
pretending
Philosophy
fill
their
Schools
and
Books
with
an
empty
Sound
of
vain
words
,
fictitious
and
fabulous
;
neither
knowing
what
they
say
,
nor
whereof
they
affirm
;
first
Coin
feigned
words
,
then
contend
about
their
Etymologies
;
thus
fighting
with
a
shadow
themselves
give
being
to
,
instead
of
seeking
the
Spirits
of
the
Letters
of
the
Holy
Tongue
,
whence
we
departed
by
our
Confusion
at
Babel
.
Q.
97.
What
figure
is
the
Departure
or
bringing
forth
of
the
Children
of
Israel
out
of
Egypt
?
A.
1.
Man
exchanged
Paradise
for
the
third
Principle
;
the
Substance
for
the
figure
or
obscure
Representation
:
and
thereby
his
(
till
then
)
immortal
Body
became
by
the
Contagion
of
the
Fruit
of
the
same
like
the
Beast
,
an
Accident
,
no
longer
a
Substance
.
Whereunto
was
added
a
Curse
,
that
by
toil
and
sweat
he
should
gather
his
sustenance
out
of
the
barren
Earth
,
which
himself
was
near
come
to
be
.
2.
A
tast
and
earnest
figure
whereof
was
Israel
,
whose
Males
were
either
to
be
Drown'd
as
soon
as
Born
,
or
Vassals
as
long
as
they
Lived
,
which
yet
was
but
a
figure
of
the
best
Life
Man
hath
in
this
World
,
compar'd
with
that
we
departed
from
,
and
whereof
Solomon
writes
his
black
and
pale
Characters
,
that
it
is
altogether
Vanity
,
and
Vanity
of
Vanities
,
Vexation
of
Spirit
,
and
sore
Travel
.
3.
And
whereas
God
tells
Abraham
his
Seed
should
be
in
Bondage
400
Years
,
it
is
a
figure
that
all
Poor
Mankind
undergoeth
the
Servitude
of
the
four
Forms
of
the
first
Principle
,
and
the
four
divided
Elements
.
4.
And
now
the
figure
of
their
departure
out
of
Egypt
stands
thus
;
As
Man
by
falling
into
the
third
Principle
stood
with
his
Astral
Man
in
the
four
Elements
,
and
his
Soul
in
the
four
Forms
of
the
first
Principle
,
which
either
murthered
them
at
first
falling
to
them
,
or
kept
in
rigorous
Vassalage
till
laying
off
the
Body
.
5.
Out
of
which
,
a
series
of
Miracles
only
could
deliver
:
So
Man
can
no
more
ransom
or
deliver
himself
,
than
these
poor
oppressed
ones
could
by
their
own
Power
call
down
the
Ten
Plagues
,
guide
their
way
and
divide
the
Sea
and
Jordan
.
6.
And
the
spoiling
the
Egyptians
by
borrowing
and
bringing
away
their
Jewels
,
shews
that
God's
Children
shall
carry
out
of
the
place
of
their
Captivity
under
the
first
and
third
Principles
,
a
Soul
and
Spirit
wholly
resigned
to
God
,
signified
by
the
Jewels
of
Gold
,
and
the
Quintessen●e
or
Divine
Tincture
of
the
Humanity
signified
by
Jewels
of
Silver
,
the
Seventh
or
L●●ar
Property
.
7.
And
that
Moses
the
Son
of
Amram
of
the
Tribe
of
Levi
,
one
of
their
Brethre●
should
be
their
Deliverer
;
hath
this
Signification
,
That
God
raiseth
up
in
Man
a
Prophet
of
his
Brethren
out
of
the
four
Forms
of
the
first
Principle
,
blowing
up
his
Light
and
Love
Form
,
which
is
a
fifth
,
as
a
Brother
to
the
four
,
who
becomes
a
Leader
,
a
Deliverer
as
was
Moses
.
8
And
whereas
the
Red
Sea
was
no
other
of
its
own
Nature
but
a
hindrance
to
them
,
yet
by
Miracle
became
Defensive
and
Instrumental
to
their
safety
,
by
overwhelming
their
Enemy
Pharoah
,
&c.
hath
this
meaning
that
Man's
fragil
fleeting
,
earthy
Life
shall
be
driven
out
of
the
way
,
as
was
the
Red
Sea
into
two
Parts
,
signifying
the
parting
of
Man's
Astral
Spirit
from
his
Elementary
Body
,
giving
open
passage
towards
Canaan
.
9.
And
whereas
the
Sea
was
on
each
side
a
Wall
to
them
,
and
such
a
defence
as
over-whelmed
their
Enemies
,
it
shews
that
their
inward
and
outward
Enemies
can
follow
us
no
farther
than
to
the
dividing
of
our
Astral
and
Elementary
Man
,
but
are
there
stop'd
and
over-whelm'd
.
10.
Spiritually
also
was
the
Sea
and
Cloud
a
figure
of
the
Baptism
,
and
we
(
that
is
)
our
first
Principle
is
Buried
with
him
in
Baptism
,
in
and
by
the
Spirit
of
Holiness
and
Love
.
Q.
98.
Why
must
Moses
remain
Forty
Days
upon
Mount
Sinai
,
when
God
gave
him
the
Law
?
A.
1.
To
signifie
a
certain
Proportion
of
time
,
wherein
Adam
was
in
the
tryal
or
Proba
,
and
the
which
Mount
Sinai
was
a
figure
of
Bondage
,
in
which
Adam
enthrall'd
himself
and
us
all
:
which
was
often
repeated
;
As
,
(
1.
)
By
Moses
remaining
2.
This
forty
days
stay
of
Moses
once
and
again
on
Mount
Sinai
the
Mount
of
Bondage
,
as
the
Apostle
construeth
,
shews
us
that
the
whole
time
of
Man's
Life
is
a
time
of
Straits
and
Thraldom
.
3.
And
whereas
Moses
was
twice
on
that
Mount
,
and
each
time
forty
days
,
and
did
neither
Eat
nor
Drink
,
it
shews
that
Mankind
was
doubly
distrest
;
that
is
,
in
his
Soul
by
the
four
Anguishes
of
the
first
Principle
,
and
thereby
is
kept
as
Cain
said
,
lest
whosoever
that
meets
him
should
kill
him
,
(
viz.
)
in
fear
of
Eternal
Separation
from
God
,
it
's
true
Life
.
4.
And
by
the
second
time
of
Moses
remaining
forty
days
on
the
Mount
,
is
pointed
us
how
also
Man's
Body
is
imposed
on
,
influenced
by
,
composed
of
,
and
subjected
unto
the
four
Elements
;
that
is
,
to
its
rigorous
heat
and
extream
cold
,
oppressing
and
swaying
it
to
Pain
,
Sorrow
,
Sickness
,
and
Mortality
.
5.
So
that
hereby
both
Soul
and
Body
are
excluded
the
true
Food
,
and
detained
in
a
place
of
Abstinence
and
Deprivation
from
the
Paradisical
Eating
and
Drinking
,
whereof
Moses
fasting
was
a
Representation
.
Q.
99.
What
is
the
Law
in
one
Total
Sum
?
A.
1.
The
Lord
Jesus
teaching
which
is
the
First
and
great
Commandment
,
saith
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
might
,
and
with
all
thy
strength
;
and
that
the
Second
was
like
to
it
,
Thou
shalt
love
thy
Neighbour
as
thy self
;
and
that
on
these
two
hang
all
the
Law
and
the
Prophets
:
Again
reneweth
it
,
giving
the
New
Commandment
,
that
you
love
one
another
;
and
that
so
shall
all
men
know
you
are
my
Disciples
.
2.
And
our
Apostle
saith
,
Love
is
the
fulfilling
of
the
Law
.
But
seeing
the
Law
3.
But
to
avoid
Repetition
of
things
,
I
refer
to
the
45th
▪
46th
and
47th
Answers
;
for
should
I
give
my self
liberty
to
wade
in
this
sweet
River
,
it
would
be
a
Volume
,
and
swell
more
deep
and
high
,
till
it
issueth
into
the
Ocean
of
Eternity
,
where
dwells
that
Love
which
casts
out
Fear
,
for
Fear
hath
Torment
.
My
Soul
,
for
ever
bless
the
God
of
Love
,
who
hath
Pitied
and
Redeemed
thee
.
Q.
100.
What
were
the
Offerings
of
Moses
?
How
was
Sin
blotted
out
and
appeased
through
these
Offerings
?
A.
1.
The
79th
Answer
contributes
largely
to
the
Answer
of
this
,
to
which
this
2.
By
these
three
Distributions
,
was
the
whole
Man
,
consisting
of
Soul
▪
Spirit
and
Body
▪
offered
up
;
and
what
had
he
more
?
It
was
therefore
accepted
,
where-ever
heartily
done
,
and
sincerely
intended
;
but
the
bare
Performances
had
no
Acceptation
,
as
we
see
by
Cain's
offering
▪
but
a
coming
under
the
Lord's
reprehension
,
as
the
vain
Repetitions
,
and
thinking
to
be
heard
for
much
speaking
.
3.
Such
Offerings
the
Prophet
compares
to
the
cutting
off
a
Dog's
Head
,
and
to
Swine's
Blood
.
Sincerity
without
meer
outside
Service
and
Hypocrifie
is
intimated
by
the
inwards
that
were
strictly
charged
to
be
offered
,
but
the
skin
was
the
offerer's
part
;
only
in
the
Sin
offering
it
was
to
be
burnt
as
the
World
,
thereby
signified
,
shall
be
.
4.
As
for
Acceptance
it
is
plain
in
the
Epistle
to
the
Hebrews
,
That
it
was
impossible
the
Blood
of
Bulls
,
&c.
should
do
away
sin
.
But
the
Acceptation
,
Value
,
and
Vertue
was
in
the
Sacrificer's
Faith
and
Hope
,
Expectation
and
Affection
to
the
one
Sacrifice
,
signified
by
the
Incense
and
sweet
Odors
offered
on
the
golden
Altar
,
viz.
The
true
High
Priest
,
offering
up
Himself
outwardly
once
for
all
,
and
inwardly
often
to
every
one
.
Q.
101.
What
is
the
Ground
of
the
Prophetical
Prophesyings
?
By
what
Knowledge
and
Spirit
did
the
Prophets
in
the
Old
Testament
Prophecy
?
A.
1.
In
the
Old
Testament
the
word
Prophesie
is
not
always
restrained
to
future
Events
,
nor
is
it
in
the
New
;
for
as
the
Prophets
Exhort
to
present
Duty
,
Dehort
from
prevailing
Sin
,
and
on
Obedience
or
Rebellion
prophesie
Good
,
or
denounce
Evil
:
So
in
the
New
Testament
Prophecy
,
is
understood
in
the
same
fence
(
viz.
)
to
Exhortation
and
Monition
,
as
we
read
:
one
Praying
or
Prophesying
,
&c.
Also
,
He
that
prophesieth
,
let
him
prophesie
according
to
the
proportion
of
Faith
.
2.
But
this
Question
intending
chiefly
things
to
come
,
we
must
say
,
There
are
two
sorts
of
False
,
and
two
sorts
of
true
Prophets
;
viz
First
,
to
describe
the
false
;
(1)
.
They
are
such
as
do
Lying
Wonders
,
and
predict
Events
of
Publick
and
Private
3.
(
2.
)
Such
as
have
a
Spirit
of
Prophesie
,
but
not
a
Spirit
of
Holiness
;
such
Lord
,
Lord
,
we
have
prophesied
in
thy
Name
,
&c.
And
these
have
their
Water
out
of
the
Fountain
,
but
receive
and
keep
it
in
foul
Vessels
.
God
is
so
bountiful
a
House-keeper
,
that
his
Wine
is
given
running
over
;
so
that
some
falls
into
such
Mensold
Bottles
.
4.
(
3.
)
The
Children
of
Wisdom
,
the
regenerated
holy
ones
,
who
live
in
God
,
5.
(
4.
)
Those
of
the
Lord
's
Holy
ones
who
are
gifted
by
the
Spirit
of
Prophecy
,
6.
They
as
Watchmen
see
the
contest
of
the
Properties
,
and
what
weight
of
sin
over-ballanceth
the
contra-ponderating
Wrestlers
▪
for
the
Magical
Power
of
their
Souls
uniteth
with
the
Universal
as
the
Tincture
of
Gold
doth
with
the
Sun's
Tincture
,
they
as
evidently
see
the
Displeasure
of
the
Almighty
,
as
by
Man's
face
may
his
delight
or
dislike
of
any
extream
occurrence
be
discerned
.
7.
This
is
so
intimate
,
that
the
Lord
saith
he
doth
nothing
,
but
what
he
tells
or
shews
to
his
Servants
the
Prophets
.
For
as
there
is
but
one
God
,
and
his
Spirit
is
but
one
,
and
that
Man
is
a
compleat
Image
of
the
whole
Almighty
God
,
and
having
the
Work
of
that
one
Spirit
begetting
in
him
the
true
Divine
second
Principle
,
he
can
as
clearly
(
when
gifted
to
this
distinct
office
)
hear
and
see
the
Power
whence
himself
and
all
things
are
,
as
a
Glass
can
reflect
a
Face
;
for
all
lyes
in
himself
,
though
(
like
Hagar
)
we
see
not
the
Fountain
,
till
God's
Angel
shew
it
,
though
it
be
(
as
that
)
in
and
before
us
.
For
such
a
Man
is
as
a
well
tun'd
Musical
Instrument
,
the
Sounds
are
all
distinct
,
ready
when
ever
the
Spirit
of
God
shall
play
on
it
.
And
the
simile
sutes
well
,
for
Man's
original
Numbers
and
Measures
answer
exactly
to
the
Number
of
the
Notes
in
Musick
,
which
are
3
and
7
,
and
not
one
more
or
less
;
and
this
Harmony
is
signified
in
the
Harp
,
Organ
,
&c.
used
in
the
legal
Administration
.
9.
And
as
Men
are
affected
with
the
elevating
of
the
Airs
to
Delight
,
and
with
the
solemnity
into
seriousness
,
with
the
harshness
into
regret
,
and
with
the
solid
composure
into
excess
of
Melancholy
,
so
ought
all
to
be
with
the
Lord's
Voice
in
his
Prophets
.
10.
To
such
it
is
shewn
many
times
what
time
,
place
,
manner
and
other
circumstances
may
fitly
hide
the
Lord
's
redeemed
ones
▪
if
the
Decree
be
not
gone
forth
,
for
they
see
where
,
when
,
and
how
the
Destroyer
comes
;
by
which
such
may
escape
,
who
are
not
to
witness
by
their
Blood
,
and
be
Crown'd
with
Martyrdom
.
11.
Some
have
been
Leaders
,
as
Moses
;
Deliverers
and
Judges
,
as
Samuel
,
&c.
And
as
a
figure
of
the
Heavenly
Worlds
concurrence
and
assistance
to
the
Magical
Vertue
of
the
faithful
Soul
was
the
Oracle
near
the
Mercy
Seat
,
the
Urim
and
Thummim
,
Ephod
,
&c.
Some
have
been
Prophets
for
more
private
and
particular
Occasions
;
as
Agabus
,
&c.
12.
We
are
farther
to
know
,
he
that
liveth
the
Life
of
Jesus
Christ
,
lives
at
the
Fountain
of
Wisdom
,
having
all
the
Principles
and
Properties
in
due
subordination
to
the
Divine
Life
;
whereby
he
knows
God
,
the
Creation
,
Heavenly
,
Hellish
,
the
Out-world
and
Himself
.
13.
Yet
all
this
in
part
;
he
comprehends
not
that
wherewith
himself
is
comprehended
,
he
seeth
a
part
of
every
thing
,
but
not
the
whole
of
any
part
.
As
a
Mathematician
hath
a
true
distinct
knowledge
of
both
Globes
which
he
can
describe
and
measure
,
while
yet
he
knoweth
not
fully
that
spot
of
Earth
whereon
his
Feet
tread
.
14.
And
though
the
Natural
Philosopher
penetrateth
much
farther
,
and
the
Divine
Philosopher
deepest
of
all
;
yet
how
little
a
part
know
we
of
him
even
of
things
existent
;
how
much
less
of
Futurities
?
15.
And
if
Daniel
heard
the
Angel
praying
,
How
long
wilt
thou
not
have
Compassion
on
Jerusalem
,
against
whom
thou
hast
had
Indignation
these
threescore
and
ten
years
?
and
if
the
Lord
Jesus
said
,
of
that
day
and
hour
knoweth
no
man
,
no
not
the
Son
;
which
I
submissively
understand
to
be
meant
thus
,
(
viz.
)
16.
Not
the
Son
as
he
is
the
opened
Treasure
of
Grace
and
Love
of
the
second
Principle
;
but
the
Father
,
that
is
,
as
he
is
the
secret
Treasure
of
the
Justice
and
Vengeance
of
the
first
Principle
.
How
very
little
and
poor
,
is
the
utmost
,
faln
Man's
Race
can
attain
?
17.
But
hence
we
discern
that
the
Knowledge
and
Spirit
whence
the
Prophets
in
the
Old
Testament
did
Prophesie
Good
,
was
by
the
Spirit
in
them
opening
those
things
out
of
the
second
Principle
;
and
the
Spirit
and
Knowledge
whence
the
Prophets
either
brought
Evil
Denunciations
,
which
should
succeed
,
was
out
of
the
first
wrath
Principle
,
or
by
which
they
call'd
down
immediate
Evil
,
as
Eliah
the
Fire
,
was
the
same
.
18.
But
that
it
might
not
as
a
Coal
burn
the
hand
of
the
Bearer
,
it
was
wrapt
up
in
the
Prophets
holy
Divine
second
Principle
.
19.
For
as
it
is
hard
for
a
Captain
who
hath
Personal
Enemies
in
the
adverse
Camp
to
carry
on
his
Force
vigorously
,
and
at
the
same
time
pursuing
his
Success
,
wholly
lay
aside
the
Sentiments
of
all
personal
private
Wrongs
:
so
is
it
hard
for
a
Prophet
to
bring
the
Turba
on
others
,
without
his
own
entring
into
it
,
either
before
,
in
,
or
after
the
stroak
.
How
needful
is
it
therefore
that
sinful
men
should
be
inhibited
to
revenge
themselves
?
Q.
102.
What
is
Christ
of
whom
the
Prophets
Prophesied
in
the
Old
Testament
?
The
Seventh
grand
Distribution
?
A.
According
to
the
constant
design
of
avoiding
Repetitions
,
the
Answer
of
this
Question
is
referr'd
to
the
review
and
perusal
of
the
75th
,
81st
,
and
90th
Answers
which
laid
together
,
are
a
compleat
Answer
to
the
present
Question
,
according
to
what
I
have
attain'd
.
Q.
103.
What
was
John
Baptist
,
Christ's
forerunner
?
A.
1.
The
Lord
saith
of
him
,
That
among
them
that
are
Born
of
Women
,
there
hath
not
risen
a
greater
Prophet
than
John
the
Baptist
;
that
is
,
in
the
Father's
first
Administration
;
nevertheless
,
he
that
is
least
in
the
Kingdom
of
God
,
is
greater
than
he
;
that
is
,
in
the
more
clear
day
and
Manifestation
of
Christ
.
2.
The
Lord
saith
also
of
him
,
This
is
Elias
which
was
for
to
come
:
as
saith
the
Prophet
,
I
will
send
you
Elijah
the
Prophet
,
&c.
And
Isaiah
saith
,
The
Voice
of
him
that
crieth
in
the
Wilderness
,
Prepare
ye
the
way
of
the
Lord
,
&c.
The
same
saith
John
of
himself
.
Let
it
be
said
,
What
is
the
Voice
that
crieth
,
and
what
the
Wilderness
wherein
he
crieth
?
And
the
Question
lyeth
open
.
3.
1.
The
Voice
is
not
properly
the
Voice
of
Jesus
Christ
;
for
this
was
Preparatory
4.
The
Wilderness
was
not
of
Earth
,
Rocks
and
wild
Beasts
;
for
such
are
not
prepared
for
Christ
:
But
Man
stray'd
out
of
the
Garden
,
is
the
Wilderness
here
meant
,
that
was
cried
in
and
unto
,
to
repent
;
because
of
the
near
approach
of
the
Kingdom
of
Heaven
.
5.
The
Voice
crying
in
the
Wilderness
is
the
Father's
drawing
;
as
saith
the
Lord
Jesus
Christ
,
No
man
cometh
to
me
except
the
Father
draw
him
.
6.
Elias
in
the
Spirit
of
Zeal
is
John
the
Baptist's
Antitype
,
figuring
(
as
did
John
the
Baptist
more
eminently
and
immediately
)
the
Father's
fiery
Zeal
,
in
the
Holy
first
Principle
;
for
Elias
and
John's
Administration
was
in
the
Father's
Property
.
7.
The
great
Confluence
of
all
Judea
▪
&c.
to
his
Baptism
shews
the
Universality
of
the
Father's
Applications
,
Convictions
and
Drawings
.
8.
The
reprehension
of
the
Scribes
and
Pharises
,
calling
them
Generation
of
Vipers
,
&c.
Shews
the
Father's
drawings
to
Repentance
to
be
not
only
general
,
but
particularly
in
and
to
his
resolved
and
designed
Enemies
.
Also
shews
the
rejection
of
Man's
Wisdom
and
outward
Formality
,
even
in
the
true
Religious
Institutions
.
9.
Thus
the
Groans
of
Penitent
Souls
,
and
Impenitent
Mens
Gripes
,
the
Mournings
of
the
one
,
and
the
Stings
and
Horrors
of
the
other
,
proceed
from
the
Father's
condemning
Convictions
;
whereof
John
the
Baptist's
Ministry
and
himself
is
the
representation
.
Q.
104.
What
kind
of
Virgin
was
Mary
(
in
whom
God
became
Man
)
before
she
Conceived
?
A.
10.
The
Virgin
Mary
was
of
low
Estate
and
Degree
.
Daughter
of
Joachim
and
Anna
,
not
(
as
such
)
wholly
pure
,
as
some
feign
,
but
came
from
faln
Eve
.
Much
less
was
she
the
Virgin
Sophia
;
for
the
first
Adam
had
repudiated
himself
and
all
his
from
that
Heavenly
Virginity
and
gone
into
Adultery
,
into
Lust.
11.
So
that
of
Mary
it
may
be
said
as
Daniel
of
himself
,
This
is
not
revealed
to
me
for
any
Wisdom
that
is
in
me
more
than
in
any
●iving
.
Or
as
Peter
saith
of
himself
and
John
,
Why
look
ye
on
us
,
as
if
by
our
Power
and
Holiness
we
had
done
this
,
&c.
12.
But
though
Mary
before
she
conceived
,
was
in
Soul
and
Body
such
as
other
Daughters
of
Eve
,
who
by
the
Regeneration
were
in
the
Holy
Element
.
Yet
to
say
what
she
came
to
be
in
,
and
after
her
conceiving
,
will
fall
under
the
Answers
of
the
two
following
Questions
.
Q.
105.
Why
must
Mary
be
first
Espoused
or
Betrothed
to
Old
Joseph
before
she
Conceived
of
the
Holy
Ghost
?
A.
1.
An
Espousal
(
of
the
sort
here
signified
)
is
a
solemn
mutual
Contract
,
between
two
of
different
Sexes
,
exclusive
of
all
others
;
such
was
This
of
the
Virgin
to
Joseph
,
a
thing
usual
with
the
Jews
:
To
which
allude
both
the
Prophet
,
The
Love
of
thine
Espousals
;
and
again
Paul
,
I
have
Espoused
you
to
me
.
The
above
definition
hath
these
parts
;
(
viz.
)
1.
It
must
be
mutual
,
between
2.
By
this
Espousal
is
signified
;
that
the
Virgin
of
Wisdom
,
the
promised
Seed
,
3.
As
the
Spirit
,
or
(
as
some
have
call'd
it
)
the
Soul
of
the
Outward
World
,
is
to
This
Out-world
and
Elements
a
giving
Mind
,
Sense
and
Virtue
to
the
Creatures
:
Such
is
the
pure
Sophia
in
the
Eternal
Glorious
World
.
The
Soul
and
it
,
were
as
one
,
but
by
the
Apostasie
became
two
.
4.
Again
,
This
Holy
,
Pure
Virgin
is
Espoused
to
Man's
Soul
or
Fiery
Property
'
,
her self
being
of
the
Tincture
of
the
Light
World
,
and
so
were
they
of
two
Sexes
.
5.
Also
This
Espousal
is
exclusive
of
all
others
;
for
the
Soul
must
cleave
to
her
,
and
not
joyn
it self
to
the
first
or
third
Principles
.
6.
And
the
Solemnity
is
no
less
than
that
which
either
enters
the
Soul
into
the
Life
Eternal
and
Love
Kingdom
,
which
else
is
precipitated
into
the
fierce
Wrath.
7.
Now
that
Mary's
Espousal
should
precede
her
Conception
by
the
Holy
Ghost
,
was
▪
To
shew
what
Infinite
Grace
did
immediately
on
the
heavy
Fall
:
For
Man
even
That
it
was
only
an
Espousal
,
and
that
before
the
actual
Conception
,
was
,
to
To
signifie
an
intermission
or
intervention
of
Time
or
Ages
,
to
pass
and
occur
To
shew
what
a
vast
distance
Man
had
removed
himself
,
that
his
Restoration
My
little
Children
,
of
whom
I
travel
in
birth
again
,
till
Christ
be
formed
in
you
;
as
till
an
Embrio
mature
to
a
compleatness
,
or
a
Seed
to
be
a
Tree
.
To
attest
the
Genealogy
of
the
Lord
's
Earthy
Humanity
to
be
of
David
.
For
,
The
certainty
of
Mary's
Genealogy
is
demonstrated
only
by
her
Espousal
with
Joseph
,
to
keep
humble
that
Sex
,
who
being
the
divided
Tincture
,
were
first
in
the
Transgression
.
Q.
106.
How
was
God
;
viz.
the
Word
made
Flesh
?
What
hath
he
assumed
from
Man
?
A.
1.
In
the
75
,
81
,
and
90
Answers
,
and
in
the
15
particulars
of
the
21th
Chapter
of
the
little
Treatise
call'd
Considerations
.
&c.
on
the
Scope
of
Jacob
Behmen
,
much
relating
to
the
present
Enquiry
is
opened
.
Yet
it
seems
fit
to
say
farther
;
(
viz.
)
1.
That
because
Man's
going
into
the
third
Principle
,
had
subjected
him
to
the
Mortal
Bestial
Flesh
,
in
the
Wrath
and
Curse
;
if
the
Word
had
not
assumed
and
been
made
Flesh
,
the
Plaister
had
not
been
as
broad
as
the
Wound
.
The
Elementary
part
;
(
viz.
)
that
of
the
four
Elements
,
must
for
ever
have
remained
Captive
in
Death
,
and
passed
away
with
the
melting
and
dissolution
of
them
,
into
their
Aether
,
without
Recollection
or
Resurrction
.
2.
At
the
same
instant
therefore
,
of
the
Virgin
Mary's
Conception
,
the
Word
in
or
of
the
second
Principle
,
was
by
the
Vehicle
or
Medium
of
the
Holy
Element
Conceived
in
the
Light
of
her
Life
,
taking
her's
,
(
viz.
)
our
Eternal
Human
Soul
and
Spirit
,
or
Light
generated
out
of
the
Souls
Essences
,
and
both
Soul
and
Spirit
became
as
one
in
an
Eternal
Band
with
the
Word
,
like
as
the
Masculine
and
Feminine
Tinctures
unite
in
ordinary
Conceptions
.
3.
In
the
same
moment
also
,
by
the
genuine
Right
of
Nature
,
as
the
Divine
Lubet
of
the
two
Principles
breath
out
the
third
Principle
,
attracting
the
Powers
thereof
for
their
manifestation
,
and
by
the
same
immutable
Law
,
as
by
which
common
Fire
attracts
Air
,
did
This
Holy
Divine
Conception
call
to
it
the
Astral
Powers
and
Spirit
,
and
those
(
for
their
Associates
)
brought
,
as
their
house
and
clothing
,
the
four
Elements
,
being
of
the
like
necessity
,
as
the
Body
of
a
living
Creature
follows
the
Head
.
Thus
the
Word
became
Flesh
,
yet
as
incomprehensible
not
only
to
the
Flesh
,
but
also
to
the
fallen
Humane
Nature
as
the
Eternal
Soul
is
to
the
Astral
,
or
as
the
Astral
Spirit
is
to
the
dead
Earth
.
4
But
as
truely
as
the
Eternal
Humane
Soul
and
Spirit
,
the
Tincture
,
the
Astral
Soul
,
the
Animal
Spirits
and
Sences
,
and
the
Elementary
Body
or
Bulk
compose
and
form
one
Man
,
so
truely
did
the
Word
of
the
Almighty
Son
of
God
the
Virgin
of
Gods
Wisdom
:
the
disappeared
Image
of
the
Heavenly
Humanity
assume
and
unite
with
Mans
Humane
Soul
,
Spirit
,
and
Tincture
,
enter
also
into
the
Astral
Vigor
and
Powers
,
also
enter
and
assume
the
Elementary
Flesh
,
and
consecrat
,
circumcise
and
hallow
them
;
and
thus
become
one
perfect
compleat
person
God
and
Man
.
5.
The
decay
of
the
Lungs
is
hard
to
be
restored
,
because
applications
thither
are
obstructed
,
their
Porter
so
curiously
guards
the
entrance
,
as
that
Air
only
may
have
admission
;
wherefore
the
Wall
is
sometimes
broken
by
Inscition
to
send
injections
to
the
part
impaired
,
tho'
with
great
hazard
.
But
our
Almighty
Restorer
hath
entred
the
whole
Man
:
every
crevice
and
secret
of
Soul
and
Body
is
all
Superficies
,
an
open
Field
at
Noon
day
to
the
Omniscience
of
gracious
Love
.
6.
When
my
dull
Spirits
a
little
penetrate
this
incomprehensible
condescention
,
my
powers
yield
up
themselves
prostrate
,
tremble
and
flame
,
my
Soul
finds
himself
as
one
living
among
the
dead
;
it
hath
something
to
say
and
do
which
it
wants
apt
Organs
to
express
and
prosecute
.
And
if
my
obscure
Soul
find
himself
unequally
yoaked
,
what
a
stoop
did
Infinite
Goodness
make
to
bear
our
griefs
and
take
on
him
the
chastisement
of
our
peace
,
be
as
a
Lamb
dumb
before
the
Shearers
.
Yea
under
the
Merciless
Murtherers
and
Tormentors
pour
out
his
Soul
?
He
hid
not
his
sweet
Face
from
shame
and
spitting
,
that
by
his
stripes
we
his
cruel
Enemies
might
be
healed
.
Q.
107.
Wherefore
would
God
became
Man
?
could
he
not
forgive
Man
his
Sins
without
becoming
Man
?
A.
The
Minds
of
Men
have
been
very
apt
to
err
about
the
Doctrine
of
forgiving
sin
,
thinking
it
to
be
like
verbal
Remissions
among
Men
,
or
at
a
Bar
of
Judgment
.
1.
One
party
pretend
possession
of
the
Keys
of
the
Kingdom
of
Heaven
by
succession
to
Peter
,
who
himself
had
no
promise
of
them
but
as
he
was
one
of
the
Apostles
,
which
when
it
was
performed
was
to
him
and
the
rest
alike
:
Yet
still
that
Party
plead
prescription
,
and
saying
a
form
of
words
like
a
Charm
,
great
sinners
are
told
they
are
pardoned
,
yet
probably
by
such
who
are
often
greater
sinners
than
themselves
.
2.
Another
party
less
gross
in
words
,
yet
no
less
remiss
in
Practice
and
Conversation
expect
pardon
of
an
Age
of
sins
,
by
a
Death-bed
pretended
sorrow
,
and
words
of
hope
and
confidence
in
the
Merit
of
the
Lord
Jesus
without
,
any
conformity
all
their
Life
to
his
Death
and
Resurrection
.
3.
Had
the
putting
sinful
Man
into
a
Blessed
state
been
so
easie
;
Would
the
only
begotten
Son
of
God
have
taken
our
disorder'd
Souls
and
vile
bestial
Bodies
,
born
the
Curse
,
fulfilled
all
Righteousness
,
encountred
and
been
slain
by
Death
,
a
shameful
death
,
passed
through
a
Sea
of
streights
,
grief
and
pain
,
exerted
a
Series
of
miraculous
power
?
No
,
No.
4.
Man
was
estranged
from
God
,
had
lost
his
noble
Image
,
was
partly
a
Devil
,
and
partly
a
Beast
,
it
was
then
absolutely
necessary
he
(
who
alone
was
mighty
to
save
)
should
do
all
he
did
:
Or
Man
was
past
any
help
,
and
all
hope
of
Restoration
and
Pardon
.
5.
Therefore
did
God
become
Man
,
the
Word
was
made
Flesh
to
appease
the
wrath
of
the
forms
of
the
first
principle
,
by
inkindling
Divine
Light
in
them
,
therewith
also
was
Mans
Spirit
(
which
was
like
a
Phantasm
,
or
like
a
foolish
Night
Fire
)
inflamed
with
Sacred
Love
,
and
Mans
Astral
and
Elementary
parts
were
Tinctur'd
into
a
due
Subjection
to
his
more
noble
part
as
they
to
the
Divine
.
6.
Thus
the
great
Captain
entred
through
Death
to
break
the
Gates
of
it
,
restoring
the
Virgin
Image
in
our
Humanity
;
of
himself
he
saith
,
John
17.
19.
And
for
their
sakes
sanctifie
I
my self
,
that
they
also
may
be
sanctified
.
The
pardon
of
sin
produceth
a
mortifying
of
self
,
a
rising
in
a
new
Life
,
a
sacrificing
every
Lust
,
a
Love
sickness
to
the
Lord
,
a
War
with
the
Enemies
,
a
Heart
broken
and
melted
,
a
new
tender
one
receiv'd
,
this
is
true
Gospel
forgiveness
.
Q.
108.
How
was
the
uniting
of
the
Deity
and
Humanity
in
this
becoming
Man
?
A.
1.
God
Created
Adam
an
Image
of
the
whole
three
principles
,
both
first
and
third
,
fully
illustrated
by
the
holy
second
principle
,
yet
was
his
very
third
principle
of
the
holy
Paradisical
Element
wherein
was
the
pure
,
modest
,
chaste
Virgin
of
Divine
Wisdom
vouchsafed
to
Man
as
his
Bride
.
But
neither
is
the
Virgin
,
holy
Element
nor
Paradise
God
,
but
the
Virgin
is
the
Tincture
of
the
Light
,
and
the
holy
Element
the
Flesh
and
Blood
of
Christ
,
whence
was
Adam
and
the
Angels
.
2.
These
things
foreknown
,
way
is
made
to
answer
the
Divine
secret
sought
after
in
this
Question
,
and
requireth
the
Eyes
of
all
the
three
principles
as
they
stand
in
the
Spiritual
World
:
which
are
open
in
some
measure
in
all
the
humble
Holy
Ones
,
but
to
others
(
tho
great
Proficients
in
Knowledge
)
if
of
Old
Adam
only
;
I
am
dumb
,
and
these
things
are
idle
Speculations
;
they
are
lockt
,
bolted
,
sealed
.
3.
But
to
the
Children
of
the
Kingdom
it
is
answer'd
.
The
Deity
united
it self
to
the
Humanity
in
the
holy
part
of
the
Humanity
in
every
of
the
three
principles
,
(
that
is
)
in
the
holy
Element
,
where
his
third
principle
in
his
Creation
stood
else
could
he
not
have
rul'd
over
the
siderial
,
had
he
not
been
in
their
Root
;
for
they
but
Imaged
the
powers
of
the
holy
Element
,
and
Eternal
Nature
,
or
great
Mystery
.
4.
We
are
not
to
be
so
ignorant
as
to
suppose
the
Deity
took
into
union
our
Bestial
part
;
for
we
see
in
transmutation
of
Metals
the
dross
or
rust
is
not
affected
with
the
Tincture
.
The
regenerate
new
Man
feels
while
we
are
present
in
the
Body
we
are
absent
from
the
Lord
.
5.
The
Infinite
Deity
or
Heart
of
God
the
second
principle
of
Love
createth
nothing
,
being
himself
the
end
of
nature
,
(
viz.
)
as
out
of
himself
;
for
he
is
the
perfect
Summit
of
all
,
yet
doth
comprehend
all
,
penetrate
all
,
only
the
perverse
will
blindfolds
it self
.
6.
But
tho'
the
holy
Love
principle
or
Deity
createth
nothing
:
As
neither
doth
the
outward
Sun
generate
any
substance
out
of
its
own
pure
Body
but
furthereth
pre-existent
Matter
.
Yet
,
because
Man
had
estranged
himself
both
from
the
holy
Element
and
Virgin
of
purity
,
who
was
his
Image
,
being
the
Tincture
of
the
Light
,
as
himself
was
the
express
Image
of
the
Father
;
therefore
did
the
for
ever
Blessed
Deity
(
to
the
Eternal
Admiration
of
humane
Nature
,
and
of
the
Angelical
World
)
Unite
himself
in
the
holy
Element
(
which
is
his
Heavenly
Flesh
and
Blood
)
and
in
the
Virgin
of
Wisdom
(
the
Spouse
of
the
Soul
)
unto
miserable
,
fallen
,
blind
,
distressed
Humane
Nature
.
7.
Hereby
meekening
the
rage
and
disorder
of
the
darkned
Soul
,
illuminating
the
unsetled
Spirit
and
Understanding
,
and
Tincturing
the
very
Siderial
Soul
,
or
Astral
Spirit
,
or
Man
:
Extending
also
his
Abyss
of
Infinite
Grace
to
the
very
Elementary
Body
.
As
Aaron's
precious
Oyl
ran
down
to
the
Hem
of
his
Vesture
.
Q.
109.
How
did
Christ
become
Born
of
Mary
to
this
World
,
without
prejudice
to
her
Virginity
?
How
could
she
after
the
Birth
remain
still
a
Virgin
?
A.
1.
This
pure
Virgin
Conception
may
shew
all
who
are
not
wilfully
blind
,
what
Adam's
exchange
of
pure
Virgin
Love
and
Modesty
for
Lust
(
in
the
divided
properties
)
was
,
I
refer
to
the
54.
61
,
62
,
63
,
and
65.
Answers
,
studiously
shunning
recitals
of
things
written
in
any
of
them
,
how
pertinent
soever
hereunto
.
2.
The
Virginity
of
Mary
remained
intire
after
the
Conception
and
Birth
of
the
Lord
;
1.
For
,
it
may
be
considered
that
this
most
admirable
condescention
,
3.
Obscurely
figur'd
by
some
eminently
holy
Men
,
who
were
the
Children
of
Old
Age
,
such
as
Isaac
and
others
after
long
barrenness
.
So
was
Joseph
given
to
Rachel
,
and
others
after
Wrestling
with
God
by
Prayer
,
as
Samuel
to
Hanna
.
And
John
the
Baptist
given
to
Elizabeth
who
seemed
to
be
proverbially
call'd
Barren
.
Now
in
the
holy
Parents
of
such
the
wantonness
of
Fleshly
Lust
was
withered
,
which
in
the
Virgin
Mary
had
not
been
excited
.
4.
Let
it
be
considered
,
that
the
access
of
Increase
of
Homogeneous
Vertue
and
5.
Thus
the
holy
Element
feeding
the
Life
of
Maries
regenerated
Soul
,
and
in
the
same
pure
Element
the
Virgin
of
Gods
Wisdom
being
the
Tincture
of
the
Light
and
Spouse
of
Jesus
Christ
.
In
the
same
pure
Element
with
that
pure
Virginity
of
Gods
Wisdom
the
Infinite
holy
second
principle
the
Son
of
God
took
for
an
Eternal
propriety
the
Essences
of
Maries
Humanity
,
and
did
(
of
all
)
form
one
Divine
and
Humane
Holy
One
,
Holy
Thing
,
Holy
Child
,
&c.
And
all
this
could
no
more
detract
or
impeach
her
Virginity
than
the
Elixir
put
into
common
Wine
or
Water
,
can
debase
and
debilitate
it
,
and
decline
it
towards
the
disesteem
and
inefficacy
of
common
cold
Water
.
Q.
110.
Why
did
Christ
walk
or
converse
Thirty
years
upon
the
Earth
before
he
took
or
entred
upon
his
Office
?
Why
did
he
increase
in
Age
and
Favour
with
God
and
Man
,
seeing
he
is
God
himself
;
and
needed
no
growing
or
increasing
?
A.
1.
Infinite
Wisdom
saw
Thirty
years
neither
more
nor
less
than
necessary
;
wherein
compleat
obedience
might
actually
be
rendered
by
the
second
Adam
to
all
the
parts
of
the
Righteous
Law
broken
by
the
first
,
and
all
this
before
the
Lord
took
his
Office
.
2.
For
in
these
Thirty
years
the
ten
forms
of
Fire
in
the
active
Life
signified
by
3.
Bringing
thereby
the
first
,
second
,
and
third
principles
which
were
stray'd
from
the
will
of
the
liberty
(
as
the
first
of
the
ten
was
figured
by
Sem
)
and
introduced
the
Humanity
through
the
desiring
,
anguish
,
and
all
the
rest
into
the
tenth
(
that
is
)
into
the
Holy
Flesh
and
Paradisical
or
Angelical
World
figur'd
by
Abraham
.
4.
Thus
Joseph
the
Type
of
this
Glorious
Thirty
years
,
(
wherein
were
fulfilled
5.
David
also
another
Type
of
this
,
after
passing
many
tiring
hardships
and
almost
This
is
represented
again
by
David's
Thirty
Worthies
,
and
three
more
Honourable
than
the
rest
figure
the
years
after
the
Lord
took
his
Office
.
6.
Noah's
Ark
and
Solomon's
Temple
,
were
each
Thirty
Cubits
high
pointing
us
Now
for
answer
to
the
second
part
of
the
Question
,
why
Christ
did
increase
in
Age
and
Favour
with
God
and
Man
,
&c.
7.
This
signifies
and
points
out
to
us
his
process
and
passing
from
one
part
of
the
Law
of
Righteousness
which
he
fulfilled
,
into
another
to
fulfil
that
;
as
the
Ark
was
gradually
Built
,
and
the
Temple
erected
Cubit
after
Cubit
.
8.
Joseph
and
David
had
first
a
youthful
privacy
,
and
then
severe
figures
given
them
to
bear
;
sometimes
to
be
as
it
were
given
up
and
lost
,
and
again
,
passing
that
,
almost
swallowed
up
of
another
.
Thus
also
is
the
Christian
taught
to
add
unto
Faith
,
Patience
,
Experience
,
&c.
9.
The
Lords
process
from
state
to
state
is
the
Epitomy
of
the
Birth
of
the
Eternal
Powers
;
the
liberty
of
the
will
floweth
into
a
desiring
,
thence
into
sharp
attracting
,
thence
into
anguish
,
thence
into
the
Eternal
Nature
,
&c.
through
all
the
forms
of
Fire
to
the
10th
,
or
Crown
and
punctum
of
Sol.
10.
As
out
of
the
Anguishes
of
the
first
principle
,
is
generated
the
love
and
joy
of
the
second
which
the
Christian
feels
,
and
the
searching
mind
sees
in
every
(
very
)
outward
power
.
Now
for
that
the
subsequent
Questions
will
lead
to
inquire
into
the
admirable
process
of
the
Lords
humbling
and
emptying
himself
.
What
is
written
may
suffice
to
this
answer
.
Q.
111.
Why
did
Christ
suffer
himself
to
be
Baptized
by
John
with
Water
,
whereas
he
himself
was
both
the
Baptism
and
Baptizer
which
should
Baptize
with
the
Holy
Ghost
?
A.
This
Question
made
,
John
the
Baptist
,
adding
,
I
have
need
to
be
Baptized
of
thee
,
to
which
the
Lord
answered
,
Suffer
it
to
be
so
now
,
for
thus
▪
it
becometh
us
to
fulfil
all
Righteousness
;
for
the
Lord
of
the
Law
by
taking
Mans
fallen
Nature
on
him
,
having
so
far
made
himself
subject
to
it
as
that
he
must
fulfil
it
,
and
that
thereby
he
might
introduce
into
the
Humanity
a
suitable
will
of
walking
agreeably
to
it
,
found
Baptism
part
of
that
Righteousness
.
2.
And
yet
in
Moses
according
to
the
Letter
,
yea
until
John
is
no
mention
of
it
in
express
words
,
only
the
Apostle
makes
this
Baptism
to
be
meant
by
their
passing
3.
Christ
Jesus
by
taking
on
him
fallen
Mans
Nature
,
took
on
him
that
which
stood
and
consisted
in
and
of
all
the
three
principles
,
and
every
of
the
three
principles
in
the
fain
Adam
were
depraved
standing
in
need
of
Baptism
.
4.
The
first
principle
or
Soul
stood
in
need
of
the
Baptism
of
Repentance
from
The
second
needed
the
Baptism
of
the
Holy
Ghost
working
Faith
in
or
towards
God
,
which
was
it
John
meant
,
when
he
said
I
have
need
to
be
Baptized
of
thee
.
The
third
or
A●●ral
and
Elementary
Man
of
the
Out-birth
,
needed
the
outward
Baptism
,
which
outward
is
as
a
Medium
to
the
other
.
5.
And
we
find
all
three
in
one
Breath
,
orderly
by
the
Author
to
the
Hebrews
,
6.
And
as
the
Sea
was
the
Instrument
to
cover
the
Enemy
for
his
destruction
,
and
the
Cloud
cover'd
the
Israelites
for
their
defence
;
so
the
outward
Baptism
shews
us
the
burying
of
the
old
Man
,
and
the
washing
and
arising
of
the
new
Man
.
7.
In
the
first
sence
we
are
defended
from
the
oppressing
disorders
of
the
old
Man
shut
up
in
the
first
principle
,
and
in
the
other
we
are
restored
by
the
rising
of
the
second
principle
in
the
new
Man
,
which
is
the
first
Resurrection
;
teaching
the
Song
of
Moses
and
of
the
Lamb.
8.
And
tho'
the
siderial
Man
comprehend
not
what
is
done
to
it
,
yet
seeing
it
shared
in
the
disobedience
,
it
is
buried
by
the
Baptism
of
Water
:
Seeing
also
it
shall
share
in
the
Resurrection
and
Eternal
Salvation
,
it
must
be
washed
in
Baptism
.
9.
Thus
see
we
why
Christ
suffered
himself
to
be
Baptized
with
Water
,
as
in
the
Question
is
demanded
,
also
why
all
his
Servants
under
the
Evangelical
Administration
are
to
do
it
,
not
only
as
a
Litteral
,
but
also
as
a
Foundation
Duty
.
Q.
112.
Wherefore
must
Christ
after
his
Baptism
he
tempted
Forty
days
in
the
Wilderness
?
What
doth
it
mean
that
a
God-man
should
be
tempted
?
And
why
must
the
Devil
tempt
him
before
he
began
his
Works
of
Wonder
?
A.
1.
Adam
was
tempted
and
fell
in
it
,
and
his
f●ll
open'd
a
Door
in
the
Humane
Nature
,
through
which
the
Tempter
entreth
;
for
his
first
principle
is
drawn
by
the
Forms
(
whereof
it
is
compounded
)
into
an
adverse
will
against
the
meekness
and
resignation
,
so
that
the
Tempter
entring
the
breach
widens
it
:
And
the
third
principle
which
Man
Imageth
in
his
Soul
,
is
the
Kingdom
whereof
the
Prince
of
Darkness
is
a
God
.
2.
The
Devil
useth
the
passive
powers
of
the
out-world
,
in
themselves
good
,
to
his
direful
Machinations
and
other
powers
,
which
by
their
being
separate
(
and
in
that
respect
)
in
themselves
evil
,
are
as
Tools
ready
made
,
wherewith
to
exercise
(
as
far
as
his
Chain
reacheth
)
fatal
designs
,
to
bring
Tragedies
on
Places
and
Persons
.
3.
And
all
Men
whose
Intellects
(
the
remains
of
their
second
principle
)
are
confin'd
in
the
limits
either
,
of
their
disorder'd
first
or
third
principles
,
how
politick
,
speculatively
penetrating
,
seemingly
wise
,
or
rigorously
superstitious
soever
,
are
all
yet
Vassals
,
Drudges
and
Ear-bor'd
Slaves
to
the
wicked
one
at
his
will
.
4.
But
where
ingenious
Nature
simply
follows
its
own
dictates
,
as
undebauched
Childhood
or
Youth
,
that
Intellect
is
little
serviceable
to
the
Hellish
powers
,
even
as
the
outward
Sun
and
Moon
are
little
useful
to
them
.
Tho'
at
the
same
time
the
Spring
that
feeds
that
ingenuity
derives
from
the
first
,
not
from
the
new
Man
and
second
Adam
or
Regeneration
,
nor
is
its
Life
from
the
Divine
Light
.
5.
It
is
also
too
manifest
that
the
Children
of
the
day
,
in
whom
Christ
is
formed
,
being
immur'd
in
Bestial
Flesh
,
propagated
by
Apostate
sinful
Man
and
Woman
,
and
having
the
Tincture
of
their
Souls
impaired
,
lye
open
to
the
Tempter
,
and
have
great
necessity
of
Divine
aid
,
continually
to
humble
themselves
,
pray
,
fast
,
watch
,
sight
,
strive
,
wrestle
and
use
all
diligence
,
left
they
enter
into
Temptation
.
6.
Now
the
Lord
Jesus
taking
the
Humane
Nature
on
him
,
did
undergo
the
evil
,
and
bear
the
load
of
Temptation
,
being
one
eminent
part
of
his
process
for
us
;
but
the
Tempter
,
not
seeing
the
purity
of
his
Conception
;
being
quite
another
principle
,
too
deep
by
far
for
him
,
might
conceive
hope
of
like
success
as
he
had
against
Eve
,
who
was
a
kind
of
Virgin
,
and
the
Lord
being
made
of
a
Virgin
:
But
the
Lord
saith
,
the
Tempter
cometh
,
but
hath
nothing
in
me
.
7.
Now
that
the
process
of
Temptation
should
succeed
the
Baptism
of
the
Lord
,
teacheth
us
,
that
the
New
Man's
Advances
in
the
Way
of
Obedience
,
is
a
time
of
holy
fear
,
care
and
humbling
the
Soul
,
it
being
the
more
not
the
less
liable
to
various
,
8.
Why
the
Temptation
lasted
forty
days
is
referr'd
to
the
78
Answer
.
Also
why
a
God-Man
should
be
Tempted
is
shewn
above
.
His
Temptation
must
needs
be
of
the
Devil
,
or
otherwise
as
from
without
,
his
Divinity
and
Purity
exempting
him
from
such
variety
,
as
we
poor
miserable
Creatures
are
surcharged
with
from
within
our
Souls
and
outward
Man
,
and
Objects
of
our
Sences
are
as
so
many
Snares
,
Serpents
and
Devils
in
us
,
about
us
,
and
waiting
way
▪
laying
us
.
9.
And
lastly
,
that
all
this
must
precede
his
working
of
Wonders
and
Miracles
,
teaches
us
the
method
of
the
Eternal
World
,
also
is
manifest
in
all
Created
Existencies
,
viz.
That
from
the
anguishes
of
the
first
four
forms
should
result
the
glory
,
of
the
second
Principle
,
or
other
three
Properties
.
But
I
close
here
;
because
(
if
God
will
)
that
I
live
to
meet
with
more
of
the
dear
,
precious
,
golden
,
inestimable
Contemplation
of
the
Process
of
Christ
,
it
may
fall
under
the
117
Question
.
Q.
113.
How
was
Christ
in
Heaven
and
also
on
Earth
both
at
once
?
A.
1.
Men
may
not
think
Heaven
and
this
World
to
be
so
sever'd
,
as
that
Heaven
cannot
be
said
to
be
here
,
till
the
present
World
pass
away
;
for
though
this
World
cannot
be
in
Heaven
by
reason
of
its
Impurity
,
yet
Heaven
is
in
this
World
,
for
it
comprehends
it
,
and
is
the
whole
second
Principle
;
where-ever
the
Infinite
God
is
in
his
Love
,
there
is
Heaven
.
2.
This
understood
,
it
must
be
acknowledged
Heaven
is
in
every
Heart
that
loves
God
,
but
every
Child
of
God
is
not
yet
in
Heaven
;
for
they
are
so
present
in
the
Body
,
as
that
they
are
absent
from
the
Lord
:
that
is
,
their
love
,
&c.
hath
an
allay
of
Dross
.
3.
But
the
Lord
Jesus
Christ
,
and
also
the
first
Adam
before
his
Fall
,
were
as
Men
,
or
in
their
Humanity
in
Heaven
,
for
their
love
was
perfect
,
and
it
must
be
noted
,
that
the
Lord
saith
not
the
Son
of
God
,
but
the
Son
of
Man
which
is
in
Heaven
.
I
farther
refer
this
Answer
to
the
77th
and
108th
Answers
.
Q.
114.
Why
did
Christ
upon
Earth
teach
before
the
People
concerning
the
Kingdom
of
Heaven
in
Similitudes
or
Parables
?
A.
1.
We
read
,
All
these
things
spake
he
to
the
multitude
in
Parables
,
and
without
a
Parable
spake
he
not
unto
them
.
(
1.
)
Adding
,
that
it
might
be
fulfilled
,
&c.
I
will
open
my
mouth
in
Parables
,
seeing
therefore
the
Text
gives
that
for
a
Reason
,
must
The
second
is
,
The
Reason
the
Lord
Himself
gives
His
Disciples
,
To
you
it
is
given
to
know
the
Mysteries
of
the
Kingdom
;
but
to
them
it
is
not
given
.
The
Text
also
gives
(
viz.
)
with
many
other
Parables
,
&c.
as
they
were
able
to
hear
it
.
The
fourth
is
drawn
from
the
Lord's
warning
and
inhibition
;
Cast
not
Pearls
before
Swine
,
nor
Holy
things
to
Dogs
,
of
whom
it
is
said
by
the
Lord
,
I
speak
to
them
,
&c.
because
they
seeing
see
not
,
and
hearing
they
hear
not
,
nor
do
they
understand
.
Of
them
Make
the
hearts
of
this
People
fat
,
make
their
Eyes
heavy
,
&c.
2.
Summarily
then
,
the
Children
by
means
of
their
weakness
were
not
able
3.
Because
Man
was
fallen
into
the
third
Principle
,
over
which
he
should
have
4.
For
as
much
now
as
Man
was
gone
out
of
the
Unity
into
the
Multiplicity
,
God
of
infinite
Bowels
follows
him
into
it
,
and
there
teacheth
him
,
by
the
Earth
,
Corn
,
Fruits
,
Stones
,
Thorns
,
Sheep
,
Fowls
,
Ants
,
&c.
Making
them
speak
to
him
,
pursue
,
convince
and
judge
him
,
by
the
Good
and
Obedience
of
the
very
Oxe
and
Ass
,
gratefulness
of
the
Earth
for
Rain
,
and
Bounty
of
Heaven
in
the
Seasons
,
and
when
nothing
will
do
,
he
makes
the
Stone
cry
out
of
the
Wall
,
and
Beam
out
of
the
Timber
to
answer
,
leaving
such
,
not
only
without
excuse
,
but
accused
by
the
whole
Creation
.
Nevertheless
,
by
these
Parabolical
Applications
,
call'd
the
foolishness
of
Preaching
,
was
Power
found
to
save
them
that
Believe
.
Q.
115.
Why
hath
not
Christ
himself
described
his
Gospel
with
Letters
in
Writing
,
but
only
taught
and
left
it
afterwards
to
his
Apostles
to
write
down
?
A.
It
may
be
supposed
and
argued
,
who
so
sufficient
as
the
Omnipotence
of
the
Son
of
God
?
Who
could
so
exactly
discover
the
Mysteries
therein
,
as
the
Author
thereof
?
Who
could
so
challenge
and
command
Belief
,
as
he
who
is
Truth
it self
?
with
the
like
reasonings
.
1.
But
we
must
know
,
that
the
Three
glorious
Persons
,
have
Three
distinct
Operations
,
viz.
The
Almighty
Father
,
or
Infinite
first
Principle
doth
Eternally
beget
and
generate
as
his
Love
,
Delight
or
Heart
,
the
Eternal
Son
whom
he
giveth
.
The
Almighty
Son
or
Infinite
second
Principle
is
Eternally
begotten
every
where
in
the
Abyss
▪
giving
Himself
,
who
is
the
Light
of
Divine
Life
having
Life
in
Himself
,
Ye
are
manifestly
declared
to
be
the
Epistle
of
Christ
.
The
Almighty
Spirit
,
Holy
Ghost
,
or
Infinite
third
Principle
,
doth
Eternally
proceed
from
the
Father
and
Son
,
and
Eternally
publish
,
propagate
▪
figure
,
declare
,
image
and
manifest
the
first
Principle
and
the
second
;
also
the
first
in
the
second
infinitely
,
through
the
whole
Abyss
.
2.
Thus
was
the
carrying
on
,
publishing
abroad
,
or
prospering
this
wonderful
Work
of
the
Arm
of
the
Lord
to
restore
lost
Man
,
being
like
making
dry
Bones
live
,
the
proper
operation
of
the
third
,
not
of
the
second
Person
.
Therefore
saith
the
Lord
to
the
Disciples
.
What
I
tell
you
in
the
ear
,
preach
you
on
the
house
tops
.
Again
,
He
that
believeth
,
the
works
that
I
do
shall
he
do
,
and
greater
works
,
&c.
And
saith
,
the
Spirit
when
he
cometh
shall
convince
the
World
,
&c.
3.
Thus
Abraham
figured
the
Father's
property
or
operation
,
giving
his
Son
a
Sacrifice
,
Isaac
the
Son's
property
giving
himself
;
but
Jacob
that
of
the
Holy
Ghost
multiplying
first
into
12
Branches
▪
then
became
as
the
Stars
,
and
the
Evil
Seed
only
professing
are
like
as
the
sand
for
multitude
,
sand
for
their
earthiness
.
4.
Thus
as
the
Lord
saith
,
the
Father
hath
born
witness
of
me
;
And
again
,
speaking
for
he
shall
take
of
mine
,
and
give
it
unto
you
;
not
filling
Jerusalem
only
,
but
the
whole
World
with
his
Doctrine
.
Q.
116.
Why
must
it
be
the
very
High
Priests
and
Scribes
or
Scripture
learned
(
who
taught
the
People
)
that
must
speak
against
or
contradict
Christ
;
and
would
readily
mock
him
,
and
condemn
him
continually
to
Death
?
Why
must
not
the
worldly
Magistracy
do
it
or
the
common
People
?
What
doth
that
signifie
?
A.
1.
The
worldly
Magistracy
expect
Civil
Duty
and
Obedience
;
their
grandeur
is
their
Idol
,
and
having
the
outward
Obeysance
and
worldly
Advantage
,
it
sufficeth
.
2.
The
common
People
expect
moral
Justice
and
common
Honesty
,
and
finding
that
,
are
quiet
;
especially
if
no
bait
of
Profit
by
Treachery
offer
to
accrue
to
them
.
3.
Now
Christ's
Disciples
in
imitation
of
their
Lord
(
whose
Kingdom
was
not
of
this
World
)
do
submit
to
Magistracy
in
all
civil
Concerns
,
grudge
them
not
Civil
Honour
▪
and
all
the
Profits
they
can
reasonably
challenge
,
and
all
this
for
Conscien●e
sake
.
4
A●so
to
the
common
people
,
they
give
readily
what
commutative
Justice
guides
to
,
and
have
a
propenseness
to
more
,
(
viz.
)
to
be
Good
as
well
as
Just
,
to
give
and
forgive
,
wherewith
the
common
people
are
not
only
satisfied
,
but
(
though
in
their
tempers
brutish
and
dogged
)
are
often
obliged
to
Peace
and
Gratitude
.
And
as
for
Profit
by
abusing
Christ's
Followers
,
there
is
usually
little
;
for
the
Cross
and
Poverty
is
their
portion
here
,
as
it
was
their
Lord's
,
and
his
first
and
eminent
Followers
.
5.
Therefore
though
Herod
on
the
Wise-mens
Enquiry
was
by
mistake
afraid
of
Christ
,
left
the
new-born
King
should
supplant
him
of
his
Regality
,
the
latter
Herod
and
his
Men
of
War
set
the
Lord
at
nought
;
and
what
the
common
people
did
in
their
Acclamations
against
Christ
,
was
by
the
inci●ement
of
the
Priests
,
&c.
6.
Now
why
the
High
Priests
and
Scribes
or
Scripture
▪
learned
were
Christ's
cruel
Persecutors
,
was
grounded
on
,
and
proceeded
from
the
following
Maxims
offer'd
to
Consideration
.
The
nearer
one
approacheth
a
much
desired
Object
,
the
more
hot
and
sharp
He
of
two
Rivals
for
one
excellent
thing
that
misseth
it
utterly
;
his
Desperation
The
contrariety
of
Darkness
to
Light
,
moves
the
Workers
Hate
of
being
The
Expulsion
and
final
loss
of
the
possession
of
an
Inestimable
Good
,
is
the
7.
These
things
duly
weighed
,
shew
why
the
High
Priests
and
Scripture-learned
were
the
Lord
▪
s
implacable
Enemies
,
sharpest
,
hottest
and
most
furious
Persecutors
,
even
to
Death
.
8.
From
Gain
,
the
first
False
cruel
Worshipper
till
then
,
Christ
as
Christ
,
Truth
and
Integrity
met
no
such
Adversaries
(
among
Mankind
)
as
the
Apostates
,
pretending
to
the
true
Worship
,
and
from
that
day
till
now
,
none
so
real
haters
of
the
humble
Children
of
the
day
,
as
the
Blind
Zealots
,
making
themselves
believe
they
are
doing
God
Service
,
by
destroying
those
who
bear
the
most
express
Characters
of
His
Divine
Image
.
They
Ki●s
and
Betray
,
and
are
muster'd
by
the
Craft
and
Malice
of
the
fallen
Angels
,
and
make
up
the
Antichrist
:
concerning
whom
,
I
may
not
here
enlarge
,
nor
character
him
;
because
whoever
God
shall
use
to
answer
the
162
Question
,
will
meet
it
as
the
only
Enquiry
there
made
.
Q.
117.
Why
must
there
be
such
a
way
and
Process
observed
towards
Christ
,
with
Mockings
,
Reproaching
,
Derision
,
or
Scorn
and
Scourging
before
his
Passion
?
Why
did
God
suffer
that
to
be
so
done
?
A.
In
regard
none
of
the
Questions
past
nor
behind
lead
to
the
opening
the
whole
Process
of
Christ
as
doth
this
,
I
may
be
permitted
to
digress
by
way
of
Retrospect
from
the
present
part
of
the
Process
,
this
Question
●earcheth
after
:
yet
not
so
far
back
as
the
Conception
and
Incarnation
whereof
Jacob
Behmen's
Book
of
the
Incarnation
discourseth
;
as
doth
the
21st
Chapter
of
the
Considerations
of
,
&c.
But
what
is
here
intended
,
is
only
the
Mysteries
of
His
Infancy
,
Circumcision
,
and
Flight
into
Egypt
.
2.
Of
His
Youth
.
3.
Of
His
Thirty
Years
Privacy
,
and
then
come
to
the
present
Disquisition
.
1
The
Mistery
of
his
Infancy
,
Circumcision
and
Flight
,
wherein
we
must
see
1.
Privatively
.
1.
His
divesting
,
Self-emptying
,
deep
humbling
and
becoming
2.
His
proceeding
into
a
state
of
Ignorance
or
Nescience
to
be
guided
and
3.
Positively
.
His
becoming
Wretched
,
1.
By
taking
on
him
our
naked
,
helpless
,
4.
Thus
this
Child-like
state
,
as
it
consists
of
Simplicity
,
Humility
,
Innocency
and
unspotted
Purity
,
is
the
absolute
Universal
Refuge
and
Retreat
of
all
that
enter
the
Kingdom
of
God
;
as
the
Lord
saith
,
Except
ye
be
converted
and
become
as
little
Children
,
ye
shall
not
enter
,
&c.
For
the
top
of
the
Gate
entring
into
Glory
,
is
so
low
,
that
only
the
humble
stoop
so
low
,
kneel
,
creep
and
enter
,
and
none
else
.
5.
We
see
a
Child
,
a
stranger
to
the
griping
Covetousness
,
Pride
Envy
and
Rage
of
the
first
Principle
:
So
is
the
truely
new-born
Christian.
It
is
also
careless
of
heaping
up
;
the
Infant
wills
no
more
than
the
wants
of
Nature
,
abandoning
superfluity
.
A
Child
takes
no
hurtful
Impressions
into
the
Mind
,
to
enrage
the
Passions
through
the
Doors
of
the
Sences
;
but
when
the
Countenance
of
things
smile
or
frown
,
their
Affections
of
liking
or
dislike
,
are
disengaged
and
dead
to
them
as
soon
as
removed
.
6.
Thus
are
we
taught
to
be
,
to
praise
and
dispraise
,
to
flattery
and
contempt
;
for
the
one
must
be
as
a
Song
to
a
Child
,
at
once
ended
and
forgotten
,
the
other
as
the
snarling
of
Dogs
in
an
outer
Court
,
which
concern
us
not
;
for
neither
the
Wrath
of
the
first
fierce
hellish
Forms
,
nor
the
lying
Cheats
of
the
third
Principle
are
less
dangerous
where
prevalent
than
Fire
or
Water
getting
mastery
.
7.
Thus
is
the
Infancy
of
this
blessed
Babe
,
such
a
Mystery
as
teacheth
Divine
living
Doctrine
,
and
is
the
impregnable
Fort
or
Bulwark
which
Hell
hath
ever
in
vain
besieged
;
for
while
we
keep
faithful
to
this
holy
integrity
,
our
peace
is
perfect
.
8.
The
second
Mystery
is
that
of
his
younger
Years
,
or
Youth
;
wherein
we
behold
9.
Here
may
be
noted
,
that
never
was
Subjection
,
Patience
,
Humility
and
Obedience
to
Parents
,
and
all
placed
over
us
,
enforced
by
any
so
cogent
and
irrefragable
Argument
,
as
it
is
by
this
Subjection
of
the
Lord
Jesus
Christ
to
them
;
10.
In
admiration
of
this
Condescention
behold
here
!
Oh
my
Soul
,
the
only
Son
of
the
only
God
,
the
Soveraign
of
all
Worlds
;
that
He
might
pluck
thee
as
a
Firebrand
out
of
the
Fire
of
thine
own
kindling
;
content
to
burn
Himself
,
that
He
might
Redeem
thee
from
dark
Chains
of
Everlasting
Vassalage
became
Himself
a
Servant
subject
to
His
Inferior
Subjects
,
because
Man
revolted
from
his
Obedience
to
God
;
God
obediently
subjected
Himself
to
Man
.
The
Wisdom
of
God
learnt
Obedience
by
the
things
which
he
suffer'd
.
11.
Doth
my
Soul
beg
to
know
His
sweet
Name
?
Where
dwells
He
,
and
who
or
what
is
He
like
?
I
am
told
He
was
like
a
Servant
▪
no
Thing
▪
Creature
,
or
World
may
be
liken'd
to
Him
;
but
that
His
dwelling
is
with
the
humble
many
times
in
old
Cottages
and
strong
Prisons
.
And
that
one
of
His
great
Names
is
but
a
Monosyllable
,
viz.
LOVE
.
12.
A
Name
that
calls
for
Love
,
and
commands
Obedience
for
the
delight
found
in
Love
.
That
Heart
therefore
that
reading
and
meditating
this
and
weeps
not
,
the
heart
that
groans
not
,
bleeds
not
,
melts
not
,
breaks
not
,
flames
not
,
is
not
the
Heart
of
a
true
Man
,
but
of
a
Beast
or
a
Devil
Metamorphos'd
i●to
Human
shape
.
13.
The
third
Mystery
is
of
His
Thirty
Years
privacy
,
the
Types
of
which
are
14.
Else
it
may
seem
marvellous
,
that
He
who
was
the
Light
of
this
and
all
Worl●s
,
could
with-hold
any
of
His
infinite
diffusive
Vertue
:
Also
,
that
seeing
He
was
only
the
saving
Light
and
Fountain
of
Salvation
without
whom
the
World
perisheth
,
should
conceal
His
Glory
;
His
Omnipotence
not
being
obnoxious
to
the
Con●agion
of
Sinners
with
whom
He
might
converse
,
which
our
impotence
exposeth
us
to
.
15.
May
we
not
on
this
occasion
be
warn'd
to
put
a
strong
bridle
and
restraint
on
our
Tongues
(
the
Herald
of
our
impetuous
Lusts
)
in
our
Applications
to
others
?
knowing
how
often
it
wounds
us
and
others
,
and
inverts
the
End
for
which
it
was
vouchsafed
us
.
17.
May
I
not
hence
also
convince
my self
,
that
very
much
of
my
Work
is
within
rather
than
abroad
,
and
that
God's
Holy
Work
with
us
is
entirely
within
Men
?
for
the
bestial
part
of
us
is
the
Monstrous
Image
,
got
by
departure
from
God
,
so
alienated
,
that
all
Communications
and
Approaches
to
it
must
be
Image-like
,
if
intelligible
to
us
faln
Men.
17.
And
whereas
the
Divine
Work
is
agitated
in
Man's
superior
part
,
it
causeth
a
departure
from
the
brutish
Man
;
therefore
was
this
of
our
Lord
's
most
inwardly
a
Sacred
silence
,
privacy
or
secresie
for
so
great
a
part
of
his
Pilgrimage
in
Flesh
on
Earth
,
wherein
he
was
literally
separate
from
Sinners
.
18.
How
cross
to
this
is
the
precipitance
of
our
rushing
to
speak
our
supposed
Knowledge
,
and
of
unmortified
Mens
hypocritical
Stage-Plays
in
Pulpits
,
and
other
publick
Oratories
?
19.
How
opposite
to
this
is
our
needless
associating
(
for
Curiosity
)
with
Company
to
whom
we
cannot
do
,
and
from
whom
we
may
not
hope
for
Good
?
20.
How
diametrically
thwart
to
this
,
is
that
River
of
Thoughts
,
like
swarms
of
Locusts
,
which
are
uncontroulably
allow'd
to
consume
our
precious
Fruit
,
and
these
Thoughts
are
mostly
generated
in
the
stinking
Lakes
of
discomposing
converse
21.
Christ's
sweating
Blood
in
his
Agony
was
,
when
his
Sufferings
came
to
the
breaking
of
the
fourth
Form
,
which
is
the
Fire
;
for
then
did
the
other
Forms
severally
grow
prevalent
,
surrounding
him
with
Death
:
that
state
being
such
as
Men
mean
when
they
say
the
Heart
is
broken
;
for
in
the
Heart
is
the
Fire-life
.
All
which
did
our
dear
Lord
bear
;
because
Adam
had
enkindled
in
himself
a
Fire
,
which
(
had
not
Gracious
Love
even
then
interposed
and
been
inspoken
)
had
soon
devour'd
him
.
22.
The
Lord
was
betray'd
by
Judas
,
his
pretended
Friend
and
Servant
;
for
23.
Our
Saviour
was
apprehended
and
bound
;
for
Adam
(
our
Undoer
)
going
24.
Jesus
the
Eternal
Light
was
thus
dealt
with
by
Night
;
because
Adam
went
25.
Our
King
the
Lord
of
Glory
,
was
mocked
,
reproached
,
derided
and
scorn'd
26.
The
Prince
of
our
Peace
was
scourged
,
though
the
Innocent
Lamb
of
God
;
27.
The
Son
of
God
,
Heir
of
all
Things
,
and
King
of
Immortality
was
Crown'd
28.
And
as
all
these
were
but
Fore-runners
or
Entrance
of
Adam
on
the
borders
29.
And
all
this
was
to
make
a
plain
and
terrible
Demonstration
to
all
Mankind
,
Q.
118.
Why
must
the
very
Teachers
of
the
Law
bring
Christ
to
the
Judgment
,
and
yet
must
be
put
to
Death
by
the
Heathenish
Magistracy
?
What
doth
that
signifie
?
A.
1.
That
so
it
was
,
appears
:
Now
to
answer
why
it
was
so
;
Let
it
be
noted
,
that
Persecutions
proceed
not
out
of
the
second
Principle
,
for
in
that
all
are
United
in
Love
and
Meekness
,
nor
out
of
the
third
,
wherein
Civil
Magistracy
standeth
;
for
that
of
its
own
Nature
(
if
not
unwarily
heated
)
persecuteth
none
:
as
is
found
in
Christian
Republicks
,
who
have
no
oppressive
interest
to
advance
or
support
,
Persecution
introduceth
not
its
sting
.
2.
Nor
in
such
only
,
but
in
the
Mahometan
Monarchies
,
is
not
Religion
as
such
persecuted
,
but
Conquests
made
for
the
greatning
their
poor
outward
Momentary
Power
.
And
this
is
found
not
only
among
the
Turks
,
but
Persians
,
under
whom
the
Christians
enjoy
the
rich
and
large
Country
of
Georgia
,
and
those
Christians
not
leven'd
and
perverted
with
Idolatry
.
3.
But
Persecution
stands
rooted
in
the
first
Principle
,
in
which
it
is
apparent
how
Brethren
in
Profession
betray
Brethren
in
Truth
and
in
Deed
;
because
they
all
consist
of
the
self-same
four
Forms
and
part
asunder
only
in
the
Fourth
;
for
the
Children
of
the
day
only
generate
out
of
their
Fire-divine
Eternal
Light
,
and
the
other
proceed
no
farther
than
the
Fire
;
generating
no
other
Light
than
●
false
one
(
viz.
)
as
may
consist
with
the
false
Maxims
of
the
third
Principle
,
a
Serpentine
Wisdom
.
4.
Thence
is
it
that
from
the
natural
strife
of
those
divided
Properties
and
Rage
of
the
Fire
proceeds
the
cruel
Persecutions
;
therefore
the
High
Priests
and
Teachers
of
the
Law
with
the
unbelieving
Jews
were
the
Lord
's
bitter
Enemies
.
As
was
Cain
the
false
Sacrificer
to
Abel
;
for
that
Abel
by
enkindling
the
true
Light
,
sacrificed
his
own
Affections
,
Will
and
Heart
,
which
Cain
reserved
,
and
so
his
offering
was
lame
and
disregarded
.
5.
Nor
may
i●
seem
strange
that
the
Teachers
of
the
Law
should
be
at
Enmity
against
the
Fulfiller
of
it
;
for
they
were
only
Ministers
of
the
Letter
,
and
the
Letter
killeth
.
Thus
Antichrist
who
succeeds
the
Jewish
Priests
in
killing
Christ
in
his
Members
,
would
bind
the
Children
whom
God
hath
made
free
,
but
cannot
.
6.
Thus
Ishmael
the
Son
of
the
Bond
woman
persecutes
Isaac
,
and
would
have
been
the
Heir
.
These
if
they
can
acquire
Power
in
the
third
Principle
destroy
the
Sons
of
the
free
Woman
:
if
they
cannot
,
they
call
the
Civil
or
Military
Assistants
whom
they
mis-inform
as
Haman
did
,
then
stir
up
such
a
Fox
as
H●rod
,
whose
jealousie
of
losing
,
what
the
Lord
would
not
foul
His
fingers
with
,
prompts
him
to
Cruelty
.
But
more
particular
might
I
have
been
here
,
would
it
not
anticipate
what
will
fall
under
the
154
Question
concerning
the
titular
Christian
,
and
the
162
Question
concerning
Antichrist
,
by
whomsoever
God
shall
open
their
Answers
,
which
is
therefore
here
forborn
.
Q.
119.
Why
must
Christ
suffer
and
die
?
Was
God
to
do
it
for
such
a
revenge
sake
,
that
he
might
attone
and
reconcile
or
appease
himself
?
Could
he
not
otherwise
forgive
Sin
?
A.
I
have
no
reason
to
vary
my
often
mention'd
design
of
declining
Repetitions
;
therefore
must
refer
the
Solution
of
this
to
the
107
Answer
.
Q.
120.
What
is
the
figure
of
the
two
Murtherers
which
hanged
on
a
Cross
on
each
●ide
of
Christ
?
And
why
must
Christ
die
on
a
wooden
Cross
and
not
otherwise
?
A.
Adam's
terrible
Fall
was
accompanied
with
dividing
the
Tinctures
,
as
is
manifest
in
the
43d
Answer
,
which
brake
and
parted
him
into
a
Woman
,
as
is
shew'd
in
the
65th
Answer
.
And
(
as
more
links
of
that
heavy
chain
)
follow'd
the
extremities
of
Heat
and
Cold
,
as
appears
in
the
●0th
Answer
,
agreeable
to
the
separate
Properties
in
the
Tree
of
Good
and
Evil
,
discover'd
in
the
57th
Answer
.
All
which
is
made
more
obvious
in
the
Birth
of
Cain
and
Abel
:
to
every
of
which
Answers
,
for
laying
open
the
thing
sought
in
the
first
part
of
this
Question
,
I
refer
my self
.
1.
Yet
farther
for
Answer
we
must
know
,
that
Adam
when
fallen
hung
between
the
enraged
Properties
of
the
first
Principle
and
the
third
Principle
,
as
it
were
leaning
on
both
,
using
the
Out-birth
to
meeken
the
extorting
Provocations
of
the
four
Anguishes
.
And
having
lost
the
Divine
Vision
,
had
his
doleful
abode
betwixt
Hell
and
this
World
:
which
is
the
thing
figur'd
by
the
two
Thieves
;
the
one
whereof
was
forgiven
.
2.
Thus
is
it
that
Publicans
and
Sinners
,
signified
by
those
of
the
third
Principle
,
enter
the
Kingdom
of
Heaven
before
the
Scribes
and
Pharisees
,
who
(
as
in
the
118th
Question
is
clear'd
)
do
stand
in
the
Zeal
and
Wrath
of
the
first
Principle
to
persecute
and
worry
them
in
whose
Hearts
the
Day-Star
or
second
Principle
is
risen
.
3.
Now
that
the
Lord
did
die
on
a
wooden
Cross
and
not
otherwise
▪
was
,
That
as
the
Civil
Magistrate
is
God's
Ordinance
for
Execution
of
vindictive
Justice
;
as
being
of
the
third
Principle
,
which
third
is
the
Instrument
or
Figure
of
the
first
and
second
,
as
is
evidenced
in
the
first
part
of
the
118th
Answer
.
So
the
wood
of
the
Cross
was
of
a
Plant
of
the
same
Principle
,
by
Eating
the
Good
and
Evil
Fruit
whereof
Adam
fell
thereinto
.
4.
Therefore
was
it
proper
to
be
the
bitter
and
Blessed
,
or
Evil
and
Good
Instrument
,
framed
for
the
Lord
's
suffering
Death
,
whereon
in
him
hung
all
the
three
Principles
,
who
,
though
he
was
Lord
of
Glory
,
yet
like
a
patient
Lamb
for
the
Slaughter
,
bare
this
ur
expressible
Anguish
,
as
if
himself
had
been
a
Transgressor
,
to
the
pouring
out
of
his
Soul
to
the
Death
.
Q.
121.
How
did
Christ
slay
Death
on
the
Cross
?
How
came
that
to
pass
?
A.
1.
That
Christ
the
Son
of
the
Blessed
God
should
Die
,
offends
the
Turks
and
Pagans
.
That
He
lived
so
humbly
,
and
died
so
contemptibly
offended
the
Jews
;
but
the
Proud
lives
of
us
Professors
of
the
Name
of
Christ
(
we
in
the
mean
time
believing
Him
so
meek
and
lowly
a
Master
)
must
needs
offend
not
only
Jews
and
Turks
,
but
Christianity
it self
,
and
above
all
the
Holy
God
.
2.
What
consideration
can
tread
down
Mans
loftiness
,
if
the
looking
on
our
crucified
Jesus
will
not
Who
can
chuse
but
(
infinitely
rather
than
Thomas
,
concerning
Lazarus
)
say
,
Let
us
go
,
that
we
may
die
with
him
?
No
less
than
thus
to
do
,
can
secure
us
against
the
second
Death
;
for
he
that
is
dead
is
free
from
Sin
.
Wherefore
saith
the
Apostle
,
speaking
of
this
Death
,
I
die
daily
.
3.
Christ
did
slay
Death
on
the
Cross
with
his
Dying
,
by
laying
off
the
filthy
Garments
Adam
had
wove
himself
into
,
that
is
,
carrying
the
Monstrosity
wherewith
the
Souls
Essences
were
charged
,
clog'd
and
immured
as
a
Sacrifice
into
Death
,
and
through
or
out
of
Death
again
into
the
Liberty
of
Immortality
;
as
the
burnt
Sacrifices
precipitating
their
dark
Matter
arose
into
a
Radiant
lustrous
flame
.
4.
Adam
made
himself
and
us
justly
Debtors
to
Death
,
but
the
Lord
not
only
discharged
,
but
brought
Death
into
his
Debt
,
as
at
large
might
be
shewn
.
He
disarm'd
it
and
takes
away
his
Dominion
,
so
that
he
reigneth
over
it
:
thus
hath
this
Rose
of
Sharon
perfum'd
our
Graves
.
5.
It
is
in
the
Answer
said
we
may
as
easily
return
the
Sun
backward
over
us
,
as
change
Nature's
regular
Motions
of
proceeding
from
a
Seed
to
a
Root
,
then
a
Fruit
,
and
then
a
Seed
,
which
Seed
must
first
die
before
it
multiply
.
6.
Wherefore
it
was
that
faln
Man's
monstrous
Image
was
necessarily
lead
into
Death
,
and
the
monstrosity
left
there
before
the
new
Image
was
raised
;
for
the
new
ariseth
by
the
falling
off
of
the
old
,
as
saith
the
Lord
,
a
grain
of
Wheat
bringeth
not
forth
much
Fruit
except
it
die
,
but
abideth
alone
.
Thus
came
Death
to
be
slain
by
the
Death
of
the
Lord
of
life
.
Q.
122.
Why
must
Christ
be
nail'd
to
the
Cross
?
And
why
must
his
●ide
be
open'd
with
a
Spear
out
of
which
Blood
and
Water
ran
?
How
do
these
signifie
in
the
Figure
.
A.
1.
Christ
being
nail'd
to
the
Cross
(
a
Plant
or
Product
of
the
third
Principle
)
shews
us
how
we
are
fixed
to
the
loading
burthensom
part
of
that
Principle
,
whence
we
cannot
dis-engage
or
free
our selves
,
though
being
over-loaden
therewith
we
should
greatly
desire
it
,
but
must
patiently
wait
the
whole
time
of
our
life
till
God
shall
do
it
.
2.
And
as
Christ
refused
not
His
Cross
,
no
not
the
carrying
it
,
though
the
Burthen
exceeded
the
strength
of
His
afflicted
wounded
Body
;
for
that
one
was
compelled
to
help
him
to
bear
it
;
thus
neither
should
faln
Man
refuse
his
own
,
nor
help
to
bear
another's
Burthen
.
3.
And
as
Christ
refused
neither
to
be
nail'd
to
it
,
nor
did
remove
His
blessed
Body
from
it
,
but
thereon
meekly
poured
out
His
very
Soul
,
and
breathed
out
His
Spirit
,
and
was
taken
off
by
others
;
so
will
the
regenerate
Man
spend
and
be
spent
for
his
God
.
4.
And
as
out
of
Adam's
Side
(
being
rent
open
)
went
out
a
Female
Property
,
which
Wound
(
otherwise
incurable
)
was
repaired
by
the
piercing
Jesus
holy
Innocent
Side
;
because
as
the
separating
the
Female
from
the
Male
Property
introduced
so
great
an
Evil
,
the
Consequence
whereof
was
De●ilement
,
Misery
,
Lamentation
and
Wo.
5.
So
the
piercing
the
Lord's
Side
was
the
opening
the
Divine
Fountain
,
whence
issued
Blood
and
Water
,
that
is
the
Virgin
Tincture
of
Soul
and
Spirit
,
the
holy
Fire
and
Light
,
the
first
and
second
Principles
in
Inseparable
Harmony
,
which
introduced
that
Good
,
viz.
the
bringing
forth
Righteousness
,
Salvation
and
sacred
Love
,
wherein
consists
the
pure
Heavenly
Virgin
Image
(
that
out
of
which
Adam
departed
and
died
,
or
disappeared
to
him
)
the
Bride
of
Christ
,
and
Joy
and
Delight
of
the
Eternal
World
and
General
Assembly
and
Church
of
the
First-born
.
Q.
123.
Why
must
Christ
be
reproached
on
the
Cross
?
A.
1.
One
accounted
it
the
Complement
of
Misery
,
when
a
Captive
in
much
Torment
beg●d
his
severe
Governess
(
whose
Slave
he
was
,
in
old
Rome
)
for
Ease
or
some
Mitigation
,
who
was
so
wholly
regardless
as
to
be
all
the
while
Painting
her
Face
:
a
Scene
calculated
very
fitly
to
the
present
Mother
of
Harlots
in
Rome
Antichristian
.
2.
But
what
is
the
anguish
and
torture
all
Creatures
are
capable
of
▪
if
compared
with
this
super
abundant
grief
sorrow
and
load
,
the
weight
of
a
World
of
Sin
pressed
our
Lord
with
.
To
all
which
that
(
no
part
might
be
exempted
)
was
added
,
that
His
blessed
Eyes
where
Love
and
Mercy
sate
Triumphant
,
and
His
Prayer-hearing
Ears
must
see
the
scornful
gestures
of
Prophane
Heads
,
wagging
at
Him
in
Scorn
,
not
bowing
to
Worship
Him
,
and
hear
the
Taunts
of
vile
and
blasphemous
Spectators
:
the
very
Passers
by
,
and
a
Thier
under
Execution
joyning
to
aggravate
it
.
So
was
the
53
of
Isaiah
,
fulfill'd
in
the
27
Matthew
.
3.
And
what
shall
we
say
,
was
not
the
Cup
bitter
enough
till
cruel
Mockings
were
wrung
into
it
?
but
thus
it
was
,
that
as
Adam
by
the
loss
of
his
Innocence
,
purity
and
brightness
,
fell
into
guilt
,
filthiness
and
scorn
;
reproached
by
the
Devils
,
by
the
first
and
third
Principles
,
by
the
in
of
Cain
▪
his
own
and
the
rest
of
his
sinful
Posterity
,
by
every
Essence
,
whence
he
fell
,
and
every
separate
unclean
Property
into
which
he
fell
.
All
this
did
He
who
hid
not
His
Face
from
Shame
and
Spitting
,
receive
as
if
it
had
been
His
own
Due
,
and
His
own
Procurement
.
4.
And
into
this
Shame
,
Mocking
and
Reproach
must
every
Child
of
the
Regeneration
submissively
enter
,
and
accompt
it
their
peculiar
Privilege
to
suffer
their
own
Shame
by
the
Lord's
designation
,
we
suffer
righteously
yet
the
Lord
calls
it
a
suffering
for
Him
.
5.
His
reproach
was
Moses
Riches
and
the
Apostles
Joy
,
His
Chains
are
all
pure
Gold
,
but
all
the
Lord's
Children
must
remember
that
their
Cross
is
fully
as
long
as
themselves
;
being
the
Principle
into
which
they
fell
,
and
that
they
are
nail'd
to
it
.
But
though
the
Lord's
Crown
were
Thorns
,
there
is
at
the
End
of
our
light
and
momentary
Afflictions
and
Cross
,
a
Crown
of
Righteousness
,
and
Eternal
weight
of
Glory
,
coming
by
the
meer
,
free
Gift
of
gracious
Love
.
Q.
124.
Whether
was
also
the
Divine
Power
in
the
Blood
,
which
Christ
shed
or
poured
into
the
Earth
?
Q.
125.
Why
did
the
Earth
tremble
when
Christ
bung
on
the
Cross
?
A.
The
latter
of
these
Questions
depends
on
the
opening
of
the
former
,
so
that
one
Answer
will
s●ffice
to
both
.
1.
The
whole
scope
of
the
Gospel
teacheth
us
,
that
Christ
was
truly
God
and
truly
man
;
for
that
the
Deity
graciously
United
it Self
to
the
Humanity
in
the
Incarnation
of
the
Lord
Jesus
.
2.
We
are
also
to
know
,
that
though
God
may
be
distinguished
as
into
three
,
yet
not
at
all
divided
:
Seeing
therefore
that
God
assumed
the
Humanity
and
became
Man
;
we
may
not
after
that
Unity
,
divide
Him
from
that
Humanity
which
He
United
himself
with
,
though
we
distinguish
the
Deity
from
the
Humanity
;
left
we
seem
to
divide
Him
from
Himself
.
What
therefore
God
hath
joyned
together
,
let
no
man
put
asunder
.
3.
By
the
Incarnation
of
the
Lord
Jesus
Christ
He
Himself
,
who
is
God
Blessed
for
ever
,
became
a
God-Man
▪
in
an
inseparable
indiss●luble
Union
.
And
(
a
little
to
disgress
)
the
Human
Nature
of
us
poor
Men
is
so
strongly
allied
,
espoused
or
betroathed
and
adopted
by
the
same
incarnation
,
that
it
is
most
stupendious
,
admirable
and
ravishing
.
How
can
a
poor
Earthen
Vessel
bear
the
serious
contemplating
of
it
?
4.
For
were
Man
sensible
how
near
God
is
to
us
(
who
as
of
our selves
are
wretchedness
and
vanity
in
the
abstract
)
it
must
be
with
the
regenerate
Children
as
it
was
with
the
Women
departing
quickly
from
the
Sepulchre
with
Fear
and
great
Joy
,
and
with
others
as
with
the
Souldiers
,
they
would
be
as
dead
Men.
5.
But
the
third
principle
is
an
Eclipse
to
the
prospect
of
the
Soul
awakened
by
the
Sun
of
Righteousness
,
and
an
allay
to
their
holy
affecting
Meditations
,
and
is
also
a
mitigation
and
flattering
gilded
Dream
to
the
willingly
deluded
Captives
.
6.
And
now
to
step
back
to
our
Work
,
we
must
say
,
that
the
Humane
Soul
of
the
Lord
Jesus
being
of
Divine
Conception
was
inseparable
from
his
Deity
;
therefore
the
Blood
he
shed
for
us
Sinners
had
Divine
power
in
it
;
for
that
Souls
Masculine
Seed
was
out
of
the
Fountain
Spirits
,
pure
before
God
,
as
of
the
Eternal
Divine
substance
of
the
Holy
Ghost
.
7.
And
as
Fire
kindleth
combustible
Matter
;
So
was
the
Feminine
Seed
he
receiv'd
from
the
Virgin
Mary
(
which
was
also
our
Soul
according
to
which
he
is
our
Flesh
and
Blood
,
and
our
Brother
)
united
and
incorporated
with
the
Divine
substance
,
ma●ing
one
Heavenly
Humanity
in
an
indissoluble
Band.
8.
Thus
as
a
Child
receiveth
a
Soul
from
the
Souls
of
Father
and
Mother
,
so
this
Heavenly
Humane
Soul
of
the
Lord
Jesus
,
dwelling
in
his
holy
precious
Blood
,
was
one
and
but
one
▪
received
from
the
Holy
Ghost
and
the
Virgin
Mary
.
Therefore
was
it
that
when
the
Lord
did
shed
his
Blood
for
Mankind
he
is
truly
said
to
pour
out
his
Soul
;
that
Blood
being
the
Chariot
of
his
Soul
.
Also
out
of
his
side
pierced
by
the
Spear
,
came
Water
,
the
Signifier
and
Chariot
of
his
meek
,
pure
,
Spirit
of
dear
love
and
purity
,
as
the
Blood
of
the
Soul
united
unto
the
Infinite
Spirit
of
Love
.
9.
When
therefore
this
Water
and
this
Blood
fell
to
the
Earth
,
the
Divine
power
being
in
and
with
it
,
caused
the
Earth
to
tremble
,
the
Rocks
to
rend
from
their
dark
Coagulation
,
the
Graves
as
Prisons
to
open
.
For
the
captivating
power
which
the
Salitter
from
the
Fall
of
the
Angels
sustained
,
and
was
invaded
withal
,
causing
rocky
coagulation
,
and
the
Curse
and
Death
by
the
Fall
of
Man
,
casting
the
Earth
into
a
deadly
s●upor
and
sterility
;
was
as
it
were
dismay'd
,
broken
,
enfeebled
by
the
holy
powers
coming
on
it
.
10.
This
could
not
be
concealed
,
but
as
Jordan
fled
from
Eliah's
Mantle
,
the
Graves
ceased
to
be
Prisons
,
opening
their
Doors
,
the
joynts
and
cement
of
the
Rocks
were
loosed
,
and
they
clave
asunder
,
and
the
drowsie
Earth
awakened
and
trembled
.
11.
For
as
the
wrath
had
shut
up
the
Divine
power
in
the
Creation
,
in
Death
,
in
an
inactivity
or
obscurity
:
So
the
Divine
Love
hath
by
his
Conquest
over
Death
on
the
Cross
,
with
irresistible
Might
and
Puissance
,
opened
the
Doors
,
broke
the
Chains
,
and
proclaimed
the
acceptable
year
,
leading
Captivity
Captive
.
Q.
126.
What
did
the
Darkness
signifie
,
which
at
that
time
came
over
all
Nature
?
A.
1.
The
Root
of
five
of
the
other
seven
Planets
is
the
Sun
,
but
Saturn
hath
a
distinct
Centre
.
Now
the
Sun
is
out
of
the
Magical
Spiritual
Fire
and
Light
World
,
and
that
Worlds
Fountain
is
the
incomprehensible
power
of
the
Fathers
property
,
and
the
inaccessible
Light
of
the
Sons
property
.
And
the
Spiritual
World
is
figured
,
imaged
,
represented
,
actuated
and
expressed
by
the
Sun
and
Saturn
:
Especially
by
the
Sun
as
it
were
by
a
Nature
God
.
2.
And
therefore
as
if
you
stop
the
Efflux
of
a
Fountain
the
stream
ceaseth
;
or
if
the
Sap
be
obstructed
,
the
Fruit
soon
feels
the
defect
,
or
if
you
withdraw
the
Face
from
before
a
Looking
glass
,
the
Glass
retains
not
,
but
loseth
it
.
Thus
was
it
that
the
Out-birth
of
the
third
principle
was
over-cast
,
ceasing
its
Lustre
at
the
instant
of
the
Lords
Passion
.
3.
The
things
signified
by
it
were
,
(
1.
)
That
as
Adam
departed
out
of
the
Eternal
And
as
Adam
Exchang'd
a
blessed
repose
,
exact
order
,
perfect
peace
,
and
Again
as
Adam
went
out
of
the
holy
first
and
second
principles
in
to
the
Bestial
,
It
also
signified
the
wrath
of
the
first
principle
invading
the
second
or
out-breathed
Q.
127.
Why
did
Christ
in
his
Death
commend
his
Soul
into
his
Fathers
Hand
?
What
is
the
Hand
of
God
?
A.
1.
As
previous
to
this
Answer
it
must
be
enquir'd
,
1.
What
may
be
understood
by
Souls
in
general
?
then
what
by
this
most
holy
one
.
2.
What
various
acceptation
we
read
concerning
the
Hands
of
God
?
And
come
to
the
direct
Answer
.
1.
Souls
in
general
are
,
(
1.
)
Sometimes
intending
the
Eternal
Soul
,
distinct
(
2.
)
Sometimes
it
means
the
Body
,
distinct
from
both
Soul
and
Spirit
.
(
3.
)
Sometimes
it
's
understood
of
the
Soul
and
Spirit
,
distinct
from
the
Body
.
(
4.
)
Sometimes
it
extends
to
the
taking
in
of
the
whole
Man
,
as
of
the
most
holy
2.
Thus
as
the
true
High
Priest
,
he
entred
the
most
holy
place
bringing
in
a
new
Priesthood
of
another
Tribe
(
viz.
)
not
of
Levi
but
of
Iudah
;
also
another
order
,
not
of
Aaron
but
of
Melchizedeck
;
by
change
of
the
Priesthood
,
changing
also
the
Law
,
of
direct
necessity
,
putting
a
period
to
figures
;
as
the
daily
Sacrifice
the
anniversary
entring
of
the
High-Priest
into
the
holy
place
,
but
rending
the
Vail
,
&c.
3.
Of
all
which
the
Epistle
to
the
Hebrews
(
as
that
they
were
most
immediately
concerned
to
know
)
doth
copiously
inculcate
and
convince
.
2.
What
may
be
understood
by
the
Hands
of
the
Father
here
spoken
of
.
1.
Sometimes
it
means
his
Mighty
Power
,
irresistible
strength
,
&c.
2.
Sometimes
are
signified
by
it
his
Infinite
Omniscience
and
Omnipresence
.
3.
Sometimes
are
intended
his
most
wise
and
gracious
ordering
and
providence
.
4.
Sometimes
it
speaketh
his
most
loving
,
merciful
,
careful
preservation
,
and
4.
In
serious
view
of
all
which
the
Fathers
Hands
whereinto
the
Lord
Jesus
Bequeathed
his
Soul
,
Spirit
and
Body
,
may
not
only
be
taken
in
all
these
Acceptations
,
but
an
infinitely
more
vast
comprehension
than
all
Creatures
,
Saints
or
Angels
can
fathom
or
enumerate
.
5.
Now
to
the
answer
it self
▪
be
it
known
that
the
dear
and
only
Eternal
Son
of
the
dear
Eternal
love
of
the
Father
,
having
given
his
Disciples
and
all
his
purchas'd
holy
ones
,
his
peace
for
their
incomparable
privilege
as
the
legacy
of
the
Prince
of
Peace
by
Testament
:
To
the
end
it
might
never
be
frustrated
,
ratified
it
by
the
Death
of
the
Testator
,
gives
himself
up
wholly
at
once
,
entring
into
death
who
himself
was
the
Fountain
of
Life
,
and
breathing
his
last
cry
and
groans
into
the
Bosom
or
Hands
of
his
Ever-living
,
Infinitely-loving
,
Omnipresent
Father
,
and
thus
through
death
re
introduced
life
into
the
Humane
Nature
.
6.
And
is
it
ask'd
why
?
It
is
answer'd
,
Who
but
the
whole
Father
could
receive
the
whole
Son
?
Who
less
than
the
Infinite
first
principle
could
receive
the
Infinite
second
principle
?
For
tho'
t●e
Humane
Soul
as
it
was
deriv'd
from
Mary
was
finite
,
yet
as
he
was
conceived
by
the
seminal
substance
of
the
Holy
Ghost
it
was
Infinite
being
wholly
so
united
to
the
Infinity
.
7.
Behold
,
and
sink
down
,
and
drown
thy self
,
Oh
my
Soul
,
in
the
sweet
Ocean
of
this
free
Master
piece
of
Matchless
love
,
see
the
heighth
,
depth
,
length
and
breadth
▪
Know
what
passeth
knowledge
,
Conception
,
Comprehension
!
Make
thy
Heart
the
Footstool
of
it
,
thy
Soul
a
Sacrifice
to
it
,
thy
Spirit
the
amazed
Witness
of
it
,
thy
Mind
and
Thoughts
the
Waiters
on
it
,
thy
Tongue
and
Pen
the
Trumpet
of
it
.
Let
Heaven
and
Earth
adore
it
,
let
Time
and
Eternity
record
it
,
let
Hell
and
the
Children
of
Pride
tremble
at
it
,
but
let
the
humble
Man
and
broken
Bones
Inherit
,
Inhabit
and
Rejoice
in
it
for
ever
.
Q.
128.
Why
did
some
convert
and
turn
again
when
they
saw
what
was
done
at
the
dying
of
Christ
:
And
the
High-Priests
not
?
Why
must
they
be
blind
and
hardened
as
to
this
Work
?
A.
1.
By
the
High-Priests
are
meant
him
that
was
such
,
and
those
Rulers
of
most
Eminence
assisting
and
concurring
with
him
.
This
Question
is
double
,
(
viz.
)
Why
some
did
convert
?
And
why
such
as
the
High
Priests
,
&c.
did
not
?
That
some
did
as
the
Centurion
,
&c.
Matth.
27.
●4
▪
seeing
that
which
was
done
feared
greatly
,
saying
,
Truely
this
was
the
Son
of
God
,
Luke
2●
.
47.
4●
.
And
Luke
records
,
That
the
Centurion
and
all
the
people
seeing
,
&c.
Glorified
God
,
and
all
the
people
smote
their
Breasts
and
departed
.
2.
For
their
dark
Centre
was
terrified
,
the
stirred
by
remorse
and
compassion
with
and
unto
so
patient
and
innocent
a
Lamb
,
and
that
stirring
,
moving
on
by
conviction
to
great
grief
,
sorrow
and
mourning
,
begat
love
,
and
the
love
enkindled
the
holy
Light
of
the
second
Divine
principle
,
of
which
number
it
's
said
Longinus
was
,
who
with
his
Spear
pierced
the
Lords
blessed
side
.
3.
But
in
the
High-Priests
,
&c.
The
dark
Zeal
had
like
Fire
,
drunk
up
the
meek
Water
of
Tenderness
and
Compassion
,
so
that
the
Light
could
not
enkindle
,
but
they
remain'd
a
dark
Fire
.
For
it
is
manifest
they
by
their
impetuous
Lusting
,
proud
grasping
for
Grandeur
and
Rule
,
and
their
griping
after
heaping
up
abundance
of
the
outward
principle
;
had
by
Covetousness
like
greedy
Dogs
or
Swine
,
formed
their
very
Souls
according
to
the
four
Auguishes
of
the
first
dark
Hellish
Impression
.
4.
As
Antichrist
also
(
whose
Forerunners
and
Antitype
these
were
)
hath
done
and
still
doth
.
Therefore
to
distinguish
a
resolv'd
hardened
Persecutor
from
the
Creaturely
Devils
is
thus
to
be
done
;
that
the
persecuting
Man
hath
on
him
the
Bestial
part
of
the
Out-birth
for
mitigation
,
which
is
a
Door
,
through
which
it
is
possible
Grace
may
enter
,
unless
the
impardonable
sin
hath
judicially
wholly
shut
him
up
.
5.
But
the
mitigating
third
principle
excepted
,
(
viz.
)
the
worst
part
of
it
,
the
Antichristian
Spirited-Man
having
shut
out
the
second
principle
;
the
Evil
Angels
and
he
are
in
one
and
the
self-same
principle
.
6.
It
is
also
certain
that
the
Antichrist
,
sometimes
call'd
the
Whore
,
sometimes
Babylon
,
sometimes
the
Mystery
of
Iniquity
and
Man
of
Sin
,
is
as
such
,
incureable
and
irrecoverable
;
for
it
is
an
Enmity
against
Love
and
Meekness
.
The
Art
of
Physick
gives
that
Disease
for
Incureable
which
is
grounded
on
the
Constitution
,
the
Disease
of
Antichrist
is
such
,
and
therefore
Incureable
;
for
he
is
compos'd
of
the
Enmity
of
the
four
forms
of
the
first
principle
,
and
is
Enmity
in
the
Abstract
,
against
the
Divine
Kingdom
of
Humility
,
Meekness
,
Love
,
Peace
,
and
Divine
Light
and
Joy
.
Q.
129.
What
was
Christs
going
to
Hell
where
he
overcame
Death
and
the
Devil
?
A.
1.
Great
is
Mans
Misery
on
Earth
,
by
reason
of
wilful
blindness
.
When
we
hear
of
Christs
going
to
Hell
,
or
overcoming
Death
and
the
Devil
there
,
we
blindly
grope
with
our
Conceits
,
imagining
in
our
Reason
a
local
motion
to
a
place
far
off
.
But
that
it
may
be
plainly
told
what
Christs
going
to
Hell
was
;
it
must
first
be
orderly
said
,
1.
What
Hell
is
,
and
where
?
Which
is
referr'd
to
the
17th
.
2.
An●
tho'
it
comprizeth
this
World
,
Heaven
,
Paradise
,
and
the
Angelical
World
,
yet
is
a
Creature
,
but
such
a
Creature
as
can
be
every
where
in
the
Deity
;
for
unto
this
Creature
of
Heavenly
substantiality
hath
the
Almighty
Son
of
God
espoused
himself
,
as
a
Body
to
remain
in
Eternity
(
as
in
the
time
the
Sun
doth
unto
the
Moon
)
as
in
his
own
Body
.
In
every
part
of
which
Body
the
Trinity
is
always
manifest
.
Objection
3.
But
this
crosseth
the
received
Divinity
,
which
assigns
ubiquity
to
be
the
peculiar
distinction
of
the
Creator
,
from
the
Creature
.
Also
an
imposing
upon
the
Senses
,
that
one
Creature
is
at
London
and
at
Quinsay
at
the
same
moment
of
time
,
a
thing
denied
to
be
in
the
Sphere
of
an
Angel
;
whose
Wings
are
only
illustrations
of
his
almost
instantaneous
local
motion
;
implying
he
cannot
be
in
two
places
at
once
.
Answer
4.
The
least
divisible
Body
requires
place
and
space
;
and
magnitude
is
the
uniting
of
two
or
more
divisibles
.
1.
My
Foot
is
not
where
my
Head
is
,
but
I
5.
Now
tho'
what
the
new
Man
sees
or
feels
,
hath
or
hopes
for
,
meets
with
resistance
in
the
unmortified
part
of
the
first
principle
or
earthy
Vessel
,
yet
is
it
not
so
in
Divine
Bodies
of
Angels
or
perfected
Spirits
:
Who
all
by
prevalence
of
their
consonance
,
and
uninterrupted
holy
will
have
their
Heterogeneous
parts
swallow'd
up
by
their
lustrous
Harmony
.
6.
All
these
things
penetrated
and
pondered
;
shall
our
straitned
Souls
confine
the
Immense
Heavenly
Humanity
of
the
Lord
Jesus
Christ
?
For
his
becoming
Man
or
Incarnation
wherein
he
assumed
our
darkened
Souls
,
uniting
them
with
the
Divine
Virgin
of
Wisdom
,
as
one
Creature
in
himself
;
did
not
stra●ten
,
lessen
,
debilitate
or
commit
a
Rape
upon
that
Virginity
,
which
is
the
Tincture
of
the
holy
World
,
according
to
which
he
was
Begotten
by
the
Holy
Ghost
;
but
it
exalted
to
the
highest
the
assumed
Soul
.
7.
Nor
was
his
uniting
our
frail
Astral
and
Elementary
,
and
Sensual
Man
unto
the
holy
pure
Element
any
Impeachment
to
the
holy
Element
,
which
(
in
the
instant
of
the
Virgin
Maries
Conception
)
was
like
a
Tincture
,
blessedly
put
into
our
Body
in
him
;
but
it
was
as
the
first
Resurrection
to
our
impair'd
,
divided
,
sleepy
,
impure
,
mortal
Man
.
8.
For
thus
the
Soul
in
the
Virgin
was
taken
into
the
Trinity
,
and
the
Body
in
the
holy
Element
(
which
is
every
where
present
and
evermore
pure
before
God
)
was
made
Lord
in
the
Heavenly
World
.
9.
Yet
is
th●s
whole
Heavenly
Man
a
Creature
,
tho'
the
First-born
of
every
Creature
,
and
is
the
Food
of
our
Souls
,
neither
is
this
a
confounding
the
Deity
with
the
Humanity
of
Christ
,
no
more
than
the
Apple
is
the
Tree
:
Or
the
living
Vertue
of
the
Sun
in
the
whole
deep
is
the
Sun
it self
.
10.
This
Virgin
of
Wisdom
is
the
Image
of
God
,
the
Delight
of
God
,
the
Spouse
of
Jesus
Christ
and
of
so
high
descent
as
to
be
possessed
by
God
in
the
beginning
of
his
way
,
&c.
Read
Prov.
8.
from
the
1.
to
the
31.
verse
,
but
yet
is
not
God
or
the
Infinite
Almighty
Deity
.
Thus
see
we
how
Christ
was
on
Earth
and
in
Heaven
as
Son
of
Man
,
or
in
his
Heavenly
Humanity
at
once
,
and
is
so
still
,
and
it
is
his
Office
to
expel
,
bind
,
vanquish
and
chain
all
Devils
every
where
,
and
reign
in
the
Throne
of
expulsed
Lucifer
,
to
kill
Death
and
take
away
the
Sting
,
for
Hell
cannot
withstand
him
.
11.
This
is
demonstrated
by
the
Operative
Astrum
,
particularly
by
the
seven
Regal
Stars
.
See
we
not
how
Saturn
,
tho'
most
remote
,
is
equally
potent
in
coagulating
,
petrifving
,
giving
weight
,
&c.
as
in
Lead
,
Stones
,
&c.
as
if
he
were
at
the
nearest
distance
.
Also
how
Mercury
in
Jupiter
causeth
Sensitives
and
Plants
to
sprout
up
tall
,
&c.
And
how
Mars
Influenceth
Men
,
and
confines
Plants
,
checks
Oaks
to
he
crooked
,
knotty
,
dwarfy
Shrubs
:
And
how
calmly
and
s●renely
Venus
Influenceth
every
where
,
how
the
Moon
acts
Bodies
,
the
Circulations
and
Fluxes
of
Blood
,
and
the
Tides
which
some
call
the
Pulse
of
that
Element
.
How
also
the
Sun
chearfully
bears
witness
to
himself
.
All
these
do
various●
work
through
all
the
Creatures
within
their
principle
(
or
as
't
is
term'd
,
the
Sphere
of
their
activity
)
all
at
once
in
all
places
of
all
kinds
.
12.
And
shall
we
straiten
the
sacred
power
of
the
Body
of
the
Lord
Jesus
Christ
in
the
holy
principle
,
to
narrower
bounds
than
we
can
do
the
outward
Sun
which
is
his
outside
Image
,
which
at
once
dwells
in
all
the
Stars
and
whole
deep
,
in
every
Creature
on
,
and
many
under
the
Earth
,
and
in
every
pi●e
of
Gra●s
13.
It
is
demonstrative
in
the
four
Elements
;
the
same
Air
fills
all
Cranies
,
and
(
with
degrees
of
purity
)
so
doth
it
the
deep
,
as
also
the
other
three
Elements
in
the
Out-birth
.
Only
within
or
above
the
Firmament
is
another
principle
,
understood
to
be
a
holy
Birth
,
of
which
it
were
digressive
to
speak
here
.
14.
And
shall
we
think
the
one
holy
pure
Element
,
the
vertuous
Eternal
Mother
of
the
more
Impure
,
Prophane
and
Mortal
four
Elements
,
to
have
less
vigor
to
operate
in
the
holy
principle
as
the
Eternal
living
Body
of
Christ
,
than
they
in
the
drowsy
Travels
of
Mortality
,
for
Productions
and
Dissolutions
.
15.
The
like
might
be
demonstrated
by
the
outward
principles
of
Sal
,
Sulphur
and
Mercury
:
And
how
they
operate
in
degrees
of
Purity
according
to
their
several
Subjects
.
And
in
a
word
it
may
be
demonstrated
in
whole
Nature
and
every
Travel
it
hath
:
But
it
's
better
to
be
contemplated
than
exposed
into
many
words
.
Thus
the
Lords
descending
to
Hell
,
to
overcome
Death
and
all
Devils
,
is
evident
not
to
have
been
a
going
a
great
way
off
,
&c.
but
what
and
how
it
was
and
is
effected
.
Q.
130.
How
did
Christ
1
Pet.
3.
19
,
20.
preach
to
the
Spirits
;
which
in
the
time
of
Noah
believed
not
?
A.
1.
Truth
hath
found
worse
Entertainment
than
the
Lords
seamless
Coat
;
for
some
pretenders
to
it
have
rejected
,
what
other
pretenders
have
wrested
.
Thus
as
Ma●s
wickedness
makes
him
unworthy
so
makes
it
him
unable
,
to
hear
the
truth
.
But
tho'
we
are
justly
offended
at
the
fictitious
Purgatory
which
Covetousness
prompts
to
tell
of
,
yet
we
must
submit
to
God
in
his
Word
;
all
which
magnifieth
his
Mercy
and
Goodness
.
2.
The
Spirits
mentioned
by
Peter
were
of
those
overthrown
in
the
Deluge
,
which
tho'
*
one
Interprets
(
expresly
against
the
Text
)
to
be
the
preaching
before
the
Flood
:
The
Error
and
Vanity
thereof
will
appear
,
by
the
following
3.
1.
This
Preaching
was
to
Spirits
,
not
to
Men
in
the
Flesh
;
and
certainly
they
that
perished
in
that
Flood
were
Men
living
and
dying
in
the
Flesh.
2.
The
Text
6.
The
Apostle
saith
he
preached
to
Spirits
which
were
but
sometimes
disobedient
,
also
telling
us
when
,
(
viz.
)
in
the
days
of
Noah
,
while
the
Ark
was
preparing
;
implying
they
were
not
disobedient
▪
at
this
time
of
preaching
.
To
this
Q.
131.
What
doth
Christs
rest
in
the
Grave
signifie
;
that
he
must
lye
Forty
Hours
in
the
Grave
?
In
the
98th
.
Answer
concerning
Moses
being
Forty
days
on
the
Mount
is
what
may
be
the
compleat
Answer
hereunto
,
to
which
this
is
referr'd
.
Q.
132.
Why
must
Christs
Grave
be
guarded
with
Watchers
?
What
doth
that
signifie
that
the
High-Priests
should
resist
or
oppose
Gods
Power
and
Might
,
and
would
keep
Christ
in
the
Grave
?
A.
1.
If
it
be
clearly
known
what
the
High-Priests
were
,
and
what
Figure
they
bear
,
it
may
also
be
known
why
they
would
resist
God
and
strive
to
keep
Christ
in
the
Grave
.
And
what
they
were
and
figur'd
,
is
manifest
in
the
128
Answer
.
They
were
,
as
to
their
fiery
Zeal
,
Captives
in
the
Properties
of
the
first
Principle
,
without
enkindling
the
Light
of
the
●econd
,
which
makes
Men
free
:
Their
heat
(
as
to
their
Law
)
was
rooted
in
Enmity
,
which
is
the
true
cause
of
all
Persecutions
.
2.
For
if
they
had
been
moderated
by
the
Maxims
of
the
third
,
as
obscure
as
they
are
:
Tho'
the
Divine
Light
had
been
withheld
,
and
not
enkindled
,
yet
cruel
Persecution
could
not
,
would
not
thence
naturally
have
proceeded
.
See
118
Answer
.
3.
It
is
written
,
Cast
not
Pearls
before
Swine
left
they
trample
them
under
their
Feet
,
which
Swine
are
the
Bestial
Men
in
the
third
Principle
.
Again
,
Cast
not
holy
things
to
Dogs
,
lest
they
turn
again
and
rent
you
.
These
are
they
of
the
Wrath
Principle
or
first
Principle
,
whose
Root
is
in
the
dark
fiery
property
and
anguish
of
that
first
Principle
.
So
that
a
Hog
is
better
than
a
Dog
.
4.
Whenever
we
are
shutting
out
the
Rebukes
of
God
in
his
Providences
against
our
wilful
Contrivances
,
or
the
Convictions
from
his
Word
Preached
or
written
,
or
the
just
Reproofs
of
good
or
bad
Men
for
our
faults
,
or
the
checks
of
our
own
Hearts
,
and
Gods
Witness
in
our
Consciences
;
and
would
,
by
our
partiality
and
indulgence
to
our selves
,
flatter
our selves
,
hide
our
evils
like
Adam
,
seek
excuses
,
stifle
,
silence
,
extenuate
,
or
any
way
palliate
the
Matter
charg'd
on
us
,
then
are
we
as
those
Watchers
keeping
Christ
(
as
much
as
in
us
lyes
)
from
the
Resurrection
out
of
the
Grave
.
Q.
133.
Why
did
the
Evangelist
say
that
the
Angel
removed
the
great
Stone
from
the
Door
or
Mouth
of
the
Sepulchre
?
Could
not
Christ
have
ri●en
else
out
of
the
Grave
?
A.
1.
This
is
the
eighth
Angelical
Ministration
to
Christ
recorded
by
the
Evangelists
,
there
being
ten
in
all
;
viz.
1.
To
Mary
before
the
Conception
.
2.
To
Herod
▪
6.
To
●he
Lord
a●ter
2.
By
reason
of
Mans
folly
and
slownes
of
Heart
to
believe
the
great
and
important
Doctrine
of
Christs
being
risen
,
did
it
please
the
Lord
to
condescend
this
way
to
help
Mans
Infidelity
,
and
confirm
their
weak
Faith
.
And
therefore
came
the
Angel
of
the
Lord
and
rouled
back
the
Stone
,
and
sate
upon
it
,
and
there
was
a
great
Earthquake
,
and
the
Keepers
did
shake
,
and
became
as
dead
Men
;
for
the
countenance
of
the
Angel
was
as
Lightning
.
3.
There
was
no
need
o●
the
Lords
part
to
roul
away
the
Stone
;
for
his
Heavenly
holy
Body
(
which
en●red
to
the
Apostles
the
Doors
being
shut
)
could
not
be
detained
by
the
Stone
of
the
Sepulchre
.
For
the
Heavenly
Humanity
is
not
included
nor
exclusible
by
any
thing
,
but
passeth
unapprehended
through
all
things
;
being
Lord
of
all
,
living
in
himself
in
his
own
holy
Principle
the
Eternal
Liberty
.
4.
But
the
poor
Earthy
Children
of
faln
Adam
being
Captives
in
the
third
Principle
have
need
enough
of
all
Gods
gracious
Condescendings
to
work
Faith
,
and
confirm
our
Confidence
,
and
ground
our
hope
;
for
which
gracious
ends
was
the
glorious
Messenger
of
Irresistible
Majesty
sent
on
this
Errand
.
But
so
obstinate
and
great
●s
Mans
hardness
of
Heart
,
that
all
this
and
what
followed
were
needful
to
settle
a
Foundation
for
his
Apostles
and
Martyrs
to
build
their
and
our
Faith
upon
:
But
for
ever
blessed
be
the
Almght●
God
,
that
all
his
gracious
Promises
and
Purposes
are
abundantly
ratified
and
opened
;
for
he
is
for
ever
the
yea
and
Amen
.
5.
Thus
,
as
Adam
in
the
Face
of
good
and
bad
(
viz.
)
of
the
Holy
and
Hellish
Worlds
,
fel●
into
impotence
into
the
Our
birth
of
the
third
Principle
.
So
the
second
Adam
b●
the
Ministry
of
the
glorious
Ambassador
of
the
mighty
power
World
whose
Countenance
was
as
lightning
,
and
in
presence
of
the
astonished
Souldiers
figuring
the
Hellish
Principle
,
raised
the
right
Humane
Nature
.
And
thus
also
must
we
,
if
we
will
arise
with
our
Head
,
be
as
Passives
suffering
the
Lord
to
exercise
all
his
Rights
in
and
on
us
,
with
a
resigned
sence
of
our
inability
,
wretchedness
and
vanity
.
Q.
134.
What
is
the
power
of
Christs
Resurrection
through
Death
?
How
did
he
make
a
Triumphant
shew
of
Death
on
his
Body
?
What
was
it
then
that
he
did
with
it
?
A.
In
the
45th
Answer
is
shew'd
what
Adam
was
before
his
Fall
.
In
the
69th
Answer
is
what
Adam's
Fall
plung'd
him
and
us
into
;
and
in
the
121st
what
the
death
of
Christ
(
and
effect
of
it
)
is
:
Every
of
which
three
Answers
being
duly
consider'd
▪
will
conduce
much
to
the
opening
of
this
.
We
come
to
search
what
the
power
of
Christs
Resurrection
is
,
whereby
he
Triumphed
over
all
opposite
Powers
and
Principalities
,
and
made
a
shew
thereof
in
his
Body
.
1.
The
Fall
and
Curse
brought
wrath
into
Adam's
several
Principles
,
(
viz.
)
the
four
properties
of
the
first
into
Enmity
and
Rage
.
Also
so
captivated
,
obscured
and
buried
the
Transparency
of
his
second
Principle
,
that
the
Virgin
of
Divine
Wisdom
(
totally
disappearing
)
retir'd
into
her
own
Heaven
,
thenceforth
he
became
whol●y
impotent
and
utterly
dead
to
the
Divine
Magia
,
only
the
Siderial
Magia
did
●it
as
Councellor
in
his
Earthy
Reason
,
whereinto
the
Serpentine
subtilty
can
familiarly
insinuate
.
2.
But
so
much
of
the
Tincture
remained
in
him
as
is
inseparable
from
the
several
Existencies
,
and
for
the
sake
whereof
,
the
very
Out-birth
of
the
Creatures
shall
in
their
Idea's
have
a
Resurrection
,
by
Vertue
of
the
Tincture
in
them
.
3.
His
third
Principle
was
also
as
wretched
as
its
Capacity
extended
to
;
for
the
Astral
Man
was
under
a
series
of
Evil
,
Cross
Conjunctions
and
Aspects
:
The
Elementary
was
brutish
,
degenerate
and
like
the
worst
of
Beasts
.
Where
was
now
the
dear
,
first
,
precious
Image
of
Modesty
,
when
he
was
now
half
Devil
,
and
half
Beast
?
4.
Of
this
fierce
State
and
Death
it
is
said
,
O
Death
,
I
will
be
thy
Death
;
which
is
done
by
introducing
of
Life
,
and
the
Life
thus
enkindled
is
as
the
Tincture
transmuting
Metals
,
by
feeding
their
hunger
by
such
part
of
the
vertue
of
the
second
Principle
,
which
the
hunger
longeth
after
,
and
is
capable
of
.
5.
And
the
Divine
Love
fire
begotten
and
arising
in
the
Soul
,
is
the
Soul's
Resurrection
,
of
which
it
is
said
,
Blessed
and
holy
is
he
that
hath
part
of
the
first
Resurrection
;
for
of
such
the
second
Death
shall
have
no
Power
.
6.
The
great
Doctrine
of
the
Resurrection
hath
had
many
Enemies
(
besides
the
Athenians
)
who
laught
at
it
;
for
the
Sadduces
amongst
the
Jews
believed
it
not
,
and
too
many
at
this
day
oppose
it
,
because
they
misunderstand
that
and
other
Divine
Truths
;
so
that
may
still
be
the
Lamentation
,
My
People
perish
for
want
of
knowledge
.
They
that
said
in
the
Apostles
days
the
Resurrection
is
past
already
,
were
not
(
perhaps
)
aware
that
they
overthrew
the
Faith
of
some
,
it
being
the
same
as
if
they
had
said
there
was
no
Resurrection
.
Object
.
Some
may
say
,
Man
having
a
visible
,
palpable
,
elementary
Body
,
and
an
invisible
,
astral
Spirit
or
Soul
Author
of
the
five
Senses
,
at
least
that
acts
the
Organs
:
neither
of
those
parts
can
share
in
the
Resurrection
;
for
the
Stars
shall
fall
and
the
Elements
dissolve
.
Let
them
tell
me
too
,
our
Flesh
is
Grass
,
Dust
we
are
,
of
the
Earth
earthy
,
and
like
the
Beast
that
perisheth
.
If
therefore
the
Syderial
Root
and
four
Elements
return
into
their
Aether
,
can
the
Products
thence
,
subsist
,
his
Body
being
dependant
on
a
transient
Principle
whereof
't
is
compounded
.
With
what
Body
therefore
shall
he
arise
?
A.
1.
8.
Christ
had
a
visible
,
palpable
Body
as
ours
from
the
astral
World
and
four
Elements
,
though
by
reason
of
his
being
begotten
of
the
Holy
Ghost
was
infinitely
Superior
and
more
Noble
;
yet
in
his
Resurrection
was
his
Elementary
also
raised
to
Immortality
and
Glory
.
9.
The
Apostle
saith
,
If
the
Dead
rise
not
.
(
1.
)
Then
Christ
is
not
raised
.
(
2.
)
Your
Faith
is
vain
.
(
3.
)
Ye
are
yet
in
your
Sins
.
(
4.
)
Our
Preaching
is
vain
.
(
5.
)
We
are
found
false
Witnesses
.
(6)
Those
that
sleep
in
Christ
are
perished
.
(
7.
)
Our
hope
is
vain
.
8.
We
of
all
men
are
most
miserable
.
But
therefore
that
Christ
is
risen
,
and
become
the
first
fruits
of
them
that
slept
.
A.
2.
If
our
Body
(
as
far
degenerate
as
it
is
become
)
had
no
higher
Extraction
than
barely
the
astral
World
and
four
Elements
,
it
might
have
no
other
Resurrection
or
Perpetuity
,
but
be
as
the
Beast
:
But
how
then
was
it
to
have
endured
to
Eternity
,
had
not
Sin
broken
it
?
It
had
therefore
its
Root
in
the
Eternal
spiritual
World
,
whereof
the
outward
World
and
the
Spirit
thereof
,
(
viz.
)
The
Spirit
of
the
great
World
are
a
figure
and
Representation
.
A.
3.
11.
It
is
relatively
Eternal
,
being
United
to
the
Eternal
Soul
joyned
to
the
Holy
Body
it
obeyeth
and
beareth
,
suffereth
and
doth
the
Holy
Will
of
God
,
as
the
Souls
Instrument
and
Companion
.
And
the
wicked
Souls
direful
confederate
in
all
their
black
Machinations
,
beastly
selfish
Maxims
and
fordid
Prostitutions
;
and
therefore
in
both
must
have
a
Resurrection
to
receive
according
to
their
Works
.
12.
But
the
Bodies
of
wicked
People
are
as
a
ready
prepared
Engine
,
whose
every
part
is
curiously
composed
by
Exquisite
symmetry
,
liberally
oyl'd
to
whirl
as
an
Automatae
down
a
steep
Mountain
:
whil'st
the
Bodies
of
holy
Souls
are
as
a
Bullock
unaccustomed
to
the
Yoak
,
or
a
lazy
Ass
to
struggle
through
a
narrow
deep
way
,
with
a
leaden
load
,
up
a
weary
heighth
.
So
that
look
how
much
of
extraordinary
Assistance
,
or
rather
violent
Inducement
,
the
Evil
man's
Body
is
to
his
Soul
,
so
much
perplexing
Impediment
hath
the
regenerate
Child
from
his
Body
.
13.
Infidelity
suggests
so
many
Improbabilities
,
as
may
make
one
Impossibility
of
the
Resurrection
,
to
which
is
opposed
Omnipotence
;
Shall
that
Infinite
Power
,
whose
Hand
gives
Being
to
every
thing
and
World
,
from
the
Angelical
T●rones
to
the
vile
Insect
,
and
Minute-parts
of
every
pile
of
Grass
,
be
insufficient
to
rally
Man's
dissever'd
Limbs
,
number
the
Hairs
,
and
not
the
Members
,
record
all
Mens
Actions
,
Words
,
Thoughts
,
and
forget
the
whole
Bulk
and
Fabrick
?
14.
As
to
the
last
part
of
the
Objection
,
with
what
Body
shall
they
rise
?
To
this
the
Apostle
replies
,
Thou
Fool
,
that
which
thou
sowest
is
not
quicken'd
except
it
die
,
and
the
Body
which
shall
be
(
viz.
)
not
the
self
same
Grain
,
but
the
self-same
Kind
riseth
,
be
it
Wheat
or
any
other
,
and
the
self-same
Tincture
in
the
Crop
as
was
in
the
Seed
,
only
our
Corruption
,
Dishonour
and
Weakness
is
changed
into
Incorruption
,
Glory
and
Power
.
15
The
Sons
of
Wisdom
can
see
the
Transmutation
of
Metals
.
The
Naturalist
,
the
death
,
dissolution
and
reforming
and
vivifying
of
Craw-fish
.
The
curious
Observer
,
the
Transmigration
of
the
Silk
Worm
.
Every
one
that
kindles
a
fire
,
the
triumph
of
the
flame
,
on
change
of
the
Accidents
of
the
Fuel
.
The
Physitian
the
consent
of
Bodies
and
Parts
by
sympathy
,
and
of
Actives
and
Passives
.
Who
sees
not
the
Loadstone
single
out
one
filing
of
Steel
from
a
heap
of
Sand.
The
Plowman
and
Gardener
see
out
of
the
dark
Earth
arise
Corn
,
Fruits
,
Flowers
of
other
colour
,
odour
,
taste
,
&c.
than
the
Earth
;
yet
acknowledge
they
the
Earth
hath
all
the
Vertues
,
Properties
and
Powers
of
them
obscurely
in
it
.
16.
Why
then
should
it
seem
impossible
,
that
He
that
raised
up
Jesus
Christ
from
the
Dead
should
be
able
to
quicken
our
Mortal
Bodies
,
though
literally
mortified
when
Death
shall
be
swallow'd
up
of
Victory
;
as
saith
the
Prophet
,
Thy
dead
Men
shall
live
,
together
with
my
dead
Body
shall
they
arise
;
Awake
and
sing
you
that
dwell
in
the
dust
,
for
thy
dew
shall
be
as
the
dew
of
Herbs
,
&c.
Q.
135.
What
manner
of
Door
hath
Christ
through
Death
opened
in
our
Humanity
,
in
the
Anger
and
Righteousness
of
God
,
where
by
we
may
enter
into
God
?
How
is
that
done
?
A.
1.
As
it
is
not
the
Wind
abroad
,
but
that
in
the
Earth
that
causeth
Earthquakes
,
so
neither
could
Man's
mortal
inward
Wound
be
cured
by
outward
Applications
;
for
,
because
Man
was
become
inwardly
a
Hell
to
himself
,
and
outwardly
lock'd
up
in
the
Curse
of
the
Out-birth
:
wherein
he
had
secluded
and
shut
up
himself
from
the
Divine
Light
,
as
in
the
69th
Answer
is
discoursed
.
2.
It
was
therefore
past
all
Remedy
,
unless
Heaven
would
mercifully
introduce
it self
into
the
Soul
in
the
light
of
his
Life
.
Then
did
the
gracious
Principle
of
Love
by
bringing
the
Eternal
Virgin
back
into
the
lock●
up
Humanity
become
a
Saviour
:
Like
as
the
Fiat
or
speaking
Word
did
in
the
Beginning
by
the
Light
compose
Order
amongst
the
Confusions
of
the
Properties
of
the
Chaos
.
So
the
Lord
of
the
Light-Holy-World
came
into
the
aver●ed
Will
of
the
Humanity
▪
and
there
implanted
it self
as
a
Tincture
,
being
Himself
the
Omnipotence
of
the
Kingdom
of
Divine
Love
into
the
Anger
and
severe
Righteousness
of
God
in
Man
.
3.
Thus
came
it
into
Man's
enraged
first
Principle
,
like
sweet
Oyl
or
Incense
into
a
dark
hungry
fire
:
which
raiseth
it
into
a
Radiant
sweet
flame
and
Iustre
.
As
when
the
Humane
Intellect
returned
into
Nebuchadnezzar
,
his
bestial
Image
was
exalted
.
So
when
the
Divine
,
dear
Love
embraceth
,
and
is
enkindled
in
Man's
angry
fierceness
it
potently
attracts
by
assimilation
some
Divine
Breathings
,
and
makes
impressions
of
it self
:
As
in
Esau
at
his
meeting
Jacob.
4.
The
Door
by
which
the
Soul
goeth
into
God
is
opened
,
as
Jacob
by
yielding
up
himself
,
passed
through
a
Death
appeasing
Esau
;
for
by
this
the
Soul
's
bolted
and
barred-up
Door
,
is
unshut
and
set
wide
open
.
So
that
in
the
resignation
,
it
lives
one
Life
with
Christ
in
God
,
and
hath
its
passage
through
one
Death
with
Christ
to
God
,
and
is
in
the
Resurrection
thus
begun
,
in
one
Spirit
by
the
Eternal
Spirit
,
the
heavenly
Flesh
and
Blood
or
Humanity
of
Christ
is
its
Food
,
it
is
God's
Body
or
Christ's
Body
,
the
pure
Element
and
Virgin
of
Wisdom
and
Modesty
is
his
Companion
.
5.
For
thus
his
violent
griping
Astringency
is
sated
by
the
Lord
's
infinite
giving
,
yielding
Power
and
Vertue
,
this
causeth
him
instead
of
violent
Attraction
to
be
like
a
water'd
Garden
,
breathing
out
his
sweet
Odours
.
His
Anger
and
Rage
is
foil'd
and
kill'd
by
calm
,
serene
,
Meekness
,
Humility
,
Patience
and
Sweetness
;
His
Envy
by
Love
,
which
grows
to
a
kind
of
Emulation
to
give
,
if
it
were
possible
,
more
than
any
Saint
or
Angel
;
yea
,
as
much
if
he
could
,
to
God
and
for
God
,
as
he
receives
from
him
.
6.
This
Soul
loseth
himself
;
for
he
is
not
his
own
,
but
in
an
excellent
sence
is
besides
himself
:
as
the
Brethren
of
the
dear
Jesus
said
of
him
,
and
would
have
laid
hands
on
him
.
This
Door
thus
opened
gives
such
access
,
that
the
Soul
once
and
ever
,
and
once
for
all
,
gives
all
,
without
the
least
reserve
,
and
so
hath
nothing
,
and
yet
then
and
for
ever
receives
all
,
and
hath
all
for
losing
his
own
poor
,
narrow
,
miserable
,
beggerly
all
,
he
finds
himself
rich
with
Eternal
fulness
,
which
still
he
surrenders
with
deepest
Humility
.
7.
But
how
can
words
export
what
the
Soul
cannot
contain
,
or
broken
Letters
express
,
what
a
broken
Heart
breaketh
and
melteth
in
the
Contemplation
of
?
How
can
the
shallow
brutish
outward
Man
fathom
,
what
the
New
and
Spiritual
Man
is
swallowed
up
with
?
These
things
are
the
matter
at
the
time
of
Sacrifice
;
but
what
!
it
is
always
the
Hour
of
Prayer
,
it
is
always
the
time
of
Sacrifice
in
this
Temple
.
Amen
.
Q.
136.
What
doth
the
Pilgrimage
or
Journey
of
the
two
Disciples
from
Jerusalem
to
Emaus
signifie
,
where
they
complained
in
Anxiety
for
their
Master
,
and
yet
Christ
walked
among
them
,
and
enquired
of
them
,
and
taught
them
:
and
yet
they
knew
him
not
?
A.
1.
This
Journey
is
fitly
compared
to
that
of
Hagar
;
who
by
leaving
her
Mistriss
Sarah
was
in
great
Anxiety
,
and
then
comforted
and
instructed
by
the
Angel
,
and
shew'd
the
Well
Lahairoy
and
that
both
with
respect
to
Hagar
,
whose
hope
concerning
her
only
Son
,
was
like
to
the
over-whelming
sorrow
of
these
two
Disciples
:
their
only
hope
(
being
on
the
Lord's
restoring
the
Kingdom
)
was
reduced
to
a
great
degree
of
despair
,
distrust
and
offence
at
their
fail'd
hopes
.
Also
with
respect
to
the
Angel
appearing
to
Hagar
at
the
needful
time
of
her
despair
,
and
which
is
the
first
recorded
to
have
appeared
.
So
is
this
at
as
needful
a
time
,
and
on
a
most
important
Exigent
of
Despair
,
and
the
first
day
of
the
Lord's
Resurrection
.
2.
And
now
founding
the
Discourse
by
alluding
to
this
Parallel
,
it
will
be
obvious
what
signification
this
Historical
Occurrence
hath
,
(
viz.
)
That
as
Hagar
figured
the
state
of
Bondage
,
as
did
Mount
Sinai
,
which
our
Apostle
teacheth
us
,
were
an
Al●egory
.
Only
by
the
way
it
may
be
noted
,
had
not
so
good
Authority
explain'd
it
thus
,
but
that
the
self
same
Exposition
had
been
made
of
it
by
●
Modern
Pen
,
though
guided
(
in
some
measure
)
by
the
same
Spirit
,
our
letter
Wise
men
would
probably
have
call'd
it
Enthusia●m
.
So
doth
this
Journey
of
the
two
Disciples
from
Jerusalem
to
Emaus
sig●●fie
the
〈◊〉
of
a
〈◊〉
quitting
Divine
faithful
waiting
on
God
in
any
obscure
Dispensation
,
when
the
Providences
are
too
deep
and
high
for
their
faint
,
feeble
dull
disquisition
and
reach
,
then
they
depart
from
Abraham's
abounding
stedfastness
of
precious
Faith
to
Hagar's
dry
Bottle
of
Reason
;
but
like
Cleopas
in
Anguish
say
,
we
trusted
this
Man
should
have
redeemed
Israel
(
viz.
)
this
or
that
should
,
or
should
not
,
have
been
&c.
impl●ing
their
trust
is
expiring
.
3.
The
Bridegroom
was
taken
from
them
,
now
was
the
day
of
fasting
and
heaviness
:
the
Shepherd
was
smitten
,
now
were
they
scattered
:
This
was
the
hour
of
the
power
of
Darkness
,
such
as
God's
Children
usually
meet
with
,
es●ecially
the
beginners
▪
who
having
tasted
a
time
of
love
,
think
presently
to
have
all
they
hope
for
;
Dreaming
of
the
Journeys
end
at
first
setting
out
,
when
con●rariwise
their
Mr.
is
taken
from
their
head
,
inward
or
outward
Temptations
,
perhaps
both
,
like
a
Torrent
sweep
them
downward
.
4.
Then
are
they
apt
and
usually
do
let
go
the
exercise
of
the
Divine
Magia
,
where
Faith
and
Love
support
each
other
,
and
betake
them
to
the
Astra●
Magia
,
their
own
Reason
,
where
in
disconsolate
anxiety
,
they
shew
their
Hope
is
giving
up
the
Ghost
.
5.
The
Lord
's
joyning
himself
unto
them
,
signifies
such
a
time
of
recollection
as
is
a
day
neither
dark
nor
light
:
they
are
seen
and
that
in
mercy
▪
but
their
infidelity
with-holds
them
from
seeing
.
It
is
neither
Day
nor
Night
,
their
Understanding
outruns
their
Eyes
,
their
Hearts
burn
,
but
till
farther
discovery
their
fire
gives
little
light
,
but
in
the
Evening
it
shall
be
light
;
it
was
so
with
them
,
(
viz.
)
when
our
Reason
,
the
Issue
and
Child
of
the
third
Principle
doth
set
,
as
when
their
Evening
was
come
,
then
the
true
Eternal
Light
in
Jesus
discovers
it self
,
breaking
the
heavenly
Bread
:
and
the
same
hour
they
return
to
Jerusalem
.
6.
But
let
all
such
offended
poor
Disciples
know
,
the
Lord
may
be
with
them
while
they
are
surrounded
with
Laments
:
let
them
stay
for
he
will
not
tarry
long
,
but
if
they
wholly
depart
,
they
may
lye
down
sadly
60
Furlongs
from
Jerusalem
;
as
is
too
grievously
to
be
seen
in
the
Potent
Eastern
Nations
:
who
are
lain
down
under
the
Doctrine
of
Siderial
Reason
,
their
Regulation
of
the
third
Principle
.
As
far
also
as
the
Western
World
is
with-held
by
Antichristian
Maxims
,
they
feed
upon
Ashes
,
the
●rash
and
fictitious
Formula's
of
the
same
third
Principle
joyn'd
with
the
cruel
Properties
of
the
first
.
7.
And
lastly
,
It
must
be
noted
,
that
by
the
Lord
's
appearing
to
them
in
their
anxious
state
is
sig●ified
,
the
natural
Production
of
Divine
Power
and
Glory
out
of
the
anxious
wheel
,
the
struggling
of
the
four
mighty
Forms
of
the
first
Principle
,
as
out
of
its
natural
Root
or
Centre
.
More
might
be
said
,
but
none
will
deny
that
which
is
said
to
be
according
to
the
Analogy
of
Faith
.
Q.
137.
Why
did
Christ
after
his
Resurrection
first
appear
to
a
Woman
,
and
not
to
his
Disciples
?
A.
1.
More
generally
.
(
1.
)
To
shew
his
Prime
and
Particular
regard
to
a
Soul
Mary
Magdalen
,
to
whom
much
had
been
forgiven
,
therefore
she
loved
much
.
And
(
2.
)
it
was
to
procee●
in
God's
usual
Method
,
who
standeth
not
in
need
2.
More
particularly
,
(
4.
)
To
shew
his
immediate
care
of
the
feeblest
;
as
tender
Tell
my
Disciples
and
Peter
,
who
had
so
lately
denied
him
,
that
it
was
as
the
se●ting
of
a
dislocated
Joint
.
6.
To
try
the
Faith
of
his
most
eminent
Followers
;
who
should
first
only
hear
Q.
138.
Why
did
Christ
after
his
Resurrection
eat
of
the
broiled
Fish
with
his
Disciples
,
and
entred
in
unto
them
through
a
shut
Door
,
and
taught
them
?
A.
1.
The
Text
saith
,
They
gave
him
a
piece
of
broiled
Fish
and
a
Hony
comb
,
and
he
did
eat
.
The
first
part
of
this
Question
may
seem
curious
as
well
as
obscure
;
but
it
must
be
noted
,
that
all
things
God
discovereth
are
not
alike
plain
,
but
must
be
sought
out
by
diligent
search
,
comparing
and
inferring
,
as
amongst
many
the
offering
strange
Fire
was
not
forbidden
:
but
God
consuming
the
Sacrifice
by
his
own
Fire
,
did
by
Consequence
forbid
the
other
,
the
Error
herein
cost
Nadab
and
Abihu
their
lives
.
The
carrying
the
Ark
on
a
Cart
was
not
forbidden
,
but
David's
not
considering
and
inferring
a
Prohibition
of
that
by
the
Direction
for
carrying
it
on
the
Priests
Shoulders
,
cost
Uzzah
his
Life
.
2.
And
now
here
the
Lord
after
his
Resurrection
eats
broiled
Fish
and
Hony-comb
,
as
before
he
twice
feeds
the
Multitude
with
Fish
by
Miracle
,
we
may
not
think
the
Eating
of
Fish
insignificant
,
and
that
again
having
wrought
the
Miracle
of
the
great
Draught
of
Fishes
:
after
the
Resurrection
their
Dinner
was
Fish
.
All
which
hath
a
double
signification
.
(
1.
)
3.
More
general
,
That
as
Adam's
Fall
had
laid
the
Creation
under
Universal
Disorder
,
such
as
was
most
aptly
represented
by
the
confused
troubled
●ea
▪
and
all
his
Posterity
by
Fishes
,
one
devouring
the
other
,
as
saith
the
Lord
on
this
Allusion
to
his
Disciples
,
I
will
make
you
fishers
of
men
in
this
sense
concerning
the
New
Heaven
&c.
Viz.
At
the
reducing
to
Paradisical
Order
,
it
is
written
,
there
was
no
more
Sea
.
(
2.
)
4
More
particularly
,
whereas
Fish
was
never
us'd
in
Sacrifice
,
and
Honey
directly
forbidden
to
be
in
any
Offering
to
the
Lord
by
Fire
,
this
,
with
rending
the
Veil
of
the
Temple
,
was
to
shew
the
Jews
the
time
of
their
Sacrifice
was
finished
:
But
Men
,
signified
by
Fish
,
were
in
a
more
excellent
way
to
be
the
Lord's
,
and
the
Kingdom
of
Heaven
like
a
Drag
Net
to
catch
them
.
But
their
not
considering
this
their
gracious
Visitation
,
and
persisting
in
their
obstinate
Sacrificing
,
and
wilful
Ignorance
of
the
signs
of
the
times
,
cost
not
the
lives
of
a
Nadab
and
Abi●u
,
or
Uzza
,
but
those
of
Priests
and
People
,
City
and
Nation
,
Desolation
of
Jerusalem
and
Sion
Temple
and
Altar
,
and
suppression
of
their
supposed
Offspring
for
so
many
Centuries
to
this
very
day
.
5.
Now
as
his
Eating
was
Paradifical
in
the
Mouth
only
.
So
his
entring
(
the
Doors
being
shut
)
was
his
being
now
only
in
the
Divine
Principle
not
to
be
shut
out
;
for
the
World
is
as
nothing
before
him
.
The
Condensations
,
fiercest
Attractions
,
strongest
Constringencies
are
all
open
High-ways
to
his
Omnipotence
;
for
his
Conquest
was
over
Hell
,
and
he
goeth
into
all
the
wrath
of
the
first
Principle
,
as
well
as
the
third
,
all
Power
in
Heaven
and
Earth
being
his
for
ever
.
Q.
139.
Why
did
not
Christ
after
his
Resurrection
she●
himself
to
every
one
,
but
to
some
only
?
A.
1.
1.
By
every
one
must
be
intended
.
1.
Every
of
those
in
Jerusalem
,
or
Cast
not
holy
things
to
Dogs
,
nor
Pearls
before
Swine
.
(
2.
)
It
had
oppos'd
the
Method
of
his
Proceedings
with
Men
,
from
the
time
of
his
Conception
to
his
Ascension
.
(
1.
)
His
Conception
was
a
Secret
imparted
only
Elisabeth
,
Simeon
and
Anna
,
and
Prophesies
had
Obscurities
.
(
2.
)
His
Birth
was
discovered
to
the
the
World
goeth
after
him
;
that
it
seemed
to
threaten
the
hindering
the
Baptism
,
he
was
graciously
straightned
to
be
Baptized
with
,
and
that
they
feared
the
People
;
then
offered
he
himself
up
at
once
,
checking
the
mistaken
Hopes
and
Confidence
of
Jews
and
Gentiles
.
This
was
the
Method
of
the
humbled
state
of
the
Only
,
Eternal
,
Almighty
Son
of
God
.
3.
3.
The
Reason
of
his
thus
much
concealment
was
,
the
abuse
by
vile
Mankind
4.
1.
That
the
Things
may
be
Figur'd
,
Grav'd
or
Painted
,
and
those
Products
5.
Whether
any
of
the
Disciples
during
that
Forty
days
had
not
beheld
him
is
6.
But
there
is
one
thing
still
to
be
said
,
which
may
be
read
and
heard
of
,
but
not
known
by
Human
Wit
or
Art
,
or
comprehended
by
Astral
Reason
,
(
viz.
)
That
Christ
had
nor
hath
more
,
nor
fewer
Witnesses
of
his
Resurrection
,
than
those
who
were
risen
with
him
,
risen
in
him
,
and
he
risen
in
them
;
these
Children
of
the
Day
witness
his
Resurrection
,
by
his
Voice
to
and
in
them
,
they
know
his
shape
and
most
lovely
form
;
for
his
true
Image
is
in
them
;
they
Dine
with
him
,
his
heavenly
Humanity
is
the
Flesh
and
Blood
their
hungry
Souls
really
,
truly
and
substantially
do
Eat
and
Drink
,
their
fiery
Property
is
allayed
by
the
meekness
of
his
Living-water
,
they
,
as
the
Hem
of
Aaro●'s
Vesture
partake
of
some
of
the
Holy
Oil
poured
on
his
Head
.
7.
Of
these
things
Man's
sharpest
Penetration
,
without
Regeneration
and
Mortification
discerneth
,
as
the
blind
,
sinful
,
hardened
Multitude
would
have
done
,
had
they
viewed
the
Lord
after
his
Resurrection
:
perhaps
to
gaze
or
adore
the
place
they
saw
him
at
,
but
persecure
his
Image
never
a
jot
the
less
.
Or
be
astonish'd
,
as
Saul's
Company
were
,
seeing
only
the
Light
.
8.
This
Resurrection
is
the
subverting
,
gaining
upon
and
over
the
Disorders
of
the
four
Forms
or
Properties
of
the
first
Principle
,
which
without
the
vertue
of
the
second
,
would
image
the
third
Principle
in
them
,
or
Image
themselves
therein
,
getting
on
meer
Fig-leaves
.
But
in
such
where
this
Resurrection
is
beginning
,
though
in
some
it
is
like
the
uncovering
of
Fire
;
for
the
Passions
catch
and
burn
the
more
,
being
curb'd
and
put
under
a
Law
,
yet
light
is
the
natural
consequent
of
that
Combustion
.
9.
In
another
Form
,
Class
or
Degree
of
Christians
who
have
made
Progress
,
this
new
life
is
more
apparent
,
who
yet
sometimes
by
their
Drousiness
,
their
habitual
Evils
return
and
foil
them
;
for
such
are
left
a
while
as
those
Canaa●ices
,
as
Thorns
and
Goa●s
to
exercise
their
Faith
,
Diligence
and
Circumspection
,
&c.
10.
But
in
those
excellent
Souls
,
the
sealed
ones
,
where
the
Resurrection
is
mo●●
conspicuous
,
there
(
as
in
Torches
or
Candles
)
is
little
trouble
intrinsically
in
emitting
their
flames
of
Light
from
any
inward
Defects
,
but
their
burthen
and
disturbance
is
from
blasts
without
,
either
of
the
Sins
of
others
,
which
like
many
bordering
Vapours
conspire
into
a
Fog
,
to
hinder
the
executing
their
Holy
Purposes
(
and
bent
of
their
Souls
,
to
enlighten
the
Spirits
of
those
they
converse
with
)
perhaps
by
Calumnies
.
Or
else
their
cross
is
from
stormy
Persecution
to
terminate
their
Course
,
or
torment
them
in
it
;
in
all
which
they
are
with
the
sweet
Spirit
of
the
first-born
from
the
Dead
,
to
encounter
Oppo●ers
,
and
with
unconquerable
Patience
to
offer
up
themselves
,
and
abide
by
it
,
content
to
pass
through
man●
Deaths
,
be
Partakers
of
their
Lord's
Entertainment
,
hold
their
Testimony
and
finish
their
Course
;
for
the
day
is
breaking
in
such
which
may
have
Clouds
,
but
never
shall
Night
invade
it
;
for
it
is
the
entrance
on
the
holy
,
pure
,
Paradisical
Life
.
Q.
140.
Why
did
Christ
after
his
Resurrection
converse
Forty
days
on
Earth
before
he
went
or
was
taken
up
to
Heaven
?
What
doth
that
signifie
?
A.
1.
This
Question
Demands
,
1.
Why
Christ
conversed
40
days
,
&c.
Also
,
To
the
first
,
the
Causes
ob●●●●●
to
comm●●
understanding
were
,
1.
T●
confirm
▪
2.
To
the
second
what
it
signified
,
(
1.
)
That
as
Adam
,
in
his
time
of
tryal
,
(
viz.
)
The
perfect
Image
of
the
Almighty
Trinity
in
every
of
the
three
Principles
;
That
is
,
how
his
first
,
illustrated
by
the
second
,
was
to
be
imaged
and
figured
by
the
third
,
over
which
he
was
to
rule
;
(
1.
)
By
conserving
his
Pure
,
Holy
,
Virgin
state
as
the
second
Adam
did
.
Q.
141.
What
is
Christs
going
or
Ascension
to
Heaven
:
that
he
did
visibly
ascend
?
Whither
is
he
arrived
,
and
where
is
he
now
at
present
?
A.
1.
This
Deep
is
our
World
,
here
was
the
Throne
of
Lucifer
,
and
in
this
World
or
Space
is
our
Heaven
,
yet
not
in
this
World
,
but
in
the
Heaven
that
comprehendeth
this
World
;
but
this
World
cannot
comprehend
it
,
as
Time
cannot
comprehend
Eternity
.
2.
The
sharp
Power
and
Omnipotence
of
the
Father
is
the
true
Centre
,
as
of
all
Worlds
,
so
of
Heaven
:
and
the
gracious
Omnipotence
or
true
second
Principle
,
is
the
true
Centre
of
Holiness
and
Purity
in
the
whole
Abyss
of
the
Father
,
and
especially
(
if
it
may
be
so
spoken
)
the
Heaven
of
Heavens
:
who
as
he
is
the
Mediator
,
the
Christ
,
the
First-born
of
every
Creature
,
is
on
the
Throne
,
and
is
himself
the
Throne
,
sitting
on
the
right
Hand
of
God
;
that
is
,
at
the
place
of
the
quenching
of
Wrath
with
Love
,
he
sitteth
in
the
Throne
,
and
is
himself
the
Reconciliation
.
Q.
Is
it
askt
,
what
is
the
Kingdom
,
City
,
Palace
or
Seat
whither
he
ascended
,
and
where
he
is
?
A.
3.
He
is
himself
the
Seat
,
Palace
,
City
and
Kingdom
.
Q.
Is
it
askt
how
can
this
be
intelligible
to
Mortals
,
living
in
Houses
of
Clay
?
A.
What
is
,
and
where
are
the
Bounds
in
the
outward
World
of
the
Light
?
The
shining
Sun
is
its
own
Palace
and
Throne
,
it
also
is
in
the
whole
Deep
in
the
several
Elements
and
Concrets
,
as
far
as
any
thing
is
capable
of
it
;
yet
is
it
but
a
Figure
or
Representation
of
the
true
Eternal
Son
.
Q.
It
is
said
,
concerning
his
visible
circumscriptive
Body
,
which
rose
again
,
and
was
seen
by
his
Disciples
on
Earth
,
during
his
Forty
days
converse
whom
the
Disciples
saw
ascend
,
and
of
whom
the
two
Men
in
shining
Garments
spake
,
that
he
should
in
like
manner
descend
,
Where
is
that
Body
?
A.
4.
It
is
answered
,
it
is
in
its
own
Eternal
Throne
:
But
it
is
to
be
considered
,
if
we
in
our
astral
Man
,
can
view
in
our
Intellect
the
whole
Globe
of
Earth
and
Seas
,
and
the
whole
Deep
of
the
third
Principle
.
And
,
were
our
more
noble
part
freed
from
the
Images
our
Syderial
Spirit
frameth
,
what
a
view
could
it
take
of
the
Principles
and
Fountain
Spirits
whence
it
all
sprung
,
especially
that
which
it
lives
in
,
and
delights
in
;
as
how
much
of
the
Eternal
World
may
a
glorified
Spirit
know
;
for
the
Child
knows
and
seeth
his
Parents
,
and
the
Lords
very
outward
Body
was
Begotten
of
the
Holy
Ghost
as
Masculine
Seed
.
5.
If
therefore
such
a
poor
finite
Creature
as
Man
(
the
lower
sort
of
Intellectuals
)
who
is
the
thing
formed
or
building
,
can
mount
so
high
,
and
apprehend
so
much
.
Whither
cannot
he
ascend
,
what
cannot
he
do
and
comprehend
,
who
being
Conceived
of
the
Holy
Ghost
,
is
the
Builder
of
the
House
?
Who
,
tho'
he
humbled
himself
to
the
form
of
a
Servant
,
and
ascended
as
such
to
shew
he
was
our
Brother
,
yet
is
Lord
of
all
,
and
in
his
Heavenly
Humanity
is
not
exclusible
of
place
,
as
Eternity
is
not
excluded
out
of
time
.
Q.
142.
What
signifie
the
two
Men
in
Shining
Garments
,
who
said
;
Ye
Men
of
Galilee
why
look
ye
up
after
him
:
This
Jesus
who
is
taken
from
you
to
Heaven
will
come
a-again
,
as
you
have
seen
him
ascend
or
go
into
Heaven
?
A.
1.
Moses
saith
,
Out
of
the
Mouth
of
Two
Witnesses
shall
every
Truth
be
established
.
2.
The
signification
of
all
which
is
that
when
the
first
Adam
by
not
acting
his
Powers
,
caused
the
dividing
the
Two
Tinctures
into
distinct
Male
and
Female
,
which
should
have
remained
but
one
,
Error
and
Falshood
soon
crept
in
;
for
the
Two
Tinctures
were
neither
of
them
true
,
but
Deceit
introduced
it self
into
both
,
because
the
true
Virginity
disappeared
.
3.
And
the
Two
Tinctures
were
united
only
in
the
second
Adam
to
bear
one
Voice
or
Testimony
;
for
he
Married
the
Humane
Soul
to
Virgin
Sophia
.
Thus
the
two
Men
in
shining
Garments
bear
but
one
Testimony
:
Hence
was
it
that
in
Sacrificing
of
Fowl
,
the
Male
and
his
Female
made
but
one
Offering
.
4.
Also
thus
,
as
the
Lord
,
who
was
then
taken
up
into
Heaven
shall
in
like
manner
return
again
;
so
the
holy
pure
Virgin
Sophia
,
the
Wisdom
of
God
,
and
Tincture
of
the
Light
,
who
left
the
Humane
Fire
Soul
of
Adam
,
and
withdrew
from
him
into
her
own
Heaven
:
But
by
the
Incarnation
of
the
second
Adam
,
the
same
Eternal
Virginity
came
down
and
returned
again
to
the
Humane
Soul
of
us
poor
,
unworthy
,
miserable
Men.
Q.
143.
Why
must
the
Disciples
of
Christ
yet
wait
ten
days
for
his
Ascention
for
the
sending
of
the
Holy
Ghost
?
Why
was
not
that
done
instantly
?
Here
begins
the
Eighth
Grand
Distribution
.
A.
1.
It
was
,
1.
To
compleat
the
Antitype
,
being
the
time
pointed
at
by
the
Feast
of
Weeks
,
which
Feast
of
Weeks
is
commanded
several
times
,
(
viz.
)
from
the
Morrow
after
the
Sabbath
of
the
Passover
reckon
seven
Sabbaths
is
49
,
and
1
is
50
,
(
or
the
Feast
of
Pentecost
)
from
the
Lords
Resurrection
.
At
the
end
of
Forty
days
the
Lord
ascended
,
and
the
Disciples
were
to
wait
at
Jerusalem
till
the
coming
of
the
Holy
Ghost
,
which
was
ten
days
after
.
The
ten
days
to
make
up
the
Feast
of
Weeks
,
was
that
they
might
be
a
secondary
illustration
whereto
the
seventh
day
or
weekly
Sabbath
is
suited
.
2.
Nine
of
these
ten
days
points
at
the
whole
course
of
the
Race
of
a
Christian
in
this
World
,
and
the
tenth
is
the
Crown
,
Summit
or
Perfection
.
As
the
nine
first
forms
of
Fire
are
Crowned
with
the
Heavenly
Birth
of
the
Paradisical
Earth
and
Water
of
Life
in
the
holy
World
,
which
is
obtained
by
adding
thereunto
the
tenth
form
.
3.
This
is
figur'd
by
the
nine
Generations
beginning
with
Se●
,
and
Abraham
is
the
tenth
,
in
whose
Seed
cometh
the
Blessing
upon
all
.
In
like
manner
find
we
Angels
Ministring
to
Christs
Incarnation
nine
times
,
and
the
two
at
his
Ascention
was
the
tenth
.
See
the
first
Verse
of
the
133
Answer
.
So
there
were
ten
Lepers
cleansed
but
one
only
returning
with
thanks
,
it
is
said
where
are
the
nine
.
Thus
was
the
tenth
day
of
their
waiting
the
day
of
the
gracious
and
glorious
coming
down
of
the
Holy
Ghost
.
Q.
144.
What
is
this
that
the
Disciples
must
wait
and
continue
together
till
the
Holy
Ghost
came
?
A.
1.
Will
any
say
it
was
for
their
outward
safety
;
't
is
true
,
obedience
is
the
safe
path
:
But
this
was
of
its
own
Nature
most
hazardous
,
against
Jacob's
method
who
divided
his
Family
and
Substance
to
preserve
some
,
but
this
keeping
them
together
was
,
as
to
Mans
Judgment
,
an
exposing
them
to
danger
;
for
first
an
Assembly
is
less
secret
than
one
,
also
more
obnoxious
to
the
Jealousie
of
evil
Eyes
:
From
the
consequence
whereof
they
had
no
outward
defence
of
their
own
,
or
Followers
,
or
the
People
which
somewhat
swayed
with
the
Priests
,
&c.
in
their
time
of
rage
against
the
Lord
,
whereas
they
were
not
entered
so
far
into
their
Ministry
as
might
promise
popular
respect
.
Therefore
their
being
together
might
be
deemed
by
the
Bloody
Persecutors
of
the
Lord
a
fit
season
,
at
once
to
extirpate
the
Lords
Sacred
Embassy
and
Embassadors
.
2.
Their
waiting
and
continuing
together
was
therefore
an
Eminent
Touchstone
of
pure
Love
,
and
incomparable
Faith
.
(
1.
)
In
respect
of
their
Work
which
was
3.
(
2.
)
In
respect
of
the
place
,
Jerusalem
,
the
stage
where
the
Shepherd
was
4.
(
3.
)
With
respect
to
the
time
,
being
that
of
the
Bridegrooms
being
taken
5
But
they
must
wait
on
this
service
,
in
this
place
,
at
this
time
,
signifying
to
us
that
the
time
of
the
Christians
Life
is
the
exercise
of
Faith
,
Obedience
and
Trial
of
the
sincerity
of
Love
;
a
time
of
beholding
sad
Objects
as
was
this
of
theirs
,
of
hearing
sinful
sounds
,
the
being
harassed
by
Oppressive
Rulers
,
converse
with
or
amongst
malicious
,
ensnaring
,
dangerous
Enemies
,
inward
Terrors
and
Tempests
,
and
outward
Storms
and
Outrages
from
the
powers
of
the
dark
World
.
6.
So
that
the
distressed
Soul
can
find
no
succour
or
guidance
from
the
Imaged
Powers
of
the
outward
Astral
World
,
but
must
sink
down
from
them
,
and
constantly
wait
the
Breathings
of
the
true
speaking
Light
World
,
left
if
the
outward
Magia
be
our
level
design
and
home
,
the
dark
Magus
do
by
it
insinuate
into
us
,
and
we
thereby
form
the
will
of
the
Spirit
of
this
World
into
our
Eternal
Souls
,
which
neither
can
●●ed
them
,
cloth
them
,
nor
guide
them
,
but
if
thus
they
proceed
till
the
four
Elements
fall
off
,
they
shall
find
themselves
miserably
cheated
.
This
waiting
of
the
Apostles
directs
us
therefore
,
to
wait
for
the
Whispers
of
the
Word
behind
us
,
so
call'd
;
we
having
gone
out
from
it
,
and
turn'd
our
Backs
on
it
.
Q.
145.
What
is
the
Feast
of
Pentecost
?
How
was
the
shedding
or
pouring
forth
of
the
Holy
Ghost
effected
?
And
how
did
the
Bands
of
the
Tongues
of
the
Lords
Disciples
become
unloosed
?
A.
1.
Our
Fall
in
Adam
brought
us
from
the
Paradisical
Feasting
to
the
toilsom
Life
,
to
a
state
affording
no
other
Food
for
the
four
properties
of
our
first
Principle
(
which
was
the
Centre
of
the
Soul
)
but
the
third
Principle
:
Which
is
rightly
a
feeding
on
Ashes
and
a
Shadow
.
If
Men
can
live
by
looking
on
their
own
Picture
,
so
might
Adam's
Soul
by
the
third
Principle
.
It
was
worse
with
him
than
it
is
with
an
Elementary
Body
who
can
subsist
a
little
while
by
feeding
on
it self
.
2.
Now
the
Feast
of
Pentecost
was
bringing
back
through
the
Lords
Incarnation
the
vertue
of
the
holy
World
,
(
viz.
)
the
Paradisical
Bread
and
Water
of
Life
,
for
the
Soul
to
feast
on
:
The
true
Flesh
and
Blood
of
Christs
Heavenly
Humanity
,
this
pure
Water
of
Meekness
is
in
the
Soul
a
Well
of
Living
Water
,
springing
up
to
Eternal
Life
.
3.
The
pouring
forth
of
the
Holy
Ghost
was
thus
effected
;
The
Darkness
into
which
the
Soul
had
cast
it self
caused
a
violent
anguish
,
that
anguish
of
its
own
Nature
generates
a
fierce
hungry
Fire
.
And
higher
than
this
the
Humane
Soul
of
its
own
ability
since
its
Captivity
goeth
not
.
Now
such
Souls
as
can
get
no
satiety
in
the
Spirit
of
their
will
from
God
,
but
go
to
the
third
Principle
,
do
as
S●ul
who
waited
not
for
Samuel
,
but
considering
his
streights
Offered
a
Burnt-offering
But
so
did
not
the
Lords
Disciples
,
for
they
waited
till
the
Lord
came
.
Where
is
he
that
learneth
the
lesson
this
Mystery
unfoldeth
?
He
shall
hear
and
understand
the
things
which
none
of
the
divided
Languages
can
possibly
express
,
and
sometimes
may
see
and
penetrate
what
it
is
not
lawful
to
utter
.
4.
Pluck
out
the
Earthy
guessing
and
pretended
seeing
,
stop
the
Ear
against
the
delusive
Charmer
,
then
shall
not
the
outward
Reason
(
like
the
Sun
)
dazle
,
nor
Thunder
,
or
the
roaring
of
the
Sea
amuse
;
the
raging
Waves
shall
be
countermanded
,
and
thy
Ark
will
be
in
inward
Tranquillity
.
5.
The
pouring
out
of
the
Holy
Ghost
did
enkindle
the
Souls
Anguish
and
Fire
into
a
Light
and
Divine
serenity
of
meek
Love
.
Now
as
the
blinking
Lamp
flaming
from
a
small
spark
,
enlighteneth
a
little
Boom
,
and
the
greater
Fire
of
a
Torch
yields
a
more
eminent
Lustre
:
So
the
greater
the
Anguish
the
greater
the
Fire
,
and
the
greater
also
is
the
Light
,
when
the
Lord
enkindles
it
to
a
Love
flame
,
that
according
to
its
exalted
vivacity
it
be
proportionably
as
it
we●e
Tinctured
,
reaching
hard
after
the
Resurrection
from
the
dead
.
6.
Now
were
the
Bands
of
their
Tongues
unloosed
by
their
opening
the
power
World
in
this
World
;
for
by
how
much
we
are
by
wrath
and
death
Captivated
,
by
so
much
are
we
impotent
:
But
where
the
Spirit
of
God
unites
with
Mans
Spirit
it
frees
him
from
all
restrictive
Ligaments
,
that
with
the
Word
there
may
be
power
.
But
the
following
Question
●reating
of
this
Su●●●ct
,
●o●●
is
not
●eresaid
to
this
third
Branch
.
Q.
146.
How
is
the
difference
or
distinction
of
Languages
among
them
to
be
understood
;
that
they
have
all
at
one
instant
spoken
all
Languages
at
once
in
one
sence
;
so
that
people
of
all
Nations
understood
them
?
A.
1.
Man's
Fall
cast
him
from
the
unity
into
the
multiplicity
:
Before
which
Fall
he
stood
in
the
one
holy
power
;
his
Word
being
in
God
,
was
by
his
Almightiness
Mighty
,
ruling
in
,
through
and
over
the
multiplicity
,
his
Words
were
as
many
Arrows
in
a
Quiver
,
penetrating
all
things
:
As
the
Arrow
out
of
a
Bow
of
Steel
doth
the
Air.
But
Mans
Fall
into
the
multiplicity
,
disarm'd
him
,
render'd
him
impotent
,
only
some
have
a
little
power
to
see
into
one
property
,
some
into
another
,
but
were
all
Mens
Abilities
united
,
it
were
but
some
pieces
of
the
multiplicity
far
short
of
the
Unity
.
2.
Man
is
an
Image
of
the
whole
Trinity
,
and
the
Astral
and
Elementary
Worlds
Image
,
Heavenly
Things
and
Places
,
while
Man
therefore
kept
his
station
he
was
in
the
Divine
Centre
,
but
his
departure
thence
dejected
him
into
the
circumference
,
Wheel
of
Nature
or
Out-birth
,
thenceforth
was
the
Centre
or
Holy
Fountain
hid
.
3.
The
Lord
Jesus
Christ
as
he
is
the
only
Begotten
Son
of
God
,
is
the
Eternal
speaking
Word
,
which
may
be
understood
to
be
Eternally
generated
out
of
the
Eternal
Father
,
or
first
Principle
,
as
our
four
Forms
or
Anguishes
generate
naturally
the
Liberty
or
Light
which
is
call'd
the
fifth
.
This
is
the
first
Word
the
creating
speaking
holy
Word
from
Eternity
,
1
John
1
,
2
,
3.
4.
The
next
is
the
created
Word
the
holy
World
,
wherein
the
Almighty
Word
doth
through
the
Virgin
of
Divine
Wisdom
Image
himself
.
It
may
be
compared
to
a
holy
Eternal
Book
,
whereof
the
Angels
are
Golden
Letters
,
sounded
in
Divine
Harmony
:
In
which
Book
the
Almighty
with
delight
reads
his
own
glorious
ineffable
,
tremendous
Name
.
5.
But
Lucifer
making
an
harsh
jarring
Tone
,
and
changing
his
Golden
Letters
into
black
of
poysonous
composition
,
raced
himself
and
his
whole
Hierarchy
out
of
that
fair
Record
.
Then
did
the
creating
Word
speak
or
incert
,
and
interline
Man
into
that
part
of
the
Book
out
of
which
Lucifer
and
his
Angels
had
been
raced
,
which
with
the
additional
skill
of
Interliners
▪
had
the
Out-principle
as
an
adjunct
to
him
,
this
was
the
second
race
of
Intellectuals
.
6.
And
tho'
the
skill
of
the
speaking
Word
were
perfect
,
yet
as
usually
it
is
in
Interlinings
,
the
obliterated
Letters
had
left
some
flaws
or
scratches
(
tho'
not
in
the
holy
Book
,
yet
)
in
the
adjunct
,
shadower
or
cover
,
(
viz.
)
the
Out-birth
,
which
being
new
bound
,
and
the
lacerated
pieces
cemented
;
in
the
cover
rested
such
stains
and
rents
,
that
thereof
came
the
perillous
,
poysonous
,
stinging
Animals
,
and
Vegetables
,
and
Beasts
of
prey
bearing
the
impressions
of
the
clauses
of
the
dark
World
.
7.
Whereinto
when
Man
fell
their
contagion
so
affected
him
,
that
he
could
not
sound
a
due
consonance
to
the
Harmonious
Dialect
of
the
Holy
Book
,
which
as
to
him
became
so
closed
and
sealed
that
he
could
not
read
,
open
,
nor
so
much
as
look
thereon
.
But
as
Men
Illiterate
cannot
Spell
nor
Read
,
so
the
Language
of
Nature
of
the
Heavenly
Holy
World
(
our
true
Mother
Tongue
)
was
lost
;
he
had
no
Ears
to
hear
the
Angelical
Ravishing
Voices
,
nor
Tongue
to
utter
it
,
till
the
Fiery
Cloven
Tongues
descended
.
8.
Now
come
we
to
the
Holy
Language
it self
,
which
if
any
could
speak
,
would
not
some
say
this
Man
is
full
of
new
Wine
.
But
we
may
mournfully
tell
of
our
Losses
▪
easierthan
regain
them
,
we
must
say
that
Language
was
one
and
but
one
.
For
its
Nature
it
is
pure
,
for
its
extent
it
is
comprehensive
of
all
,
and
therefore
no
wonder
all
understood
it
,
for
its
power
it
hath
Authoritatively
Omnipotence
in
it
,
actually
or
executively
it
hath
the
Keys
of
Life
,
and
Instruments
of
Death
,
this
Word
slew
Ananias
and
Sapp●ira
,
and
freed
Tabitha
from
the
Bonds
of
Death
.
9.
Now
as
in
Mens
ordinary
Affairs
the
Reason
and
Understanding
prevail
to
move
the
Mind
,
so
that
after
Debate
a
Will
is
formed
,
this
Will
is
the
Result
of
all
consideration
,
and
is
the
Man
,
the
Soul
,
the
Spirit
,
the
Body
,
the
Passions
,
Affections
,
all
make
one
Intire
Will
,
and
the
Magical
driving
power
of
all
this
becomes
the
Word
,
this
Word
is
the
Executive
Instrument
,
and
not
barely
the
Herauld
of
the
Soul
or
whole
Man
.
It
is
the
Energy
and
expressed
Vigor
of
all
the
Powers
;
wherefore
it
is
said
,
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
;
for
the
word
is
the
work
and
the
worker
.
10.
Thus
and
no
otherwise
is
the
Divine
Language
which
the
Holy
Ghost
opened
in
the
Apostles
,
(
viz.
)
the
Result
and
Law
or
Abridgment
of
all
the
Powers
of
the
hidden
Holy
World
,
it
was
the
Opener
of
all
Doors
,
the
Epitomy
of
all
Openings
,
the
understanding
of
which
is
offered
by
this
simile
.
11.
The
Intricacies
of
the
perverted
,
perplexed
,
confused
Tongues
in
the
multiplicity
is
compared
to
the
Night
season
,
when
a
Man
can
only
see
the
House
or
Room
that
contains
him
,
and
that
not
without
the
aid
of
Fire
or
Candle
Light
where
is
much
shadow
,
many
uncertainties
,
some
colours
not
distinguishable
.
And
the
explicating
,
opening
and
voice
of
the
holy
one
Language
is
compared
to
the
Noon-day
which
shews
every
thing
at
once
without
Door
and
within
.
12.
Thus
the
Divine
Word
or
Language
comprehends
all
,
opens
all
Doors
;
therefore
was
it
that
all
Nations
understood
them
;
for
the
unity
contains
the
multiplicity
,
as
every
Genus
doth
every
of
its
own
Species
,
or
as
the
Element
of
Fire
doth
every
Spark
of
Fire
.
This
hath
the
Life
of
all
openings
,
as
the
Vowels
are
the
Spirit
of
the
whole
Alphabet
.
All
the
sounds
Musical
or
otherwise
are
contained
in
three
and
in
seven
,
both
Concords
and
Discords
:
All
Voices
or
Tones
expressing
the
Passions
and
Affections
in
the
two
Extreams
of
Joy
and
Sorrow
,
and
the
Mean
of
Equiponderating
Solemnity
of
Humane
Creatures
,
or
others
are
comprised
in
the
sixth
Fountain
Spirit
,
or
property
of
the
Eternal
Nature
,
and
must
have
its
efficacy
in
every
formation
.
Q.
147.
What
doth
this
shedding
forth
of
the
Holy
Ghost
out
of
Christs
Resurrection
and
Ascention
to
Heaven
profit
or
benefit
us
?
How
may
that
be
also
effected
in
us
?
A.
1.
When
the
Ep●esians
(
who
had
been
Baptized
by
John
)
were
ask'd
,
Have
ye
received
the
Holy
Ghost
since
you
be
ieved
?
Answer'd
,
We
have
not
so
much
as
heard
whether
there
be
a
Holy
Ghost
,
they
may
not
be
thought
wholly
ignorant
of
the
Eternal
Existence
of
the
Holy
Ghost
;
for
all
the
Holy
Men
from
the
2.
And
now
how
the
pouring
forth
of
the
Holy
Ghost
profits
us
,
is
not
only
that
records
deliver
this
to
us
,
as
once
done
in
them
;
but
that
the
same
is
vouchsafed
more
or
less
Eminently
,
as
those
sacred
Visits
are
more
or
less
welcom'd
by
joyful
Obedience
,
or
grieved
by
stubborn
Resistance
.
For
as
the
precious
Ointment
going
down
to
the
Hem
of
Aaron's
Vesture
is
not
said
to
be
spilt
on
the
Rocks
or
sterile
Earth
,
so
neither
doth
the
Holy
Spirit
always
strive
with
Ga●saye●s
3.
Again
,
the
coming
of
the
Holy
Ghost
out
of
Christs
Death
and
Resurrection
profits
us
also
,
that
whereas
it
finds
us
in
as
many
pieces
as
there
are
Properties
in
Nature
,
and
drawn
by
as
many
contradictory
wills
as
there
are
subordinate
Species
in
those
Properties
,
fig●●'d
by
the
confused
Languages
at
Babel
,
this
Holy
Spirit
unites
us
as
Fire
unites
all
sorts
of
Fuel
into
a
like
Flame
.
4.
Thus
it
found
some
of
them
in
one
form
and
extream
,
some
in
another
,
some
Busied
with
Curiosities
,
others
Brutishly
Ignorant
and
Remiss
,
some
seeking
by
fraud
or
otherwise
to
establish
their
particular
propriety
,
some
making
Ambitious
Designs
their
Idol
,
&c.
The
sacred
Spirit
putting
out
their
several
false
Fires
,
and
Gloworm
fictitious
Light
,
brought
them
,
and
willeth
to
bring
us
into
one
Kingdom
,
by
one
Spirit
to
mind
the
same
things
,
leads
us
by
one
will
to
be
imploy'd
in
one
work
,
for
our
scatter'd
Interests
,
extravagant
Desires
,
and
private
selfish
Contrivances
must
as
Rubbish
be
removed
,
before
the
Lords
House
be
Erected
,
or
as
Weeds
be
eradicated
before
the
good
Seeds
flourish
.
5.
'T
is
true
our
Humane
Powers
,
and
the
Spirit
of
the
great
World
in
us
,
and
the
Tincture
convey'd
us
thereby
may
be
used
by
the
Almighty
Architect
as
unhew'd
Timber
,
rough
stone
,
and
other
Materials
whereof
to
frame
a
Building
,
like
as
the
Principles
and
Properties
were
extracted
out
of
the
first
Chaos
:
So
may
our
confusions
be
consecrated
and
made
conducible
to
the
work
of
the
new
Creation
which
is
effected
in
us
by
dying
of
our
first
wilful
desires
.
For
by
giving
up
the
might
of
our
first
principle
into
the
Intellectual
Light
of
the
second
Principle
there
is
generated
in
us
the
pure
Love
of
the
third
Principle
,
of
which
Love
the
Holy
Ghost
is
the
Author
,
by
this
the
Law
is
fulfilled
,
and
in
and
by
it
the
Holy
Ghost
graciously
seals
the
Regenerate
to
Eternal
Salvation
:
Who
having
been
fed
by
the
Flesh
and
Blood
of
the
Lord
Jesus
have
in
part
got
his
Heavenly
Body
on
them
,
which
is
attaining
a
measure
of
the
Resurrection
from
the
dead
.
6.
This
brings
in
Universality
in
the
Room
of
Propriety
,
one
instead
of
many
,
signified
by
the
Tongues
,
which
tho'
Cloven
were
all
but
one
united
,
and
one
only
in
every
Language
,
here
see
we
the
Kingdom
on
Earth
as
it
is
in
Heaven
,
and
the
new
Man
thus
progressed
is
the
true
,
and
in
some
sort
perfect
Image
of
the
Trinity
,
for
it
is
the
first
disappeared
Image
which
Adam
fell
from
.
And
in
this
most
excellent
way
doth
the
glorious
Trinity
work
in
Eternity
in
all
Divine
Creatures
wherein
the
Three
Persons
Image
themselves
.
Q.
148.
What
is
the
Litteral
Word
and
the
Living
Word
Christ
;
in
his
shedding
forth
one
with
the
other
:
How
became
they
distinguished
;
seeing
all
did
not
hear
the
Holy
Ghost
teach
from
the
Mouth
of
the
Apostles
:
for
one
sort
of
them
said
,
They
are
full
of
sweet
Wine
;
these
heard
indeed
Mans
Word
,
but
not
Christ
teaching
in
his
Resurrection
.
A.
1.
The
Literal
Word
did
signifie
in
the
Jewish
Administration
the
Law
of
Circumcision
,
&c.
call'd
a
killing
Letter
,
tho'
even
that
were
glorious
as
is
intimated
by
Moses
Face
.
The
Evangelizing
by
Preaching
or
Writing
must
then
be
2.
But
the
Living
Word
is
the
Eternal
Creating
Word
,
and
tho'
no
Language
3.
And
we
may
expect
,
when
God
shall
give
to
his
,
one
Heart
,
one
Soul
,
one
Love
,
one
Life
of
Faith
,
Holiness
,
Meekness
,
Patience
and
Self-denial
,
accounting
nothing
their
own
,
but
as
Members
of
the
one
Body
to
live
as
that
white
,
sweet
,
first
Age
of
those
Guests
at
the
Feast
of
Pentecost
:
When
God
shall
do
this
,
we
may
expect
he
will
restore
the
Spirits
of
the
Letters
,
and
give
us
Water
at
the
pure
Fountain
;
until
then
,
as
one
people
know
not
the
Language
of
others
,
so
all
people
are
strangers
to
this
,
and
as
falshood
causeth
Men
not
to
know
others
Minds
by
their
Words
,
so
do
Mens
false
Hearts
make
them
unknown
to
themselves
.
4.
Now
why
some
of
them
who
heard
the
Heavenly
Tidings
said
these
Men
are
full
of
sweet
or
new
Wine
,
was
because
themselves
were
Captivated
in
another
Principle
than
that
wherein
the
words
were
Born
:
perhaps
some
in
the
deceits
of
the
third
Principle
,
others
in
the
wrath
of
the
first
;
so
that
they
could
no
more
comprehend
the
words
of
the
Children
of
the
day
,
than
the
Creatures
of
the
corrupt
terrene
Salitter
can
converse
with
the
Aerial
Creatures
,
or
the
aqua●trish
with
those
of
the
Fire
,
or
then
we
poor
Offspring
of
faln
Adam
can
skill
the
Dialect
of
Angels
.
5.
Mans
Heart
is
naturally
prepossest
against
Divine
Understanding
,
and
the
simplicity
of
truth
not
only
from
his
disorder'd
Original
,
but
especially
by
Maturity
of
Growth
to
fixedness
in
the
humane
Apostacy
;
for
Youth
stands
in
a
true
Ground
which
makes
Angels
delight
in
them
,
until
the
Serpents
,
Foxes
and
Goats
,
their
Tutors
,
Companions
and
Tempters
have
gravely
taught
them
to
be
Fools
in
Fashion
,
also
false
,
and
by
degrees
to
be
obscene
and
impudent
of
Conversation
.
O
how
great
is
Mans
Misery
on
Earth
,
how
innumerable
his
Snares
,
how
multiply'd
his
Perils
and
Sorrows
in
this
great
and
terrible
Wilderness
?
How
Infinite
is
the
forbearance
of
a
contemned
Father
!
How
compassionate
the
Redeerner
to
his
daily
Murtherers
!
How
long-suffering
is
the
grieved
Holy
Spirit
!
O
,
the
Heighth
and
Depth
,
and
Length
,
and
Breadth
of
that
Love
so
abused
by
us
!
The
subsequent
Question
excuseth
saying
more
to
this
.
Q.
149.
How
doth
Christ
himself
teach
presentially
in
the
Office
of
Preaching
,
and
yet
sitteth
at
the
Right
Hand
of
God
?
Or
among
whom
doth
Christ
teach
,
what
is
a
Shepherd
or
Pastor
in
the
Spirit
of
Christ
,
and
a
Teacher
of
the
Letter
without
the
Spirit
of
Christ
,
each
in
his
Office
?
A.
1.
How
Christ
is
in
Heaven
and
every
where
on
Earth
at
once
according
to
his
Heavenly
Humanity
the
119
Answer
from
ver.
3.
to
the
End
,
sheweth
:
Also
it
is
elsewhere
shew'd
the
sitting
of
Christ
at
the
Right
Hand
of
the
Power
of
God
,
is
at
the
place
where
Love
quencheth
Wrath
;
therefore
are
the
Sheep
at
the
great
Day
placed
on
the
Right
Hand
of
the
Judge
.
2.
But
now
to
the
next
part
of
the
Question
,
among
whom
doth
Christ
teach
,
it
must
be
answer'd
,
the
Light
which
bringeth
Salvation
hath
appeared
to
all
Men
;
for
as
every
Countrey
on
Earth
is
visited
by
the
splendor
of
the
Sun
,
and
every
Plant
and
Pile
of
Grass
Influenced
by
him
,
and
so
hath
been
from
the
Creation
;
so
also
from
Adam
to
the
last
Man
,
hath
Christ
the
only
true
Light
shined
,
and
will
shine
.
3.
And
as
there
are
many
places
in
some
Countries
,
and
some
Angles
in
every
Countrey
,
whereon
the
Suns
Beams
beat
not
directly
,
yet
is
there
no
Vegetable
which
his
Vigor
Influenceth
no●
:
Such
is
the
P●e●ching
Vertue
of
Christ
to
all
present
,
past
and
future
.
4.
Again
,
as
every
Mineral
is
not
Gold
,
nor
every
Fruit
solar
,
that
the
Suns
ve●tue
should
be
totally
prevalent
in
them
,
but
they
all
are
helped
the
more
to
grow
thereby
in
their
own
Property
,
so
that
it
is
not
the
Suns
fault
that
many
are
spoil'd
.
Thus
tho'
Christ
stands
in
the
Door
of
every
Mans
Heart
,
calls
them
,
waits
the
whole
time
of
the
Life
of
many
,
and
very
long
on
all
,
as
a
Judge
,
as
a
Councellor
,
and
as
a
Monitor
,
yet
many
grow
hard
,
and
(
as
evil
Creatures
)
the
stronger
in
their
own
property
,
by
the
desireable
access
of
the
Suns
Rays
:
Thus
Impenitent
Men
do
from
Gods
goodness
treasure
up
wrath
,
bless
themselves
,
say
we
shall
have
peace
,
cry
the
Temple
of
the
Lord
,
&c.
and
grow
the
more
evil
because
God
is
most
good
,
and
are
the
more
daring
,
the
more
they
are
intreated
and
strove
with
.
5.
Now
to
the
latter
part
of
the
Question
,
what
is
a
Shepherd
or
Pastor
in
the
Spirit
of
Christ
.
It
is
answer'd
,
Christ
is
the
alone
Shepherd
of
Souls
;
for
alluding
as
before
to
the
outward
Sun
.
As
the
Sun
directeth
the
Creatures
to
get
good
and
prevent
evil
by
his
daily
steddy
course
,
such
is
Christs
providential
guiding
us
by
his
working
for
,
and
sacred
Epistles
written
to
us
,
and
by
assisting
us
by
some
loving
Brother
he
substitutes
,
this
is
his
outward
Pastoral
Office
.
6.
Again
,
as
the
Sun
not
only
directs
the
Creatures
to
the
place
of
their
Food
,
but
by
his
vertue
makes
it
to
be
Food
,
so
that
they
are
fed
by
his
secret
vertue
in
the
things
fed
on
,
and
the
things
themselves
are
but
the
Medium
.
Thus
is
the
Soul
fed
by
Christ
by
whom
the
Medium
is
caused
,
and
the
Soul
by
him
also
hath
a
preparedness
and
capacity
thereunto
,
and
the
good
Shepherd
thus
gives
his
Life
and
Vertue
for
and
to
the
Sheep
,
and
they
feed
on
him
.
But
Men
calling
themselves
Shepherds
are
only
at
best
as
Ink
and
Paper
wherewith
the
Lord
Jesus
writes
his
good
pleasure
,
teaching
others
to
read
it
.
So
is
the
Church
call'd
the
Epistle
of
Jesus
Christ
.
7.
And
to
the
last
part
of
the
Question
,
What
is
a
Teacher
of
the
Letter
without
the
Spirit
of
Christ
in
his
Office
;
It
is
answer'd
,
he
is
dead
,
(
for
it
is
the
Spirit
only
that
quickeneth
)
both
in
respect
of
himself
,
is
sensual
,
not
having
the
sacred
Spirit
,
and
in
respect
to
his
Work
,
the
Letter
killeth
.
Therefore
tho'
a
regenerated
Child
may
receive
some
strength
from
the
Teacher
of
the
Letter
,
yet
the
Divine
Principle
by
him
who
is
himself
only
in
the
Anguish
of
the
first
Principle
,
(
viz.
)
the
Covetousness
,
Pride
,
Envy
and
Anger
,
or
in
the
Image
or
Shadow
thereof
the
third
Principle
properly
call'd
the
Valley
or
Shadow
of
Death
the
unregenerate
Souls
are
by
such
misled
into
the
Ditch
.
8.
What
is
that
power
then
,
whence
the
Blind
Guides
issue
and
derive
Authority
?
From
the
holy
Spirit
of
Christ
it
is
not
;
for
that
is
pure
,
peaceable
,
gentle
,
easie
to
be
intreated
,
full
of
mercy
and
good
fruits
.
If
they
were
founded
in
the
Regeneration
they
would
proceed
in
the
Divine
Impulse
,
but
being
sprung
in
the
Astral
Magia
which
is
but
the
Figure
or
Shadow
of
the
Eternal
World
,
the
driving
is
from
without
,
and
being
so
from
beneath
cannot
ascend
higher
.
Preachers
in
that
Spirit
are
only
the
Apes
and
Counterfeits
of
the
Divine
Living
Spirit
,
and
the
Super-intendents
or
Ordainers
of
them
are
Men
neither
Authorized
by
the
Law
nor
Gospel
.
Thus
after
the
choice
Youth
of
Christian
people
are
prepossest
with
Aristotle's
Heathenish
,
and
dry
Breasts
of
Philosophy
,
like
the
Children
prostituted
9.
These
come
abroad
with
unmortified
Lu●ts
,
imperious
Wills
,
imposing
Principles
in
contempt
of
the
humility
,
simplicity
,
and
plainness
of
the
Doctrine
of
Christ
,
and
of
the
Self-denial
,
Charity
and
Love
in
the
practice
of
Christianity
,
but
will
be
Teachers
of
the
Multitude
,
yet
being
ignorant
of
God
,
of
Nature
,
and
of
themselves
;
being
very
great
strangers
to
Christ
,
in
whom
only
are
all
the
Treasures
of
true
Wisdom
.
Q.
150.
What
is
the
Office
of
the
Keys
?
How
may
they
become
rightly
used
,
or
who
is
worthy
or
●it
for
this
Office
,
or
whether
is
he
himself
the
Office
?
Or
whether
hath
he
freely
given
it
to
man
,
so
that
he
may
without
Christ's
Spirit
forgive
Sins
,
or
how
is
it
done
?
A.
1.
People
of
the
Roman
Communion
say
,
Their
Bishop
hath
the
Keys
of
Heaven
left
him
by
Peter
;
but
why
they
derive
from
Peter
they
should
shew
,
for
Peter
was
the
Apostle
to
the
Circumcision
,
they
were
Gentiles
:
and
Paul
was
the
Apostle
of
the
Gentiles
.
Thus
far
they
are
as
the
Jews
,
that
as
the
Jews
Persecuted
the
Head
,
these
do
the
Members
.
2.
But
were
it
so
they
derived
rightly
from
Peter
,
which
cannot
be
,
and
Peter
only
from
the
Words
of
the
Lord
Jesus
;
which
were
a
direct
Error
(
as
of
such
who
know
not
the
Scriptures
)
to
think
:
yet
let
it
be
observ'd
,
the
Lord
said
to
Peter
,
I
will
give
thee
the
Keys
of
the
Kingdom
,
&c.
It
is
not
there
said
,
I
do
give
,
&c.
Get
thee
behind
me
Sathan
,
&c.
But
when
that
Promise
was
performed
,
it
was
to
the
other
Apostles
equally
with
Peter
;
for
when
the
Lord
Jesus
shew'd
himself
to
them
,
he
breath'd
on
them
,
saying
,
receive
ye
the
Holy
Ghost
;
whose
Sins
ye
remit
,
&c.
3.
But
we
read
of
the
Lawyers
who
took
away
the
Key
of
Knowledge
,
as
these
[
*
](A69597-e49390-b)
*
Mark
2.
7.
Numb.
14.
17.
Who
can
forgive
Sins
but
God
alone
?
And
Moses
interceeding
for
Israel
saith
,
Let
the
Power
of
my
Lord
be
great
,
and
Pardon
,
&c.
It
was
Power
that
created
the
World
,
but
great
Power
goes
to
the
forgiving
of
Sin
.
4.
But
Power
of
Remission
and
Retention
of
Sin
was
given
by
the
Lord
Jesus
All
Sin
is
against
God
;
those
against
Men
are
against
God
,
as
Men
stand
related
5.
Men
may
as
Ambassadors
declare
their
Lord's
terms
of
Reconciliation
in
general
to
all
,
and
they
may
ratifie
Peace
with
particular
Persons
,
if
they
are
directed
by
the
unerring
Spirit
of
God
to
discern
them
from
all
others
:
but
Samuel
himse●f
was
mistaken
by
the
goodly
Presence
of
David's
elder
Brother
:
Such
an
Error
in
this
Case
may
both
invalidate
the
Absolution
and
Shipwrack
the
Man
into
a
Lethargy
,
Presumptuous
Dream
,
Slumber
,
or
translate
him
to
Fools
Paradise
.
6.
And
it
may
be
doubted
this
discriminating
Eye
is
dimn
or
shut
when
the
Concomitants
disappear
;
for
now
the
glorious
Effusion
of
the
Holy
Ghost
enabling
to
take
up
Serpents
,
drink
any
deadly
thing
,
heal
the
Sick
,
eject
Devils
,
Prophesie
,
7.
Let
it
not
therefore
be
thought
a
designed
Sacriledge
of
part
of
Ecclesiastical
Authority
,
to
warn
all
to
see
they
have
salt
in
themselves
,
and
not
be
led
by
the
Eyes
of
others
,
and
those
also
Eyes
confessedly
defective
.
But
that
the
Apostles
did
this
,
was
because
they
had
an
open
Door
into
Hearts
,
that
could
see
who
was
in
the
Gall
of
Bitterness
,
and
who
had
Faith
to
be
Healed
:
so
infallible
was
their
deep
penetration
,
whereas
the
now
Pretenders
have
their
own
Hearts
shut
against
them
,
and
many
(
't
is
to
be
feared
)
themselves
fetter'd
in
the
Bonds
of
Iniquity
.
8.
I
compare
the
Apostles
continuation
in
the
Lord's
Work
of
remitting
after
his
departure
,
to
Joshuah
succeeding
Moses
,
who
passed
the
Tribes
through
Jordan
as
Moses
had
done
through
the
Sea
,
but
the
succeeding
Judges
(
though
Prophets
)
did
not
so
,
and
the
Allusion
so
fits
,
as
the
one
is
the
plain
figure
of
the
other
.
9.
He
that
converteth
a
Sinner
from
the
Error
of
his
ways
,
shall
save
a
Soul
from
death
,
and
cover
a
multitude
of
Sins
.
As
many
therefore
as
God
useth
for
Instruments
of
Converting
Sinners
so
many
Absolvers
,
Remitters
,
Pardoners
and
Coverers
of
Sins
are
there
;
yet
not
one
of
them
is
so
,
but
God
alone
enkindles
his
Candle
,
and
puts
a
Treasure
in
such
Earthen
Vessels
,
sometimes
by
Preaching
the
Gospel
,
which
who
so
reject
,
do
reject
the
Council
of
God
against
themselves
.
Some
others
are
used
by
holy
Conversation
to
the
same
end
;
so
is
the
unbelieving
Husband
by
the
10.
All
these
and
the
like
blessed
ways
,
doth
God
the
Holy
Ghost
consecrate
and
sanctifie
to
touch
and
change
Hearts
;
these
are
the
Keys
,
the
Evangelical
Keys
of
the
Kingdom
of
Heaven
,
to
unlock
Imprison'd
Souls
.
But
if
any
pretend
to
have
Keys
to
open
Heaven
to
the
Unregenerate
Man
,
the
old
unchang'd
Nature
,
and
to
bring
the
Serpentine
Man
in
,
as
once
the
Serpent
entred
Eden
;
those
are
Thieves
,
and
their
Keys
,
Picklocks
,
Heaven
is
exempt
and
above
them
that
would
break
through
,
and
enter
not
in
by
the
Door
.
Q.
151.
What
is
Christ's
Testament
,
together
with
the
last
Supper
with
Bread
and
Wine
:
How
is
Christ
really
enjoy'd
?
what
manner
of
Flesh
and
Blood
is
it
?
and
what
is
the
Mouth
to
eat
it
with
.
A.
1.
The
Question
is
double
,
1.
What
is
Christ's
Testament
together
with
the
last
Supper
with
Bread
and
Wine
,
what
manner
of
Flesh
and
Blood
is
it
?
2.
How
is
Christ
really
enjoy'd
:
and
what
is
the
Mouth
to
Eat
it
?
To
the
first
,
it
's
answer'd
Negatively
.
(
1.
)
It
's
not
his
Almighty
pure
Deity
,
the
infinite
inaccessible
Light
How
can
this
man
give
us
his
(
meaning
this
his
)
flesh
to
Eat
.
But
affirmatively
.
2.
The
Last-Supper
Bread
and
Wine
,
Flesh
and
Blood
,
is
the
pure
chast
Virgin
of
Wisdom
,
or
Heavenly
Man
,
or
Holy
Humanity
which
Adam
fell
from
.
The
Tongue
of
an
Angel
might
tell
what
this
is
,
but
there
must
be
a
preparedness
in
the
Intellect
to
receive
the
thing
spoken
,
or
he
would
be
as
Dumb
to
the
Hearers
;
yet
for
the
sake
of
the
serious
De●irers
it
is
answered
,
3.
It
is
the
created
Tincture
of
the
Light
World
,
That
;
out
of
which
Angels
were
spoken
or
breathed
forth
,
the
Food
of
Angels
;
as
every
Creature
feedeth
of
its
Mother
,
the
Child
of
the
Breast
,
and
the
Elementary
Creatures
of
the
Elements
:
Man's
outward
Body
on
the
Tincture
of
the
Elements
,
Soul
of
the
World
,
or
Astral
Powers
,
but
if
his
inward
Man
hath
no
higher
Nourishment
as
the
Unregenerate
hath
not
,
the
Soul
starveth
;
for
its
Will
hath
an
inferiour
false
Tincture
,
declining
to
Sensuality
,
and
with
the
Fool
saith
,
Soul
take
thyrest
,
eat
drink
and
be
merry
.
And
though
by
reason
of
the
noble
Extraction
of
the
Soul
,
Man
hath
Eternity
,
as
also
the
Devil
remains
an
Angel
.
Yet
is
the
Tincture
of
both
,
false
and
degenerate
,
man
going
,
into
the
Wrath
in
the
Looking-Glass
,
and
the
Evil
Spirits
into
the
fierceness
of
the
first
Principle
,
and
both
out
of
the
Light
.
4.
While
the
regenerate
New
Man
feedeth
on
the
true
Divine
Tincture
,
which
is
the
Bread
that
cometh
down
from
Heaven
,
or
the
Flesh
of
Christ
and
Water
of
Life
,
or
Divine
Meekness
,
(
viz.
)
The
Blood
of
Christ
,
which
quencheth
the
wrath
or
thirst
of
the
Fire-Soul
.
It
is
the
Quintessence
of
the
Paradisical
Angelical
World
every
where
for
ever
pure
before
God
,
evidently
figur'd
by
the
Quintessence
and
Tincture
in
the
outward
World
,
which
that
Man
only
who
is
taught
of
God
knoweth
,
or
can
know
?
5.
The
second
part
,
How
is
Christ
really
enjoy'd
,
and
what
is
the
Mouth
to
eat
it
And
Christ
is
really
enjoy'd
while
the
outward
Bread
and
Wine
or
Elements
are
received
by
such
a
Soul
.
The
way
,
and
manner
how
,
The
Divine
Power-world
,
or
Paradisical-Tincture
or
Virgin
of
Wisdom
and
Purity
,
which
are
meant
by
the
Flesh
and
Blood
of
Christ
,
gives
it self
by
and
through
the
Tincture
of
the
Bread
and
Wine
,
not
through
the
Elementary
Bread
and
Wine
which
are
Mortal
,
and
so
under
the
Wrath
,
but
through
the
Tincture
thereof
which
is
Immortal
,
and
for
the
sake
whereof
,
the
Creatures
shall
in
their
Idea
share
in
the
Liberty
of
the
Children
of
God
.
Therefore
this
Tincture
or
Kind
of
Quintessence
doth
the
Holy
Power
use
as
the
Medium
to
conveigh
it self
into
the
Mouth
of
the
Human
Soul
and
Spirit
.
And
as
the
right
Tincture
transmuteth
inferior
Metals
into
the
noble
solar
one
,
so
doth
this
Body
and
Blood
,
through
the
above
Medium
,
transmute
the
half
▪
dead
Image
into
revived
Vertue
,
the
Eternal
inward
Man
into
a
holy
lustrous
Love-fire
,
and
Love-flame
,
that
the
Man
may
thereby
be
exalted
into
an
Image
of
the
three
Worlds
,
in
due
weight
,
harmony
and
regiment
of
the
Holy
World
,
or
Divine
second
Principle
,
the
Almighty
Infinite
Son
of
God
.
Q.
152.
What
is
the
place
in
Man
,
wherein
Christ's
Flesh
and
Blood
continueth
;
He
himself
saith
,
Whosoever
eateth
my
Flesh
and
drinketh
my
Blood
,
he
continueth
in
;
[
*
](A69597-e50010-b)
*
Vers.
53.
Also
,
If
you
do
not
eat
the
Flesh
of
the
Son
of
Man
and
drink
his
Blood
,
then
you
have
no
life
in
you
?
A.
1.
What
the
ea●ing
Christ's
Flesh
and
drinking
his
Blood
is
,
and
how
it
is
really
enjoy'd
,
also
what
we
are
if
we
eat
it
not
,
and
what
it
brings
us
to
be
if
we
do
eat
it
,
is
the
Substance
of
the
immediately
foregoing
Answer
.
The
place
in
Man
wherein
Christ's
Flesh
and
Blood
continues
,
is
the
whole
M●n
,
for
all
is
the
Lords
,
(
viz.
)
the
whole
enlightned
Man
,
though
in
all
parts
of
him
God
is
not
alike
manifest
.
2.
As
he
who
sits
on
the
Throne
of
a
Kingdom
i●
in
〈◊〉
of
the
R●●●lity
of
the
wh●le
Territory
,
yet
●specially
▪
re●●d●nt
in
the
Palace
R●y●●
;
th●●
,
though
the
Flesh
and
Blood
of
Christ
sit
as
Soveraign
in
the
Spirit
of
th●
Mind
of
the
now
born
Child
of
God
,
which
is
〈◊〉
his
▪
〈◊〉
Man
,
and
th●t
wherein
he
is
p●culiarly
present
;
yet
is
he
thereby
Owner
▪
a●d
right
〈◊〉
of
the
whole
M●●
,
and
where
this
is
received
all
is
new
.
And
whereas
it
is
writt●n
,
Behold
I
make
all
thi●●●
n●●
,
yet
is
i●●xte●●●●
only
in
all
th
〈…〉
●o
receive
this
R●●●vation
.
3.
It
is
true
,
the
Body
hath
the
Honour
to
be
the
Antitype
of
the
outer
Court
of
the
Temple
of
the
Holy
Ghost
,
or
the
thing
signified
by
a
place
without
the
Camp
,
where
the
Sin-offering
was
to
be
Sacrificed
,
the
Body
hath
a
rich
and
blessed
hope
,
not
only
to
be
raised
again
,
but
that
he
shall
change
our
vile
Bodies
,
and
make
them
like
his
glorious
Body
.
Now
though
God
was
without
the
Camp
as
a
Wall
of
Fire
,
and
in
the
Camp
as
Captain
of
his
Host
,
yet
was
he
in
his
holy
Place
as
at
Home
.
4.
The
New
Man
(
strengthened
by
the
Virgin
of
Wisdom
)
is
in
its
Wrestlings
both
with
the
Anguishes
of
the
Fire-Soul
or
first
Principle
in
us
,
and
with
our
Mortal
,
Sensual
,
Astral
and
Elementary
Man
or
third
Principle
,
like
to
the
good
Properties
of
Nature
labouring
(
as
it
were
in
the
very
Fire
)
to
rescue
themselves
from
the
Curse
and
Wrath
of
the
Dead
Earth
,
and
indefatigably
struggling
to
produce
living
Paradisical
Fruits
,
Precious
Stones
,
Odours
,
&c.
in
Power
,
but
cannot
;
because
the
Curse
hath
introduced
Corruption
and
Instability
.
Thus
goes
it
with
the
Divine
stirrings
,
where
(
as
it
were
ineffectually
)
they
approach
our
bestial
Man
;
so
vastly
unsuitable
hath
our
Fall
render'd
us
to
the
pure
Paradisical
State
.
5.
But
as
the
good
Properties
are
much
more
prevalent
in
the
benign
Influence
of
the
Syderial
World
;
where
they
find
a
flexible
Will
strenuously
active
,
and
a
kind
of
pure
transparency
and
uninterrupted
Serenity
in
the
Form
of
Eternity
.
So
is
the
sacred
Energy
of
Virgin
Sophia
approaching
our
Superior
part
,
viz
our
Spirits
,
after
Holy
enkindlings
in
them
:
whereas
all
those
Applications
to
our
vile
Carcasses
work
so
obscurely
and
faintly
,
as
sufficeth
not
to
Tincture
them
to
be
out
of
the
reach
of
Worms
and
Putrefaction
.
6.
Thus
is
seen
in
what
place
or
part
in
Man
Christ's
Flesh
and
Blood
continueth
:
which
though
before
our
Fall
,
and
when
we
shall
attain
the
Resurrection
of
the
Dead
,
we
stand
as
a
well
tun'd
Instrument
,
but
now
under
the
Fall
as
an
Engine
pull'd
all
in
pieces
.
7.
And
whereas
it
is
said
continue
IN
us
,
as
usually
we
say
the
Soul
IN
the
Body
:
it
is
much
more
true
and
proper
to
say
the
Body
is
in
the
Soul
,
for
it
comprehends
the
Body
.
So
,
and
much
more
are
we
also
in
the
Flesh
and
Blood
or
Body
of
Christ
,
or
in
God's
Body
;
therefore
it
is
written
,
Put
on
the
Lord
Jesus
Christ
,
by
whom
our
whole
Man
,
Soul
,
Spirit
and
Body
are
comprehended
.
The
farther
Answer
is
referred
to
the
Book
of
the
Two
Testaments
.
Q.
153.
How
is
Man
,
and
how
doth
he
become
a
Branch
on
the
Vine
Stock
of
Christ
?
How
doth
Christ
dwell
in
him
,
and
yet
sit
at
the
right
hand
of
God
in
Heaven
?
Also
,
how
can
he
sit
at
the
right
hand
of
God
in
Man
,
and
yet
the
outward
Man
not
be
he
?
A.
1.
Man
was
a
noble
Vine
,
and
became
degenerate
by
his
Fall
into
the
Out-birth
,
which
shut
him
up
from
the
Divine
Birth
into
Enmity
,
and
under
the
Evil
Influences
of
the
Astral
World
over
which
he
should
have
ruled
:
The
third
Principle
was
that
he
took
root
in
;
no
wonder
then
that
he
bare
Fruit
to
himself
,
but
concerning
the
Fall
,
the
71
,
72
,
and
73
Answers
are
clear
.
2.
And
that
Man
might
be
grafted
into
the
Vine
Christ
,
the
Almighty
second
Principle
took
the
Heavenly
Humanity
the
Virgin
Image
(
whose
love
Adam
exchanged
for
the
Lust
of
a
Woman
)
and
reimplanted
it
into
the
half-dead
Humanity
in
Mary's
Essences
,
and
so
ingrafting
fallen
Man
into
the
true
Vine
.
See
75
Answer
from
v.
3.
to
the
7th
.
To
the
second
part
of
this
Question
how
Christ
dwells
in
Man
,
and
yet
sits
at
the
right
Hand
of
God
in
Heaven
,
is
shewn
in
the
77
,
108
,
113
,
129
,
and
141
Answers
copiously
.
3.
To
the
third
part
,
How
can
●e
fit
at
the
right
hand
of
God
in
Man
,
and
the
outward
Man
not
be
he
?
Is
answered
that
the
outward
Man
is
the
Image
of
Wrath
and
Love
,
&
yet
he
who
sitteth
at
God's
right
Hand
in
Man
(
viz.
where
Wrath
is
quenched
by
Love
)
is
not
the
outward
Man
;
for
he
is
the
Image
or
express
Character
of
God
according
to
his
Love
.
'T
is
true
,
Man
he
is
,
but
is
the
Heavenly
Man
:
who
by
Uniting
to
the
outward
Man
,
became
our
Brother
,
by
killing
the
Will
of
the
Erring
Brother
,
preserved
the
Brotherhood
,
by
cutting
him
off
,
implanted
him
.
4.
In
like
manner
we
see
the
Fountain
of
all
Natural
Philosophy
is
the
very
knowledge
of
a
certain
real
skill
to
stay
an
expiring
Spirit
at
home
,
where
it
is
eminently
necessary
,
to
transplant
it
into
another
of
the
same
kind
,
which
wants
the
out-going
Spirit
to
reinforce
that
other
Species
.
And
what
is
all
Sacred
Theosophy
,
but
the
very
understanding
of
a
certain
Divine
Art
,
to
receive
and
assimilate
the
evermore
over-flowing
Effluence
of
God's
Bounty
.
This
is
the
regenerating
and
the
receiving
the
Divine
Universal
Will
,
which
grows
,
over-tops
,
and
Commands
to
the
irradicating
the
private
perverted
one
:
This
is
that
Holy
One
sitting
at
the
right
Hand
of
God
in
Man
;
which
though
it
resemble
the
outward
Man
as
a
Substance
doth
its
own
shadow
:
yet
is
no
more
the
outward
,
than
a
good
potent
Tincture
is
a
decay'd
or
impotent
thing
to
be
tinctured
,
because
its
Application
is
continually
about
such
:
or
than
a
Physician
is
a
Malady
,
because
his
Business
is
about
Distempers
.
Q.
154.
What
manner
of
Christian
is
the
titulary
Christian
in
Name
only
,
without
or
out
of
Christ
:
who
only
comforteth
himself
;
and
imputeth
Christs
Merits
to
himself
,
and
yet
is
unregenerate
of
the
Spirit
of
Christ
,
and
liveth
bestially
?
Whether
also
doth
he
in
such
working
or
doing
belong
to
Christ
?
Or
what
doth
he
receive
in
Christ's
Supper
?
A.
1.
He
is
one
who
knoweth
nothing
as
he
ought
to
know
,
nor
doth
what
he
ought
in
any
thing
;
for
all
that
know
God
worship
him
in
Spirit
,
which
this
Man
is
a
Stranger
to
,
and
is
also
no
less
a
Stranger
to
himself
:
and
God
of
such
a
one
will
say
,
I
know
him
not
.
Oh
may
we
never
know
a
state
of
entring
Hell
by
Heaven's
Gate
.
2.
Many
Volumes
are
extant
concerning
Regeneration
;
some
discovering
the
Old
Estate
some
the
New
,
some
the
Process
from
the
one
to
the
other
:
whose
parts
(
after
Information
)
are
,
of
terror
for
awakening
.
Exhortation
,
Direction
,
Tryal
,
Caution
and
Encouragement
,
and
doubtless
all
whose
sincere
Love
to
God
draws
them
to
this
Imployment
are
prosecuting
the
End
of
Gods
Creating
and
Redeeming
Work
,
and
are
as
truly
,
though
weakly
,
at
what
pleaseth
God
,
as
the
Holy
Angels
are
;
but
all
Pretenders
to
teach
Religion
,
who
are
neither
instrumental
to
call
in
the
Sinner
,
nor
to
feed
the
Flock
,
are
titular
Christians
,
but
truly
Antichristians
,
yet
would
be
accounted
Pastors
and
Leaders
.
3.
Mens
Industry
for
fading
Toys
,
gives
Evidence
against
the
lazy
titular
Christian
,
what
a
series
of
Pains
,
Study
and
Patience
have
Men
emulously
strove
with
,
to
acquire
Trades
and
Arts
?
What
Extremities
others
encounter
chearfully
to
discover
new
Countries
,
passing
torrid
heat
,
and
stone
cleaving
cold
?
What
daring
attempts
Ambition
hath
set
Men
upon
,
by
cruel
force
like
Wolves
and
Vultures
,
to
wade
through
Rivers
of
Innocent
Blood
,
to
add
more
clods
to
their
field
of
usurped
Soveraignty
,
for
a
larger
Stage
to
act
a
little
while
with
more
Elbow-room
,
the
tyranny
of
their
impetuous
lusts
over
their
Brethren
?
4.
And
how
little
Price
do
Men
set
on
Treasures
,
talking
only
of
them
:
whereas
only
talking
of
Work
all
Day
,
gets
no
Wages
at
Night
.
The
professing
Faith
,
but
practically
denying
the
working
Life
of
it
,
is
the
Damnation
of
titular
Christendo●
at
this
day
,
the
Form
of
Godliness
denying
the
Power
,
is
to
be
turned
from
in
others
,
but
especially
in
our selves
.
The
state
of
Choras●●
and
Bethsaida
,
was
more
intolerable
than
that
of
Sodom
;
for
they
had
the
sound
of
the
Gospel
,
which
it
seems
was
all
they
desir'd
.
And
who
doubts
but
the
foolish
Virgins
were
as
ce●●●●●ly
shut
out
as
the
most
lewd
Harlots
.
The
m●er
outside
of
Religion
is
as
profitable
as
painted
Fire
and
Food
to
warm
and
nourish
.
5.
The
Titular
Christian
is
the
more
inexcusable
,
because
if
he
will
he
may
know
himself
to
be
only
a
counterfeit
(
tho'
the
sincere
Child
may
by
reason
of
his
Allay
and
Imperfect
Work
,
have
cause
enough
to
doubt
himself
)
the
reason
whereof
is
,
because
the
unregenerate
Professor
doth
out
of
the
four
Anguishes
of
the
first
Principle
only
generate
the
third
Principle
,
which
is
but
a
cold
shadow
or
reflected
Light
most
sensibly
discernable
.
And
not
to
conceal
the
very
truth
,
an
Hypocritical
Titular
Christian
hath
but
a
noise
of
words
,
a
feigned
representation
of
the
very
third
Principle
it self
:
Less
of
Faith
than
the
Devils
,
whose
Faith
causeth
trembling
:
And
less
of
the
figur'd
Powers
of
the
Out-birth
or
World
than
the
Heathen
Magicians
;
for
those
could
imitate
Moses
in
many
things
from
the
powers
of
the
formed
Worlds
Properties
.
6.
But
the
Regenerate
Child
is
enabled
,
out
of
his
first
Principle
,
to
generate
the
true
understanding
,
and
real
ravishing
F●rvour
of
the
Divine
Love
of
the
second
Principle
;
and
so
crucifies
the
Old
Nature
consisting
of
the
first
Principle
imaged
in
the
third
,
and
lives
in
the
New
Nature
;
(
viz.
)
the
first
Principle
illustrated
by
the
meek
sacred
second
;
having
the
third
only
hanging
,
sticking
or
adhering
to
it
,
and
clogging
it
a
while
,
whereunto
it
is
more
and
more
dead
;
as
the
Fruit
is
to
a
withered
Leaf
,
which
hangs
on
the
Branch
with
the
Fruit
,
but
when
the
Fruit
attains
maturity
,
and
is
gathered
,
the
disregarded
Leaf
falleth
.
7.
And
to
tell
what
the
Titular
Christian
receiveth
in
Christ's
Supper
:
He
receiveth
what
sufficeth
his
hunger
;
for
his
Soul
desireth
only
a
Form
of
Godliness
;
it
hath
therefore
a
Form
of
words
,
a
shadow
of
the
powerful
Worlds
word
.
His
Body
would
conform
to
the
fashion
of
others
;
it
hath
the
fashioned
,
mortal
,
Elementary
Bread
and
Wine
,
a
dead
figure
of
the
Heavenly
Food
.
Thus
in
both
Inward
and
Outward
he
hath
a
shadow
,
form
and
figure
fill'd
with
Wrath
,
Curse
and
Damnation
.
8.
These
participate
with
Christ
in
his
Anguish
,
but
die
not
to
their
Lusts
;
they
would
rise
with
Christ
,
not
to
a
New
Life
,
but
that
Sin
might
reign
with
him
in
them
;
and
thus
tread
they
on
His
Blood
,
but
the
Blood
of
the
Passover
was
not
to
be
on
the
Threshold
to
be
trampled
on
,
but
on
the
Lintel
and
two
Side
Posts
.
Thus
did
Judas
eat
the
Sop
,
as
these
the
Supper
.
Q.
155.
Whether
also
may
Christ's
Flesh
and
Blood
become
enjoyed
by
Believers
,
without
,
or
out
of
the
Testamentary
Ordinance
and
Observation
,
or
how
it
may
be
done
?
A.
1.
That
the
Flesh
and
Blood
of
Christ
is
the
Living
,
Holy
,
Powerful
Word
,
is
2.
And
that
This
may
be
enjoyed
by
Believers
out
of
the
Testamentary
Ordinance
,
is
clear
;
how
else
come
they
to
be
Believers
?
How
else
also
in
all
Nations
are
such
as
fear
God
and
work
Righteousness
accepted
?
Now
how
This
is
received
by
the
Soul
the
Inward
Eye
only
seeth
,
for
the
Outward
Man
and
Astral
Soul
comprehend
Christ's
Spiritual
Flesh
and
Blood
,
no
more
than
the
gross
Stone
doth
the
Tincture
of
fine
Gold
that
is
in
it
.
3.
This
Flesh
and
Blood
of
Christ
is
His
Heavenly
Humanity
,
a
Divine
Love-fire
,
or
a
Holy
Tincture
re-enkindling
Adam's
vanished
Virgin
Image
,
as
precio●s
Oil
put
into
common
dark
Fire
,
gives
it
a
shining
glance
.
So
This
Spiritual
Paradi●ical
Humanity
,
Christ's
own
Mummis
,
freely
presseth
into
the
Soul
,
as
the
vertue
of
the
Sun
into
the
Plant.
This
is
the
Spiritual
Flesh
out
of
which
the
Vi●ible
Image
groweth
.
As
Fire
falling
into
Tinder
turns
it
into
Fire
and
Light
.
Thus
is
Christ
the
Light
of
the
World
,
and
doth
substantially
inhabit
in
the
Soul
.
See
more
of
this
in
the
little
Book
of
the
two
Testaments
.
Q.
156.
Why
hath
Christ
Ordained
and
Instituted
This
Testament
,
and
said
,
so
oft
as
we
do
it
,
we
should
do
it
in
remembrance
?
to
what
profit
and
benefit
is
it
done
with
Bread
an●
Wine
,
and
not
without
?
Or
whether
may
it
also
become
enjoyed
or
participated
without
Bread
and
Wine
?
1.
That
the
Antitype
Christ
might
be
received
in
a
way
suitable
to
the
capacity
2.
In
a
method
suitable
to
all
his
gracious
ways
of
condescending
to
men
in
all
2.
So
high
is
it
,
that
it
hath
been
thought
by
some
of
the
Learned
(
tho'
erroneously
)
that
the
Spirit
of
Wine
is
the
true
Fire
of
Nature
.
(
3.
)
That
it
might
be
a
3.
The
Tincture
(
whence
issueth
the
Corn
and
Vine
)
is
the
middle
Earth
betwixt
the
Heavenly
or
Paradifical
Earth
as
the
most
superior
,
and
the
Mortal
as
the
most
inferior
;
This
is
therefore
the
proper
Medium
.
Here
the
Souls
fiery
hunger
in
the
Promise
meets
the
Divine
Love
and
Grace
,
the
Living
Word
or
Power
World
,
bringing
in
and
with
the
Flesh
and
Blood
of
Christ's
Heavenly
Humanity
;
which
is
the
Emmanuel
,
the
Hope
,
the
Joy
,
and
Eternal
Spouse
of
the
Fire
Soul
,
and
the
Lord
,
Husband
and
Crown
of
the
enlightened
,
renewed
,
meek
Spirit
;
fore
here
the
two
Ti●ctures
are
united
for
●ver
,
and
is
neither
Male
nor
Female
,
but
our
Christ
is
all
in
all
.
Q.
157.
Whether
is
the
True
Testamentary
Enjoyment
or
Participation
bound
meerly
to
the
Apostolical
Practice
and
Observation
;
or
whether
also
men
may
have
Power
or
Authority
to
alter
and
change
This
Ordinance
,
as
is
done
now-a-days
?
A.
1.
Amongst
men
,
the
Law
making
Power
only
hath
Authority
to
change
and
alter
Laws
.
And
a
Testator
dying
,
no
one
may
alter
the
Will
and
Testament
ratified
by
the
deceased
:
On
much
higher
and
surer
Reason
is
it
therefore
,
that
no
man
,
or
all
men
may
alter
or
change
This
Ordinance
,
or
reject
any
of
God's
Institutions
,
no
more
than
two
or
three
School-boys
can
root
up
the
Basis
of
Philosophy
,
or
two
or
three
Thieves
or
other
Criminals
change
the
publick
Statu●es
of
a
State
or
Kingdom
.
2.
This
will
be
acknowledged
in
words
;
but
when
men
come
to
measure
Heavenly
Mysteries
by
the
Form
of
Words
,
and
Those
Words
by
the
Standard
of
Reason
,
and
That
Reason
corrupted
by
their
Lusts
;
disputes
are
raised
without
end
,
and
Obstinacy
is
the
Disputant
;
for
the
unregenerate
man
hath
a
perverse
Will
;
so
that
such
of
them
as
can
attain
the
most
exact
Form
of
Godliness
,
are
only
thereby
the
more
confirmed
in
their
Ungodliness
.
3.
Could
such
do
every
Outward
Ordinance
,
with
direct
exactness
of
every
gesture
,
speak
the
words
,
and
only
those
spoken
and
done
by
the
Lord
himself
,
without
the
Regenerating
Spirit
of
Christ
they
would
transgress
the
Rule
still
,
be
in
the
Livery
of
Christ
Traitors
to
Him
,
fight
against
Him
under
His
own
Banners
;
the
Lord's
Supper
will
be
to
such
as
the
Sop
to
Judas
,
who
did
after
kiss
and
betray
.
Such
men
receive
the
Heavenly
Dews
,
but
bear
fruit
to
self
,
and
That
fruit
the
Grapes
of
Sodom
;
they
err
in
every
work
of
their
hands
;
their
very
plowing
is
sin
;
their
Metonymies
and
other
Tropes
are
airy
distinctions
of
the
words
of
the
Institution
;
like
the
endless
Genealogies
of
the
unbelieving
Jews
.
4.
Thus
we
see
men
guided
by
the
Properties
of
the
first
Principle
(
clothing
their
Hypocrisie
by
the
Images
and
Maxims
of
the
third
)
do
turn
That
blessed
Ordinance
which
was
to
be
as
a
Bond
of
Peace
,
into
Enmity
.
And
what
wonder
they
should
endeavour
to
impose
their
dark
notions
on
others
by
hostile
force
(
as
wild
Beasts
are
to
be
dealt
with
)
not
having
the
Light
of
the
second
to
guide
their
Understandings
,
as
Children
of
the
day
.
But
the
new
Nature
of
Gods
Child
is
fed
by
that
whereof
it
is
Begotten
,
and
because
the
love
of
every
such
is
sincere
,
their
hunger
is
earnest
,
and
is
in
proportion
satisfied
as
it
is
in
power
and
vigor
excited
.
Q.
158.
Whether
also
is
the
Testament
powerful
in
the
alter'd
or
chang'd
Ordinance
or
not
?
A.
1.
The
misapprehending
of
this
Question
may
either
on
the
one
hand
encourage
to
make
unwarrantable
alterations
arbitrarily
,
or
persist
in
them
after
being
found
to
be
such
:
Or
on
the
other
hand
unnecessarily
to
decline
all
Communion
,
or
despair
of
Vertue
from
the
Ordinance
,
because
something
said
or
done
at
the
Administration
,
seem
not
expresly
commanded
in
the
form
recorded
in
the
Institution
.
Wherefore
,
2.
To
make
way
to
the
Answer
,
(
1.
)
Something
must
be
said
to
the
Institution
3.
(
3.
)
The
Place
or
Medium
,
and
this
is
not
Christ
himself
,
tho'
in
his
Heavenly
4.
Something
(
preparatory
to
the
Answer
)
is
,
concerning
the
partakers
of
5.
The
Child
of
wrath
can
eat
only
and
drink
the
Elementary
part
,
which
hath
in
it
the
good
and
evil
properties
,
the
Imaged
Powers
of
Wrath
and
Love
extending
only
to
his
Mortal
Elementary
Life
:
wherewith
neither
his
Eternal
Soul
,
nor
Eternal
Spirit
of
the
Mind
are
really
fed
,
but
starve
;
and
therefore
so
eats
he
and
drinks
he
Damnation
to
himself
,
not
discerning
the
Lords
Body
;
viz.
not
receiving
nourishment
from
the
Heavenly
Food
the
Lords
real
Body
,
but
only
the
Elementary
.
And
his
Astral
or
Siderial
Spirit
cannot
receive
so
much
as
the
pure
Medium
,
and
keep
it
so
;
because
the
evil
properties
domineering
in
the
Soul
makes
the
Tincture
false
,
which
in
its
self
is
true
,
as
also
it
is
in
the
Devils
.
6.
Thus
we
see
the
Air
,
of
its
self
sweet
and
wholesome
in
a
City
greatly
infected
with
the
Plague
,
is
by
the
Emanation
of
many
Sick
and
Expiring
Bodies
by
that
contagion
,
corrupt
.
So
the
discord
of
the
dark
Soul
invades
the
serenity
of
the
Tincture
,
and
maims
it
of
its
Inclination
and
Ability
to
good
,
and
Invigorates
it
with
the
Rage
of
its
own
perverse
Affections
.
7.
Now
to
the
humble
,
obedient
Child
the
Supper
is
a
Feast
giving
nourishment
suitable
to
his
Hunger
;
his
Fire
Soul
and
Principle
of
strength
is
meeken'd
,
his
drooping
Spirit
cheered
,
his
Astral
Spirit
composed
into
order
;
some
of
the
Properties
restrained
,
other
properties
stirred
on
,
and
others
sweetly
encouraged
,
and
the
disappeared
Image
of
the
Virgin
by
the
Body
and
Blood
of
the
second
Adam
restored
.
8.
Come
we
now
to
the
Doubt
,
Whether
the
alter'd
Ordinance
retain
power
to
do
good
.
It
is
answer'd
,
That
if
the
alter'd
Administration
fall
short
of
shewing
the
End
of
its
Institution
,
or
hath
so
great
additions
(
as
so
)
to
cloud
the
thing
signified
as
it
cannot
be
rightly
discerned
,
or
the
change
be
such
as
doth
race
out
the
Ordinance
its
self
,
the
Essentials
are
departed
,
and
it
is
no
more
an
Ordinance
of
Christ
than
a
dead
Corps
is
a
Man
,
the
power
disappears
when
the
thing
it self
is
not
.
9.
It
is
true
if
the
Soul
remain
so
doth
some
measure
of
power
,
as
a
Man
may
live
yet
have
lost
a
Leg
or
Arm
,
but
dismembering
is
often
Mortal
to
the
Natural
Body
,
and
not
seldom
so
in
lameing
the
Service
of
God
,
carry
such
to
the
Ruler
will
he
accept
it
.
But
wo
to
such
who
innovate
,
to
them
are
the
Curses
of
Gods
Book
added
:
Also
where
Sacriledge
is
found
it
rends
that
Name
out
of
Gods
Book
of
Life
,
and
where
the
intire
alteration
is
,
there
Hell
hath
enlarg'd
it self
.
10.
Yet
in
every
Age
and
Place
where
the
Divine
Love
is
or
hath
been
begotten
,
the
Hunger
is
ever
a
receiver
of
such
quantity
of
Manna
as
is
according
to
every
one's
eating
.
We
see
the
outward
Sun
through
Clouds
,
Showers
and
ill
Vapours
,
in
and
under
the
Earth
and
Seas
,
doth
great
good
work
,
and
shall
we
streighten
the
unlimitable
Divine
Grace
and
Power
?
Is
the
holy
Child
at
any
time
driven
into
the
Wilderness
,
and
goeth
not
God
thither
with
him
?
He
that
instructs
us
in
Dreams
,
in
the
Creation
,
in
evil
Creatures
,
and
by
many
things
evil
as
in
themselves
,
that
brings
good
out
of
evil
,
confirms
us
by
our
falls
,
that
brought
Almonds
out
of
Aaron's
dry
Rod
,
shall
not
he
also
out
of
weakness
create
strength
?
He
doth
out
of
the
cruel
Anguishes
of
the
Lion-like
first
Principle
,
bring
the
most
sweet
Honey
of
the
holy
second
Principle
:
Which
is
still
a
Riddle
,
but
the
day
of
God
dawneth
,
and
will
proceed
to
a
perfect
day
,
in
all
such
in
whom
he
,
of
whom
Samson
was
a
shadow
,
shall
slay
the
enmity
of
the
four
dark
forms
,
by
introducing
Divine
Light
and
the
holy
Power
World
.
Q.
159.
What
do
the
Learned
when
they
reproach
one
the
other
about
Christs
Testaments
,
and
the
precious
Covenant
of
Grace
:
And
disgrace
one
another
,
and
give
up
one
another
to
the
Devil
about
it
?
Whether
do
they
also
manage
the
Office
of
Christ
;
whether
is
that
right
or
wrong
,
whether
also
is
this
done
as
a
Minister
of
Christ
?
Or
whom
do
they
serve
thereby
?
A.
1.
Their
reproaching
each
other
usually
proceeds
either
from
outward
prosperity
,
or
desire
of
Superiority
;
whence
come
Wars
,
come
they
not
from
your
Lusts
which
War
in
your
Members
?
When
Joseph
had
open'd
to
his
Brethren
a
prospect
of
approaching
prosperity
,
he
seasonably
warn'd
them
not
to
fall
out
by
the
way
.
As
soon
as
Constantine
had
given
the
Christians
a
general
Jubilee
from
the
frequent
Persecutions
of
more
than
two
hundred
years
,
up
riseth
Arrius
and
other
Hereticks
Titular
Christians
,
persecuting
the
real
Christians
:
As
saith
the
Apostle
,
He
that
was
after
the
Flesh
(
Ishmael
)
persecuted
him
that
was
after
the
Spirit
,
for
which
there
are
many
Reasons
,
briefly
thus
;
2.
The
counter
Christian
being
shut
up
in
the
first
four
forms
of
Nature
;
to
stifle
his
intestine
tumults
sallies
out
into
the
third
Principle
,
which
is
the
great
figure
of
his
proper
radical
disorders
,
the
World
therefore
being
his
only
home
,
he
will
be
Master
there
,
especially
over
them
who
both
are
and
own
themselves
to
be
strangers
.
3.
But
God
keeps
peace
among
his
Children
by
his
Rod
,
which
is
so
Moral
an
Argument
of
conserving
peace
,
that
the
penitent
Thief
urg'd
it
on
the
other
,
viz.
Dost
thou
not
fear
God
seeing
thou
art
under
the
same
condemnation
?
On
the
swelling
of
Severn
by
a
great
Flood
Islands
were
made
,
on
some
of
them
Lambs
and
Foxes
saved
themselves
,
where
the
very
Foxes
tho'
hungry
were
observed
to
keep
a
Civil
Community
with
the
Lambs
,
being
all
under
one
Consternation
.
4.
Mans
departure
from
the
Unity
into
the
Multiplicity
brings
his
Lifes
forms
into
Enmity
:
But
Heavenly
Peace
the
Sister
of
Sacred
Love
is
Born
at
the
reducing
him
from
the
Multiplicity
into
the
Unity
again
.
5.
If
therefore
the
love
of
the
World
and
the
things
of
the
World
,
viz.
as
it
is
figur'd
and
impressed
by
the
evil
dark
Powers
,
be
the
cause
of
strife
introducing
the
contrariety
and
multiplicity
:
Then
the
Love
of
the
Heavenly
Father
whence
we
departed
being
regenerated
in
us
by
his
only
Son
in
the
method
of
Self-abasing
,
which
is
the
Cross
of
the
Christian
as
far
as
he
is
unmortified
,
This
love
thus
begotten
makes
peace
,
and
this
appeased
mind
(
which
also
was
in
the
Lord
Jesus
Christ
)
divides
the
World
into
two
parts
only
,
viz.
the
humble
afflicted
Children
of
Sacred
Love
,
those
of
the
day
,
and
the
proud
unmortified
Workers
of
evil
in
the
Kingdom
of
Darkness
:
Whereby
it
is
that
the
renewed
Image
hath
only
Enmity
for
its
Enemy
.
Q.
160.
Which
is
the
very
mark
of
a
right
Christian
upon
Earth
,
whereby
Men
may
distinguish
him
from
a
Titulary
Christian
?
Here
begins
the
Ninth
Grand
Distribution
.
A.
In
the
154
Answer
is
much
to
the
opening
of
this
.
1.
The
Christian
in
Heart
and
Life
is
very
precious
,
and
as
secret
as
precious
:
Thus
precious
Metals
are
the
most
secret
being
resembled
by
baser
,
so
precious
Stones
have
their
counterfeits
,
and
Nature
is
much
of
it
imitated
by
Art
,
even
as
the
out-issued
or
out
flown
Nature
of
this
World
is
but
a
Figure
of
the
two
Eternal
Worlds
;
all
therefore-to
be
seen
here
are
not
the
things
themselves
,
but
Shadows
,
Figures
,
and
Representations
,
and
those
,
but
as
in
a
Glass
darkly
.
2.
What
wonder
then
that
the
Christian
is
unknown
to
others
,
and
to
himself
also
in
great
measure
when
Paul
saith
of
himself
,
lest
while
I
Preach
to
others
I
my self
be
a
Cast-away
.
The
new
Man
is
not
very
apparent
to
him
in
whom
he
is
,
when
yet
is
at
a
good
growth
,
and
sometimes
wholly
obscur'd
;
for
the
Astral
Man
hath
a
very
Dim
sight
,
and
sees
such
things
only
by
similitudes
which
impose
mistakes
:
And
the
Eternal
Soul
is
like
jarring
untun'd
Strings
of
an
Instrument
:
So
that
the
holy
new
Principle
is
buried
,
drown'd
and
out-sounded
.
3.
How
may
the
Heavenly
Man
be
distinguisht
from
all
pretended
Christians
,
seeing
there
is
given
him
a
white
Stone
and
a
new
Name
which
none
can
read
,
but
he
that
hath
it
?
And
how
obscure
the
Characters
ingraved
in
that
white
Stone
are
,
may
appear
in
this
,
that
when
the
Lord
said
to
the
Twelve
one
of
you
shall
betray
me
,
they
all
severally
askt
,
Master
,
Is
it
I
?
So
that
he
only
who
had
not
the
white
Stone
was
able
to
know
who
it
was
,
and
by
consequence
who
were
not
Traytors
,
but
Faithful
.
And
yet
notwithstanding
all
that
hath
been
said
the
right
Christian
may
be
known
partly
by
comparing
him
with
the
contrary
Characters
of
the
Titulary
Christian
,
and
partly
by
something
visible
in
him
,
who
is
the
Christian
in
Heart
.
4.
The
Character
of
the
Titulary
Christian
is
,
he
makes
the
profit
,
pleasure
and
pride
of
things
on
Earth
his
great
and
constant
aim
,
and
it
cannot
be
otherwise
,
(
pretend
he
what
he
will
)
for
this
is
his
home
,
his
all
,
his
treasure
,
where
else
can
be
his
Heart
?
5.
His
first
Principle
is
uneasie
to
him
unless
he
hath
somewhat
to
go
into
;
for
his
first
four
Properties
being
by
his
loss
of
the
Divine
World
(
in
the
Fall
)
at
perpetual
enmity
,
and
in
respect
of
his
dark
Principle
separately
considered
he
is
a
Tormentor
or
Hell
to
himself
;
therefore
laying
hold
on
the
third
Principle
(
which
is
all
he
can
reach
)
his
hungry
Fire
and
Rage
is
mitigated
;
as
Men
in
pain
and
grief
are
a
little
eased
by
delightful
Objects
diverting
the
regret
of
their
Melancholy
,
as
Children
by
Toys
do
cease
crying
.
6.
Thus
the
prosperity
of
the
Fool
shall
slay
him
;
it
made
him
say
,
Soul
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
Did
I
not
studiously
shun
many
words
much
might
profitably
be
said
,
shewing
how
according
to
this
the
Lord
Jesus
doth
Character
the
Scribes
and
Pharisees
,
which
were
Hypocrites
,
and
what
the
whole
reprehensions
of
the
Prophets
and
Apostles
in
all
the
holy
Records
say
of
this
out-cast
state
;
who
all
with
one
continued
cry
,
did
in
all
Ages
perswade
,
recal
,
and
warn
Man
,
from
the
Image
and
Shadow
to
the
true
Eternal
holy
substance
,
and
condemn
his
obstinate
refusal
:
The
Holy
Ghost
convincing
him
of
his
stupid
Lust
to
his
Chains
and
Prison
,
willing
him
to
leave
off
his
grave
Cloths
.
7.
But
the
Faithful
Christian
is
distinct
from
the
Titular
Christian
in
this
,
that
his
main
aim
,
bent
of
his
will
,
stream
of
his
affections
,
bottom
of
his
real
designs
,
desires
and
longings
are
not
after
,
and
stay
not
in
the
figure
,
but
penetrate
into
the
substance
,
lives
to
,
groans
,
and
thirsts
after
,
the
Inward
Man
.
8.
Nothing
he
finds
can
compose
true
peace
but
reuniting
the
Light
World
to
him
,
which
is
done
only
by
the
death
of
the
Enmity
,
not
the
death
of
the
Enemies
;
for
then
the
Soul
were
Mortal
if
the
Powers
or
Properties
could
be
kill'd
;
but
the
Regenerate
Man
dies
to
the
Self-will
and
Lusts
,
to
which
the
Titular
Christian
is
a
great
resolute
stranger
.
And
that
it
is
said
he
dies
to
the
Sensual
Man
is
so
true
that
it
cannot
be
otherwise
;
for
the
sensual
Life
is
to
the
Life
of
the
new
Man
,
the
resigned
Inward
Man
,
as
sickness
is
to
health
,
which
by
the
true
Physician
is
drove
away
.
9.
And
tho'
Men
have
the
Heavenly
and
Hellish
Properties
in
them
,
that
which
soever
they
awaken
that
Fire
burneth
,
and
becomes
the
Life
of
the
Man
suppressing
the
contrary
property
,
yet
is
not
the
prevailing
Property
of
these
two
easily
distinguishable
in
the
Out-birth
▪
but
very
obscure
:
Even
as
the
Light
of
the
Sun
,
by
the
interposition
of
gross
palpable
Fogs
and
Exhalations
,
is
less
visible
than
the
Lustre
of
a
Bright
Moon
in
a
serene
Air.
Q.
161.
What
is
properly
a
Christian
within
and
without
?
How
is
he
a
Temple
of
the
Holy
Ghost
in
which
the
Kingdom
of
God
is
inwardly
revealed
or
manifested
?
How
doth
he
walk
and
converse
in
Heaven
and
upon
Earth
both
at
once
?
A.
1.
The
last
preceding
Answer
distinguisheth
a
Christian
from
another
Man
,
so
that
to
the
first
,
second
and
third
parts
of
this
it
may
suffice
to
say
,
that
the
Christian
properly
such
,
hath
inwardly
his
first
principle
(
consisting
of
the
four
Anguishes
,
the
Root
or
Fire
and
indissoluble
Band
of
the
Soul
)
illustrated
and
regulated
by
the
Love
Fire
(
which
is
the
Divine
Holy
Life
)
out
of
the
second
principle
.
In
respect
whereof
he
walks
and
converseth
in
Heaven
as
in
an
Angelical
state
in
great
purity
and
simplicity
,
as
such
are
they
dear
Children
and
were
not
the
third
Principle
annexed
to
them
,
were
in
the
Holy
Eternal
Paradise
already
.
2.
But
were
they
not
invested
by
the
Out-birth
or
Astral
World
,
they
could
not
be
the
compleat
Image
of
the
Trinity
,
which
in
that
respect
the
Angels
themselves
are
not
.
Therefore
according
to
the
Astral
Man
the
regenerate
Soul
is
properly
the
Temple
of
the
Holy
Ghost
,
but
the
Holy
Angels
themselves
wanting
that
Principle
are
not
said
to
be
so
.
3.
Thence
it
is
our
Apostle
dehorting
from
polluting
it
by
Harlots
;
But
that
we
keep
our
Bodies
pure
and
chaste
,
tells
us
,
they
are
the
Temples
of
the
Holy
Ghost
,
which
if
we
defile
,
we
destroy
Gods
Temple
,
and
that
who
doth
so
,
him
will
God
destroy
;
for
as
the
whole
third
Principle
is
the
propriety
of
the
Holy
Ghost
,
so
peculiarly
is
Mans
Outward
Man
or
Astral
Man
his
Temple
.
4.
In
the
outward
Man
of
some
of
Gods
Holy
Children
,
therefore
the
inward
Power
World
so
manifesteth
it self
,
that
it
giveth
vigour
of
the
Eternal
Holy
World
into
the
Tincture
of
their
Astral
Man
(
as
in
the
Prophets
and
Apostles
)
to
enter
into
their
Diseased
Brother
,
and
bring
his
weak
Faith
both
into
a
potent
and
good
order
,
with
such
Energy
as
fortifies
the
Paralitick
,
separates
the
impurity
of
the
Leper
,
calms
the
rage
of
the
Calenture
,
revives
the
drooping
,
stays
the
departing
,
and
sometimes
recalls
the
departed
outward
Life
;
Gods
Spirit
awakening
the
Magical
Virtue
of
his
Children
,
all
things
are
possible
.
Q.
162.
What
is
the
Antichrist
upon
Earth
under
Christianity
?
A.
1.
Although
the
Holy
Ghost
describes
Antichrist
,
his
Rise
,
his
Character
,
and
the
method
of
his
destruction
adding
that
there
are
many
Antichrists
:
Yet
so
mysterious
is
he
that
it
is
proverbial
that
Antichrist
is
the
Philosophers
Stone
in
Divinity
.
His
shelter
is
the
Darkness
,
his
defence
the
Word
and
Power
of
Hell
and
wicked
pretended
Christians
.
Of
this
Vizard
of
Darkness
the
Divine
Light
divests
him
,
and
the
Divine
strength
consumes
him
,
the
brightness
of
the
Lords
coming
discovers
him
,
and
the
Spirit
of
his
Mouth
destroys
him
.
How
then
can
any
be
deliver'd
from
the
Tyranny
of
Antichrist
who
are
▪
strangers
to
Christ
,
or
any
know
Christ
who
are
willingly
in
servitude
to
Antichrist
?
2.
The
time
of
Antichrists
discovery
and
destruction
is
certainly
come
;
but
as
the
Sun
gradually
prepares
his
way
from
the
dark
Morning
,
by
making
step
by
step
in
his
Chambers
of
the
East
,
so
are
the
Heavenly
approaches
made
.
While
the
Pope
points
at
Mahomet
,
the
reformed
Christians
at
the
Pope
,
and
at
that
or
the
other
Party
:
how
unlike
are
we
all
to
the
Lord's
Disciples
,
when
the
Lord
said
,
One
of
you
shall
betray
me
,
they
said
not
,
Is
it
he
,
but
Is
it
I
,
is
it
I
?
3.
Antichrist
is
not
by
that
Name
known
in
the
whole
New
Testament
,
or
Epistles
of
the
Apostles
or
Holy
Pen-men
,
but
in
the
first
and
second
Epistles
of
John
,
and
in
them
five
times
,
and
no
more
.
The
Mystery
whereof
may
be
his
prevalence
in
all
the
Five
Senses
;
thus
understood
,
the
Astral
Man
is
his
which
should
be
the
Temple
of
the
Holy
Ghost
,
therein
Antichrist
sits
as
God
,
and
there
shews
himself
that
he
is
God
(
viz.
)
in
them
.
4.
But
Paul
knows
him
,
1.
By
his
Names
.
2.
By
his
Character
.
3.
By
his
5.
Those
who
understand
the
four
Forms
composing
the
first
or
hellish
Principle
,
can
well
and
distinctly
see
the
signification
of
the
four
Names
given
him
by
the
Holy
Ghost
mentioned
by
the
first
of
the
above
four
Heads
.
And
those
who
can
view
the
Operations
of
those
four
Properties
exclusive
of
Divine
Light
,
can
also
well
know
the
four
Characters
of
the
second
of
the
above
Heads
.
And
those
who
understand
the
third
Head
,
see
the
Birth
of
the
Turba
in
the
Soul
,
which
Adam
introduced
by
shutting
out
the
Light
of
his
true
Humanity
.
But
those
Children
of
the
day
who
follow
the
meek
Saviour
in
Faith
,
Purity
,
Patience
and
Simplicity
,
know
no
more
of
Antichrist
than
the
Eleven
did
of
Judas
Treason
,
but
are
received
into
another
Life
and
Principle
;
for
the
Essences
of
their
Souls
have
generated
the
Love-fire
,
and
they
dwell
in
that
hidden
brightness
and
serenity
by
which
Antichrist
is
unveiled
;
yet
these
know
no
more
of
him
than
the
Day
doth
of
the
Night
.
6.
The
appearing
of
Antichrist
upon
the
withdrawing
of
the
Divine
Unction
,
7.
Again
,
a
Tree
dead
at
Root
,
may
seem
by
the
Branches
and
Leaves
too
(
for
a
little
time
)
like
a
growing
Tree
:
so
the
reflection
in
an
opposing
Cloud
of
the
Rainbow
,
represents
another
,
yet
is
but
a
meer
shew
of
the
true
Rainbow
,
and
so
have
we
Par●lii
or
Mock-Suns
:
Such
is
the
Antichrist
,
but
with
this
difference
,
(
among
other
important
ones
)
that
Antichrist
dwelling
in
the
unmortified
Affections
,
hath
Enmity
against
what
it
seems
to
be
,
which
none
of
the
above
Similes
have
any
thing
of
.
8.
By
many
of
the
like
Contemplations
and
Similitudes
may
be
apprehended
,
how
Antichrist
was
revealed
upon
the
departing
of
the
Peace-proclaiming
Light
of
Christ
;
which
every
Soul
sadly
Experiments
in
its
Declensions
,
turnings
aside
,
lookings
back
,
slumberings
and
unfaithfulness
;
but
where
it
proceeds
to
final
Apostacy
and
Enmity
of
Spirit
,
it
is
Antichrist
in
Epitomy
,
as
the
outward
Hypocrisie
is
Antichrist
in
the
Mirror
or
Looking-glass
.
See
the
139
Answer
,
v.
3.
4.
9.
Thus
may
be
seen
that
Antichrist
is
the
result
or
law
decreed
and
ratified
by
the
titular
Christians
Reason
.
And
Reason
is
the
general
Knowledge
of
things
,
attain'd
and
taught
by
the
collected
Observations
of
the
Senses
;
for
their
particular
Acts
and
Experiments
are
the
Materials
of
Reason
,
as
Letters
are
of
Books
.
10.
Antichrist
in
the
high
Exercise
of
his
Reason
may
have
a
Name
to
live
,
but
because
that
his
Reason
is
the
Child
of
his
Senses
,
it
must
needs
be
true
that
he
is
Dead
(
viz.
)
to
the
Divine
Life
;
for
he
is
only
sensually
rational
,
which
a
Dog
(
now
hurt
by
a
Stone
thrown
on
him
,
flying
from
the
offer
of
throwing
anon
another
)
partaketh
of
.
11.
Wherefore
Antichrist
not
having
the
Spirit
of
Christ
,
confirms
himself
in
his
own
;
as
it
is
written
,
sensual
,
not
having
the
Spirit
,
for
the
Spirit
of
Life
and
Holiness
is
vouchsafed
us
only
in
the
fifth
Form
,
whereunto
the
regenerate
only
reach
,
and
whereof
every
unmortified
Soul
can
attain
no
more
but
the
Counterfeit
,
as
it
is
written
,
A
grain
of
Wheat
remaineth
alone
,
and
is
not
quickened
except
it
die
.
12.
And
as
Antichrist
is
Dead
to
the
Holy
Life
by
being
alive
to
himself
:
So
those
who
enter
the
Holy
Life
are
Dead
to
the
sensual
,
and
consequently
to
the
Earthy
rational
,
and
in
that
respect
may
in
an
excellent
sence
be
said
to
be
besides
themselves
,
and
according
to
the
Maxims
of
Astral
Reason
are
Fools
and
Madmen
,
to
give
all
their
present
Possessions
and
the
Advantages
of
their
Acquirements
,
Emoluments
and
whole
Man
,
in
exchange
for
unseen
Futurities
and
Hope
of
them
;
for
such
see
plainly
that
Reason
and
the
Senses
,
are
such
things
only
,
as
the
more
accomplish'd
a
Nominal
Christian
is
in
that
inferior
Principle
,
the
more
strong
a
Beast
,
the
more
dangerous
an
Antichrist
is
he
.
13.
'T
is
true
,
Man
falling
in
Adam
into
this
third
Principle
God's
immense
pity
met
him
in
Sacrifices
,
a
worldly
Sanctuary
,
Perfumes
of
Incense
,
&c.
That
his
Senses
should
be
Witnesses
of
Divine
Condescension
,
but
when
the
Lord
became
Flesh
,
he
led
to
Sublime
things
,
(
viz.
)
Spiritual
Worship
,
not
confin'd
to
places
,
&c.
Holy
Faith
and
the
new
Creature
,
wrought
by
the
Almighty
Spirit
of
God
.
14.
Therefore
Man's
having
begun
in
the
Spirit
,
declining
as
if
he
would
be
made
perfect
in
the
Flesh
is
the
Essential
Character
of
Antichrist
;
for
as
Lucifer
fell
thus
into
his
central
Fire
:
so
falls
Antichrist
into
his
circumferential
Fire
,
or
Astral
Out-birth
,
(
viz.
)
from
the
Holy
Eternal
Light
,
to
the
figure
of
it
in
the
sensual
part
,
which
readily
uniting
with
the
four
dark
Anguishes
of
the
first
Principle
,
becomes
a
fixt
Enmity
to
the
Holy
Powers
.
See
the
118
Answer
,
v.
5.
Antichrist
as
it
is
a
fixed
Enmity
is
incurable
,
being
like
a
Disease
grounded
on
the
Constitution
;
See
the
128
Answer
,
v.
6.
Q.
163.
What
is
Babel
or
Babylon
,
the
Beast
and
the
Whore
in
the
Apocalypse
or
Revelations
?
A.
1.
Babel
the
Beast
and
the
Whore
is
the
World's
Trinity
;
for
all
that
is
so
in
,
as
to
be
of
the
World
is
the
Lust
of
the
Eye
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
;
the
best
of
the
Evil
World
(
as
far
as
the
Holy
Powers
are
withdrawn
,
lock'd
up
,
or
excluded
)
is
in
those
three
Lusts
Comprized
and
Anatomized
.
2.
The
Beast
hath
its
Foundation
in
the
Elementary
Man
,
Babel
in
the
Astral
,
3.
The
Beast
becomes
more
and
more
Sensual
,
some
more
coveting
rest
and
4.
The
Progress
or
Operation
of
Babel
is
the
exercise
of
Man's
Reason
in
things
truly
known
only
in
the
Regeneration
;
thus
Babel
is
the
Centre
where
all
the
straight
or
arch
lines
of
Confusion
drawn
by
the
Beast
or
Whore
meet
.
Here
all
Ages
,
and
all
Nations
and
Languages
do
agree
in
disagreement
,
and
are
so
far
from
knowing
the
true
God
,
that
they
know
nothing
truly
,
much
less
themselves
or
others
,
seeming
and
but
seeming
to
be
ever
learning
,
but
still
at
Enmity
against
Truth
.
5.
The
Progress
or
Operation
of
the
Whore
is
that
Spirit
in
Man
which
dissembleth
the
inward
Naughtiness
,
with
the
outward
guise
of
Holiness
,
Purity
and
Devotion
,
this
Whore
never
was
a
Wife
but
in
the
time
and
place
of
Espousal
was
rejected
,
abandoned
and
separated
,
or
repudiated
,
called
a
Divorcement
but
improperly
,
never
being
really
Married
,
for
her
Filthiness
so
clave
to
her
,
that
her
unstedfastness
and
unfaithfulness
appears
in
her
adulterous
Eyes
,
her
impudent
Forehead
,
her
feigned
Dialect
,
her
disdainful
Deportment
.
Now
as
the
Whore
is
sensual
,
she
rooteth
in
,
and
as
one
with
the
Beast
;
for
which
cause
the
Antichristian
Spirit
ever
strengtheneth
it self
by
Uniting
with
the
Temporal
Magistracy
and
Authority
.
And
as
the
Whore
is
the
Ape
or
Counterfeit
of
the
Holy
Work
wrought
in
Mens
Wills
,
it
being
only
pictured
in
her
Intellect
,
without
affecting
the
Soul
or
Mind
,
much
less
subjecting
the
Will
;
so
is
the
Whore
a
Builder
of
Babel
,
concerning
which
Whore
,
reference
is
made
to
the
last
foregoing
Answer
concerning
Antichrist
.
6.
It
seems
fit
also
to
say
something
of
the
Attainments
,
Results
or
Summits
of
7.
The
Beast
having
its
Rod
in
the
Elementary
World
,
and
its
satiety
therein
being
filled
therewith
is
(
when
broken
by
the
Turba
)
resolved
thereinto
;
so
that
such
as
still
the
Out
cries
of
their
Eternal
Souls
therewith
,
have
their
whole
Life
but
a
deceitful
Dream
,
and
when
the
Elements
drop
off
,
awake
into
Horror
and
Nakedness
.
8.
The
Summit
and
Result
of
Babel
is
to
be
alway
doing
what
cannot
be
done
:
as
that
figure
the
Tower
,
was
never
finished
,
they
are
the
foolish
Builder
,
which
is
still
beginning
,
but
never
compleats
any
one
thing
;
instead
of
compleating
order
,
they
end
in
Anguish
.
9.
The
Fulness
and
Attainment
of
the
Beast
is
of
the
three
,
the
most
truly
effected
;
for
as
in
the
Mire
and
Dust
he
dwells
,
of
that
he
fills
himself
he
hath
no
higher
Lust
;
Profit
,
Ease
,
Pleasure
and
outward
Honour
he
Designs
,
and
if
he
hath
it
,
and
can
bound
his
Desires
to
the
Proportion
obtainable
by
him
,
he
is
best
of
the
three
;
for
his
Life
is
a
pleasant
Dream
,
his
Misery
is
out
of
his
present
view
,
his
Eternal
part
being
choak'd
,
cries
not
out
,
but
he
rejoyceth
in
the
good
success
his
Craft
,
Violence
,
or
Cruelty
hath
:
the
present
is
his
Heaven
,
Futurities
are
in
his
Esteem
airy
Speculations
,
but
the
Evil
Day
(
if
perhaps
at
the
Door
)
seems
to
be
very
far
off
;
his
Misery
is
,
that
sure-footed
Death
must
come
and
undeceive
him
,
and
convince
him
that
his
Thoughts
having
perishing
Objects
,
do
themselves
perish
.
Thus
the
Beast
▪
like
the
light
of
a
Gloworm
,
being
only
the
issues
of
the
Senses
,
Babel
being
like
the
Light
of
a
Candle
as
the
Product
of
depraved
Reason
,
these
two
Lights
are
United
by
the
Whore
,
who
undertaketh
by
them
to
shew
Heaven
to
others
,
which
is
as
easie
and
demonstrable
as
it
is
with
a
Candle
in
a
close
Night
to
shew
the
clouded
Stars
:
whereas
Heaven
can
only
be
seen
by
its
own
Light
,
as
even
the
outward
Heaven
is
.
Q.
164.
What
is
the
Ruin
of
the
Beast
,
and
how
is
it
effected
that
the
seven
headed
Beast
should
become
cast
into
the
Abyss
?
A.
1.
When
a
Vegetative
as
a
Tree
or
Plant
attaineth
its
fulness
,
it
issueth
into
Flowers
,
Fruits
,
&c.
whereunto
if
its
vigor
inable
it
not
,
it
declines
and
steps
backward
towards
its
first
Mover
,
so
do
Sensitives
and
rational
Creatures
.
But
because
the
Astral
Worlds
that
they
may
figure
Eternity
have
a
Prerogative
Royal
,
it
is
only
required
of
them
in
Conformity
to
the
Universal
Order
,
to
condescend
to
a
resemblance
of
the
rest
by
Revolutions
.
2.
The
Number
of
the
Beast
is
666.
far
below
the
1000
the
Crown
Number
.
And
all
his
seven
Properties
are
included
in
the
six
working
Forms
,
never
attaining
the
true
Seventh
,
which
is
the
only
rest
:
So
that
the
Beast
wants
Vigor
to
bear
Fruit
,
but
having
brought
all
his
seven
no
higher
or
farther
than
the
limit
of
six
,
there
grovelleth
,
therein
is
bounded
,
and
those
bounds
are
as
those
Lucifer
and
his
Legions
find
themselves
immutably
confin'd
by
,
as
by
Adamantine
Chains
of
condensed
Darkness
,
the
Beast
is
not
so
near
rest
as
6
is
to
7
,
but
as
666
is
to
1000.
And
as
the
Evil
Angels
having
secluded
themselves
from
the
meek
Majestick
Order
,
will
yet
be
as
Eminent
in
their
Evil
as
they
can
;
so
Man
being
become
bestial
,
willeth
to
be
as
extreamly
and
vigorously
a
Beast
,
as
he
may
.
He
is
conversant
about
the
Dictates
of
the
sensual
Man
seldom
proceeding
but
so
far
as
the
depraved
rational
,
which
yet
were
he
,
they
both
would
not
only
fall
utterly
short
,
but
indispose
him
to
the
true
Light
:
as
a
Man
brought
out
of
a
dark
Dungeon
is
surprized
,
and
sees
not
in
the
dazling
Sun
.
3.
Now
how
the
Seven
headed
Beast
is
cast
into
the
Abyss
is
thus
done
,
he
is
destroy'd
by
Intestine
or
as
't
is
call'd
,
Civil
Discord
.
A
Beast
hath
many
things
like
to
a
Man
,
so
the
Apocalyptical
Beast
hath
the
Notion
of
Grace
,
making
room
in
the
Regenerate
by
Combat
and
Warfare
,
to
destroy
the
impure
depraved
Lusts
,
and
cleanse
the
House
,
that
the
King
of
Glory
may
enter
.
The
Beast
flatters
himself
▪
finding
a
disposition
in
him
to
be
rid
of
some
Sins
,
though
it
be
as
Men
are
of
troublesome
Tenants
;
without
design
of
receiving
a
Heavenly
Guest
as
the
Regenerate
do
,
for
such
a
one
the
Beast
desires
not
,
for
he
knows
no
such
,
but
doth
it
only
to
ease
himself
of
such
who
are
unprofitable
Associates
.
Nor
is
there
in
the
bestial
Man
a
Warfare
betwixt
Grace
and
Sin
,
the
pure
Spirit
and
sinful
Flesh
,
the
Holy
Virgin
Image
,
and
the
unmortified
or
revivings
of
Lust
;
Though
in
the
Astral
Man
(
as
it
is
more
nearly
the
Instrument
of
the
Eternal
Soul
)
there
is
something
better
than
is
in
the
bestial
Man
as
in
a
more
simple
ingeny
,
where
the
Tincture
is
less
incurvated
,
or
the
Mind
byassed
,
than
in
the
sensual
bestial
Man
.
So
that
unto
that
Man
,
the
Heavenly
Applications
have
readier
intercourse
,
more
familiarly
to
impart
it self
,
and
diffuse
its
beams
;
therefore
was
it
,
and
still
is
it
,
that
the
Soul
is
often
spoken
to
in
Dreams
;
the
Visions
of
the
Night
finding
her
best
at
leisure
,
and
emptied
in
some
sort
of
the
bestial
Man's
Clamors
and
throngs
of
Impositions
.
But
the
War
in
the
unregenerate
Man
is
between
the
adverse
parts
and
properties
wherewith
his
Soul
is
endowed
,
or
whereof
rather
it
is
composed
,
and
as
resulting
from
them
the
strife
is
between
that
natural
Intellect
,
which
distinguisheth
him
from
the
Transitory
Brutes
on
the
one
hand
,
and
his
impetuous
Lusts
on
the
other
.
4.
This
Intellect
may
be
call'd
his
Natural
Conscience
whereof
the
Apostle
speaks
,
that
in
those
things
which
they
understand
,
as
[
viz.
little
differenced
from
]
natural
Brute
Beasts
,
in
those
they
corrupt
themselves
.
Now
in
this
contest
where
the
depraved
Intellect
sentenceth
that
or
this
to
be
evil
or
good
,
the
will
resulting
from
the
Rebel
Affections
(
which
will
is
regent
,
and
by
Prerogative
deems
himself
unaccountable
)
calls
the
evil
good
,
indulgeth
it
,
delights
in
it
and
assimilates
,
becomes
one
with
it
.
This
natural
Intellect
the
Beast
deceived
by
the
Whore
,
calls
the
new
Creature
and
Regenerator
,
and
flatters
himself
to
be
fighting
the
Fight
of
the
Faith
of
Gods
Elect
or
precious
Ones
:
Whereas
their
dark
Heads
and
inimicitious
Hearts
are
only
engaged
in
Intestine
Broils
,
from
the
disorder
of
their
native
contrary
Parts
or
Faculties
.
And
this
Light
is
that
whereof
the
Lord
speaks
,
If
the
Light
that
is
in
thee
be
Darkness
,
how
great
is
that
Darkness
?
viz.
If
the
Eye
be
evil
and
not
single
the
four
forms
all
this
while
proceed
not
to
enkindle
the
true
fifth
but
are
compassed
by
the
sparks
[
of
Fire
]
of
their
own
private
Spirits
]
enkindling
,
not
Flames
of
Light
blown
up
by
the
Spirit
of
Divine
Love
.
And
other
times
the
Affections
enclined
by
their
good
Astral
Man
or
Constellation
,
or
perhaps
by
some
surprize
of
Sympathy
have
a
warmth
towards
compassionate
and
righteous
Actions
;
but
yet
at
the
same
time
the
Mind
is
abstractedly
darkness
;
for
death
and
disorder
reigneth
there
.
These
may
give
some
Light
to
the
inquiring
Observer
by
what
ways
the
Beast
deceives
,
precipitates
and
destroys
himself
,
plunging
himself
into
the
Abyss
of
Confusion
,
for
all
his
seven
Heads
,
Forms
or
Properties
being
so
many
implacable
Enemies
to
each
other
,
rend
and
ruine
him
.
Q.
165.
How
doth
Christ
take
the
Kingdom
when
this
Beast
becometh
slain
?
The
Tenth
Distribution
.
A.
1.
Here
we
are
come
to
enquire
how
that
is
done
which
we
are
taught
to
pray
for
,
[
Thy
Kingdom
come
]
out
of
that
Kingdom
,
we
,
like
the
Prodigal
,
wandered
,
and
became
as
he
,
into
a
most
wretched
state
;
desirous
to
eat
of
the
Swines
meat
,
but
no
one
gave
even
that
,
shewing
us
he
had
no
right
or
title
to
it
,
but
either
must
beg
it
,
or
steal
it
,
having
not
to
pay
for
it
,
and
yet
must
have
it
or
perish
for
hunger
.
In
this
very
state
,
and
nothing
better
is
every
man
till
Christ
introduceth
his
Kingdom
into
the
Soul
:
And
Man
's
going
out
of
himself
,
is
in
this
Parable
call'd
a
coming
to
himself
.
2.
But
Reason
can
neither
speak
what
This
Kingdom
is
,
nor
understand
the
written
or
spoken
●anguage
concerning
it
,
be
it
spoken
with
all
possible
plainness
,
or
written
with
ample
demonstration
;
for
Reason
hath
but
one
Eye
,
and
that
looks
downward
like
the
Eye
of
a
Beast
,
and
the
Lust
of
Property
and
incessant
Thirst
to
gratifie
the
Flesh
(
by
self-pleasing
,
it
s
own
exaltation
,
self-avenging
&c.
like
manifold
Cloths
of
Pitch
,
shuts
it
up
from
the
Kingdom
of
Christ
;
so
that
all
it
can
by
this
reach
to
,
is
but
as
a
swiming
in
the
brain
,
the
receptacle
and
working-shop
of
the
Sensitive
Astral
,
and
Depraved
Rational
Spirits
:
But
the
Eternal
Word
is
spoken
in
the
Heart
,
which
in
opposition
to
that
of
the
Brain
,
is
only
mentioned
;
and
it
's
not
without
signification
,
that
the
word
Brain
is
scarce
found
in
the
whole
Bible
,
but
always
the
Heart
as
that
which
the
Lord
regardeth
to
mention
.
3.
The
Knowledge
how
Christ
takes
the
Kingdom
will
be
much
advanced
,
by
clearing
how
Adam
lost
it
.
For
as
the
Spiritual
World
breathed
it self
through
the
Outward
,
which
is
its
Image
;
so
the
Divine
World
filled
the
Essences
of
Adam's
Soul
,
also
swallowed
up
his
Astral
Man
then
capable
of
Eternity
,
so
that
his
first
four
Forms
were
sweetly
united
in
the
Image
of
Holiness
and
true
Righteousness
;
and
thus
themselves
were
as
it
were
hidden
.
The
Astral
Man
also
was
only
serviceable
to
its
Illustration
,
and
thereby
compleatly
happy
;
sharing
(
according
to
its
capacity
)
the
Glory
together
with
his
noble
Soul
,
replenisht
with
his
Divine
Spirit
.
4.
And
his
departure
from
the
Eternal
Substantiality
of
the
Divine
Life
,
was
to
live
according
to
Astral
Reason
,
as
to
his
Inward
Man
,
and
no
higher
:
And
according
to
the
Sensual
Bestiality
in
his
Outward
;
both
which
are
but
the
Figure
or
Shadow
of
the
true
substantial
Spiritual
World
;
thereupon
he
died
to
the
Divine
Life
.
And
the
Magical
Power
of
his
Essences
being
Those
Properties
whereof
his
Soul
is
composed
,
wanting
Heavenly
Food
,
became
a
dark
,
hungry
,
fierce
,
inimicitious
Will
,
spoiling
his
Tincture
,
as
is
seen
in
raging
,
furious
,
desperate
men
;
from
thenceforth
wanting
a
Mouth
capable
to
eat
Paradisical
Food
;
therefore
God
cursed
the
Earth
,
that
it
also
should
no
more
be
able
to
produce
,
nor
be
intrusted
with
Living
Holy
Fruits
of
the
Heavenly
Power-World
;
for
the
Heavenly
Humanity
once
withdrawn
,
Man
was
no
longer
a
Subject
,
Member
,
Citizen
or
Child
of
God's
Kingdom
,
but
a
Beast
,
and
in
the
Bestial
,
Astral
and
Elementary
Kingdom
at
Enmity
with
the
Holy
,
Pure
,
Sweet
,
Eternal
Order
.
5.
Therefore
Christ
taketh
the
Kingdom
by
bringing
again
the
holy
disappeared
Power-World
,
or
Heavenly
Humanity
,
into
the
captivated
,
dark
,
debilitated
Humanity
,
call'd
an
Ingrafted
Word
,
also
a
Seed
growing
to
a
Tree
:
A
Leven
levening
the
whole
:
A
Refiner
,
and
is
as
a
sparkle
enkindling
the
whole
;
and
as
in
germination
of
a
Seed
,
the
gross
matter
(
given
it
from
the
Elements
)
dieth
,
or
as
of
the
burnt
Sacrifice
the
Elementary
part
is
by
the
fire
of
the
Altar
,
separated
into
a
Vapour
and
Salt
:
Just
so
Christ
entred
the
corrupted
Man
,
and
leading
it
through
Death
,
became
the
true
Separator
.
He
brought
the
holy
Virgin
Image
,
the
alone
Heavenly
Virginity
,
which
is
signified
by
the
Salt
thrown
by
Elisha
to
heal
the
Fountain
,
not
only
the
Stream
:
For
This
Divine
Power
healeth
the
Tincture
,
and
the
Tincture
being
cured
,
(
like
the
healed
Spring
)
by
its
new
got
Magical
Might
and
Puissance
,
is
a
Co-worker
with
God
in
regenerating
the
whole
Man
:
As
the
Subterranean
Fire
doth
draw
one
way
with
the
Solar
Fire
in
propagating
and
advancing
the
Generation
of
Metals
,
ejection
of
Fountains
and
sanative
hot
Baths
.
6.
This
Kingdom
is
not
taken
but
purchased
by
the
Blood
of
the
King
of
it
,
and
what
this
Blood
was
,
see
the
124
Answer
2
,
6
,
8
,
and
9
verses
,
but
this
Kingdom
is
such
that
it
is
the
scope
of
all
the
Writings
of
the
holy
Ones
from
Adam
the
first
Man
,
to
the
unknown
day
and
hour
of
the
end
of
this
dying
World
.
Men
who
would
fain
be
Atheists
have
said
the
great
ingredient
of
their
mortal
,
fatal
,
contagious
Madness
,
hath
been
the
observing
how
little
affected
the
Conversations
of
such
shew
them
to
be
▪
who
profess
the
knowledge
,
love
and
fear
of
an
Infinite
,
Powerful
,
Omniscient
and
Omnipresent
Glorious
and
Gracious
Father
,
Son
and
Holy
Ghost
,
thinking
they
could
not
so
converse
did
they
indeed
believe
what
themselves
say
.
7.
But
the
reason
thereof
hath
been
the
deceiving
Spirit
,
for
there
hath
all
along
been
such
Sacrificers
as
Cain
,
such
as
have
the
Faith
of
Simon
Magus
,
the
Prophesyings
of
Balaam
,
the
Humility
of
Ahab
,
the
Repentance
of
Judas
,
the
Abstinence
of
the
Foolish
Virgins
,
the
priviledge
of
the
Tares
,
to
be
the
Guest
without
a
Wedding
Garment
,
the
Branch
yet
wither'd
and
cut
off
,
the
Wife
but
Divorced
,
the
Building
without
Foundation
,
those
who
after
cleansing
take
seven
worse
Spirits
,
whose
goodness
is
like
the
Morning
Dew
;
Stars
,
but
either
fallen
or
wandering
ones
,
Teachers
,
but
yet
at
last
Cast-aways
.
All
these
professing
themselves
of
Christs
,
are
really
of
the
Devils
Kingdom
.
8.
For
that
which
these
attain
,
is
at
highest
but
Faith
as
it
is
an
act
of
the
understanding
:
which
gives
a
false
faint
Light
without
Life
and
Heat
;
while
the
Faithful
Subjects
are
actuated
and
moved
by
a
Faith
that
purifieth
the
Heart
,
and
subjecteth
the
Will
,
proceeding
from
strength
to
strength
;
for
as
purifying
Faith
worketh
from
Love
,
so
it
increaseth
Love
,
Simplicity
and
Innocency
,
and
there
is
founded
the
Kingdom
of
Patience
.
It
is
true
Mahometans
,
the
dark
Ethnicks
and
Barbarians
call
those
things
Vices
and
those
Vertues
which
we
call
so
,
and
by
that
Rule
,
They
accuse
or
excuse
themselves
or
others
.
But
the
Doctrine
of
our
Lord
Jesus
Christ
the
Son
of
God
,
not
only
condemns
our
evil
,
but
tenders
us
Life
Eternal
▪
it
kills
us
to
save
us
,
that
is
,
it
sends
us
out
of
our selves
by
resignation
of
our
separate
,
perverse
will
;
that
we
may
be
regenerated
unto
the
holy
universal
comprehensive
will
.
Whereby
is
obtain'd
and
convey'd
not
only
self-abasing
but
purging
and
saving
Mercy
of
Free
Grace
,
as
only
of
meer
Alms
from
God
;
This
Grace
proceeding
from
pure
pity
and
undeserved
goodness
,
is
of
all
things
in
the
World
the
most
disagreeable
to
Mans
unmortified
proud
Heart
,
most
cross
to
his
own
will
,
therefore
the
most
sublimely
,
divinely
true
.
9.
Faln
Mans
dejecting
himself
may
be
call'd
Humiliation
,
Anguish
,
and
a
Spirit
of
Bondage
,
but
the
top
of
this
is
but
uncloathing
the
Man
,
who
is
thereby
neither
wash'd
nor
cleansed
,
but
the
Conscience
still
polluted
,
the
proud
Devils
must
yet
see
their
own
deformity
with
Anguish
;
thus
this
Spirit
in
Man
shuts
him
up
in
the
first
four
Forms
or
Properties
:
But
it
is
the
Spirit
of
God
by
the
Faith
of
the
Gospel
which
is
generated
in
the
fifth
,
growing
to
a
Flame
of
Love
by
the
Holy
Blood
of
the
true
second
Adam
only
washeth
the
Soul
,
and
sprinkleth
the
Conscience
from
dead
Works
.
How
miserable
then
must
those
Men
be
who
are
willingly
ignorant
of
the
power
and
infinite
value
of
Christs
Heavenly
Blood
?
and
yet
themselves
undervaluing
it
,
are
pretended
Perfectists
,
yet
declare
so
great
an
aversion
to
this
as
if
they
would
know
nothing
of
that
which
the
Apostle
Paul
desir'd
only
to
know
.
Contemning
the
inquiry
into
that
Mystery
which
the
Angels
desire
to
look
into
.
But
to
help
the
sincere
Mind
towards
the
Understanding
of
the
Heavenly
condescention
in
the
Lords
Incarnation
,
the
reperusal
of
the
106
Answer
is
seriously
recommended
.
And
what
kind
of
Subjects
Christ
taketh
into
his
Kingdom
are
Character'd
in
the
117
Answer
from
ver.
3.
to
the
8th
.
And
what
the
inestimable
Blood
of
this
Lamb
of
God
is
,
see
the
77th
Answer
,
ver.
7
,
8
,
and
9.
The
Kingdom
is
taken
by
the
Glorious
King
of
it
without
hands
:
As
the
Angel
saith
of
the
Stone
to
Daniel
;
even
as
the
outward
Sun
conveys
not
his
Light
and
enlivening
Heat
by
the
violence
of
stormy
Winds
,
but
is
calmly
and
sweetly
his
own
Vehicle
,
under
whose
glorious
,
dear
Sway
and
Scepter
may
the
Lord
bring
our
whole
Man
and
every
part
of
it
for
ever
,
that
this
which
is
the
Kingdom
of
Gods
patience
may
be
that
of
his
Power
;
concerning
things
pertaining
to
this
Kingdom
the
Lord
discoursed
with
his
Disciples
in
the
forty
days
after
his
Resurrection
.
But
yet
this
Kingdom
suffereth
violence
,
tho'
it
doth
none
,
and
the
violent
take
it
by
force
,
for
it
requires
that
all
diligence
be
used
,
that
Men
work
out
their
Salvation
with
fear
and
trembling
,
that
they
ask
,
seek
,
knock
,
search
,
dig
,
watch
,
fight
,
strive
,
wrestle
,
suffer
,
wait
,
(
comparatively
)
hate
Father
,
Mother
,
Wife
,
Child
,
and
our
own
Life
:
Pray
without
ceasing
,
looking
to
Jesus
,
&c.
for
as
the
King
entred
by
the
Cross
so
must
the
Subjects
.
Q.
166.
What
is
the
true
new
Regeneration
in
the
Spirit
of
Christ
?
Is
it
done
in
this
time
,
or
after
this
time
?
A.
1.
Here
is
a
question
consisting
of
two
parts
.
1.
What
the
true
new
Regeneration
is
?
2.
What
time
is
it
wrought
in
?
Both
of
them
are
secrets
;
the
first
done
by
the
Almighty
Power
of
the
Holy
Ghost
,
the
latter
perfected
and
consummated
by
the
same
Power
,
concurring
with
the
Gracious
Providence
of
Infinite
Wisdom
.
The
first
so
great
an
inward
Divine
Work
,
as
none
but
such
in
whom
it
is
wrought
can
speak
more
of
it
but
as
Parrots
,
so
that
the
Experimental
Work
only
enables
rightly
to
see
,
taste
,
feel
and
know
it
:
And
the
Spirit
working
it
,
can
only
rightly
open
the
Mouth
and
guide
the
Hand
to
tell
,
and
describe
it
.
And
this
being
spoken
in
the
plainest
,
simplest
way
,
can
yet
be
received
and
profitable
to
such
only
,
who
by
the
same
Spirit
are
not
only
enlighten'd
,
but
made
alive
by
the
new
Regeneration
.
2.
Therefore
in
answer
to
the
first
part
of
the
Question
,
we
are
to
know
that
God
made
of
one
Blood
all
Nations
of
the
Earth
,
and
all
Men
in
one
Principle
,
viz.
the
third
,
consisting
of
the
first
four
Properties
for
its
Root
:
But
the
second
was
Mans
Paradisical
Garland
,
his
Heaven
,
his
Crown
and
Divine
Image
:
This
,
our
Root
and
common
Father
the
first
Adam
,
suppressed
,
extinguished
and
caused
to
die
,
and
disappear
.
Thenceforth
Man
became
like
the
Cursed
Earth
,
whereof
some
plats
bear
Thorns
and
Briars
,
others
fetid
Weeds
,
others
poysonous
Plants
,
others
less
noxious
Products
,
according
to
the
prevalency
of
every
of
which
the
plat
is
named
.
So
some
Men
are
hurried
by
the
impetuous
storms
and
fury
of
the
four
Anguishes
of
the
first
Principle
,
and
so
are
Devilish
;
others
are
swallow'd
up
of
the
voluptuous
Lusts
of
the
Elementary
Spirit
,
and
thence
rightly
called
sensual
;
others
steered
and
regulated
by
the
Maxims
of
the
Siderial
World
,
and
these
can
be
no
more
or
better
than
Earthy
.
3.
Now
out
of
all
these
the
Divine
Power
ingenerating
Faith
,
not
only
acting
in
the
understanding
,
but
swaying
the
Scepter
of
the
Will
;
also
self-denial
,
both
as
from
abhorrence
of
the
defiling
self
,
and
also
from
self-interest
,
property
,
and
self-pleasing
,
which
is
as
the
Flower
of
Grass
;
then
cometh
a
hunger
after
the
unseen
Manna
,
which
is
the
Root
producing
the
meek
resignation
of
self-pleasing
desires
,
patient
submission
to
the
Cross
,
which
as
it
were
insensibly
enkindleth
in
the
Soul
,
the
sweet
,
dear
,
silent
retirement
,
rest
and
peace
,
the
passing
into
the
fifth
form
,
and
this
walkt
in
gradually
regenerateth
and
tinctureth
the
dark
perverted
Soul
,
with
the
noble
new
universal
Power
and
Might
:
And
these
are
as
different
according
to
the
procedure
of
Men
,
as
years
distinguish
the
growth
and
stature
of
Children
:
But
done
so
silently
by
the
Holy
Spirit
in
Mans
Spirit
,
as
the
Blossom
issueth
and
after
it
the
Fruit.
4.
The
true
new
Regeneration
in
the
Spirit
of
Christ
is
always
new
;
and
that
continually
and
successively
renewed
,
if
indeed
it
be
true
,
not
as
the
natural
Birth
of
Children
into
this
World
,
who
are
so
Born
but
once
,
but
rather
as
the
growing
of
the
Embrio
in
the
Womb
to
a
formed
,
animated
,
perfect
Child
:
Nor
as
an
Arrow
flying
through
by
the
force
of
its
first
push
,
but
as
a
Ship
sailing
through
successive
Perils
,
and
always
returning
to
its
latitude
from
various
aberrations
,
and
passing
through
raging
Surges
,
as
over
so
many
Deaths
.
Or
as
young
people
recover
out
of
,
escaping
from
and
through
many
Sicknesses
and
Relapses
.
For
the
Lord
himself
teacheth
,
saying
to
his
Disciples
,
who
none
doubts
were
before
that
converted
,
Except
ye
be
converted
,
and
become
as
this
little
Child
,
ye
cannot
enter
into
the
Kingdom
of
God
:
Which
then
they
were
not
;
for
their
quest
was
who
should
be
the
greatest
;
thus
tho'
Metal
upon
Metal
be
false
Herauldry
,
Conversion
upon
Conversion
is
true
Christianity
.
5.
Nor
is
this
less
plain
and
evidently
real
in
it self
to
the
Children
of
the
day
,
(
tho'
Nicodemus
the
Night
Visiter
misunderstood
it
)
than
that
the
outward
Suns
Diurnal
appearances
on
the
Earths
Revolutions
,
make
so
many
new
days
;
and
every
advance
of
the
new
Born
Soul
towards
Perfection
is
such
another
thing
than
was
the
former
,
as
this
Harvest
is
than
the
last
was
;
for
the
Soul
can
no
more
continue
to
grow
by
the
first
stirrings
of
the
Heavenly
World
in
it
,
than
the
Body
be
nourished
and
supported
by
the
Food
it
received
the
last
Month
,
or
the
Plants
by
the
Rain
they
imbibed
the
last
year
,
or
the
Manna
gathered
one
day
be
Food
the
following
day
when
grown
Verminous
,
Thus
God
saith
,
Behold
I
make
all
things
new
.
6.
Such
therefore
who
pinfold
their
apprehensions
of
the
new
Regeneration
by
the
Gage
and
Glass
of
the
Natural
Birth
of
Children
,
may
as
equally
infer
the
Mortification
or
Dying
to
the
corrupt
Man
to
be
one
only
act
:
Contrary
to
the
Apostle
,
I
die
daily
.
Whereas
we
both
die
daily
,
and
are
daily
regenerated
,
as
Night
and
Day
,
Winter
and
Summer
are
successively
perpetuated
.
Among
the
Roman
Ecclesiasticks
their
Novices
are
under
an
absolute
Arbitrary
Subjection
to
the
Tyranny
of
their
unaccountable
Superiors
,
but
the
higher
the
Soul
advanceth
to
the
superior
parts
of
true
Regeneration
,
the
more
simply
and
resignedly
obedient
is
he
,
till
he
actively
,
passively
and
compleatly
become
as
a
little
Child
.
7.
And
now
to
the
second
part
of
the
Question
,
Is
it
done
in
this
time
,
or
after
this
time
?
It
is
answer'd
in
the
immediately
preceding
Discourse
on
the
first
part
of
this
Question
,
That
the
Regeneration
is
not
wrought
by
one
act
as
neither
is
Mortification
done
at
once
,
but
gradually
by
little
and
little
effected
,
as
a
Summer
hath
its
Spring
,
a
Day
its
Dawning
,
a
Vintage
its
sprouting
out
.
Obj.
1.
●8
.
Is
it
objected
Omnipotence
may
perfect
the
Regeneration
at
once
by
one
single
act
?
A.
Without
the
Censure
of
confining
Infinity
it
's
queried
on
what
Ground
is
this
presumption
Built
?
God
shews
us
his
way
by
all
his
gracious
Discoveries
;
for
instance
,
that
of
the
Creation
of
the
Out-world
leads
us
as
by
the
Hand
,
to
the
view
of
the
progress
of
the
new
Creation
,
in
which
not
to
touch
particulars
which
were
repeating
what
is
elsewhere
done
and
digressive
,
it
may
not
be
denyed
but
the
Light
call'd
for
at
the
beginning
might
have
been
multiplied
into
the
inkindling
of
the
whole
deep
,
that
all
had
been
as
a
Sun
,
and
so
the
alone
figure
of
the
Heavenly
World
,
but
how
then
had
this
Out-birth
figur'd
both
Worlds
or
both
Principles
,
wherein
the
seven
properties
should
impress
themselves
in
their
distinct
powers
?
Therefore
was
that
Light
collected
,
and
the
place
of
the
Sun
ennobled
with
the
preheminence
of
the
Empire
of
the
Out-world
;
as
the
Representer
of
the
Holy
Infinite
second
Principle
the
Son
of
God
.
And
the
Darkness
which
before
covered
the
Deep
,
was
conserved
by
condensation
of
the
Terrestrial
Globe
whereon
we
creep
,
and
the
Crassitude
of
the
other
Stars
,
to
figure
the
Infinite
Eternal
first
Principle
,
whereinto
according
to
the
dark
impression
thereof
Man
fell
,
and
out
of
which
he
is
gradually
recover'd
,
as
by
way
of
similitude
,
the
Suns
lustre
attenuateth
the
gross
Air
by
his
continual
variation
by
steddy
,
orderly
and
regular
approaches
toward
either
Tropick
.
Obj.
2.
9.
But
God
new
regenerateth
the
Spirit
of
Christ
in
Man
at
dissolution
of
the
outward
Life
at
one
instant
,
and
by
the
same
dissolution
is
it
effected
and
compleated
.
A.
What
Omnipotence
may
do
is
not
for
vile
dust
to
comprehend
,
for
it
is
written
,
I
know
thou
canst
do
all
things
,
and
the
Thief
on
the
Cross
was
a
Monument
of
unsearchable
Grace
,
yet
by
the
words
of
that
Thief
there
seems
not
only
a
preparedness
,
but
a
good
degree
of
Conviction
of
guilt
,
penitence
,
sence
and
anguish
under
it
,
inlightening
to
know
the
Lord
Jesus
,
Faith
to
direct
and
fortifie
his
petition
,
and
a
seeing
the
unseen
Kingdom
;
yet
so
late
a
Repentance
tho'
thus
manifested
is
the
one
only
singular
president
on
Record
.
Q.
10.
But
it
may
be
enquired
what
the
dissolution
of
the
outward
Life
of
its
own
Nature
contributeth
hereunto
?
A.
It
must
be
acknowledged
that
it
banisheth
for
ever
the
outward
Objects
of
our
misimployed
Affections
,
and
yet
it
followeth
not
that
it
takes
away
the
desire
,
gust
or
lust
after
them
,
for
the
breaking
of
the
outward
Life
,
or
Elementary
and
Siderial
Man
,
or
the
Obligations
and
Ligaments
of
our
Souls
and
Spirits
,
is
but
as
taking
away
the
Skreen
,
and
opening
to
us
the
two
inward
Worlds
,
which
is
as
the
unraking
of
Fire
,
and
enraging
the
Souls
native
forms
of
the
unregenerate
,
which
the
Astral
and
Elementary
Man
had
been
before
the
separation
a
mitigation
of
the
Anguishes
of
,
so
far
is
Mans
dissolution
from
contributing
to
a
Foundation
or
Beginning
of
the
Divine
Birth
.
As
it
may
be
conceived
by
noting
,
that
tho'
a
proper
Soil
and
apt
Season
may
shoot
a
Mustard-seed
sown
unto
a
tall
,
large
stature
:
Yet
the
richest
Soil
,
concurring
Elements
,
liberal
Season
,
benign
Astral
Influences
with
the
Solar
Rays
uniting
,
transmute
not
Tares
into
Wheat
,
Thistles
into
Fig-trees
,
nor
Thorns
into
Vines
.
11.
But
where
the
Soul
like
Flax
only
smoketh
with
the
Holy
Fire
,
and
the
Souls
Fire
is
irradiated
with
(
true
,
tho'
weak
)
Divine
Light
,
rightly
directing
the
Eye
of
the
Mind
:
Causing
the
Will
and
Affections
to
press
forward
,
mourning
,
sowing
in
tears
,
smiting
on
the
Breast
in
Anguish
,
heaviness
and
good
earnestness
;
the
dissolution
of
such
a
sincere
beginning
Pilgrim
may
be
but
as
plucking
up
a
Thorn
Hedge
to
make
the
way
more
accessable
,
disburthening
an
over-laden
Ship
the
better
to
secure
the
whole
,
the
alighting
from
a
froward
,
unbroken
or
tired
Horse
,
which
will
neither
carry
the
Rider
,
nor
can
be
carried
by
him
.
So
unsuitable
a
Companion
doth
the
Soul
(
begun
to
be
regenerate
)
find
his
Body
with
the
distrustful
cares
,
distracting
fears
,
worldly
sorrow
,
and
hateful
pollutions
thereof
.
And
so
adverse
are
the
Maxims
of
the
Sensual
Man
to
those
of
the
New
,
that
they
are
on
terms
of
Hostility
;
so
that
if
we
live
after
the
Flesh
we
shall
die
,
but
if
by
the
Spirit
we
mortifie
the
deeds
of
the
Body
we
shall
live
.
The
Body's
Vileness
is
pointed
at
by
that
Statute
in
Moses
,
that
the
Holy
Anointing
Oil
was
not
to
be
poured
on
Man's
Flesh
,
tho'
not
only
both
the
Altars
,
the
Table
,
Laver
,
all
the
Vessels
and
Candlesticks
,
but
also
the
very
Tabernacle
was
to
be
anointed
therewith
.
12.
How
much
are
we
less
provident
than
the
Brutes
,
who
know
and
use
their
season
,
the
Stork
,
the
Ant
,
&c.
and
under
flattering
Hopes
of
doing
all
at
last
,
neglect
all
for
ever
;
but
when
Harvest
is
come
,
begin
to
sow
,
regardless
of
what
is
written
,
To
day
if
you
will
bear
his
voice
,
harden
not
your
hearts
.
But
besotted
,
lost
Man
will
promise
himself
that
it
is
enough
at
death
that
the
Priest
can
absolve
me
.
Others
,
to
say
,
I
believe
Christ
hath
done
all
for
me
;
or
because
they
acknowledge
that
all
are
sinners
,
indulge
themselves
to
be
always
sinners
,
neglecting
the
great
End
of
their
Creation
,
and
of
Divine
Patience
,
till
the
Creator
is
calling
them
for
Accompt
of
His
betrusted
Talents
,
as
if
they
would
then
work
out
their
Salvation
when
themselves
are
passive
and
unable
to
action
,
and
the
night
come
when
no
man
can
work
.
Obj.
3.
13.
But
we
are
told
,
and
that
by
some
who
detest
the
Roman
Purgatory
,
that
something
may
be
done
to
compleat
the
perfection
of
separate
Souls
after
their
separation
from
the
Mortal
Body
;
who
produce
several
Texts
out
of
the
Old
Testament
,
and
out
of
the
New
,
also
out
of
the
Apocryphal
antiquity
to
point
at
it
,
or
rather
expresly
to
confirm
it
;
as
out
of
the
Old
,
Deut.
26.
14.
Isa.
61.
1.
Zech.
9.
11
,
12.
out
of
the
New
,
Matth.
12.
32.
2
Tim.
1.
18.
1
Pet.
3.
19.
1
Pet.
4.
6.
out
of
the
Antient
Writings
call'd
Apocrypha
,
2
Esdras
7.
37.
Ecclesiasticus
7.
33.
2.
Maccab.
44.
45.
Let
us
therefore
post-pone
the
first
step
to
the
New
Birth
,
till
our
bodily
Letts
be
removed
,
when
without
the
obstructions
of
the
Rebel
Passions
ending
with
cutting
of
the
Temporal
Thread
we
be
adapted
thereunto
.
A.
The
Objection
supposeth
not
that
one
who
at
separation
of
the
Soul
from
the
Outward
Body
,
after
rejecting
the
Gospel
,
being
in
fixt
Enmity
against
God
,
and
the
Kingdom
of
Resignation
,
is
remediable
;
nor
suggesteth
that
he
who
soweth
himself
a
Tare
,
Thorn
or
Thistle
,
shall
rise
a
Wheat
Corn
,
Vine
or
Fig-tree
;
how
therefore
may
it
seem
incumbent
on
me
to
oppose
my self
to
the
dint
of
the
Texts
produced
?
14.
But
rather
as
the
Lord
Christ
in
answer
to
the
Question
of
the
Disciples
;
Wilt
thou
at
this
time
restore
the
Kingdom
?
It
is
not
for
you
to
know
the
times
and
seasons
which
the
Father
keepeth
in
his
own
Power
,
but
prophesieth
and
chargeth
on
them
on
that
occasion
their
immediate
concern
and
business
.
How
much
less
is
it
for
men
to
know
what
the
operations
of
Father
,
Son
and
Holy
Ghost
will
be
in
perfecting
separate
Souls
when
out
of
the
Circle
of
Time
and
Seasons
?
For
so
strong
a
Fort
hath
Satan
built
in
mens
resolute
Self-wills
,
so
impierceable
are
their
Rocky
Hearts
,
that
like
Leviathan
,
they
laugh
at
the
shaking
of
the
Spear
;
and
as
the
Servants
of
Atheistical
Benhadad
,
diligently
catch
every
word
seeming
to
favour
their
flattery
of
Impunity
,
that
they
may
treasure
up
wrath
by
impenitence
more
and
more
against
the
day
of
wrath
.
15.
To
these
am
I
sent
with
happy
Tydings
,
that
howsoever
the
Abyss
of
Mercy
hath
winked
at
the
faults
of
the
days
of
Ignorance
,
yet
now
commandeth
he
all
men
every
where
to
repent
;
also
with
heavy
Tydings
,
that
if
in
this
their
day
they
neglect
so
great
Salvation
,
how
shall
they
escape
?
Which
Question
none
▪
in
Heaven
,
Earth
or
Hell
answereth
.
Again
,
if
they
that
sinned
against
Moses
Law
died
without
Mercy
,
and
it
might
seem
the
bottom
of
Misery
to
die
a
merciless
Death
,
of
how
much
sorer
punishment
shall
they
be
thought
worthy
who
have
trampled
under
foot
the
Son
of
God
,
and
(
blasphemously
)
counted
the
Blood
of
the
Covenant
an
unholy
thing
,
and
done
despite
to
the
Spirit
of
Grace
?
of
how
much
sorer
punishment
is
that
Question
,
but
which
either
is
unanswerable
,
or
which
Eternity
can
only
unfold
?
16.
A
murthered
Body
is
the
sorrow
and
pity
of
the
Country
;
a
Self-murtherer
their
shame
and
indignation
,
but
the
unknown
number
of
wounded
Souls
,
and
self-murthered
Souls
,
are
not
regarded
;
tho'
it
shall
be
more
tolerable
for
Sodom
and
Gomorrah
than
for
such
Gospel-Apostates
and
Haters
of
Christ
.
The
malicious
Enemy
of
Mankind
(
who
wounds
himself
that
he
may
murther
Souls
,
so
greatly
he
hates
Man
)
draws
into
the
Anguishes
of
his
Central
Forms
whole
Harvests
of
Reprobates
(
in
whom
he
hath
no
true
Right
or
Propriety
)
by
his
offering
Baits
and
Cheats
for
Food
and
Realities
,
while
(
woe
to
the
World
)
the
most
glorious
,
gracious
and
adorable
only
Son
of
the
only
High
God
,
whose
we
are
by
Absolute
Propriety
,
and
whose
Love
to
Mankind
was
so
immense
and
unsearchable
,
as
that
He
made
Himself
vile
,
and
a
Sacrifice
,
to
whom
He
offereth
Real
,
Highest
and
Eternal
Blessedness
;
yet
hath
only
the
gleanings
of
the
Harvest
or
Vintage
,
while
the
World
lieth
in
wickedness
,
and
their
Posterities
approve
of
their
saying
,
calling
the
proud
happy
,
and
perpetuating
the
Black
Art
of
Self-murther
;
like
Fish
hasten
greedily
to
catch
the
same
Bait
wherewith
others
had
been
hookt
:
or
Birds
speed
to
be
taken
in
an
evil
Net
;
so
throng
Men
to
be
ruined
,
reject
the
only
Hope
,
precipitate
into
irreparable
desperation
.
Others
seeming
less
obstinate
,
are
as
fatal
Foes
to
themselves
,
telling
and
flattering
of
tomorrow
,
while
such
futurities
of
safety
expose
them
as
Fools
to
perish
to
day
,
while
Wisdom
saith
,
To
day
if
you
will
hear
his
voice
harden
not
your
hearts
,
and
that
This
is
the
accepted
time
,
This
is
the
day
of
Salvation
.
The
time
of
the
coming
of
John
the
Baptist
was
in
the
year
of
Jubilee
,
yet
then
saith
he
,
The
Axe
is
laid
to
the
Root
of
the
Tree
.
17.
Our
gracious
God
infinitely
out-doth
,
and
out-bids
all
,
to
make
us
his
,
and
restore
his
Image
in
us
;
for
in
Man's
Creation
he
did
much
more
than
for
any
or
all
the
visible
Creatures
of
the
Out-birth
or
third
Principle
:
in
his
Redemption
for
restoring
the
Divine
Image
,
he
did
infinitely
more
for
him
than
any
or
all
the
invisible
Creatures
of
the
first
Principle
,
the
Apostate
Angels
,
for
whom
is
given
no
Sacrifice
nor
Mediator
:
Also
in
Man's
Consummation
,
Perfection
,
Sealing
and
Glorification
and
Preparation
thereunto
,
is
much
more
done
for
him
than
for
the
Holy
glorious
Angels
(
the
Sons
and
Inhabitants
(
as
morning
Stars
)
of
the
bright
Heaven
,
the
Holy
second
Principle
;
for
the
Spirits
of
just
Men
made
perfect
,
the
general
Assembly
of
the
Church
of
the
first-born
are
Fellow-Citizens
with
the
Angelical
Worlds
,
and
so
share
of
the
infinite
Goodness
of
God
as
they
,
and
also
have
this
more
that
they
have
had
in
the
Lord
their
Head
,
the
Bowels
of
infinite
Pardoning
Mercy
drawn
out
for
them
,
which
is
peculiarly
extended
them
and
treasur'd
up
only
in
the
Emmanuel
for
them
.
18.
This
most
dear
,
boundless
Goodness
calls
for
the
highest
and
deepest
Contemplation
;
't
is
so
profound
,
so
large
,
so
adorable
,
so
admirable
that
neither
can
the
Earthen
Vessel
bear
it
,
the
Syderial
Man
find
any
thing
whereunto
his
Bounty
may
be
likened
,
the
Immortal
Soul
be
properly
said
to
know
it
,
for
it
is
what
passeth
Knowledge
,
but
the
Soul
is
known
by
it
as
it
is
more
or
less
enlighten'd
therewith
,
and
Man's
intellectual
Spirit
is
so
far
from
throughly
penetrating
it
,
that
it
only
shines
and
flows
by
Influence
and
Reflection
of
it
,
for
it self
is
as
a
drop
of
the
Abyss
enlighten'd
by
a
beam
of
the
Eternal
Sun
,
it
burns
and
flames
in
the
self-evidencing
splendor
of
that
incomparable
inexhaustible
Treasure
and
excellent
Majesty
.
This
poor
vile
hand
lyes
prostrate
at
the
Footstool
of
this
Grace
the
Elementary
,
and
Astral
Man
,
the
Eternal
Soul
and
Spirit
is
herein
swallow'd
up
once
and
for
ever
.
19.
How
reasonable
,
necessary
and
natural
was
what
our
Apostle
saith
,
I
beseech
you
Brethren
by
the
Mercies
of
God
,
that
ye
present
your
Bodies
a
living
Sacrifice
,
holy
▪
acceptable
unto
God
.
This
is
the
Riches
of
his
goodness
,
forbearance
and
long
suffering
20.
Behold
this
,
and
Blush
,
ye
Heavens
,
ye
Sun
and
Stars
,
gather
blackness
,
let
the
Earth
be
moved
;
let
the
Stones
of
the
Streets
and
Walls
be
Witnesses
,
let
the
Brutes
and
Animals
stand
amaz'd
;
melt
,
ye
Rocks
of
Adamant
,
relent
and
sigh
,
ye
Mountains
of
Ice
,
let
Marble
and
Pummice-stones
weep
,
come
hither
,
discover
your
inward
Forms
,
ye
savage
Bears
,
cruel
Tygers
,
Vultures
and
unnatural
Vipers
.
The
Heavens
,
Sun
and
Stars
were
never
Witness
of
the
like
Tragick
Stupidity
,
for
had
they
seen
the
Angels
that
fell
become
Devils
,
yet
had
they
not
known
them
refuse
Mercy
freely
,
continually
and
importunately
tendered
;
the
most
brutish
Animals
reject
not
,
but
greedily
snatch
what
they
want
;
the
Adamantine
and
Marble
Rocks
are
all
easily
dissolvable
by
their
proper
Separators
and
Dissolvents
;
the
Mountains
of
Ice
are
as
unwilling
Captives
;
Bears
,
Tygers
and
Vultures
are
not
only
kind
and
friendly
to
themselves
,
but
compassionate
to
their
Young
;
the
Viper
,
though
he
destroys
his
Genitrix
,
yet
seems
to
do
it
of
necessity
to
preserve
its
own
Existence
;
where
therefore
can
be
found
so
obdurate
a
thing
as
the
Impenitent
Heart
of
Man
?
so
great
a
Monster
?
so
ferine
a
Brute
?
such
a
Prodigy
of
Ingratitude
?
so
implacable
a
Creature
as
the
hardened
obstinate
Sinner
?
No
such
Ingratitude
and
Cruelty
can
the
Astral
World
demonstrate
in
the
contrary
Wills
of
the
Martial
,
Mercurial
,
and
other
cross
Constellations
,
nor
in
the
Elementary
Offspring
of
them
,
nor
all
whose
Differences
result
to
Harmony
in
the
Earth
or
Deserts
,
Air
or
Seas
;
no
,
not
in
Hell
,
the
dark
Abyss
or
Devils
,
no
Sinners
against
so
great
Mercies
and
means
for
Recovery
,
no
Sinners
against
a
Redeemer
,
against
the
bleeding
Love
and
Bowels
of
a
Saviour
there
,
but
Man
;
the
Devils
are
those
for
whom
nothing
of
Mercy
is
prepared
.
Oh
therefore
that
Men
were
wise
,
that
they
knew
this
,
and
would
hear
that
their
Souls
might
live
,
and
not
sink
into
everlasting
Indignation
,
Wrath
,
Tribulation
and
Anguish
,
who
can
dwell
with
devouring
Fire
under
the
Wrath
of
the
Lamb
?
Q.
167.
What
is
the
Dying
of
a
true
Christian
?
What
of
him
Dyeth
?
A.
1.
The
Dying
here
inquired
is
call'd
a
Sleep
,
which
alludes
to
Adam
,
who
(
not
exerting
his
Power
)
became
as
one
fainting
,
and
fell
into
a
deep
Sleep
,
in
which
time
his
Female
Property
was
divided
from
him
,
and
he
slumbered
to
the
Unity
of
the
Paradisical
Life
,
and
then
was
opened
in
him
the
divided
state
,
partly
(
and
but
partly
Paradisical
;
for
it
was
a
begun
Declension
into
the
Dividings
of
the
Astral
Multiplicity
:
And
by
Eves
and
his
Eating
the
Fruit
of
the
third
Principle
soon
wrought
in
them
dismal
Effects
;
for
he
lived
no
longer
according
to
the
Universal
Will
,
but
set
up
a
private
Self-will
as
Law-maker
,
ceasing
to
Rule
over
the
Astral
Powers
he
fell
under
them
,
and
so
sadly
as
to
be
relieved
,
and
collect
,
support
,
and
food
from
them
given
up
to
their
contrary
Properties
,
and
became
a
Beast
as
to
his
outward
Body
,
the
deadness
of
part
whereof
degraded
him
so
far
as
to
render
him
by
his
Bones
,
Skin
and
other
insensible
Parts
to
the
baseness
of
Vegetatives
,
and
all
this
not
transient
as
are
some
Astral
Impressions
;
but
as
a
strong
Prison
out
of
which
is
no
escape
but
by
demolishing
the
Walls
and
Fabrick
.
This
is
the
desolate
Wilderness
which
was
signified
by
the
going
of
the
the
Lord
Jesus
out
of
Canaan
into
the
Wilderness
to
be
there
Forty
days
tēmpted
of
the
Devil
after
Fasting
.
2.
Thus
may
a
glimpse
be
seen
what
Adam's
Sleep
,
and
after
that
his
Fall
introduced
.
It
chang'd
his
first
Principle
by
darkning
the
Divine
Eye
of
his
second
from
great
Power
and
active
Vigor
,
such
as
is
that
of
the
mighty
Angels
,
into
Discord
,
Rage
,
Envy
,
Fury
,
&c.
and
it
chang'd
his
third
Principle
from
so
great
Purity
,
Transparency
and
Aptitude
to
have
done
Eternally
the
Offices
of
his
great
Soul
and
Divine
Spirit
into
a
gross
obscene
,
filthy
,
palpable
,
feeble
,
sickly
,
bestial
,
perishing
Carcass
,
or
Sack
of
Worms
.
3.
Now
when
the
Sun
of
Righteousness
descends
into
this
dark
Dungeon
,
he
more
or
less
,
according
to
the
growth
of
the
Regenerate
Child
▪
by
his
pure
meek
Spirit
appeaseth
the
Disorders
of
the
Soul
and
halloweth
it
,
directing
,
correcting
and
confirming
a
resolved
will
to
obey
as
simply
as
a
little
Child
,
and
to
persevere
as
a
strong
Man
in
Christ
,
by
which
the
Internal
Man
is
in
great
part
made
God's
Child
and
Image
,
reaching
toward
the
Love
flame
,
pressing
strongly
thitherward
,
and
groans
to
be
with
the
Lord
,
but
still
is
the
Body
as
little
affected
as
the
Bark
of
a
Tree
with
the
Virtue
of
the
Fruit
,
or
as
a
Candlestick
with
the
lustre
of
the
Taper
,
or
as
the
Earth
with
the
Astral
Vertue
rou●ing
the
Principles
of
Sulphur
and
Mercury
in
the
saline
Spirit
in
and
through
it
.
4.
What
can
be
done
with
this
Body
?
If
it
were
possible
to
affect
it
so
as
the
East-India
Nut-tree
doth
,
that
the
Mercurial
Vertue
arising
with
Sulphur
into
a
Nutm●g
on
a
Clove
for
the
Stud
,
the
Bark
should
be
a
Cinnamon
,
it
were
somewhat
;
but
our
Carcass
is
as
senseless
of
the
inward
Man's
Divine
Work
,
as
the
Bone
is
the
Respondence
and
Intercourse
the
Spirits
have
through
the
Arteries
and
venal
Channels
,
or
as
the
Beasts
Hide
is
of
the
Astral
Impulses
moving
the
Animal
.
Therefore
it
must
like
a
Husk
shell
off
,
and
the
Natural
Body
as
a
Grain
of
Wheat
be
sowed
into
the
Elements
,
whence
it
derived
,
as
the
Corn
into
the
Earth
and
die
before
it
can
increase
and
rise
a
spiritual
Body
.
5.
Thus
dieth
the
Elementary
part
of
the
true
Christian.
How
dieth
the
Wise-Man
?
as
the
Fool
,
returning
into
the
Mouth
whence
it
was
spoken
.
The
Astral
Body
also
rather
disappears
than
dies
,
but
being
dissolved
from
the
ancient
Obligations
to
the
bestial
Body
,
it
may
remain
at
the
Will
of
the
Noble
Soul
to
be
its
Chariot
,
wherewith
(
as
a
Medium
)
it
sometimes
doth
vouchsafe
a
loving
Visit
to
his
dear
Christian
Friend
,
yet
in
the
Body
:
but
most
easily
when
such
a
one
sleepeth
as
to
the
Elementary
Man
,
and
seeth
,
heareth
and
toucheth
with
his
Astral
Man
;
for
then
may
the
precious
separate
Soul
(
if
it
desires
it
)
as
familiarly
have
access
and
converse
with
his
dear
Friend
or
Brother
,
as
two
Men
of
one
Language
may
,
and
this
hath
been
and
may
be
to
the
great
Satisfaction
and
Edification
of
the
surviving
Christian
,
though
not
frequently
,
because
of
Mens
unworthiness
,
or
for
fear
of
Impostures
,
and
especially
because
the
Lord
only
is
abundantly
and
infinitely
all-sufficient
by
his
own
Omnipotence
and
Omnipresence
.
6.
As
Adam
slept
to
the
Holy
Paradifical
Virgin
state
,
and
awaked
to
the
bestial
World's
Adulterous
state
:
so
the
true
Christian's
Death
is
a
sleeping
to
that
sleep
of
his
,
viz.
The
filthy
,
sickly
,
cumbring
,
prophane
,
Elementary
Life
,
and
an
awaking
to
the
pure
,
holy
,
triumphant
,
dear
,
sweet
child-like
,
angelical
,
Endless
Life
;
it
transfers
him
out
of
the
howling
Wilderness
of
Temptation
into
Eternal
Canaan
:
out
of
a
Dungeon
into
the
glorious
Liberty
of
the
Sons
of
God
:
out
of
the
Turba
of
perplexing
Multiplicity
and
restless
wrestling
of
contrary
Properties
,
into
the
equal
Temperature
and
Calm
harmonious
complete
Unity
,
the
private
Self
being
extinct
he
entreth
the
Universal
sacred
Freedom
of
the
Lord's
Redeemed
ones
.
Q.
168.
What
is
the
Dying
of
the
wicked
,
in
that
it
is
called
an
Eternal
Dying
?
A.
1.
It
hath
been
often
inculcated
in
these
Writings
,
that
all
Men
are
in
all
the
three
Principles
of
one
Blood
,
but
their
difference
is
notorious
;
for
though
they
are
almost
the
same
in
their
first
and
third
Principles
,
and
much
what
alike
(
though
not
without
great
distance
of
degrees
)
in
their
second
Principle
,
yet
here
is
the
immense
difference
,
that
in
some
their
second
Principle
,
like
the
House
of
Saul
impairs
and
gradually
(
as
it
were
insensibly
)
extinguisheth
to
a
dismal
blackness
to
be
felt
at
length
,
and
in
others
the
Regeneration
calmly
(
yet
with
irresistible
sweet
force
)
more
and
more
opens
that
Principle
,
which
as
the
House
of
David
improves
and
flourisheth
.
2.
From
these
dear
Children
,
if
their
Progress
hath
been
Crown'd
with
Perseverance
their
third
Principle
,
is
like
Trash
and
dusty
Rubbish
scatter'd
about
a
firm
built
Structure
fully
finished
,
which
Death
like
an
impetuous
Storm
with
rapid
Motion
disperseth
:
or
as
a
mounting
Torrent
of
Water
violently
bears
away
,
leaving
the
Fabrick
unconcern'd
;
But
the
third
Principle
is
to
the
other
his
Fortress
,
Confidence
,
Retreat
,
Refuge
,
Rest
,
Joy
,
Hope
,
Treasure
and
his
all
;
therefore
Death
at
once
surprizing
him
,
and
snatching
that
away
,
he
and
it
perish
together
,
his
only
home
falleth
for
want
of
Foundation
,
the
Cistern
he
hath
hewn
is
broken
,
having
no
Water
in
it
,
nor
can
hold
it
if
any
were
entrusted
thereinto
,
which
shews
the
fault
to
be
in
the
very
bottom
,
else
it
might
hold
some
Water
,
but
the
truth
is
,
it
hath
no
bottom
at
all
.
The
World
to
the
one
,
is
either
as
it
is
to
some
a
Pageantry
,
a
Comedy
,
a
Feather
in
his
Cap
,
or
as
to
others
,
or
to
him
at
other
times
;
his
Burthen
,
Snare
,
place
of
Tentation
,
Care
,
Sorrow
,
occasion
of
Sin
,
Shame
and
Punishment
▪
his
place
of
Exile
,
and
at
best
,
more
or
less
,
his
Dali●a●
,
and
many
a
Groan
it
costs
him
▪
whose
Home
and
Treasure
is
elsewhere
.
3.
But
to
the
sinking
Man
it
is
his
Harlot
,
his
Leaden
Weight
or
Milstone
,
his
Idol
,
his
only
Heaven
,
and
though
he
sees
it
disappearing
and
vanishing
,
it
being
his
sole
Attractive
,
he
hugs
it
,
courts
it
,
lives
for
it
,
dies
for
it
,
and
dies
Eternally
for
it
.
That
which
is
the
Quintessence
of
Tragedies
is
his
only
Comedy
,
nor
can
it
be
otherwise
;
for
neither
hath
he
any
thing
else
,
sees
,
loves
,
knows
nor
longs
for
any
thing
beyond
it
,
but
ever
looks
on
all
Futurities
through
the
Glass
made
of
Materials
here
.
He
would
have
endless
Stores
obtain'd
to
satiate
his
insatiable
Covetousness
,
a
boundless
Dominion
to
gratifie
his
proud
Lusts
,
vast
Power
to
execute
his
Revenge
and
Malice
,
that
all
Creatures
might
be
Instruments
,
and
if
he
could
,
the
Creator
too
might
contribute
to
his
Will
of
raging
Fury
.
4.
From
which
Root
it
is
that
the
most
abject
People
,
because
they
cannot
●end
in
pieces
all
they
impotently
hate
,
will
not
fail
to
imprecate
and
causelesly
Curse
,
which
extends
mostly
to
Image
in
their
own
Souls
,
only
the
Model
of
Hell
,
though
sometimes
it
touche●●
the
Tincture
by
the
Magia
exalted
(
yet
in
the
dark
Impression
of
it
)
and
so
reacheth
both
in
the
inward
World
,
and
in
the
shadow
of
it
the
outward
Principle
,
unto
such
Persons
and
Things
as
are
subject
,
and
stand
as
a
Harmony
with
the
Impression
themselves
are
of
that
is
,
within
the
reach
of
their
Chain
:
Hence
dark
Witchcraft
springeth
.
5.
Now
when
those
fall
short
of
the
subject
,
they
level
at
,
every
such
falleth
out
with
himself
;
for
his
Eternity
is
a
continual
greedy
desire
of
what
can
never
be
had
,
accompanied
with
like
constant
despair
of
obtaining
it
,
producing
consequently
a
perpetual
Rotation
of
Rage
and
Fury
,
all
which
like
the
parts
of
a
Wheel
shut
him
up
at
the
Nave
or
Centre
thereof
immoveably
,
unalterably
.
A
glimpse
whereof
is
,
when
Men
in
this
World
are
arraigned
by
the
Out-cries
of
guilty
Consciences
let
loose
upon
them
.
6.
Thus
is
it
with
dying
of
the
Wicked
,
who
fall
into
the
Central
implacable
Forms
of
the
first
Principle
,
and
the
God
of
Life
(
dwelling
in
the
infinite
Light
and
Glory
of
the
all-comprehending
second
Principle
)
being
for
ever
withdrawn
to
the
distance
of
a
whole
Principle
from
them
,
because
the
Darkness
comprehendeth
him
not
;
that
Life
of
theirs
must
needs
be
an
Eternal
Dying
,
and
they
be
kill'd
in
their
own
House
,
as
for
a
figure
Is●●●sheth
the
Son
of
Sa●●
was
.
And
Q.
169.
Whither
goeth
the
Soul
when
it
part●●●
from
the
B●●y
,
be
it
Blessed
to
me
?
A.
So
evident
is
this
in
the
Answers
of
the
21.
23
,
24.
and
26
of
J.
Behmen's
Book
of
the
Forty
Questions
,
and
in
other
parts
of
his
Divine
Self-Evidencing
Writings
.
Also
in
the
Answer
of
the
166
Question
particularly
in
the
9th
Verse
,
and
elsewhere
in
these
Answers
,
that
it
is
here
wholly
forborn
.
Q.
170.
What
are
the
Doings
and
Life
of
Souls
till
the
last
Judgment
Day
?
A.
1.
The
Answer
of
the
22th
of
Jacob
Behmen's
Forty
Questions
of
the
Soul
is
totally
a
Solution
of
this
Question
;
something
also
concerning
it
is
in
the
Answer
of
the
166
of
the
present
Questions
,
which
if
accurately
inspected
,
might
lead
the
Enquirer
to
the
Summit
of
his
Desires
.
But
this
Question
restraining
to
the
time
present
,
as
to
the
Doings
of
separate
Souls
in
that
state
,
without
the
outward
Body
simply
considered
,
without
either
Retrospect
to
their
passed
state
,
or
Prospect
to
their
Futurities
(
although
the
Hebrew
admit
no
Present
Tense
)
yet
thus
abstractedly
divested
of
past
and
to
come
as
far
as
is
possible
,
something
may
be
told
only
by
way
of
Representation
in
some
low
Similitudes
,
pertinent
hereunto
,
for
hardly
otherwise
can
the
dull
Reason
penetrate
such
a
Secret
,
or
the
enlightned
Mind
either
.
2.
1.
The
Reapers
cut
down
Wheat
not
fully
ripe
,
and
Tares
green
,
the
keeping
3.
But
from
all
these
it
follows
not
,
but
the
state
of
the
Perfect
may
be
exceedingly
Good
and
greatly
Blessed
,
though
when
they
shall
put
on
their
new
Garments
it
shall
be
best
of
all
;
for
that
is
the
time
of
the
restitution
of
all
things
,
nor
doth
it
follow
but
in
that
very
state
there
will
be
degrees
of
Happiness
,
according
to
the
degrees
of
their
passing
into
the
fifth
Form
(
where
is
the
opening
of
the
Divine
Power-world
)
as
there
are
of
Stars
in
Glory
:
Neither
also
doth
it
follow
,
that
the
state
of
the
accursed
is
capable
of
mitigation
;
for
their
estate
is
not
so
bad
,
but
that
it
is
capable
of
being
more
wretched
,
yet
not
of
being
more
tolerable
,
and
yet
't
is
so
Dark
as
admits
not
the
least
glance
of
Light
,
as
even
in
this
Life
they
grow
actually
more
and
more
Vile
:
So
in
that
state
,
though
it
be
the
worst
,
they
ever
knew
,
yet
still
posteth
it
on
without
stop
,
recoil
or
respite
,
ever
hurrying
them
on
towards
the
Tempest
of
Eternal
fierceness
.
4.
Here
is
the
Antipodes
to
the
black
Fiction
of
Atheists
and
Sadduces
,
who
would
make
themselves
believe
that
the
whole
inward
Man
is
Mortal
and
annihilable
,
such
who
not
only
judge
themselves
unworthy
of
Eternal
Life
,
but
uncapable
of
Eternal
Existence
,
while
they
grant
it
to
this
Mass
of
Crumbling
Earth
and
Mortal
Water
;
and
are
so
extreamly
degenerated
from
the
Diviine
Image
Man
was
ennobled
with
,
that
,
as
their
outward
Life
extends
not
to
that
length
,
activity
and
occult
Excellencies
of
many
Brutes
,
as
Beasts
,
little
Animals
and
some
Birds
,
so
the
infatuated
Atheists
would
that
their
Souls
and
Spirits
might
also
run
the
same
Fate
,
and
be
as
tranfient
as
the
vilest
of
Insects
.
Here
is
also
Diametrical
opposition
to
others
,
who
say
,
the
whole
inward
Man
is
fellow
Prisoner
with
the
bestial
Flesh
till
the
general
Resurrection
;
but
the
Answers
of
the
two
immediately
preceding
Questions
shew
what
of
the
Blessed
sleepeth
,
and
what
of
the
Wicked
is
Arrested
by
the
King
of
Terrors
.
And
for
farther
Answer
hereunto
,
see
the
Answer
to
the
22th
of
the
40
Questions
of
J.
Behmen
,
of
the
Soul
.
5.
The
Doings
of
Souls
till
the
last
Judgment
may
stand
here
in
the
very
words
of
the
Book
of
Extracts
,
(
viz.
)
They
all
(
meaning
the
Holy
Souls
)
abound
with
great
inward
Joy
,
and
wait
to
put
on
their
bright
,
fair
,
new
Body
out
of
the
old
,
their
Joy
and
Hope
is
different
as
Labourers
Expectations
are
;
who
at
the
End
of
the
Week
receive
every
one
according
to
their
degrees
of
Labour
and
Diligence
.
Those
who
have
put
on
Christ's
Body
here
,
are
as
one
,
who
having
overcome
his
Enemies
in
Fight
,
represents
the
Victory
before
his
King
,
who
receives
him
with
great
Joy
and
Honour
.
The
Expectation
of
the
wicked
Soul
,
is
as
an
imprison'd
,
condemn'd
Malefactor
,
still
listening
when
any
thing
stirs
,
and
the
Executioner
comes
;
all
their
passed
Wickedness
stands
before
them
in
such
different
Aggravations
as
they
had
here
.
Q.
171.
What
is
the
last
Judgment
,
how
is
it
Effected
?
A.
1.
That
there
shall
be
such
a
great
general
final
Day
of
Judgment
grates
on
the
Ears
of
Atheists
,
but
against
them
the
very
Devils
will
rise
in
Judgment
:
but
others
there
are
who
would
be
accounted
more
religious
than
many
,
who
shut
up
themselves
from
the
acknowledgment
of
that
Judgment
Day
,
and
though
they
are
not
practically
Atheists
who
put
the
Evil
Day
from
them
,
yet
do
these
raze
it
out
of
their
Intellect
,
restraining
the
Judgment
Day
of
God
to
his
declaring
for
,
or
against
us
and
our
actions
here
only
,
during
this
our
Pilgrimage
;
all
,
in
their
Judgment
,
is
the
Judgment
before
Death
or
Resurrection
.
To
whom
may
be
said
,
that
as
they
who
said
the
Resurrection
is
past
already
,
did
thereby
overthrow
the
Faith
of
some
,
so
they
that
say
the
Great
Day
of
Judgment
is
past
already
,
undermine
the
Faith
of
many
,
overthrow
the
Faith
of
some
,
and
direct
their
force
against
Truth
it self
,
whereon
is
founded
all
true
Faith
which
is
well
founded
.
2.
It
is
true
that
Christ
in
the
Light
of
our
Life
is
from
from
Age
to
Age
,
and
for
ever
,
till
Ages
cease
,
a
Judge
in
the
faln
Humanity
,
speaking
by
his
living
Word
in
the
Consciences
,
and
written
Testimony
in
the
Intellect
and
Memory
,
being
the
words
of
his
Prophets
and
Holy
ones
,
and
evidence
of
our
rightly
informed
Brethren
and
Fellow-Members
in
our
Ears
;
by
his
being
a
swift
Witness
,
by
severe
Visitations
before
our
Eyes
,
also
by
Eminent
gracious
Providences
;
and
in
the
Creation
,
the
Earth
,
Elements
and
Creatures
,
to
our
other
Senses
,
wherein
may
be
read
frowns
and
smiles
variously
dispensed
,
which
are
perpetuated
in
their
Seasons
as
long
as
Sin
is
perpetrated
unto
all
reclaimable
Transgressors
;
this
God
doth
by
his
Stars
who
have
a
Voice
which
every
Nation
hears
,
for
with
them
the
Psalmist
3.
Again
,
the
Lord
teacheth
us
to
judge
our selves
,
which
is
every
ones
part
,
but
not
to
judge
others
,
for
Man's
Judgment
must
be
restrained
to
things
,
not
extended
to
Persons
from
which
we
are
warn'd
and
caution'd
:
yet
are
Men
very
propense
,
aptand
sharp
to
the
latter
,
but
very
averse
,
partial
and
slack
to
the
former
.
Men
judge
Men
,
which
is
to
be
noted
both
after
the
dark
and
light
Worlds
Impressions
;
after
the
dark
thus
,
the
four
Anguishes
composing
the
first
Principle
judge
each
other
;
thence
is
it
that
from
the
Astringency
the
Covetous
judgeth
and
is
judged
by
the
Prodigal
;
again
,
the
Covetous
as
he
is
a
Self-lover
,
and
so
is
timorous
,
judgeth
and
is
reproached
by
the
rash
fiery
furious
one
;
again
,
the
Covetous
as
he
is
drawn
(
shameless
/
)
to
base
fawning
ways
for
profit
sake
,
judgeth
and
is
judged
by
the
haughty
Proud
one
:
Again
,
the
insatiable
Thirst
of
heaping
up
,
taking
from
the
covetous
mind
his
rest
,
renders
him
the
trouble
of
his
own
Life
House
and
Cohabiters
,
yet
prompts
him
to
judge
the
contrary
inclination
for
sloth
and
dronishness
,
while
that
other
judgeth
him
so
wretchedly
slavish
,
that
he
distrusteth
(
almost
)
his
own
hands
to
hoard
up
his
Idols
:
And
so
of
the
rest
of
the
Properties
resembling
the
Builders
of
Babel
.
4.
But
God
hath
given
all
Judgment
to
his
Son
;
some
glimmerings
of
His
Infinite
Glory
are
found
in
them
whose
four
Forms
generate
the
fifth
;
for
in
the
meek
Resignation
arising
to
the
Divine
Love-fire
and
Pure
Breathings
directed
by
Heavenly
Light
,
Judgment
proceedeth
toward
Vict●ry
.
And
it
is
represented
by
the
fifth
Letter
in
the
Hebrew
Alphabet
,
which
is
only
as
an
aspiration
or
breathing
from
within
outwardly
;
conforming
exactly
in
that
respect
to
the
Language
of
Nature
,
standing
united
to
That
of
the
New
Nature
;
for
the
fifth
Form
producing
the
second
Birth
,
and
being
produced
by
it
,
leads
the
Creature
to
the
giving
up
its
all
in
a
flame
of
Love
in
Jesus
Christ
to
the
Father
,
which
flame
he
feels
blown
up
by
the
Holy
Ghost
.
5.
Thus
we
have
seen
what
God's
judging
in
This
mixt
World
is
,
also
what
Man
's
judging
here
is
,
according
to
the
Dark
World's
accusing
dividing
Properties
,
and
also
what
Man
's
judging
is
according
to
the
little
part
of
the
Light
World
we
share
of
here
;
by
which
it
is
evident
that
all
this
is
to
That
day
of
days
,
as
a
blinking
Candle
is
to
the
Sun
it self
.
Such
was
the
report
Paul
gave
of
That
day
as
made
Felix
tremble
,
tho'
an
Infidel
;
for
,
as
it
hath
been
elsewhere
noted
,
tho'
some
have
laught
at
the
Doctrine
of
the
Resurrection
,
none
have
been
so
fool-hardy
and
mad
as
to
slight
the
report
of
the
General
Judgment
.
Enoch
the
seventh
from
Adam
,
figuring
the
end
of
the
six
working
days
or
Properties
,
and
by
his
Translation
and
Son
Methusalah
,
the
entring
on
Eternity
,
prophesied
of
This
day
;
all
the
Prophets
,
Apostles
and
Holy
ones
confirm
it
;
Christ
the
Judge
himself
preacht
it
,
with
the
order
,
manner
,
and
particularities
of
it
:
The
Devils
knew
it
,
and
therefore
argued
,
Art
thou
come
to
torment
us
before
our
time
?
6.
He
that
would
say
what
That
great
Judgment
is
,
can
never
do
it
but
by
parsels
,
and
then
also
cannot
stretch
beyond
the
sphere
of
his
own
activity
;
and
what
if
it
be
said
,
an
Angel
can
do
but
so
,
were
he
to
speak
it
;
for
all
Eternal
Creatures
live
either
in
the
holy
or
prophane
Worlds
,
or
in
both
.
They
that
live
in
the
Light-World
,
as
far
as
they
see
the
Centre
of
the
Dark-World
in
themselves
,
may
speak
,
and
no
farther
;
viz
not
what
That
Darkness
is
in
others
,
or
what
the
perplexed
Hellish
Charms
,
Cheats
and
Intricacies
are
;
for
the
Holy
ones
live
far
above
them
,
and
the
Battle
managed
by
Michael
and
his
Angels
against
the
Dragon
and
his
,
is
not
with
the
Dragons
Weapons
,
but
with
the
quite
contrary
.
As
bright
Torches
●ight
with
black
Vapours
,
or
the
starry
Region
with
opposing
Exhalations
.
7.
We
must
come
then
to
consider
them
who
live
in
both
Dark
and
Light
,
making
a
third
Principle
by
their
mixed
production
,
and
in
them
may
be
found
the
figure
of
an
Umpire
or
Interpreter
.
As
he
who
reads
two
Languages
can
tell
him
who
knows
neither
,
what
is
written
in
both
,
if
he
hath
the
Tongue
also
That
third
person
is
of
.
Thus
was
it
the
first
Adam
could
give
names
to
all
Creatures
;
for
he
had
the
Properties
of
them
all
in
himself
,
either
according
to
the
Forms
of
his
first
Principle
,
or
according
to
the
Astral
Powers
of
his
third
;
wherein
he
was
infallible
,
having
the
splendor
of
the
second
for
his
Guide
;
but
his
departure
from
his
Pure
State
degraded
him
of
the
Judicatory
,
as
a
man
is
deprived
in
the
night
of
the
view
of
what
the
Sun
priviledged
him
with
,
or
as
one
immured
in
a
dark
Cavern
sees
not
what
a
lofty
Mountain
gave
him
prospect
of
,
or
as
Nebuchadnezzar
ceased
as
to
Royalty
when
he
had
only
a
Beasts
heart
.
8.
And
in
this
State
all
Adams
posterity
find
themselves
(
as
of
themselves
)
ignorant
of
the
Creator
,
and
therefore
also
strangers
to
themselves
,
and
rightly
knowing
nothing
.
Therefore
the
Son
of
the
Virgin
,
that
he
might
be
the
Light
of
the
World
,
brought
again
the
Virgin
Image
into
the
Humanity
,
openeth
the
pure
Eye
,
and
gives
such
a
proportion
of
discriminating
Wisdom
as
our
hunger
adapts
and
capacitates
us
for
in
the
Regeneration
;
hence
it
's
written
,
the
Spiritual
Man
judgeth
all
things
,
but
he
himself
is
judged
of
no
man
.
But
to
which
of
the
Angels
hath
God
said
at
any
time
,
Be
thou
a
Judge
?
Those
glorious
and
mighty
Agents
are
Princes
in
one
only
Principle
;
viz.
the
Holy
Divine
One
,
not
in
the
first
,
nor
third
,
tho
some
of
them
are
enthroned
according
to
the
Holy
Impression
of
Potence
in
the
first
;
and
others
have
the
Dominion
according
to
the
Infinite
Variety
of
the
third
Principle
,
but
all
breath
only
the
Air
of
the
second
,
yet
are
neither
the
one
Hierarchy
,
or
the
other
Judges
of
Men
or
Devils
:
While
yet
the
Lord
saith
of
his
Twelve
,
they
should
sit
on
twelve
Thrones
judging
the
twelve
Tribes
;
and
our
Apostle
saith
,
Know
you
not
that
we
shall
judge
Angels
;
(
viz.
)
Evil
Angels
?
9.
Now
to
say
how
this
Judgment
is
effected
:
It
's
answered
,
1.
The
Principles
10.
But
what
need
more
to
convince
of
the
Truth
that
there
must
be
such
a
day
,
or
to
shew
the
order
how
it
is
effected
,
seeing
the
Holy
Scriptures
abound
with
Accounts
of
This
Judgment
which
is
spoken
of
,
where
it
is
call'd
a
fearful
looking
for
of
Judgment
.
Again
,
the
Judgment
was
set
,
&c.
—
may
have
boldness
in
the
day
of
Judgment
,
Heb.
10.
27.
Dan.
7.
10.
&c.
1
Joh.
4.
17.
Mat.
11.
22.
2
Pet.
2.
9.
Rom.
14.
10.
2
Pet.
2.
3.
Also
see
the
Answer
of
J.
B.
to
the
30th
of
the
40
Questions
concerning
the
Soul
,
and
the
27th
Chapter
of
the
three
Principles
.
Q.
172.
How
is
the
Resurrection
of
the
dead
effected
?
What
riseth
again
?
A.
1.
It
may
justly
be
complained
that
reading
is
opprest
with
excess
of
enlarged
Writings
being
therein
as
unsuccessfully
transgressive
as
the
hopes
of
the
Hypocrite
to
be
heard
for
his
much
speaking
It
therefore
seems
more
suitable
to
the
shortness
of
Mans
Life
,
straitness
of
his
leisure
,
discomposure
of
his
Spirits
,
feebleness
of
his
penetrating
faculty
and
weakness
of
his
retention
,
to
avoid
all
vain
repetitions
,
and
commend
the
reperusal
of
things
once
read
as
the
most
ready
,
rather
than
to
new
shape
(
many
ways
)
that
which
is
but
one
thing
and
once
done
already
.
In
order
therefore
to
the
clearing
of
this
Answer
let
it
be
considered
,
what
Adam
was
before
his
Fall
,
which
is
discoursed
in
the
45
Answer
.
Next
what
dire
Effects
that
Fall
of
his
had
,
treated
of
in
the
69
Aeswer
.
Again
what
Mans
Death
and
Resurrection
is
,
as
in
the
6th
verse
of
the
121
Answer
.
And
what
Mans
faln
State
,
Death
,
Christs
Resurrection
and
raising
of
Man
,
and
what
of
him
riseth
,
are
,
which
is
the
substance
of
the
whole
16
verses
of
the
134
Answer
.
So
that
the
Answer
is
made
,
before
this
Question
comes
in
its
Order
here
to
be
considered
.
2.
Yet
because
I
dare
not
dismiss
this
important
Doctrine
being
so
much
opposed
even
at
this
very
day
,
not
only
by
many
Hellish
Atheists
transforming
themselves
into
Brutish
Animals
,
but
not
understood
by
some
pretending
to
be
risen
with
Christ
,
and
guided
by
his
Light
within
them
.
Let
it
be
observed
,
by
such
who
wilfully
oppose
,
or
not
regarded
,
at
their
Peril
:
And
for
satisfaction
of
such
who
are
willing
to
know
the
truth
,
viz.
That
Christ
had
a
true
Natural
Humane
Body
of
Flesh
and
Blood
from
Mary
.
Heb.
2.
24.
For
asmuch
then
as
the
Children
are
partakers
of
Flesh
and
Blood
,
he
also
himself
likewise
took
part
of
the
same
,
that
through
Death
he
might
destroy
him
that
had
the
power
of
Death
,
which
is
the
Devil
.
Q.
3.
But
is
it
askt
how
is
this
Body
and
Humane
Soul
the
same
of
ours
?
It
's
answer'd
,
God
hath
made
of
one
Blood
all
Nations
of
Men
to
dwell
on
the
Face
of
the
Earth
.
Q.
4.
Is
it
ask'd
what
of
this
was
raised
again
?
It
's
Answer'd
all
of
it
;
for
the
Q.
5.
May
it
be
fully
so
with
other
Bodies
?
Answer
,
Matth.
27.
52
,
53.
And
the
Graves
were
opened
,
and
many
Bodies
of
Saints
which
slept
arose
and
came
out
of
their
Graves
after
his
Resurrection
,
and
went
into
the
Holy
City
,
and
appeared
unto
many
.
And
it
must
be
remembred
that
it
shall
be
so
with
ours
at
the
last
day
,
it
was
the
Faith
of
Martha
who
saith
unto
him
,
John
11.
24.
I
know
that
my
Brother
shall
rise
again
in
the
Resurrection
at
the
last
day
.
Q.
6.
May
it
not
be
otherwise
with
us
;
our
Bodies
must
putrifie
,
and
the
Incorruptible
Answer
,
our
Apostle
saith
,
1
Cor.
15.
53.
Our
Mortal
shall
put
on
Immortality
,
and
our
Corruptible
shall
put
on
Incorruption
,
and
all
this
as
a
consequence
of
Christs
Death
and
Burial
according
to
the
Scriptures
,
also
of
his
rising
again
;
and
after
his
rising
again
was
seen
of
Cephas
,
then
of
the
Twelve
,
after
that
of
above
five
hundred
Brethren
at
once
,
1
Cor.
15.
3
,
4
,
5
,
6.
Q.
7.
Shall
it
be
a
Resurrection
of
all
?
Answer
,
The
Lord
saith
,
Marvel
not
at
this
,
for
the
hour
is
coming
in
the
which
all
that
are
in
the
Graves
shall
hear
his
voice
,
and
shall
come
forth
,
they
that
have
done
good
to
the
Resurrection
of
Life
,
and
they
that
have
done
evil
unto
the
Resurrection
of
Damnation
.
Let
it
therefore
no
longer
be
charged
justly
on
us
as
formerly
on
the
Jewish
Rabbies
,
That
we
err
,
not
knowing
the
Scriptures
nor
the
power
of
God
.
1
Thes.
4.
14
,
15.
If
we
believe
that
Jesus
died
and
rose
again
,
even
so
them
also
which
sleep
,
&c.
Q.
8.
How
is
it
effected
?
Answer
,
As
Lazarus
was
raised
.
That
voice
which
Because
they
knew
not
him
,
nor
yet
the
voices
of
the
Prophets
which
are
read
every
Sabbath
day
,
they
have
fulfilled
them
in
condemning
him
.
So
may
it
not
be
said
now
,
Because
they
consult
not
frequently
,
nor
heedfully
regard
,
nor
will
understand
the
holy
Words
and
Writings
of
the
Lord
,
his
Apostles
,
&c.
which
they
may
daily
read
,
they
yet
sit
down
with
a
confused
Notion
of
this
great
Doctrine
,
and
bury
their
drowsie
Intellect
,
some
with
dark
Heathenish
Maxims
begetting
Atheism
in
Judgment
and
Practice
,
a
degree
worse
than
Devils
.
9.
Other
some
there
are
having
a
glimpse
of
a
true
Light
wherewith
they
think
themselves
rich
,
and
to
have
need
of
nothing
,
and
there
shut
it
and
themselves
up
,
without
proving
it
by
searching
like
the
Bereans
,
and
without
improving
it
by
trimming
their
Lamps
:
But
not
imploying
themselves
in
the
Lords
methods
,
do
obscure
or
bury
their
Talent
,
and
so
by
degrees
let
their
foolish
Heart
be
darkened
,
not
only
in
this
but
in
many
other
of
the
plain
and
precious
Truths
of
the
Kingdom
of
God
;
which
great
evil
and
defection
is
(
as
ever
heretofore
in
all
other
forms
)
accompanied
with
sharp
Censures
of
others
,
and
peremptory
unwarranted
Injunctions
of
their
own
Reason
.
Whereas
the
more
we
approach
the
Divine
Life
,
the
more
comprehensive
is
that
Soul
,
the
more
ready
to
bear
and
forbear
,
to
do
and
suffer
,
to
become
all
or
any
thing
to
all
,
that
it
may
beget
of
that
meek
Spirit
in
others
,
to
be
swift
to
hear
,
to
have
an
open
naked
Breast
whereon
it
begs
the
Lord
Jesus
to
write
his
whole
Pleasure
,
is
so
vile
in
his
own
absurd
Judgment
that
is
easily
induced
to
think
highly
of
others
.
Q.
173.
How
doth
this
World
pass
away
or
vanish
?
And
what
doth
remain
thereof
afterward
?
A.
1.
To
some
this
Question
may
seem
only
curious
,
and
to
others
so
occult
as
if
incogniscible
,
to
a
third
sort
,
such
,
as
if
possible
to
be
resolv'd
,
were
needless
;
because
it
fruitlesly
anticipates
(
say
they
)
the
thing
which
in
its
season
shall
demonstrate
it self
.
But
on
serious
mature
inspection
it
is
found
possible
,
important
,
and
greatly
necessary
to
be
known
and
believed
.
2.
It
is
said
that
when
Cortis
with
a
Brigade
of
Spanish
Horse
and
Infantry
Invaded
the
West
Indies
,
and
had
charged
them
of
the
Republick
of
Tlaxcallan
,
upon
the
Fall
of
any
Spaniard
either
Man
or
Horse
,
care
was
taken
so
to
bury
them
that
the
Americans
might
not
know
it
,
which
made
them
despair
of
withstanding
such
,
whom
they
thence
concluded
to
be
Immortal
.
Thus
not
to
discover
the
end
of
this
present
World
(
which
the
dark
World
and
the
Prince
of
it
would
conceal
)
were
to
insinuate
as
if
it
were
indissoluble
and
consequently
uncreated
,
and
so
Brutishly
to
introduce
Atheism
;
and
Atheism
is
that
fatal
Evil
,
which
may
be
justly
accounted
the
worst
of
Errors
of
the
worst
of
Men.
3.
But
this
World
had
a
beginning
,
and
shall
have
an
end
,
as
it
is
written
,
Psal.
102.
25
,
26.
Of
old
thou
hast
laid
the
foundation
of
the
Earth
;
and
the
Heavens
are
the
works
of
thy
hand
.
They
shall
perish
,
&c.
They
all
shall
wax
old
as
doth
a
Garment
,
&c.
Heb.
1.
10
,
11
,
12.
And
tho'
no
History
scarcely
records
any
who
mock'd
at
the
coming
of
the
Lord
,
yet
is
it
Prophesied
,
2
Pet.
3.
3
,
4.
That
in
the
last
days
Scoffers
shall
come
(
even
at
that
which
will
then
be
at
the
Door
)
saying
,
Where
is
the
promise
of
his
coming
?
&c.
For
such
Mens
Lusts
Biass
them
to
abuse
Gods
long-suffering
,
ver.
9.
Who
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
,
Ezek.
18.
31.
32.
2
Pet.
3.
10.
And
it
is
told
us
how
this
World
shall
pass
away
,
viz.
1.
Unexpectedly
as
a
Thief
.
2.
Suddenly
,
in
the
Night
.
3.
Violently
,
with
a
great
noise
.
4
Universally
,
the
Heavens
,
Earth
and
Elements
.
5.
Irreparably
,
The
Elements
shall
melt
with
fervent
heat
,
the
Earth
be
burnt
up
,
and
that
the
Heavens
being
on
Fire
shall
be
dissolved
,
ver.
12.
And
this
tremendous
Truth
is
not
only
really
and
litterally
,
but
demonstrably
so
.
4.
To
the
second
part
of
the
Question
,
viz.
what
remaineth
thereof
afterward
,
see
the
Answer
of
the
30th
Question
of
the
40
Questions
of
the
Soul
,
and
the
27
Chap.
of
the
three
Principles
ver.
6
and
ver.
20.
But
to
speak
yet
farther
on
this
latter
part
,
what
remains
of
it
[
the
World
]
afterward
,
viz.
after
dissolution
of
the
present
frame
or
fashion
?
I
must
seem
,
and
but
seem
to
digress
;
which
tho'
to
some
it
be
obscure
,
will
be
plain
to
the
Mind
initiated
into
and
irradiated
with
the
Theosophick
Wisdom
.
The
Out-birth
is
the
Figure
of
the
two
Eternal
Worlds
or
Principles
,
having
all
the
Properties
according
to
the
two
different
contrary
Impressions
:
And
this
Out-birth
in
the
Womb
of
the
Eternal
Mystery
,
was
by
the
earnest
Magick
longing
and
will
originated
,
which
will
is
as
the
Voice
or
Mouth
of
the
great
Mystery
,
and
the
properties
are
as
the
Instruments
or
Fingers
of
the
creating
word
;
the
first
,
viz.
the
Voice
is
the
Father
,
Soveraign
or
Lord
of
the
Separator
or
Father
of
Nature
;
and
the
latter
,
viz.
the
Properties
,
are
his
Limbs
or
Members
,
working
by
the
Astral
Powers
for
Generation
of
all
the
Creatures
of
the
Out-birth
.
5.
This
Father
of
the
external
Nature
or
Outward
World
(
invigorated
by
the
might
of
the
Properties
)
hath
ability
unweariedly
to
work
universally
in
and
through
the
whole
Out-birth
,
and
being
the
Image
of
the
first
born
of
every
Creature
(
who
standeth
incomprehensibly
in
the
Eternal
Rooting
Powers
)
this
his
Image
and
Servant
is
innobled
with
such
energy
as
both
to
form
and
animate
the
productions
of
the
whole
Out-birth
,
yet
who
will
be
so
foolish
as
to
take
him
either
to
be
the
First-born
Son
of
God
,
or
the
Father
which
is
in
Heaven
whom
the
Son
teacheth
us
to
direct
our
Prayer
to
as
the
Object
of
all
Adoration
▪
or
the
Holy
Infinite
third
Person
or
Subsistence
,
tho'
his
Office
is
in
the
third
Principle
,
but
is
a
Creature
potently
furnished
and
fortified
to
stamp
▪
engrave
,
delineate
and
shadow
Living
Images
of
the
two
Inward
Worlds
:
And
hath
the
Seals
and
Magical
impresses
,
but
not
the
Eternal
,
Holy
,
Incomprehensible
Magia
;
for
that
the
Divine
Virgin
of
Wisdom
is
a
Possessor
of
,
generating
the
real
Worlds
themselves
for-ever
,
whereof
this
is
only
the
figure
.
6.
And
this
Father
of
Nature
call'd
by
some
the
Soul
of
the
outward
Universe
hath
a
Tincture
under
his
dispensation
,
such
as
of
which
the
Out-birth
is
capable
to
be
enriched
with
:
And
this
also
of
both
Impressions
,
viz.
of
the
light
and
dark
Worlds
Figures
,
but
it
hath
not
the
holy
,
meek
,
divine
Tincture
;
for
that
the
Divine
Sophia
the
Virgin
of
Wisdom
is
glorified
with
.
But
the
Tincture
and
Magia
which
the
Father
of
Nature
is
distributer
of
,
is
yet
so
noble
as
to
be
holy
in
the
holy
Vessels
,
but
not
so
fixed
and
compleat
as
to
hallow
unholy
Vessels
,
but
so
flexible
as
is
vitiated
into
a
false
Magia
and
counterfeit
Tincture
,
and
so
applicable
to
the
Impostures
of
Evil
Angels
,
and
their
Humane
Vassals
that
they
(
to
their
Eternal
Damnation
)
may
and
do
prophanely
abuse
and
prostitute
this
Tincture
and
Magia
.
7.
Thus
what
the
Virgin
of
Gods
Wisdom
is
in
the
Heavenly
Birth
to
the
Angelical
World
,
and
other
Paradisical
Inhabitants
,
such
is
this
Father
of
Nature
in
the
Out-birth
,
and
not
only
the
two
Eternal
Worlds
have
their
Figures
and
manifest
Portraitures
in
this
but
the
very
holy
creating
Word
and
Virgin
of
Wisdom
(
of
which
no
visible
figure
can
be
)
hath
above
all
this
grand
Separator
or
Father
of
the
External
Nature
for
it's
plain
audible
Herauld
,
immediate
substitute
and
express
Representer
:
Yet
so
secret
as
only
to
be
found
by
the
Inlighten'd
Mind
,
and
tho'
seen
in
all
things
,
yet
discerned
,
understood
and
perceived
by
very
few
,
and
for
the
sake
of
those
very
few
are
these
things
thus
opened
.
8.
From
all
which
it
may
easily
be
deduced
what
of
this
World
shall
remain
,
viz.
Nature
in
its
Virtual
,
Form
and
Dress
,
the
real
Entities
with
their
Tincture
,
their
sub●●antial
▪
tho'
not
palpable
Bodies
;
that
is
to
say
,
the
true
substance
of
every
Individual
Figure
,
the
Idea
of
every
thing
which
the
Father
of
Nature
hath
produced
to
shadow
and
reveal
the
hidden
Holy
and
Power
Worlds
;
therefore
of
necessary
consequence
the
Father
or
Separator
must
needs
remain
,
to
Marshal
his
Hosts
in
their
Eternal
successive
Scenes
;
for
the
most
High
and
Holy
God
will
not
lose
the
end
of
his
Work
:
But
his
goodness
must
be
for
ever
extensive
,
diffusive
,
communicative
for
his
Glory
,
Amen
.
Nor
is
it
possible
he
should
lose
the
least
part
of
the
Order
by
him
fixed
of
declaring
himself
,
but
that
by
the
things
he
hath
made
may
be
shewn
his
Eternal
Power
and
Godhead
,
because
for
that
purpose
they
were
produced
.
9
I
compare
the
World
to
a
Seed
,
which
tho'
it
die
,
having
lost
its
Husk
,
Chaff
,
and
very
Sulphurean
and
Saline
Body
,
is
yet
regenerated
by
its
Mercurial
renovation
into
another
,
yet
as
it
were
the
self-same
;
hence
saith
the
Lord
,
There
is
nothing
hid
or
covered
which
shall
not
be
made
manifest
.
The
Idea
of
the
Drunkards
Horse
like
Balaam's
Ass
shall
convince
the
madness
of
the
Rider
,
and
Eccho
his
own
repeated
causless
Sufferings
and
Groans
under
the
Tyranny
of
his
more
Savage
Owner
.
The
Flocks
shall
bleat
again
,
and
shew
how
their
Lives
have
been
lavished
to
satiate
the
voluptuous
Gluttony
of
their
Wolvish
Owners
.
The
Vine
and
Fatness
of
the
Field
shall
shew
how
their
Blood
and
Strength
was
exhausted
for
the
Lusts
of
the
proud
while
the
Bellies
of
the
Indigent
were
shrunk
up
.
For
as
by
the
Chymist
the
Flegm
of
the
Plant
is
separated
away
,
and
the
faeces
precipitated
,
yet
the
Spirit
,
Essence
and
Idea
retained
,
so
is
it
here
.
Also
as
the
washing
of
a
Man
who
hath
many
Wounds
in
his
Body
covered
all
over
with
Blood
,
shews
how
many
,
how
great
,
and
where
those
Orifices
are
,
so
is
it
here
.
Likewise
as
the
drawing
back
of
the
extended
Shadows
and
Curtains
of
the
Night
,
lays
open
and
exposeth
like
Ezekiel's
Vision
the
Idols
,
and
undermining
Works
of
10.
Therefore
as
the
Lord
would
preserve
a
Pot
of
Manna
wherewith
the
Tribes
of
Israel
had
been
sustained
in
the
Wilderness
,
and
as
the
Lord
Jesus
would
have
the
Fragments
of
the
Bread
and
Fish
Basketed
wherewith
he
had
fed
by
Miracle
so
many
in
a
desert
place
,
how
much
less
will
he
lose
the
noble
Tincture
it self
,
nor
for
the
sake
thereof
the
Earthen
Pot
in
which
(
like
the
Manna
)
it
is
intrusted
,
but
Ransom
by
his
Mighty
Power
the
Tincture
(
like
a
Captiv'd
Turtle
)
from
the
power
of
the
Dog
,
for
his
own
glory
sake
,
and
therewithal
every
Idea
it
hath
been
imploy'd
to
animate
and
hath
spirited
?
Q.
174.
What
shall
be
after
this
Worlds
time
when
God
shall
be
All
in
All
;
when
the
Dominions
shall
cease
?
A.
1.
(
1.
)
The
Answer
of
this
may
be
censur'd
as
curious
,
as
the
preceding
2.
But
to
clear
all
successively
,
the
Matter
here
inquired
must
be
confessed
to
be
our
great
End
.
Mark
and
Object
we
should
level
at
;
therefore
not
unnecessary
and
curious
,
and
accordingly
it
is
the
subject
of
that
of
our
Apostle
,
therefore
not
3.
We
come
now
to
speak
of
that
most
holy
,
pure
,
desireable
state
.
It
is
most
undeniable
that
God
shall
not
then
only
be
All
in
All
,
but
ever
was
and
is
so
either
in
his
love
or
second
Principle
,
or
in
his
Wrath
or
first
Principle
,
therefore
it
is
no
News
,
but
that
it
is
said
he
shall
then
be
so
,
also
how
and
why
is
clear
in
the
following
part
of
this
Answer
,
particularly
in
verse
23
,
24
,
25.
being
its
proper
place
whither
it
's
referr'd
.
4.
This
state
signified
by
the
Sabbath
,
Jubilee
,
&c.
in
Israel
is
,
when
all
the
six
Properties
or
Forms
of
Nature
give
up
themselves
into
the
seventh
,
that
is
,
into
the
Throne
or
End
of
Action
and
Work
.
Thus
as
by
the
gracious
Creator
the
captiv'd
Properties
were
ransom'd
out
of
the
dark
confused
Chaos
,
and
by
him
disposed
into
orderly
Contexture
,
to
Image
the
hidden
Powers
of
the
Holy
World
,
and
seven
Fountain
Spirits
,
which
made
the
Morning
Stars
sing
their
Psalm
of
Adoration
,
Thankfulness
,
and
Shout
for
Joy
:
So
out
of
the
Confusion
the
Creation
had
hurried
themselves
into
by
the
direful
Fall
,
this
state
is
the
compleat
Restoration
;
there
being
afore
begotten
in
every
thing
capable
thereof
,
something
conformable
to
the
new
Birth
,
which
is
the
superior
part
of
the
Lords
Children
according
to
the
capacity
of
the
things
themselves
.
5.
And
as
in
the
Out-birth
are
such
Fruits
,
Products
,
Precious
Stones
,
Seasons
,
Localities
,
Properties
,
Auspicious
sweet
Astral
Influences
in
the
animate
and
inanimate
Creatures
,
all
which
are
the
footsteps
of
the
disappeared
Paradisical
World
,
and
the
Figures
and
Pointers
toward
the
state
here
intended
:
So
are
there
in
the
Out
birth
on
our
Terrene
Ball
,
(
and
why
not
on
other
Stars
?
)
Certain
Inhabitable
Climates
,
as
toward
both
Poles
,
Inhabitable
places
in
the
Habitable
Latitudes
,
as
terrible
Wildernesses
,
raging
Deeps
,
also
there
are
cross
fatal
Conjunctions
,
malevolent
Astral
Influences
,
with
their
various
Productions
amongst
us
,
as
may
figure
and
point
out
the
state
of
the
dark
Abyss
,
where
the
Ear
bor'd
are
for
ever
Slaves
.
6.
But
because
some
may
think
this
Discourse
to
be
too
remote
from
the
Matter
here
sought
,
it
must
therefore
farther
be
said
,
the
Demonstration
of
what
remains
7.
As
,
prick
or
bruise
an
angry
Man's
finger
only
,
and
you
see
his
Choler
;
but
8.
But
now
according
to
the
Divine
World
(
which
is
the
thing
in
this
Question
9.
The
contrary
Properties
in
him
are
in
a
measure
so
attoned
and
in
harmony
,
as
they
are
in
the
infinite
Abyss
of
Almightiness
;
for
they
are
all
really
and
truly
in
him
,
he
consisting
of
them
,
yet
all
is
but
one
Power
,
because
the
Divine
Love
in
the
Wisdom
hath
swallow'd
them
all
up
,
and
that
Love
is
soveraign
for
ever
over
them
.
And
though
this
be
most
conspicuous
in
the
mortified
and
daily
dying
Child
of
God
,
who
hath
made
good
Progress
in
the
Regeneration
,
yet
is
it
in
some
degree
and
measure
in
the
Child
of
a
Day
old
,
or
a
Span
long
;
for
these
have
pure
(
though
much
interrupted
)
Breathings
,
their
Love
may
be
very
Ardent
,
as
the
Love
of
Espousals
,
though
often
and
variously
perverted
:
these
are
begun
to
enter
into
the
new
World
,
by
the
new
Way
,
in
the
new
Nature
,
and
have
thence
by
Intervals
a
fair
Prospect
into
what
cometh
after
this
World
,
all
such
are
in
a
measure
my
Witnesses
,
for
what
is
above
spoken
in
Answer
to
the
Question
.
10.
Now
more
particularly
come
we
to
the
latter
part
of
the
Question
,
(
viz.
)
When
God
shall
be
all
in
all
,
when
the
Dominions
shall
cease
.
What
therefore
may
most
undeniably
be
said
on
this
,
shall
be
drawn
from
the
Words
of
the
Holy
Ghost
by
1.
That
Christ
having
raised
himself
as
the
first
Fruits
,
raiseth
also
them
that
are
1.
That
our
risen
Christ
shall
raise
all
his
,
and
after
,
all
others
at
his
second
11.
We
ought
assuredly
to
acknowledge
that
the
great
Work
shall
once
be
Universally
accomplish'd
by
Jehovah's
Almightiness
,
in
Raising
,
Judging
and
Determining
the
state
of
all
Adam's
offspring
,
and
the
actual
delivering
up
the
Kingdom
to
the
Father
and
God
shall
be
all
in
all
,
and
that
all
this
is
openly
,
literally
,
really
and
universally
a
Foundation
Truth
,
to
be
confessed
before
all
men
:
and
next
shall
be
spoken
according
to
the
same
Method
(
as
Demonstrations
thereof
)
the
work
particularly
done
and
doing
(
viz.
)
in
the
Divine
meek
Spirits
and
regenerated
Souls
of
all
God's
new
born
Children
,
from
the
first
Holy
Man
to
the
last
that
shall
be
.
12.
Now
that
Christ
having
raised
himself
as
the
first
Fruits
,
shall
also
raise
them
that
are
his
at
his
coming
,
is
such
an
immoveable
Foundation
Truth
,
as
neither
Atheists
or
Apostate
Christians
(
those
fallen
Stars
)
nor
any
fallen
Angels
,
nor
all
of
them
United
can
ever
re●st
,
but
it
is
an
Eternal
Truth
to
the
Glory
of
God
,
the
joy
of
all
his
in
their
Pilgrimage
,
and
matter
of
Divine
Contemplation
and
Adoration
for
ever
.
Read
and
Meditate
among
many
others
,
1
T●●ss
4.
14
,
15
,
&c.
1
Cor.
15.
23.
Rev.
20
▪
4
,
5
,
6.
1
Cor.
15.
3
,
4.
and
Review
the
134
and
172
Answers
.
13.
This
great
general
second
Resurrection
is
also
done
and
demonstrated
by
the
14.
The
Reason
why
we
cannot
tell
it
when
we
come
out
from
the
Holy
Place
,
is
,
because
our
Astral
Man
knows
not
of
what
Dignity
the
Guest
is
that
comes
to
the
inward
Man
,
for
he
enters
farther
,
and
our
Astral
Man
or
outward
Reason
is
as
a
Porter
,
whose
office
being
at
the
Door
,
hears
not
the
Holy
Treaty
held
within
,
in
the
Closet
,
and
were
it
he
could
,
he
understands
not
the
Language
,
but
if
a
loud
word
be
spoken
,
which
he
hears
,
then
only
when
the
sensual
Man
sleepeth
,
then
doth
he
either
tremble
,
as
if
he
feared
to
be
dismist
his
office
,
for
our
Reason
is
like
Gallio
,
no
Judge
of
these
Matters
:
or
else
he
frames
Images
of
what
he
as
it
were
over-hears
.
And
if
a
Letter
to
the
Virgin
be
intrusted
with
the
Astral
Man
(
the
Porter
)
he
only
reads
the
Superscription
,
but
sees
not
what
the
inside
is
,
he
thinks
it
all
as
the
outside
with
ordinary
Ink
,
but
within
't
is
all
golden
Letters
mixt
with
Blood
,
and
legible
in
the
dark
Night
▪
for
the
Characters
all
shine
and
flame
;
and
none
can
read
them
but
those
who
share
in
the
first
Resurrection
,
for
the
old
Eyes
are
dim
:
these
are
convinced
,
and
somewhat
more
or
less
,
see
how
the
second
Resurrection
will
be
,
having
a
sensible
▪
lively
feeling
of
the
first
,
and
passed
the
Danger
and
Power
of
the
second
Death
.
See
the
8th
and
10th
Verses
of
the
173
Answer
.
15.
That
our
Lord
shall
put
down
all
Rule
,
Authority
and
Power
,
this
is
meant
16.
This
great
general
Manifestation
of
Jehovah
,
Christ's
Natural
Soveraignty
,
is
also
done
and
demonstrated
in
the
whole
Creation
;
by
his
sitting
among
the
Gods
,
turning
the
Heart
of
the
Mighty
as
Water
,
stopping
all
Mouths
,
bowing
all
Knees
,
being
above
the
Proud
,
rescuing
the
Prey
from
the
Teeth
of
the
fiercest
,
feeding
the
Hungry
and
Helpless
,
the
young
Lions
and
young
Ravens
,
showering
on
the
parched
Wilderness
,
stilling
the
raging
Deep
,
opening
his
Bottles
in
their
Season
,
treasuring
his
Snow
and
Wind
,
and
marshalling
his
Host
of
Stars
.
But
above
all
it
is
demonstrable
in
his
Family
,
who
not
only
have
ceased
Hostility
against
him
,
but
taken
up
Arms
for
and
under
him
,
out
of
weakness
are
strengthened
to
do
,
suffer
,
live
▪
die
for
him
,
and
in
him
;
their
Health
is
to
be
Love-sick
their
Life
to
die
daily
;
he
is
their
Fear
,
Love
,
Hope
,
Repose
,
Strength
,
Wisdom
,
Song
,
their
Springs
and
Treasures
are
in
him
for
Time
and
Eternity
,
their
four
Forms
are
attoned
by
his
Light
,
their
Discord
by
his
Unity
is
composed
,
his
Presence
kills
their
lofty
Thoughts
,
it
also
makes
them
alive
to
him
,
his
Fire
refineth
them
,
they
are
always
prostrate
at
his
Feet
,
mortified
and
mortifying
continually
,
and
makes
them
a
Living
Sacrifice
day
by
day
,
till
Death
become
their
intimate
associate
,
and
safe
retreat
from
the
Storm
.
Yet
these
things
are
so
secretly
done
in
the
new
Heart
,
that
the
Heart
it self
can
better
conceive
it
than
the
Brain
;
but
how
can
the
Idea
thereof
be
comprehended
by
us
who
are
comprehended
by
it
?
When
we
would
form
it
we
cannot
,
for
we
(
viz.
)
our
new
Man
is
formed
by
it
.
How
can
we
express
it
,
seeing
we
are
the
Letters
by
which
it
expresseth
it self
?
It
is
far
above
the
Languages
got
at
Babel
;
but
when
the
Spirits
of
the
Letters
shall
be
restored
,
the
renewed
Spirit
shall
find
a
Tongue
to
be
a
Herauld
for
the
King
of
Kings
,
put
to
silence
all
contrary
discording
sounds
,
and
Dethrone
all
other
Rule
,
Authority
and
Power
in
us
,
Amen
.
3.
17.
That
then
is
(
or
cometh
)
the
End
;
the
Judgment
being
ended
,
the
18.
A
few
words
are
offer'd
to
be
consider'd
concerning
the
End
.
1.
Whether
Answ.
It
may
seem
otherwise
;
for
they
must
2.
Whether
the
Elements
may
not
remain
,
and
yet
the
Sun
,
Answ.
As
there
was
Light
the
three
19.
The
End
of
Time
may
be
demonstrated
in
the
regenerated
Children
,
thus
;
Enoch
▪
Thus
also
we
see
that
Antimony
calcin'd
by
the
solar
Rays
through
Burning
Glasses
,
may
both
be
augmented
to
almost
half
in
weight
,
and
also
changed
from
a
strong
,
rank
,
great
Poison
to
a
vigorous
Balsam
and
potent
Fortifier
of
decaying
Nature
,
shewing
us
how
the
Mutations
of
time
cease
,
and
how
to
enter
into
a
fixt
serene
Eternity
.
20.
The
End
of
Time
may
be
also
demonstrated
in
the
Sons
of
Perdition
thus
;
21.
That
then
the
Kingdom
shall
be
delivered
up
to
the
Father
,
and
God
shall
For
ihine
is
the
Kingdom
,
the
Power
,
and
the
Glory
for
ever
:
of
him
and
from
him
are
all
things
,
and
therefore
also
all
things
are
for
him
;
they
are
the
Manifestation
of
his
Power
,
and
of
his
Love
.
Infinite
Power
were
Defective
without
Infinite
Wisdom
,
also
Infinite
Wisdom
were
impotent
without
Infinite
Power
;
again
▪
Infinite
Power
and
Infinite
Wisdom
were
infinitely
Dreadful
without
Infinite
Goodness
;
but
all
three
United
,
is
infinitely
sufficient
to
support
the
weakest
of
the
Lord
's
little
ones
,
and
blow
to
atoms
the
highest
,
vastest
Puissance
of
the
Princes
of
the
dark
World
(
the
God
of
this
World
)
and
hold
them
shut
up
for
ever
.
22.
The
Lord
Jesus
saith
in
his
Prayer
concerning
his
,
to
his
Father
,
Thine
they
were
,
and
thou
gavest
them
me
:
but
that
Grand
Administration
must
be
such
,
as
if
it
were
said
by
the
Lord
,
Mine
they
are
,
and
I
give
them
back
to
thee
;
where
lies
a
Mystery
not
obvious
to
any
but
the
enlightened
Mind
,
which
shall
be
spoken
in
a
simple
familiar
way
.
Consider
common
Fire
it
is
not
Light
,
no
more
than
a
Rose
is
a
Tree
,
or
the
Root
of
a
Lilly
is
the
Flower
:
Tho'
by
the
way
we
may
digress
,
to
observe
that
an
Eminent
Pen
,
endeavours
by
many
(
in
their
kind
ingenious
)
Arguments
to
prove
Light
to
be
Fire
in
a
less
degree
;
but
granting
the
vigour
of
the
Fire
to
be
in
the
Light
,
or
by
the
affluence
of
the
Air
to
be
the
enkindler
of
the
Light
,
yet
will
it
not
follow
that
the
Light
is
Fire
,
unless
the
whole
Deep
is
therefore
the
Sun
,
because
the
Sun's
vigour
enlivens
it
:
For
,
grant
That
Author's
Arguments
to
arrive
at
what
he
levels
them
,
the
distinct
Properties
will
result
into
a
Chaos
,
whose
various
Vertues
mutually
produce
,
consubstantiate
,
figure
and
cohabit
each
the
other
,
yet
the
one
no
more
the
other
than
Heat
is
Cold
,
or
Light
is
Darkness
.
It
would
also
confound
the
Son
with
the
Father
,
and
those
two
to
be
only
terms
convertible
,
a
thing
so
far
from
truth
as
not
to
be
esteemed
only
short
of
it
,
but
rather
diametrically
opposite
to
it
:
But
passing
by
this
,
consider
we
(
as
was
said
)
common
Fire
,
that
hath
an
attractive
,
hungry
23.
Now
come
we
to
the
last
[
and
God
shall
be
all
in
all
]
here
may
be
taken
a
24.
Truth
tells
us
that
our
Omnipotent
God
hath
three
Delights
;
(
viz.
)
1.
In
(
viz.
)
the
Excellent
and
Exercising
of
Mercy
dwell
in
the
Son
as
in
their
Ocean
,
Centre
or
Fountain
,
and
issue
through
him
as
Sap
through
a
Tree
,
and
That
Tree
grows
in
our
Impotent
Humanity
.
Now
(
after
the
delivering
up
the
Kingdom
to
the
Father
)
God's
becoming
all
in
all
,
is
the
uniting
all
these
three
Delights
to
the
Almighty
Power-World
,
where
the
Joy
is
incomprehensible
,
and
the
Increase
of
it
Endless
and
Infinite
;
for
then
Almightiness
of
Strength
and
Wisdom
hath
replenisht
it self
with
Almightiness
of
Love
and
Goodness
,
the
Unity
hath
reassumed
the
Multiplicity
;
What
words
may
express
This
most
Holy
Dominion
?
25.
Can
it
be
pourtrayed
by
the
Joy
of
a
tender-hearted
Parent
,
all
whose
dear
Children
having
been
miserably
captiv'd
by
a
barbarous
malicious
Enemy
,
are
by
the
prudent
Conduct
,
and
prosperous
Atchievement
of
their
eldest
Brother
compleatly
rescued
?
May
it
be
apprehended
by
the
Joy
of
the
Harvest
,
when
the
loaden
Sheaves
crowning
the
Fields
,
do
seasonably
enrich
the
Barns
and
Granaries
:
Or
of
the
Vintage
,
when
the
bowed
Branches
dropping
into
the
Press
overflow
it
:
Or
by
the
lost
Son
,
the
lost
Groat
,
the
lost
Sheep
,
the
Joy
of
the
Bridegroom
over
the
Bride
;
all
which
are
faint
resemblances
and
dim
shadows
of
the
Delight
of
the
Eternal
Father
.
Also
what
is
the
Content
of
an
Earthly
Monarch
,
whose
Victorious
Arms
subject
his
Enemies
,
and
his
seasonable
Succours
secure
his
Friends
:
What
is
the
Triumph
of
the
Sun
in
the
Firmament
,
when
his
Spicy
Beams
revive
the
Face
of
Nature
grown
pale
by
his
long
absence
,
and
call
up
a
smiling
Spring
?
These
are
weak
figures
,
and
dark
similes
of
the
Delight
of
the
Sun
of
Righteousness
.
And
what
is
the
sweet
Satisfaction
the
tender
Mother
hath
by
seeing
all
her
dear
Babes
for
whom
she
travell'd
,
to
whom
she
had
drawn
out
her
Breasts
,
over
whom
she
had
long
unweariedly
watcht
and
cared
,
of
whom
she
had
been
a
compassionate
Comfort
and
Assistant
in
their
Froward
Fits
various
Anguishes
,
Sicknesses
and
Hazards
,
as
so
many
Deaths
,
at
last
all
thrive●
to
perfect
stature
of
Body
,
excellent
Endowments
of
Mind
,
exact
,
chearful
Dutifulness
to
their
Father
,
and
by
Him
all
advanced
to
wear
Crowns
?
By
this
may
be
,
tho'
obscurely
,
represented
,
the
Delight
of
God's
Holy
Spirit
.
Lastly
;
What
was
the
Joy
of
the
lately
oppressed
Tribes
,
when
delivered
at
the
Red
Sea
,
and
occasion'd
the
Song
of
Moses
?
What
was
also
their
Joy
when
God
turned
back
the
Captivity
of
Sion
from
the
Chaldean
,
when
they
were
as
men
in
a
dream
;
and
what
the
Joy
of
them
,
who
having
washed
their
Garments
in
the
Blood
of
the
Lamb
,
and
had
been
brought
out
of
Fiery
Tryals
,
do
come
to
receive
their
White
Robes
and
Palms
?
by
which
may
be
seen
the
Joy
of
the
Redeemed
of
the
Lord
in
that
Holy
of
Holy
days
.
Thus
are
the
sublimost
Affairs
offered
in
a
most
familiar
homely
manner
,
with
a
low
voice
,
and
flat
style
,
for
so
the
Wisdom
of
God
descends
,
and
delights
to
cloath
it self
;
while
Man's
Wisdom
would
flourish
in
enticing
words
puft
up
with
empty
sounds
.
Obj.
26.
But
some
by
way
of
opposition
may
say
,
that
God
ever
was
,
is
,
and
shall
all
be
in
all
;
as
it
is
written
,
Of
him
,
for
him
and
through
him
are
all
things
;
and
in
him
we
live
,
move
,
and
have
our
Being
.
Ans.
A
confused
knowledge
of
things
doth
but
little
difference
men
from
Brute
Creatures
.
Let
us
therefore
summarily
remember
what
dispersedly
in
the
Answers
foregoing
,
and
the
blessed
Jacob
Behmers
Writings
,
is
large
and
clear
;
viz.
That
the
gracious
Creator
spake
the
Paradisical
or
Angelical
World
out
of
himself
,
according
to
every
Property
of
the
Eternal
Nature
,
and
according
to
the
holy
second
Principle
,
which
till
there
was
a
rent
,
by
the
receding
of
Lucifer
into
the
by-path
of
his
private
Self-will
,
the
whole
remained
an
exact
Image
and
true
Copy
of
the
Original
,
where
the
Name
of
God
was
perfectly
spoken
,
and
God
was
all
in
all
.
27.
And
out
of
,
and
as
an
Image
of
the
Paradisical
Principle
,
and
with
the
Properties
of
the
Power-World
,
did
God
speak
forth
the
Astral-World
an
Image
of
both
Inward-Worlds
,
which
as
a
Child
of
the
other
two
had
(
as
the
Children
of
Men
have
)
a
Centre
of
its
own
;
and
tho'
it
were
a
Copy
of
the
Inward-Worlds
,
yet
was
another
a
third
Principle
issuing
into
the
multiplicity
,
and
as
far
as
it
so
remaineth
,
God
is
all
in
all
in
it
also
.
28.
In
and
over
this
Principle
Lucifer's
Throne
had
Jurisdiction
substituted
by
the
Son
of
God
himself
,
till
on
Lucifer's
Heresie
he
became
uncapable
to
derive
Power
from
the
Holy
World
,
but
introduced
Anarchy
in
the
Principle
over
which
he
was
to
Rule
according
to
Divine
Order
;
thence
all
faces
of
his
Legions
,
and
This
very
Deep
,
gathered
Blackness
,
and
the
Deep
tumbled
into
a
Chaos
:
Here
then
God
,
as
He
is
Purity
,
Holiness
and
Goodness
,
was
not
all
in
all
,
but
they
were
now
captiv'd
in
him
as
he
is
the
Ocean
of
all
Might
and
Power
,
the
Abyss
of
the
first
Principle
,
according
to
which
He
is
called
a
Jealous
God
,
and
Consuming
Fire
;
and
thus
is
He
in
That
Profane
Dark
World
.
But
God
is
all
in
all
in
the
Holy
World
and
Creatures
,
as
far
as
they
are
Holy
in
his
gracious
majestick
Light
and
Goodness
,
the
thing
in
this
Question
intended
.
29.
And
now
that
the
whole
Deep
(
being
God's
inoffensive
Creature
)
was
impos'd
on
,
suffering
the
sad
Effects
of
the
Rebellion
of
the
Apostate
Angels
;
it
pleas'd
the
God
of
Grace
(
whose
Angel
pitied
Balaam's
Ass
,
and
who
made
merciful
mention
of
the
very
Cattle
in
Niniveh
)
to
ransom
this
great
space
,
that
as
it
had
been
the
Tragical
Stage
of
the
Impure
Spirits
,
it
might
,
by
introduction
of
Light
,
be
the
Theatre
of
Mercy
and
Goodness
.
Then
was
the
New
(
which
Men
call'd
the
Old
)
World
founded
▪
or
a
New
Principle
revealed
;
such
a
one
,
that
as
the
Evil
ones
having
profanely
left
their
Habitation
;
(
viz
)
the
Holy
second
Principle
;
so
were
they
in
a
great
measure
excluded
This
New
one
;
the
Light
of
the
Outward
Sun
being
no
advantage
,
but
rather
opposing
them
;
and
the
Moon
,
tho'
but
a
Looking-glass
reflecting
the
Sun's
Light
,
not
serving
,
but
rather
thwarting
them
;
for
no
Light
fits
them
better
than
that
of
the
Lightening
,
from
the
astonishment
that
comes
with
it
.
30.
And
whereas
the
Out-World
was
like
a
Boat
built
of
the
pieces
of
a
wracked
Ship
,
and
that
it
was
formed
of
the
Properties
which
Lucifer
had
divided
;
therefore
were
the
fierceness
of
Mars
,
the
strong
Bands
of
Saturn
,
the
sly
quality
of
Mercury
,
figured
distinctly
,
and
not
harmoniously
,
in
the
cruel
and
other
Creatures
of
this
World
,
at
enmity
with
the
noble
Jupiter
,
amiable
Venus
,
and
royal
Sol.
Seeing
now
also
here
was
an
empty
Throne
,
whereof
Lucifer
was
as
uncapable
as
of
That
Estate
which
he
had
not
kept
,
then
did
God
▪
create
a
Prince
who
might
Image
the
Trinity
,
His
Soul
having
the
Properties
of
the
first
Principle
,
His
Divine
Spirit
the
Holy
second
,
His
Royal
Transparent
Body
(
capable
of
Eternity
)
figuring
the
third
;
in
This
Noble
Person
,
while
he
so
stood
,
was
Power
and
Suitableness
to
sit
in
the
Throne
of
the
third
Principle
;
for
in
him
was
God
(
whom
he
compleatly
Imaged
)
all
in
all
.
31.
But
when
This
Prince
divorc't
the
Pure
Virgin
of
Divine
Love
,
and
degenerated
into
Bestial
Lust
,
God
his
Creator
was
no
longer
all
in
all
in
him
,
but
he
was
a
Mock-God
to
himself
,
a
Captive
to
his
own
Lust
and
Tyrannous
Self-will
:
So
that
his
dear
Virgin
could
no
longer
trust
her self
with
him
,
but
he
died
as
to
her
,
and
she
withdrew
her
pure
Modesty
into
her
own
Heaven
,
leaving
his
Soul
among
the
Murtherers
(
whereof
Cain
was
afraid
)
like
to
the
state
of
the
Out-cast
Legions
,
and
his
Body
like
the
dark
confused
Deep
before
the
Almighty
call'd
for
Light
;
where
was
now
the
Holy
Image
wherein
God
is
all
in
all
?
Q.
32.
But
is
not
God
all
in
all
in
His
Converted
Children
here
,
of
whom
it
is
said
,
He
that
is
born
of
God
sinneth
not
?
And
as
many
as
be
perfect
,
(
viz.
)
meaning
,
be
thus
minded
.
Again
,
He
hath
perfected
for
ever
them
that
are
sanctified
;
and
is
not
God
all
in
all
in
Such
?
A.
Well
were
it
for
us
if
it
were
so
,
but
our
too
high
thoughts
keeps
us
dwarfy
and
greatly
aggravates
our
wretchedness
,
proceeding
very
much
from
our
ignorance
of
that
State
we
fell
from
,
of
which
Treats
the
45th
Answer
,
8
and
9
verses
,
and
the
52
Answer
throughout
;
and
how
miserable
Man
's
Fall
made
him
▪
is
traced
in
the
72
Answer
in
all
the
8
verses
of
it
.
The
dividing
of
the
Tinctures
into
distinct
Male
and
Female
,
is
an
Evil
,
men
are
willingly
ignorant
of
;
where
began
the
dismal
breach
,
whence
David
as
a
Prophet
lamenteth
his
I
was
shapen
in
iniquity
,
and
in
sin
did
my
Mother
conceive
me
;
that
also
is
signified
by
our
Apostle
;
(
viz.
)
There
is
neither
Male
nor
Female
,
but
Christ
is
all
in
all
.
33.
The
present
State
of
God's
Holy
Ones
,
subjects
them
in
a
great
degree
to
the
prevailing
hot
fury
and
wrath
of
the
first
Principle
;
and
the
fleeting
,
wavering
▪
ambiguous
unsteadiness
of
the
third
,
against
both
of
which
is
the
Apostle's
caution
;
(
viz.
)
I
will
therefore
that
men
pray
every
where
,
lifting
up
holy
hands
,
without
wrath
and
doubting
,
that
is
,
without
the
predominancy
of
either
first
or
third
,
but
in
the
Resignation
,
Love
▪
Meekness
and
Faith
of
the
pure
second
Principle
▪
Thus
,
as
this
World
is
a
part
of
us
,
the
God
of
this
World
hath
a
party
in
us
,
which
entails
on
Adam's
Posterity
vast
loads
of
sorrow
,
misery
,
vexation
and
woe
;
for
so
far
are
we
wandered
from
the
Holy
Powers
,
and
Magically
formed
,
and
degenerated
into
so
corrupt
a
Bestial
Body
,
that
the
awakened
Soul
finds
her self
not
only
unequally
,
but
sinfully
and
shamefully
yoked
to
a
strange
deformed
filthy
Companion
,
instead
of
the
pure
Paradisical
Virgin
Image
capable
of
Eternity
,
bearing
only
the
figure
,
but
that
we
lost
was
to
have
been
the
Ruler
over
,
and
Epitome
of
the
Out-world
,
and
was
invested
with
Dominion
of
the
Works
of
God
,
and
all
this
to
that
degree
of
wretchedness
,
That
to
be
present
in
this
vile
Body
,
is
to
be
absent
from
the
Lord
.
And
that
through
much
tribulation
34.
Hence
is
it
that
the
Wise
man
tells
us
,
Wisdom
and
Sorrow
joyntly
grow
up
;
for
he
that
encreaseth
Wisdom
,
encreaseth
Sorrow
.
So
that
Heman
,
who
was
wise
to
a
Proverb
,
that
it
was
said
of
Solomon
,
He
was
wiser
than
Heman
▪
This
Heman
,
the
Pen-man
of
the
88
Psalm
,
shews
his
frame
to
be
composed
of
mournful
parts
,
and
that
Psalm
as
the
Glass
,
Door
or
Issue
of
him
,
is
as
the
Epitome
of
unexpressible
grief
,
as
a
night
mantled
over
from
any
the
least
glimpse
of
day
.
It
is
ignorance
,
stupidity
or
madness
that
transports
men
in
the
Vale
of
Tears
into
wanton
fleshly
merriments
;
for
this
is
the
time
of
budding
,
and
extendeth
but
to
green
fruit
,
wherein
the
bitter
,
sour
,
undigested
Properties
prevent
by
their
crudity
the
Solar
Influence
.
And
lest
we
deceive
our selves
,
we
ought
to
know
this
is
the
watry
Seed-time
,
the
place
of
the
Childrens
being
in
the
birth
,
of
working
with
fear
and
trembling
,
fighting
,
wrestling
,
watching
,
of
receiving
many
a
wound
and
discouragement
,
of
suffering
reproach
,
many
reluctances
upon
the
rallying
and
re-enforcing
of
our
domestick
Enemies
,
who
(
impudently
almost
continually
)
return
upon
us
our
old
Habits
.
The
Evil
One
is
also
ready
to
imbitter
our
way
,
double
our
crosses
,
aggravate
our
scandals
,
pervert
our
purposes
,
and
make
much
sorrowful
,
if
not
shameful
work
for
Repentance
.
So
that
the
Pilgrim
who
is
in
real
earnestness
,
had
need
to
pray
without
ceasing
,
bear
his
Lord's
Cross
,
tho'
in
anxiety
of
his
own
Soul
,
live
the
life
of
humble
Patience
in
passing
through
this
so
Thorny
a
path
in
our
comfortless
Desert
,
beset
with
snares
,
pollutions
and
deaths
;
also
to
bear
with
the
infirmities
of
others
,
to
shun
Evil
Influences
from
them
;
and
that
the
Love
of
our
dear
God
may
sink
the
price
of
our
own
Repute
,
our
desire
of
Ease
,
and
of
our
whole
self
,
that
God
,
and
only
God
may
be
at
last
our
all
in
all
in
us
and
over
us
,
which
the
God
of
Grace
and
Infinite
Compassions
assist
us
in
unto
the
end
.
Q.
175.
What
will
the
Holy
or
Saints
,
and
Damned
each
of
them
do
and
leave
undone
?
A.
1.
The
blessed
Iacob
Behmen's
Answer
of
the
32
Question
of
the
40
Questions
of
the
Soul
,
sheweth
the
condition
and
glory
of
Souls
in
the
Life
to
come
,
and
the
Answer
of
the
34th
of
those
Questions
,
telleth
the
miserable
,
horrible
Estate
of
the
Damned
.
The
Answer
of
the
167
of
these
Questions
,
treats
of
what
concerns
the
Holy
Ones
,
and
the
168th
is
of
the
Wicked
,
as
is
also
the
9th
verse
of
the
166.
On
this
Subject
review
the
170
Answer
.
2.
Yet
without
reciting
the
Reviews
,
something
must
be
added
:
That
the
Holy
Ones
being
gathered
into
the
Unity
,
do
the
work
of
the
one
in
their
various
measures
;
and
having
one
Will
with
the
Eternal
One
,
have
a
proportion
of
the
Wisdom
and
Power
of
the
one
,
and
in
That
Wisdom
and
Power
can
enter
into
the
Variety
;
and
as
the
Variety
is
part
of
the
Infinity
,
they
have
a
creaturely
prospect
and
open
door
into
the
Infinity
.
3.
And
for
as
much
as
they
are
the
Image
of
all
the
Principles
,
and
an
exquisite
composition
of
all
the
Properties
,
therefore
when
the
Resignation
of
their
Will
in
Jesus
Christ
translates
them
into
the
Kingdom
of
God
,
what
can
then
withhold
it self
from
them
,
but
that
all
the
Properties
should
operate
triumphantly
in
them
?
Only
this
is
their
limit
,
that
as
their
Life
is
the
Holy
Kingdom
,
they
can
skill
nothing
but
the
Works
of
the
Principle
wherein
the
Holy
Kingdom
standeth
,
but
yet
are
comprehensive
of
all
the
Principles
in
the
manner
of
Creature-comprehension
,
according
as
when
the
Three
in
One
was
the
profound
Harmony
before
the
speaking
forth
of
the
Multiplicity
;
but
they
cannot
see
into
,
much
less
Image
in
themselves
the
separate
,
impure
,
divided
Properties
;
as
neither
can
the
Outward
Sun
see
Darkness
,
tho'
the
Eye
thereof
go
into
every
Country
,
because
where
ever
it
looks
,
the
Darkness
disappears
,
so
that
in
the
Light
the
Image
of
Darkness
cannot
be
impressed
,
tho'
the
Light
can
impress
its
Image
on
the
Darkness
,
and
shine
in
it
.
4.
And
seeing
the
General
Assembly
of
the
Lord
Jesus
Christ
the
first-born
,
hath
the
Power
,
Wisdom
and
Love
of
the
first-born
in
an
Eternal
Community
,
as
the
Natural
Body
hath
the
Animal
,
Vital
,
and
Nutritive
Spirits
in
an
intire
Community
,
what
then
can
be
too
mysterious
for
them
to
contemplate
?
for
in
themselves
is
the
Echo
or
Pulse
beating
of
every
thing
,
World
and
Existence
;
they
can
therefore
at
once
(
as
it
were
)
dissect
every
thing
;
and
what
can
be
too
strong
for
them
to
sway
who
are
in
Jesus
Christ
compleatly
furnish●
with
ability
for
working
the
works
of
God
,
which
is
the
highest
Good
the
most
excellent
Creature
is
capable
to
do
or
to
will
.
5.
Now
to
tell
what
the
Damned
do
and
leave
undone
,
is
unfolded
by
knowing
,
1.
The
Principle
in
which
they
are
comprehended
.
2.
Themselves
.
3.
By
knowing
and
considering
God
.
(
1.
)
The
Principle
they
are
shut
up
in
is
the
first
,
the
strong
might
of
the
dark
Abyss
,
consisting
of
the
fierceness
of
the
four
Anguishes
,
they
are
everlastingly
under
those
Adamantine
Chains
,
and
must
needs
leave
undone
those
things
which
are
out
of
the
reach
of
that
Chain
.
And
it
may
be
understood
thus
;
there
are
Lands
and
Seas
near
both
Poles
where
the
extremity
of
condensed
cold
arrests
the
Seas
,
and
they
are
an
Icy
Rock
,
and
the
Lands
and
Mountains
are
bound
by
Stone-cleaving
Frosts
,
and
under
a
Region
of
Snow
,
so
that
Sea
and
Land
are
in
a
fixt
Barren
inactivity
,
and
while
continued
darkness
dwells
on
it
,
the
Principle
of
the
dark
Abyss
(
as
sever'd
from
the
other
Principles
)
is
in
part
figur'd
by
it
.
6.
(
2.
)
By
considering
the
Damned
themselves
,
they
are
as
utterly
unable
to
7.
(
3.
)
By
considering
the
Holy
God
from
whom
(
as
he
is
the
Infinite
Goodness
,
8.
All
they
think
is
confusion
and
distracting
Anguish
;
all
they
do
is
the
outward
Expressions
of
their
inward
fierce
Impressions
,
they
are
resisting
the
Infinite
Power
of
Omnipotence
,
and
in
their
fixt
Enmity
against
the
Gracious
,
Holy
Love
of
God
are
united
and
become
one
with
the
Devils
in
the
Principle
of
Gods
devouring
Fire
and
consuming
Fierceness
:
As
Molten
Glass
hath
one
will
with
the
Fire
to
scorch
and
burn
as
it
.
And
tho'
Damned
Humane
Creatures
and
Devils
are
one
with
themselves
,
and
one
with
,
in
or
under
the
Principle
of
the
wrath
of
God
,
it
is
not
with
them
as
with
Molten
Metal
,
which
by
the
action
of
the
Fire
are
made
conforming
Passives
,
and
all
the
contrariety
hereunto
evaporated
,
separated
or
transformed
into
it
;
for
Man
was
Imaged
in
a
Divine
,
Pure
,
Paradisical
Principle
with
all
the
three
Principles
powerfully
fixt
:
For
the
Creator
willed
not
to
lose
the
end
of
his
Creation
;
having
given
him
a
Soul
rooted
in
the
Eternal
Band
of
the
forms
of
the
first
Principle
,
a
Spirit
out
of
the
Eternal
Substance
of
the
Light
,
a
Tincture
out
of
the
Spiritual
World
,
and
a
Body
out
of
the
Eternal
Nature
,
whereof
the
Astral
Heavens
are
a
figure
.
So
that
his
second
Principle
is
not
volati●e
or
evaporable
▪
tho'
capable
of
being
darkened
,
nor
his
third
Principle
so
to
be
separated
as
to
be
annihilable
,
tho'
Mortal
for
a
time
;
therefore
the
fiery
Property
of
the
Soul
is
such
as
subsisteth
in
the
devouring
fierceness
of
the
Wrath
kingdom
,
and
the
second
and
third
Principles
subsist
in
and
with
,
and
are
tormented
by
the
Anguishes
of
the
Soul
,
as
are
the
Souls
themselves
by
the
contrarieties
of
their
own
four
forms
.
9.
Thus
also
are
Devils
and
the
Damned
a
Torment
each
to
other
,
tho'
in
one
Principle
,
and
one
with
the
Principle
;
as
the
Holy
Angels
and
Saints
are
a
Crown
of
Joy
,
and
Transcendent
Delight
and
Triumph
one
,
to
and
with
the
other
,
being
all
in
one
Principle
,
and
one
with
the
Principle
in
Nature
,
viz.
the
new
Nature
,
and
all
the
seven
Properties
making
in
them
all
one
Property
.
The
same
contrariwise
do
the
Devil
and
Damned
torment
themselves
,
and
one
the
other
,
laying
one
his
Blood
on
the
other
,
and
all
at
constant
Enmity
against
the
Principle
which
comprehends
them
,
Blaspheming
the
Infinite
Omnipotence
.
10.
Obj.
But
will
some
say
here
seemeth
a
contradiction
that
the
Faln
Angels
and
Damned
Men
are
one
in
Nature
and
Property
with
the
Principle
of
Gods
Wrath
wherein
they
are
comprehended
,
and
yet
at
Enmity
with
and
in
the
same
.
A.
It
is
truely
so
,
and
easily
made
obvious
;
for
the
Principle
is
that
of
stern
Astringency
and
violent
Attraction
,
also
Exaltation
whence
Covetousness
and
boundless
Pride
in
the
separate
Properties
originate
;
now
how
ill
do
gripir●g
covetous
Men
,
and
other
covetous
Men
each
scraping
from
the
other
agree
,
and
proud
Men
with
contrary
proud
Men
?
But
the
resignation
of
the
Spirit
,
and
emptying
and
divesting
of
the
Soul
,
thereby
becoming
as
a
little
Child
,
frees
from
those
direful
Extremities
.
The
Principle
is
that
of
Darkness
,
and
the
dark
Spirits
only
are
suited
to
,
and
fixt
in
it
;
but
those
in
whom
the
Divine
Light
is
generated
and
inkindled
cannot
be
detained
thereby
,
for
that
were
a
real
contradiction
.
The
Principle
is
also
an
Eternal
Desperation
and
Anguish
,
above
which
they
in
whom
the
Faith
of
Gods
Elect
is
begotten
are
exalted
;
but
the
rest
are
therein
plunged
.
The
Principle
is
Rage
,
fierce
Wrath
,
and
implacable
Enmity
▪
from
which
the
Humble
,
Meek
,
Dear
,
pure
Love
,
translates
and
ennobles
the
Soul
,
giving
another
Centre
,
another
Life
,
so
that
he
is
dead
to
all
these
and
to
the
prevailing
Dominion
of
this
whole
Principle
,
and
lives
a
new
Divine
Life
,
which
this
Principle
cannot
see
,
apprehend
or
conceive
the
Idea
of
,
much
less
comprehend
and
fasten
upon
.
But
the
Vassals
or
Parts
of
the
dark
World
sink
as
Lead
into
that
Abyss
,
and
as
poysonous
,
venemous
,
filthy
,
and
other
cruel
Peasts
,
cannot
but
do
or
endeavour
hurt
,
for
it
is
their
Life
,
and
their
Forms
of
Nature
have
no
other
will
,
so
are
these
dark
,
fierce
,
damned
Souls
,
one
in
Will
,
one
in
Nature
,
one
in
Act
with
the
Inimicitious
▪
Principle
,
and
therefore
must
ever
be
at
Enmity
therein
and
therewith
.
11.
And
this
thus
enkindled
is
the
Kingdom
of
Gods
fierce
Wrath
,
Fury
,
Vengeance
,
Consuming
Fire
,
the
Blackness
of
Darkness
;
this
is
that
Fuel
which
the
Breath
of
the
Lord
like
a
River
of
Brimstone
doth
kindle
.
The
Principle
of
Wrath
as
it
is
in
God
is
not
only
not
Evil
,
but
very
Good
in
it self
in
its
Original
,
as
▪
is
the
heat
in
the
outward
Sun
▪
or
the
Gall
in
living
Creatures
,
the
former
giving
Essence
to
the
Light
,
the
other
strikes
up
Life
in
the
Animal
,
but
as
the
one
in
Burning-glasses
consumes
,
so
the
other
separated
from
the
other
Properties
is
a
bitter
,
raging
,
tearing
,
fierce
Enemy
to
the
Tranquillity
of
Life
,
as
hath
in
these
Answers
been
remember'd
.
Q
▪
176.
Where
shall
Hell
,
and
also
the
Eternal
Habitation
of
the
Holy
or
Saints
be
?
A.
1.
When
depraved
Reason
hears
this
Question
,
it
straightway
imploys
the
Imagining
Faculty
to
dig
a
Dungeon
for
the
place
of
Hell
,
either
in
the
Bowels
of
the
Earth
or
under
the
Poles
where
the
Suns
absence
causeth
a
desolation
;
and
to
find
the
Habitation
of
the
Saints
it
soars
up
to
an
imaginary
Zenith
,
and
if
it
be
not
so
gross
as
the
fiction
of
the
Elizian
Fields
,
yet
placoth
them
by
local
distance
from
the
Circle
of
time
,
and
remote
from
the
roarings
and
fumes
of
the
smoaky
Pit
.
2.
It
is
true
to
say
up
to
Heaven
and
down
to
Hell
,
but
let
the
same
imagination
remove
this
Ball
of
Earth
and
Water
,
and
the
starry
Heaven
is
without
Zenith
and
Nadir
;
no
Star
is
above
or
below
.
And
the
local
Apprehensions
are
as
near
the
Truth
as
those
Americans
,
who
by
an
Inaccessible
Ridge
of
Mountains
are
shut
up
,
do
(
as
't
is
said
)
promise
themselves
to
be
Translated
by
Death
only
to
the
other
side
of
that
Ridge
.
It
is
not
unlikely
that
Mahomet
might
have
heard
of
the
mention
St.
Paul
makes
of
the
third
Heaven
,
and
thence
form
in
his
gross
Imagination
an
Ignorant
Idea
of
his
Travels
through
the
Silver
into
the
Golden
Region
,
and
giddily
seign
those
Varieties
to
be
fenced
out
one
from
the
other
,
as
Beasts
be
fenced
out
one
from
the
other
in
their
Inclosures
.
3.
The
[
where
]
in
this
Question
must
therefore
have
quite
another
[
there
]
and
solution
than
what
local
distance
gives
;
for
Hell
will
be
Everlastingly
comprized
in
that
Principle
of
fierceness
,
wrath
,
and
blackness
of
darkness
;
where
the
seven
Properties
are
in
a
fixt
Anguish
,
Enmity
and
Radical
or
Original
Discord
,
wherein
all
and
only
Extreams
are
ever
Existeat
,
and
so
possess
the
Powers
in
the
dark
World
,
whereof
the
fierce
Properties
in
this
are
a
Figure
or
Shadow
;
for
in
the
third
Principle
or
Out
birth
hath
the
first
or
dark
World
as
really
,
as
the
second
,
the
holy
pure
World
,
powerfully
impressed
its
Image
.
In
that
place
,
therefore
are
the
Evil
Angels
and
Damned
Reprobates
,
and
when
their
filthy
Bestial
Bodies
shall
have
a
Resurrection
to
Condemnation
,
as
they
were
the
Figure
,
and
Tinctured
by
their
averted
wrathful
Inward
Man
,
they
shall
possess
the
Dregs
,
Fierceness
,
Anguish
and
Odious
Properties
of
the
same
third
Principle
,
as
the
Filthiness
,
Bitterness
,
Stink
,
Venom
,
Contrariety
,
Poyson
and
Extremities
of
the
Out-birth
,
which
shall
be
resumed
after
the
dissolution
by
its
Aether
,
not
annihilated
,
but
remain
Monuments
of
the
Power
of
the
Infinite
Creator
,
and
Figures
of
the
Spiritual
dark
World
or
first
Principle
;
as
the
Caput
Mortuum
of
the
Chymists
:
Nor
is
it
any
Impediment
but
Exciter
of
Life
,
that
the
bitter
poysonous
Gall
is
in
the
Bodies
of
Animals
;
non
prejudice
to
the
day
when
the
Sun
is
in
the
Zenith
of
the
Aequator
,
that
darkness
is
also
in
that
instant
on
their
Antipodes
and
both
Poles
,
yea
on
Caverns
of
Rocks
and
Ships
holds
if
shut
up
,
and
on
the
inside
of
every
Mans
Glove
,
and
under
the
Eye-lid
as
soon
and
as
oft
as
it
is
shut
;
thus
as
to
Locality
Hell
is
in
Heaven
.
4.
And
concerning
the
Eternal
Habitation
of
the
Holy
or
Saints
,
it
must
be
said
it
is
wheresoever
the
seven
Properties
are
in
Harmony
and
triumph
;
for
there
the
first
four
in
Eternity
generate
the
other
three
,
whereby
calmness
is
transported
into
triumph
,
and
peace
ascendeth
into
excess
of
highest
delight
,
joy
and
ravishment
.
Hereby
diminutives
of
Affection
(
if
sincere
)
are
exalted
and
blown
up
into
Angelical
Flames
of
burning
Love
:
Thus
dwell
they
in
and
are
united
to
the
Divine
Powers
of
the
Infinite
glorious
holy
World
,
of
which
World
all
the
best
,
innocentest
,
most
lovely
,
excellent
Creatures
and
Things
here
are
a
faint
dead
shadow
.
And
when
the
holy
Souls
shall
have
again
,
and
put
on
their
bright
pure
Bodies
,
being
raised
and
conformed
to
the
glorious
Body
of
Jesus
Christ
,
then
shall
the
Paradisical
Substance
(
which
is
the
Essence
or
Quin
tessence
of
the
best
Properties
here
)
be
the
Eternal
living
Food
of
those
new
Bodies
.
Nor
shall
the
Vertues
of
Concretes
here
be
annihilated
,
but
resumed
,
sublimed
and
spiritualized
,
the
holy
World
being
their
proper
Aether
,
where
they
shall
remain
in
their
Essence
and
Idea
for
the
glory
of
the
gracious
Creator
.
5.
Thus
we
see
the
distance
of
Heaven
from
Hell
is
as
far
as
from
Wrath
to
Love
,
from
Anguish
to
Triumph
,
from
Night
and
Darkness
to
the
day
,
not
locally
but
a
whole
another
Principle
;
for
it
is
not
like
,
or
to
be
compared
with
the
distance
of
those
Stars
which
are
lift
up
in
our
Zenith
from
those
in
our
Nadir
,
for
they
unite
in
their
operation
in
one
Individual
Flower
or
Plant
,
and
by
their
Light
continue
to
kiss
each
other
;
but
the
distance
here
meant
is
an
incomprehensible
one
.
Thus
is
it
in
the
Creation
as
in
Man
,
the
mixture
of
Spirits
compelleth
to
Compassion
,
and
Compassion
(
by
assimilation
of
an
Artificial
Identity
)
generateth
Love
,
but
this
distance
consisteth
in
a
Total
and
Eternal
Separation
of
Spirits
,
so
alien
and
diametrically
opposite
one
to
the
other
,
as
Life
and
Death
are
.
6.
It
may
be
with
this
our
Globe
when
the
Elements
dissolve
,
as
with
an
Herb
whose
Ligaments
being
loosed
,
and
the
Properties
thereof
by
the
Artist
segregated
into
Spirit
,
Oyl
and
Salt
;
for
then
the
Creatures
which
now
groan
after
Deliverance
from
their
Subjection
to
Vanity
,
and
the
good
Properties
here
captiv'd
,
may
,
the
Creatures
in
their
Ideas
,
and
the
Properties
in
their
Energies
,
by
the
Tincture
of
them
all
unite
with
the
Spiritual
World
,
and
shew
forth
the
Infinite
Wisdom
of
the
Gracious
Creator
and
Mighty
Redeemer
,
being
part
of
the
Spoils
and
Trophies
of
his
powerful
Redemption
.
And
here
may
in
the
place
of
this
self-same
Ball
,
yet
in
another
Principle
,
be
separated
away
,
all
the
filthy
,
impure
,
abominable
Creatures
and
Properties
,
as
the
Faeces
,
Dregs
and
Ashes
of
an
Alimbick
,
which
confused
Mass
of
Reprobated
Properties
must
dismally
adhere
and
be
ingulphed
with
the
fierce
Horrour
and
Anguish
of
the
dark
World
,
the
Image
whereof
they
bear
,
and
that
not
fully
as
sickly
Complexions
by
their
ill
Constitutions
fall
by
the
Plague
when
there
comes
a
Pestilential
contagious
Air
,
but
they
unite
with
that
outer
Darkness
as
they
are
a
Plague-sore
to
themselves
.
And
now
to
avoid
Repetition
,
see
concerning
the
Locality
of
Hell
in
the
19
,
20
,
21
,
22
,
23
,
and
last
Verses
of
the
17th
of
these
Questions
.
Also
concerning
the
Locality
of
Heaven
.
See
the
2d
,
3d
,
4th
,
7th
,
and
last
Verses
of
the
18th
of
these
Questions
.
Q.
177.
What
shall
be
the
Eternal
Joy
of
the
Holy
or
Saints
,
and
the
Eternal
Pain
or
Torment
of
the
Wicked
?
Or
also
may
there
be
any
alteration
effected
?
A.
1.
The
three
Parts
of
this
Question
require
only
a
few
words
,
or
rather
Quotations
severally
;
as
first
,
what
shall
be
the
Eternal
Joy
of
the
Holy
or
Saints
,
the
knowledge
whereof
may
be
collected
by
the
serious
Mind
from
Meditation
of
the
Discoveries
of
it
Recorded
in
the
Sacred
Scriptures
,
as
amongst
many
these
following
,
Psal.
16.
11.
In
thy
presence
is
fulness
of
Joy
,
at
thy
Right
Hand
are
pleasures
for
ever
more
.
Psal.
36.
8
,
9.
Thou
shalt
make
them
drink
of
the
River
of
thy
pleasure
,
for
with
thee
is
the
Fountai●
of
Life
,
in
thy
Light
we
shall
see
Light
,
Isai.
64.
4.
For
since
the
beginning
of
the
World
,
Men
have
not
heard
nor
perceived
by
the
Ear
,
neither
hath
,
the
Eye
seen
,
O
God
,
besides
thee
,
what
he
hath
prepared
for
him
that
waiteth
for
him
,
which
words
are
recited
in
1
Cor.
2.
9.
adding
v.
10.
but
God
hath
revealed
them
,
&c.
Rom.
8.
18.
The
sufferings
of
the
present
time
are
not
worthy
to
be
compared
with
the
Glory
that
shall
be
revealed
in
us
.
2
Cor.
4.
17.
Our
light
Affliction
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
Eternal
weight
of
Glory
.
1
John
3.
2.
It
doth
not
yet
appear
what
we
shall
be
,
but
we
know
that
when
he
appeareth
,
we
shall
be
like
him
.
Jude
24.
present
you
faultless
before
the
presence
of
his
Glory
with
exceeding
Joy
.
And
the
21
and
22
Chapters
of
the
Revelations
.
2.
Much
also
may
be
found
by
pondering
the
Answer
of
the
blessed
J.
Behmen
,
to
the
last
of
the
40
Questions
,
and
32
Question
of
the
Soul
.
Something
also
conducible
and
pertinent
hereunto
may
be
found
by
Review
of
the
18th
and
19th
Answers
of
the
present
Questions
,
the
last
Verse
of
the
40th
Answer
,
the
45th
Answer
throughout
,
the
last
Verse
of
the
49th
Answer
,
the
5th
Verse
of
the
57th
Answer
.
3.
The
Eternity
of
the
Joy
of
the
Holy
ones
shall
be
the
alone
Unity
without
Fraction
;
ever
new
,
ever
young
,
one
only
constant
spring
and
uninterrupted
Autumn
,
their
City
as
pure
and
undefiled
,
as
is
the
inward
Holy
spiritual
World
,
their
Kingdom
incomprehensibly
vast
,
being
one
with
the
illimitable
second
Principle
.
The
precious
Stone
call'd
Lapis
Callidoneus
,
is
said
to
be
unable
for
its
warming
,
cheering
vertue
unless
set
into
Gold
,
nor
hath
the
Crystal
any
intrinsick
Light
,
till
the
influencing
solar
or
other
lustre
hath
access
to
it
,
which
then
is
multiplied
by
it
:
and
to
pass
by
infinite
instances
producible
,
the
perfection
of
the
seven
Properties
is
attained
by
the
United
Conjunction
of
the
six
Actives
in
the
seventh
,
which
is
as
their
Passive
Work
house
.
4.
Things
and
Persons
here
,
though
partly
good
,
are
partly
otherwise
;
and
that
either
by
an
Evil
commixture
or
want
of
some
good
thing
or
Property
;
or
by
inequality
of
the
Proportions
of
their
Composition
;
or
the
feebleness
of
the
parts
United
;
or
want
of
Time
to
perfect
the
Creature
or
thing
;
or
by
a
corruptible
quality
;
or
by
the
insufficiency
of
its
Origin
;
or
by
its
undefensibleness
;
or
if
very
good
may
yet
be
only
so
in
and
to
it self
but
incommunicable
;
or
the
participation
interruptible
,
and
not
always
so
alike
;
or
(
which
is
often
)
a
good
Influence
may
exhaust
over
much
,
as
that
Aromatick
Herb
Basil
,
by
standing
long
in
the
Sun
,
may
degenerate
into
Wild
Thyme
,
or
some
other
Necessity
the
Creatures
of
the
Out-birth
are
incident
unto
,
their
whole
Principle
being
but
a
Figure
of
the
excellent
World
whence
it
was
effluenced
.
But
all
these
and
all
other
Exceptions
the
state
of
the
Saints
transcends
,
and
is
for
ever
exempted
perfectly
and
at
once
.
5.
To
the
second
part
of
the
Question
,
what
shall
be
the
Eternal
Pain
and
Torment
of
the
Wicked
.
Let
the
Records
of
Sacred
Scriptures
be
pondered
as
amongst
others
,
these
following
,
Isaiah
3.
11.
Matth.
5.
22
,
29.
2
Pet.
2.
17.
Isaiah
30.
33.
Jude
6.
&
13.
Luk.
10.
24.
Rev.
20.
10
,
14.
Rev.
14.
11.
Isaiah
.
33.
14.
Much
also
may
be
understood
by
considering
the
Answer
of
the
blessed
J.
Behmen
,
to
the
34th
of
the
40
Questions
concerning
the
Soul
.
Something
also
apt
and
pertinent
may
be
found
by
review
of
the
17
of
these
Answers
from
Verse
8th
to
19th
.
The
21st
Answer
throughout
,
and
the
two
first
Verses
of
the
22th
Answer
.
6.
The
Eternal
Pain
or
Torment
of
the
Wicked
may
be
thus
in
part
apprehended
.
That
as
the
Saints
are
invested
with
Eternal
Joy
by
the
Uniting
of
the
Tinctures
,
and
Harmonizing
of
the
Properties
in
them
by
the
gracious
Immanuel
,
and
so
the
sad
Rent
in
the
first
Adam
abundantly
is
made
up
,
united
and
restored
by
the
second
Adam
,
by
introducing
and
reviving
in
our
Humanity
the
disappeared
Virgin
Image
,
which
had
been
as
a
Lamb
slain
by
dividing
of
the
Tinctures
;
so
that
Man
is
again
the
compleat
Image
of
the
Holy
Trinity
,
with
an
intimate
real
indwelling
of
the
Eternal
Son
in
them
.
7.
Thus
the
Eternal
Torment
of
the
Wicked
,
consisteth
in
the
irreconcileable
,
implacable
Enmity
of
the
Properties
in
them
,
at
first
divided
and
disordered
by
Adam
.
It
is
observed
,
old
Friends
once
at
variance
are
the
more
hardly
appeased
,
by
how
much
the
Bonds
of
mutual
Amity
and
Endearments
have
been
violated
;
how
much
more
is
it
here
,
where
the
old
Union
is
separated
into
Diametrical
Opposition
in
its
self
to
its
own
Structure
and
Existence
,
and
the
Antipathy
of
the
same
Necessity
of
Nature
,
as
are
the
Properties
themselves
of
Perpetuity
.
8.
That
Duel
is
most
vigorous
,
doubtful
,
durable
and
fatal
,
where
the
Combatants
are
of
equal
Force
and
Activity
;
thus
at
the
meeting
of
two
steady
contrary
Currents
is
a
continual
Whirlpool
,
and
the
Strife
of
contrary
Elements
is
as
impetuous
as
Life
and
Death
,
the
congress
of
opposite
Properties
bursteth
out
Thunder
Claps
,
and
Air
pent
stirs
up
Earthquakes
,
and
Gunpowder
dissipates
by
violent
Expulsion
,
the
Opposition
wherewith
it
stands
charg'd
.
9.
What
outragious
fierceness
then
,
like
a
Torrent
,
must
the
Enmity
of
the
damned
Soul
Burn
in
,
what
Thunders
must
their
Horror
vent
it self
by
,
whose
Parts
are
not
barely
divided
but
Discordance
it self
,
not
Enemies
,
but
Enmity
?
For
as
those
Souls
had
whilst
with
the
Body
no
Food
but
that
of
the
third
Principle
,
which
was
no
more
proportionable
to
their
Hunger
than
painted
Food
to
sustain
the
outward
Life
of
Man
or
Beast
,
or
painted
Fire
to
heat
us
;
So
then
the
Soul
's
extream
Hunger
incessantly
,
yet
necessarily
(
as
it
were
)
devours
it self
;
as
Men
Famishing
to
Death
,
are
said
to
gnaw
their
own
Flesh
,
and
the
damned
Souls
Flesh
or
Food
is
its
own
Faculties
,
which
are
filled
with
the
four
Anguishes
of
the
first
or
dark
fierce
Principle
;
and
in
this
respect
,
is
the
Associate
of
all
Devils
:
and
as
the
outward
Body
is
encreased
,
and
as
it
were
composed
of
the
Vapour
of
the
outward
Elementary
Food
of
the
third
Principle
producing
it
:
So
these
Wicked
Souls
are
as
it
were
composed
and
consist
of
the
Anguishes
of
the
dark
World
.
10.
The
Spirit
of
such
Souls
and
their
Tincture
,
which
is
as
the
Eye
or
Treasure
of
the
Soul
,
looketh
,
imageth
and
impresseth
in
it self
the
uncontrouled
dark
Powers
,
(
viz.
)
all
impious
,
blasphemous
Lusts
,
and
impure
,
proud
,
wrathful
Desires
;
this
is
in
the
inward
Centre
of
the
Soul
;
also
in
his
Spirit
and
Tincture
stands
(
as
a
Memory
or
Record
as
to
the
out-birth
)
the
vile
depressed
Will
of
all
cruel
Bears
and
Tygers
,
the
insatiable
desire
of
the
Swine
,
Wolf
and
Horseleech
;
the
Malice
of
Dogs
and
Toads
;
the
Wrath
of
Vipers
and
Dragons
;
for
they
had
imaged
in
themselves
by
the
Magical
degenerate
Lusts
of
the
separate
,
private
Self-will
,
the
Properties
of
all
fierce
,
cruel
,
horrid
,
griping
,
poisonous
,
filthy
,
loathsom
,
hateful
Creatures
.
11.
In
the
Spirit
of
the
Soul
remains
a
Will
to
Voluptuousness
,
Superiority
,
Revenge
,
&c.
which
may
break
out
into
Malediction
,
Blasphemy
and
Monstrous
,
Malicious
Abominations
,
but
can
proceed
no
farther
than
the
Will
and
insatiable
consuming
Desire
;
for
the
desire
to
Good
or
Evil
,
and
in
Good
and
Evil
is
real
,
and
the
Genuine
Natural
Issue
of
the
Soul
:
Actions
may
be
dissembled
,
Words
gilded
,
but
Desires
are
entire
solemn
things
,
thus
their
restless
Desires
and
furious
impetuous
Wills
are
their
real
all
:
and
though
the
Magical
Might
and
Power
of
the
Will
in
the
Spirit
of
a
Zealous
Soul
is
very
puissant
in
all
such
who
have
all
the
Principles
in
some
Harmony
;
yet
in
these
abandoned
vile
Wretches
,
where
all
is
depressed
into
Discord
under
blackness
of
darkness
,
the
Will
is
under
Chains
and
Impotence
,
only
of
Power
most
abundantly
to
torture
it self
.
12.
All
the
Horrors
here
are
weak
resemblances
of
the
inexpressible
Hell
of
the
Damned
,
and
above
all
,
the
Rebels
against
the
Gospel
,
that
reject
and
defile
that
Garment
which
the
God
of
Grace
hath
spun
out
of
his
own
Bowels
,
and
dyed
and
washed
in
his
own
Blood
.
For
if
all
the
Dreadful
things
here
,
as
the
wasting
Sword
,
poisonous
venomous
Beasts
,
insulting
domineering
Tyrants
,
cruel
voracious
Wild
Beasts
,
devouring
Fire
,
astonishing
Thunder
and
Earthquakes
,
sudden
Inundations
,
wretched
Famines
,
desolating
Contagions
,
general
Plagues
,
and
other
noisom
Messengers
of
Mortality
,
if
all
these
and
such
other
,
are
but
Counterfeits
,
Similes
,
Figures
or
Shadows
of
the
true
,
real
,
substantial
,
everlasting
,
dark
Abyss
,
what
are
the
Originals
and
very
Essences
themselves
which
Form
that
fierce
Principle
,
where
the
Worm
dieth
not
,
nor
is
the
Fire
quenched
?
where
Death
flyes
from
them
,
and
Omnipotence
establisheth
a
Life
to
subsist
under
the
infinite
Wrath
of
Omniporence
,
call'd
the
wrath
to
come
,
and
shall
after
a
Million
of
this
World's
Ages
be
still
call'd
the
wrath
to
come
.
13.
To
the
third
and
last
part
,
May
there
be
any
Alteration
effected
?
To
resolve
which
we
should
first
consult
the
Sacred
Scriptures
.
That
the
Joy
of
the
Saints
shall
be
Eternal
;
who
but
the
Lord
himself
must
we
hear
in
this
thing
?
Matth.
19.
29.
John
10.
28.
Chap.
3.
v.
16.
Chap.
4.
v.
14.
the
like
amongst
many
others
is
found
,
Isaiah
61.
7.
Rom.
6.
12.
And
that
the
Torment
of
the
Wicked
must
be
Everlasting
also
,
is
told
us
by
the
Judge
who
is
Truth
it self
,
Matth.
25.
41.
and
again
,
v.
46.
also
it
's
found
,
2
Thess.
1.
9.
Isaiah
61.
7.
Jude
6.
&
v.
7.
Rev.
22.
11.
14.
This
,
though
it
need
no
Confirmation
,
yet
it
may
be
profitable
(
by
way
of
illustration
)
to
consider
the
Answer
the
last
of
the
Forty
Questions
made
by
the
blessed
Jacob
Behmen
,
also
somewhat
pertinent
thereunto
in
the
175th
of
these
Answers
,
from
Verse
5.
to
the
end
.
Again
,
in
the
16th
of
these
Answers
,
from
the
7th
Verse
to
the
12th
Exclusive
.
15.
Now
that
Truth
may
appear
what
it
really
is
,
how
apt
soever
Man
is
to
flatter
himself
;
Let
it
be
considered
that
there
is
but
one
only
Infinite
Original
of
all
Power
,
Eternally
generating
his
Delight
,
the
Son
of
God
,
in
whom
is
the
Infinite
Original
of
all
well
pleasing
and
Wisdom
,
the
Process
of
both
which
,
is
the
Infinite
Original
of
the
All-holy
Love
and
Goodness
,
in
these
three
is
one
Infinity
,
yesterday
,
to
day
,
and
for
ever
;
by
,
in
and
for
whom
are
all
the
seven
Spirits
or
Properties
,
generating
Harmoniously
and
Triumphantly
at
once
and
ever
,
and
in
the
United
accord
of
their
Powers
subsisteth
the
Holy
World
.
Also
in
the
separate
Properties
of
six
of
the
seven
Spirits
standeth
immutably
the
Abyss
of
the
Dark
World
,
which
though
in
their
Union
is
truly
and
really
existent
,
yet
till
the
Separation
,
is
for
ever
unmanifested
,
as
in
the
preceding
Answers
is
often
most
conspicuous
,
as
in
many
places
of
the
Writings
of
the
blessed
Jacob
Behmen
,
and
particularly
in
the
15th
of
the
Answers
,
v.
3.
&
4.
16.
And
here
are
the
two
Eternal
Worlds
or
Principles
of
Love
and
Anger
,
Darkness
and
Light
,
known
only
in
the
Separation
of
the
Properties
in
the
Creatures
;
so
that
either
both
or
neither
is
Eternal
,
they
having
the
Self-same
Eternal
Root
and
Consistence
:
and
the
effluenced
Creation
is
Imaged
either
by
all
the
seven
Spirits
in
Harmony
,
or
by
all
of
them
in
Discord
,
where
one
or
more
potently
tyrannizeth
over
the
rest
,
and
thus
stand
the
Heavenly
and
Hellish
Powers
with
the
Holy
Glorious
,
and
contrary
Impious
black
Inhabitants
.
And
when
the
Out-world
(
viz.
the
Astral
)
was
formed
,
the
two
Eternal
Worlds
impressed
their
Images
therein
,
over
which
Man
,
as
the
second
Race
of
Intellectuals
was
natural
Lord
substituted
to
hold
the
Dominion
,
wherein
while
he
stood
,
was
no
more
subject
to
Mutation
(
having
his
habitation
in
the
Holy
World
)
than
Eternity
is
to
time
,
which
it
comprehendeth
,
but
is
not
measur'd
by
,
for
Eternity
and
the
Eternal
Inhabitants
are
never
old
;
but
as
their
Worlds
are
ever
new
,
so
themselves
ever
young
;
there
being
no
to
Morrow
,
but
all
is
to
Day
,
with
and
in
them
.
And
this
is
firmly
true
in
both
Worlds
.
17.
But
his
Fall
subjected
him
to
the
various
Alterations
of
Time
,
his
Out-birth
,
becoming
subject
thereunto
,
which
(
how
Evil
soever
)
is
not
the
greatest
▪
Evil
;
for
as
on
the
one
hand
,
it
(
as
it
were
)
cut
him
off
from
the
firm
Land
of
Holiness
to
be
like
a
floating
isle
of
Vanity
and
Vexation
;
so
on
the
other
hand
,
the
tossed
Turf
is
not
so
swallow'd
up
as
immediately
to
sink
,
nor
is
so
far
driven
,
but
there
remains
a
possibility
by
the
sweet
gales
of
the
Holy
Spirit
to
be
reunited
to
the
firm
Land
,
whence
it
had
broken
it self
:
whereas
the
Apostate
Angels
,
like
a
piece
of
a
Rock
sank
into
the
Deep
,
without
hope
of
reverting
and
cementing
for
ever
,
having
deprived
themselves
of
all
but
one
Principle
,
and
are
destitute
of
a
Medium
,
having
no
falt
in
themselves
;
whereas
in
Man
(
on
this
side
fixt
Enmity
)
there
is
United
to
their
first
fierce
dark
Anguish
,
an
intrusted
Talent
of
inspoken
Grace
,
like
a
Tincture
of
the
meek
,
humble
Principle
of
Love
,
both
inward
Worlds
being
Imaged
in
the
outward
transient
floating
Life
.
18.
Thus
,
was
it
that
,
Infinite
Goodness
moved
Infinite
Pity
and
Compassion
,
that
the
Son
of
God
himself
took
our
Humanity
,
and
made
it
a
Sacrifice
to
attone
in
us
the
enraged
Forms
of
our
first
Principle
,
being
the
Father's
Property
,
according
to
which
,
he
is
call'd
a
consuming
Fire
,
and
reunite
us
in
the
Kingdom
and
second
Principle
of
Love
,
Peace
,
Meekness
,
Purity
,
and
true
Wisdom
,
for
without
the
Out-birth
(
which
is
the
place
of
Mutation
)
no
change
can
be
,
because
in
the
Astral
Powers
are
the
Alterations
effected
,
for
there
are
the
Figures
of
both
the
hidden
Worlds
;
therefore
the
least
thought
of
transmuting
the
state
of
the
Holy
to
Prophaneness
,
or
the
Wicked
to
relaxation
of
their
Torment
,
were
to
admit
or
suggest
a
Contradiction
no
less
absurd
than
to
assign
Eternity
to
the
Vanity
of
the
present
,
transient
,
momentany
Life
,
or
to
impeach
Eternal
Omnipotent
stability
with
a
possibility
of
Annihilation
.
See
the
part
of
Answer
of
the
blessed
Jacob
Behmen
to
the
15th
of
these
Questions
in
the
four
first
Verses
;
also
the
rest
of
that
Answer
to
the
End
.