that have the Spirit And therefore Peter saith Having purified your Souls by the Spirit 1 Pet. 1.22 From all which places it appears very plainly that the perfect or true Man does not only consist of Soul and Body but also of the Spirit And for as much as the ungodly and Sinners do enjoy the two former Viz. Body and Soul as well as the Faithful and Believers and yet do not understand those things which are of the Spirit it follows that they must needs want that by which Spiritual things are alone to be discerned now that which discerns Spiritual things is the Spirit 1 Cor. 2.14 15. § 40. It is true that often times the perfect man is in the Holy Scripture described by two Beings to wit the Spirit and the Flesh as this Apostle speaks at large Rom. 8. of them that walk after the spirit and not after the Flesh and describes the regenerate as those which walk after the spirit and mortify the Flesh and the Ungodly as walking after the flesh and as not having the Spirit And Gal. 5.7 he saith that he has the flesh and the Spirit and that these two do War against each other for the flesh saith he lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other by reason of which conflict which the Apostle felt in himself he complained Rom 7. that after the inward Man that is after the Law of his mind or after the Spirit he delighteth in the Law of God but that the Law in his Members that is to say the Flesh warreth against the Law of God And there are many other such like places in the Holy Scripture which do oppose the Flesh to the Spirit but in these and the like places the scope is not so much to teach us how many parts there are in a perfect Man as to shew us that Man who is not yet perfectly born again has a Warfare against his Flesh that is against his unregenerate part But no man can be so foolish as to think that when it is here said that the Flesh lusteth against the Spirit that we must thereby understand only the Flesh or Body but that under the Term Flesh is to be understood that part of Man that is called the Soul which desireth and thinkerh and lusteth and it is notorious that this is usual in the Holy Scripture by the word Flesh also to understand the Soul from hence because when the Holy Scripture opposes the new birth unto Sin it uses the Terms Spirit and Flesh as was just now shewed But it does not only oppose the Spirit to the Flesh but also the Spirit to the Soul or to the Soullish part as we but just now shewed in 1 Cor. 2. James 3. c. From whence then it evidently appears that the fleshly part is included in the Soullish part and that by the fleshly part is meant the Soullish part And that the Soul has fellowship with the Body and does continually co-operate with it we will shew in the next Chapter where we shall particularly Treat of the Soul § 41. But here some body will perhaps say that the Holy Scriptures makes mention of more than three parts of Man as of the Spirit of the Mind of the Heart the Soul and the Body The Hebrews call the three parts of man chiefly by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshamah the Breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamah that out of which the Body is made As to the Neshamah this is properly no part of Man but it is that from whence the Soul proceeded as shall be shewed in that Chapter where we shall expresly treat of the Soul for which cause Neshamah is sometimes used for Nephesh the Soul as is to be seen in Isaiah 57.16 In the New Testament we meet with three Parts of Man more especially under these Denominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pneuma the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psychce the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phreen the Vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nous the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kardia the Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarx the Flesh But what part is to be understood by these Terms we must learn from the Circumstances of the places themselves where we meet with them as for Example the Vndestanding belongs to the Soul which is common to all Men for whether a Man has a good or bad understanding however it ceases not to be the understanding in like manner the Soul is meant by the heart because the Heart is the Seat of the Soul and therefore our Saviour saith Mat. 15.18 19. Those things that proceed out of the mouth come forth from the heart they defile for out of the heart proceed evil thoughts c. So that for the most part I say not always for sometimes the heart is also used for the Spirit as well as for the Soul because it is the receptacle and habitation of both but for the most part I say by the Vnderstanding and the Heart is meant the Soul CHAP. III. Of the Image of God or the Spirit § 42. SEing it is easie to be understood from the precedent Chapter that a perfect Man consists in these three to wit Spirit Soul and Body we are here especially to consider what the Spirit or the Image of God is and the properties thereof as also the necessity of the Sinners being restored to his former State § 43. Every body knows that when an Image Picture or likeness of a Man is made that it must resemble him after whom it is made because if it have no resemblance of him whom it represents it could not be called his Image Picture or likeness § 44. Seing then that Man is made after Gods Image man must needs bear the Image or Likeness of God § 45. Now this Image which Man has of God cannot be or consist in the outward Shape of his Body but in his Spirit because God is a Spirit and has no bodily or outward shape form or figure at all as is shewed already § 12. § 46. But because we Sinners have lost it and so cannot as Adam know what manner of Being the Being of God is by contemplating the Image of God which was in him it is needful that we first enquire at the Holy Scriptures how the Divine Being is there described that so from the Divine Being we may learn what the Image or Likeness of God must needs be § 47. The Holy Scripture then describes the Being of God not only to be a Spirit but also shews what manner of Spirit it is to wit that God is a Light and Fire Micah 7.8 The Lord shall be a Light unto me And 1 Iohn 1.5 it is in express words said that God is a Light in whom there is no Darkness at all to wit in opposition to the
the same nature should be rewarded or punished in the same wise But some will say The Justice of this world indeed requires the same punishment of the same Crimes but God who is the Author of Man has that power according to his free and unlimited Will that he can punish the one and let the other go free although they have both committed the same Sins But seing it is unreasonable in man to punish the one and to let go the other how much more unreasonable then would it be in the most Perfect Being who is Reason it self to do a thing so much against all Reason and Equity as to let the one go free and to punish the other supposing them equally guilty Besides if we should affirm this to be a Prerogative of the Free-will of God that he can punish the one and let the other go free we should set up a Free-will in God that is unjust Which would be as much as to say that God is both reasonable and unreasonable whereas the Free-will in God is nothing else but Gods doing all things wisely and reasonably according to the Order by himself establisht and therefore they that devise such a Free-will in God do invent to themselves a God according to their own fancies Concerning Gods Free-will and how we are to consider it we have spoken at large already in § 22. CHAP. II. Of Man as Considered in the state of Innocence and Vprightness as also of the parts of which he consist The Introduction NOthing can more heartily affect a pious Soul than to consider what a Sinner is in order to his coming back again to the state of Rectitude in which he was before he gave himself up to his flesh and to the evil Lust thereof by which his understanding which was perfectly enlightned by the Rays of the Divine Light became wholly darkned yea darkness it self Verily no man which ever felt the least Glimps of that Divine Light in himself cannot lament any thing more than his corrupted Nature and that he cannot by reason of his darkness search out the hidden Wisdom of God but very lamely and therefore will daily and continually sigh and from his most inward parts call upon his God that he may receive an enlightned understanding that Christ the Son of Righteousness may be formed in him that so the Image of God aceording to which he was Created may be restored in him and his Soul and Body be stirred up to repentance And as the Wisdom of God has not in vain made known to Man the first State in which he was brought forth by his Creator as also his Fall but has most expresly shewed the Sinner what Glory man had in the State of rectitude and how it is darkned by Sin So it is in my judgement a matter of great consequence for one that loves God first to examine what parts do necessarily belong unto a truly Godly and Perfect Man before he examines how he can please God for he that does not know what is required to be a Believer will seek he knows not what Just as a Traveller who travelling towards a place if he neither knows the way to it nor the place nor where it lyes nor inquires after it will always be uncertain whither he shall come at last Wherefore we shall follow the Order which God observes in the Creation and enquire 1. What Man did enjoy while he was upright and as he was Created by God 2. What Men lost by Sin 3. How what he lost is to be recovered Again § 37. Seing then that Man is so fallen from his first State that by reason of his darkned understanding he does not so much as know of what parts a Perfect Man consists there is no other way to come to know the Parts of a Perfect Man but one of these two either that God should reveal it to Man immediatly by his Spirit or that God should teach him it by means of the Holy Scripture Therefore he that will by his Natural understanding go about to understand what properly belongs to a perfect man shall never know nor comprehend it because he wants that part of man which properly makes a perfect Man § 38. He that shall read the Holy Scriptures with attention will find that they speak of three Beings in Man to wit of the Image or Spirit of God of the Soul and of the Body Thus is Man described in the Creation Gen. 1.26 27. God Created man in his own Image so that man had in him the Images of God and Gen. 2.7 it is said That man was formed of the dust of the Earth and that the Breath of Life was breathed into his Nostrils and that he became a living Soul So that the perfect man consists in the Image of God in a Soul and in a Body which three distinct Beings the Apostle does also mention 1 Thes 5.23 The very God of Peace Sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless c. § 39. They then who have at any time tasted of the goodness of God who have felt the true light and are renewed in knowledge after the Image of him that Created them Col. 3.10 such I say will acknowledge that the perfect man consists not only in Soul and Body but also in Spirit because they feel in themselves a Spirit of Wisdom which makes known unto them in their most inward parts the Divine Mysteries and Vertues not by Ratiocination but by manner of Influence and Manifestation or instruction yea they shall on the contrary perceive that if they attempt to measure the Workds of God by their natural Reason that they are at a loss in themselves and do not understand any thing at all of the Spiritual for which cause they do by their Prayers and Supplications continually desire to be enlightened making no esteem or account of their humane Wisdom They then who have felt the Operation of the Spirit are certain and do know that man if he be one of Gods Darlings consists not only of Soul and Body but also of the Spirit or Image of God wherefore it is not said in vain by the Apostle 1 Cor. 2.14 The natural Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly the Soullish or Animal Man to wit he who is destitute of the Image of God or who has not the Spirit receiveth not the things of God because they are spiritually discerned And therefore it is that the Apostle also distinguisheth Chap. 15.44 between a natural properly a Soullish Body and a Spiritual Body the one whereof is governed by the Soul and the other by the Spirit And James 3.15 The Wisdom which is from above that is which is Spiritual is opposed to that which is Earthly and Natural or Sensual but the word is here again Soullish and Devilish in Jude again vers 19. The Natural or Sensual but the word is again the Soullish are opposed to those
likewise that Property of the Soul whereby she supports or upholds the Body as well as guides and directs it is not Bodily but Spiritual For this Vpholding consists in preserving of the Body in its Pristine Form and State which Action of Preservation cannot be Corporeal because it includes a Superintendence or Direction whereby Nourishment and Support is given to every Member according to their different state and requiring And this direction is the Beginning and Principal thing in the upholding or Support of the Body For tho' many Bodies should be joined together all manner of ways yet will they never be able to support or uphold one another so that the Direction whereby our Food is prepared and transmuted in such a manner that our Body is fed and maintained by it is not any thing that is Corporeal but Spiritual Of which Direction or Superintendence we have treated at large in our Observations concerning Man § 34.35 36 37 38 39. And as this Direction which Superintends the Nourishment and Support of the Body is Spiritual so likewise is the Guiding and Governing of the Body Spiritual also for as much as it proceeds from the Will and is immediatly effected or executed in the Body at the same instant that the Soul or Life wills and thinks it Which is an evident Argument that this Rule or Governance must needs be Spiritual and not Corporeal for as much as not the least moment of time Intervenes between the Intent or Command of the Will and its Execution which could never be if the Efficiency or Operation of the Will were Corporeal But of this Direction of the Body see the foresaid Observations concerning Man § 91. § 83. Seing therefore that the Properties of the Soul are not Corporeal but Spiritual it follows that the Soul or Life is a Spirit and no Body because all her Properties are Spiritual Now that the Life is a Spirit I have demonstrated in the foresaid Observations § 34.35 36 37. § 84. The Soul or Life therefore being a Spirit cannot die or be changed as Bodies are For when we say that Bodies are changed this imports an Increase or Decrease of those parts that before were united And to Die implies nothing else but this that the Bodies are no longer maintained in the form and condition they were in before but are Subject to alteration So that all Dying includes a Change or alteration of which see the Considerations concerning Man § 32. Now certain it is that whatsoever changeth its form or appearance doth include Divisibility whereby the parts that before were united are now separated from one another and whatsoever is subject to Divisibility must be a Body because Divisibility is the Property of Bodies which consist of many Parts And forasmuch as according to § 83. the Soul is a Spirit therefore neither can the Soul die or be divided or ever change its Essence If any one Object here that she sometimes changeth her operations and by this means grows either better or worse and that this change is a kind of Dying this we are very willing to grant as long as by this Word Change or Dying is not meant or understood that the Essence of the Soul dies in like manner as Bodies do but only this that the Soul being Conscious of her evil Deeds repents of and suffers for them and by this means becomes changed in her Operations or manner of Acting All this we readily grant as having plainly asserted the same concerning all Lives viz. That they are meliorated by Suffering § 66. and in the Considerations about Man § 32. in these Words Or that the Life for a time ceaseth from its Operation of bringing forth Fruit by which cessation of her Activity she either changeth her Operation or brings forth better Fruit then before c. But such a change or dying as this with regard to the Soul doth not in the least import that her Essence is changed or divided as that of Bodies is when their Forms are changed § 85. And for as much as the Soul with respect to her Essence is Unchangeable and Immortal so neither can she be Annihilated because no Annihilation can be without dying seing that every thing as long as it lives hath its Essence and consequently is not Annihilated or reduced to nothing And for as much as the Soul Lives continually according to § 84. consequently it cannot be Annihilated For seing that all things are ever present to God as in § 14. it follows that the Soul cannot be Annihilated because the Annihilation of a thing is that whereby it ceaseth to be or is the reducing of a thing to nothing If therefore the Essence of the Soul could be Annihilated then all beings could not be continually present to God but more Essences would be present to him at one time then at another which is repugnant to the Divine Attributes according to § 14 15. For as much therefore as all Beings are perpetually present to God if follows that the Soul or Life cannot be Annihilated Moreover seing that all Beings are in God without beginning and consequently have neither beginning nor ending as hath been demonstrated § 24.25 26. therefore it follows that the Soul hath no end And when we consider that the Essentiality of Bodies cannot be Annihilated tho' their form be changed because they were not produced out of nothing according to § 27. and in the Observations concerning Man § 32. how much less can the Soul which is not subject to Mutation as Bodies are being a Spirit be obnoxious to Annihilation Especially if we consisider that she is the Framer of the Body as in the foresaid Observations in § 37 38. hath been shewed For my part I confess that it is altogether inconceivable to me how any thing that is Essential should loose its Being and become nothing and they that Imagine such a thing do not know what Annihilation imports only they conceive that the Soul dies liek a Body that is separated into its parts the contrary whereof hath been made out § 84. and this is that they call Annihilation For as to that which Annihilation properly imports thereof they can frame no image or apprehension for otherwise they would have an apprehension of nothing For Annihilation signifies the turning of a thing to nothing But some perhaps will say true it is that the Being of a Soul is not Annihilated but that the Soul when the Body dyes returns to the Universal Spirit But first we are to consider what is meant by the Universal Spirit for if thereby they understood the Divine Essence as if Souls were a part thereof this is impossible for the Reason alledged § 4. and more especially because the Soul is mutable as to its Thoughts Will and Works whereas the Divine Essence is unchangeable in all these as is shewed § 24. If by the Universal Spirit they understand the Essence of the World neither is that possible because this supposed
Spirits would be Divisible which cannot be as hath been shewed § 83.84 because the Soul is a Spirit and therefore not subject to partibility § 86. For as much then as it follows from the Attributes of God that the Soul cannot be Annihilated because she hath been without beginning in God we may by the same consequence conclude that she is not Created out of nothing For to Create a thing out of Nothing imports that the thing Created did receive the first beginning of its Being in that Creation but this cannot be because all Souls have been without beginning in God and therefore before the Creation as may be seen § 24.25 27. Where the Creation is treated of and where it is shewed what Creation doth import or signify and what not § 87. Seing therefore that Souls are without beginning we are to understand and take Notice That all the Souls that belong to the World were in the Creation at once and altogether Created God That is Souls were put in such a state or condition in the Creation that they might subdue what is Tangible and Visible and have Dominion over it for that the word to Create can in no wise signifie the production of a thing out of nothing hath been abundantly shewed in § 27. Now that all Beings appertaining to this world must have been Created at once in the Creation is a consequence deducible from the Divine Wisdom as hat been shewed § 30.31 and have also demonstrated the same at large from the Nature of the Creation § 32. And for as much as the Soul belongs to man and Man is a part of the World therefore it necessarily follows that all Souls were Created by God at once in the Creation § 88. But to evidence the Impossibility of Gods Creating new Souls every day we will enquire a little what Absurdities do inevitably follow upon this Position that God Creates the Soul in the Body at the instant of Generation First therefore if God daily Creates Souls I would demand of those who grant according to the Holy Scriptures that we all sinned in Adam how according to their supposal of Gods daily Creating Souls there can be any Truth or so much as any possibility in this Assertion For is it not certain that man consists not only of a Body but also of a Soul And is it not of equal Truth that the Soul is much more worthy and excellent than the Body seing that she is immortal and doth govern the Body pursuant to her Will and Thoughts § 81.82 84. Seing therefore the Man consists not only of a Body but also of a Soul and that the Soul is much more excellent than the Body and the same which thinks desires or lusts and that lust or Concupiscence is the first Rise of Sin The Query is therefore if so be all Men have sinned in Adam and are partakers with him in his sin whether I say if this be so all Souls must not of necessity have been in Adam for as much as they are the most Excellent and by many degrees the most valuable Parts of Man and the Governours of the Body If any one say that it is not necessary that all Souls should have been in Adam at that time that he Sinned for that God hath imputed the sin of Adam to his posterity because they all as to their Bodies descended from him But I would demand of those what Reasonableness or Equity there would be in this if God in Creating Souls should make them sinful for the souls of Adams Posterity could not sin nor consent to his sin because according to their Opinion they were not yet Created and therefore cannot be now Created sinful by an imaginary Imputation of Adams sin Neither do those who Preach these devised Fables ever consider how repugnant the same is to the Essence of God For what will become of the Divine Justice if God punisheth men for a sin which was committed some thousands of Years before ever they were Created and consequently could not be guilty of or accessory to the same That this is absolutely inconsistent with Gods Justice see § 35. But perhhaps it will be said that Souls are therefore Created sinful by God because they are to be joined to asinful Body descended from Adam But let these shew me the least shadow or appearance of Reason there is in this Consequence viz. That God Creates Souls sinful because the Bodies to which they are to be joined are so For my part I boldly assert that no man will ever be able to give me any Reason coherent in all its parts and consistent with the Divive Wisdom why the Chiefest part of Man should be made sinful because the Inferior and servile part is so But suppose we should grant them this their absurd Position viz. That Souls because of the Sinful Bodies to which they must be joined have sin imputed to them by God and are therefore Created sinful yet I further demand of them what reason there is why the Souls when they are first Created at the instant of Generation are thrust into sinful Bodies Or what Communion or Felloship they can have with such sinful Bodies Seing that they never committed any sin Will they say that God would have it so Then it must follow from hence that as soon as God hath Created a sinless Soul his Will and Pleasure is immediatly to send it into a sinful Body But what Reasonableness or Equity would there be in this that God should punish a Soul and make it sinful by Imputation before ever it had committed any sin and this meerly for the sinful Bodies sake in which she is to dwell Moreover when they say that God doth not bestow this Perfection upon Souls in their Creation because of the imputation of Adams Sin Do not they hereby intimate that God doth not Create Souls perfect viz. So as Adams Soul was Created for this must be their meaning when they say that God now Creates Souls perverse for imperfect is the same as perverse but why then do they tell us upon other occasions that whatsoever God Creates is very good and that God is not the Author of sin For these things are contradictory to one another and by this means the Divine Attributes are made to oppose and clash against one another In the second place when they assert that the Souls are then first Created when their Bodies are Generated by their Parents what shadow of Wisdom or Reason is there in this that whereas the Souls are Created at once and all alike that one Soul should be thrust into a Beggars Body or into some other more miserable Circumstantiated Lodging and another advanced to a Royal State and Dignity by means of the Body to which it is preferred that one should be Born of Good and another of Bad Parents when yet in worthiness they are all of them equal and all of them alike pure and sinâ—ess Will they say that God
not any thing separate from Adam but belongs to him and makes up one Creature with him § 117. But altho' God according to § 115. Created Man to Replenish the Earth and to subdue it yet withal God so Created man that he could do the same of his Free Will without compulsion as was shewed § 33.34 and sad experience sufficiently convinceth that Adam could transgress this Command of God But of this we shall Treat hereafter when we come to speak of Mans Fall and by what and how it happened A PREFACE OF THE AVTHOR of the APPENDIX To the READER I Heartily Wish that all Persons to whom it shall happen to have and Read the small foregoing Treatise of Dr. Paulus Buchius would please to receive the same with as kind and good Intentions as the Aged Author of this Appendix Presents it to them He having taken the pains to cause it to be Translated out of the Dutch Manuscript into English It was the Request of his Friends after that they had read the said Translation that he would be willing to add thereunto an Appendix which should yet more Illustrate the Doctrine of the Revolution of Humane Souls To which desire of theirs he yielded and as you here see he hath caused it to be done in haste which therefore falls short of that clearness of Stile which his Friend who first wrote in Dutch the foregoing Book could have given it to have made it more intelligible then it is at present Also for that very reason he cannot at present satisfie the Desires of some that he would Write a Commentary on the first four Chapters of Genesis which perhaps he may do hereafter Farewell F. M. Van Helmont AN APPENDIX OF Several Questions with their Answers Concerning the Hypothesis of the Revolution of Humane Souls Quest 1. THe Hypothesis being this viz. That every individual of Mankind must several times die and be Born again in Order to the working out of their Salvation here in this Word It is Queried first Whether any Books of this Author treating of such a Revolution of Humane Souls have been Printed and Published in divers Languages and in different Countries Answer 1. Yes Diverse Books of this Authors Treating of such a Revolution of Humane Souls have been Printed in different Languages and that in several Countries Quest 2. What do some of the Learned judge concerning this Hypothesis Answ 2. They are somewhat reserved and shy openly to declare their Thoughts concerning this Matter because it seems as yet to be very novel and but little known to the most But when reminded they may then remember that both the Books which Treat thereof as also many clear Texts of Holy Scripture evincing the same are not unknown to them and then they must own that it is impossible to understand many places of the Holy Scripture without this Hypothesis Quest 3. What does the unlearned say of it Answ Some of the Unlearned having little or no judgement of their own and being prepossessed with a prejudice from others do suppose it to be a vain Opinion which the Jews received from the Heathen Quest 4. What is the reason that not any of the Learned have indeavoured to confute as yet these Books nor manifestly to prove that there can be no such Revolution of Humane Souls Answ Because when some write great Books it may for the most part be concluded that they endeavour rather to drown a Doctrine then to find out a Truth So that it 's not to be wondred at that the Learned hitherto for any thing I know have not written against it nor demonstrated in short that the return of Souls is impossible in as much as it is impossible for them to perform this as it is for them to demonstrate that the propagation of Mankind depends not on any precedent Generation it having continued immortal from Adam Quest 5. What is the reason why this Doctrine hath for these many Ages been as it were lost amongst men in Europe Answ The Reason why this Doctrine hath been so much hid is because Men are become for the most part Corporeal and Carnal so that they cannot see nor apprehend any thing but what is suitable to and as we may say tastes of this present Body of Flesh and Blood though that also continually is changing and remains not constantly the same Quest 6. Whence did the wise Heathens derive their knowledge in some part of this Doctrine Answ The wise Heathens as Socrates c. have by continual Searching been able to find out this Truth in part forasmuch as the Mysteries of Holy Scripture were not made known to them they could not arrive at the full Discovery thereof but as it is manifest in Nature But the wise Jews have drawn it fully from that Sacred Fountain Quest 7. How comes it to pass that the Jews of old better understood this Doctrine as appears by their Writings concerning the same then modern Jews and the wise Heathens Answ The Jews being at that time Gods peculiar chosen People were consequently to abound more with Love then the Heathens did wherefore also a clearer knowledge of this Doctrine was imparted to them which the Modern Jews have much lost In as much as the knowledge of this Truth and true Love go hand in hand together and are inseparable Quest 8. What then is true Love Answ Love is a perfect Emanation or beaming forth of the Life and is Spiritual without which no perfect work can be wrought or brought forth either in Naturals or Supernaturals Quest 9. What is the chiefest most perfect and wise Efficiency energy or out-working of the true Love and how may we have experience of the same in our selves and in the Creation Answ The true Spiritual loving emanation of the Life every one especially the Married Person may rightly and fully have the experience of in himself if so be he Generates his Child in true Love and this is the beginning of the first Efficiency of love The second is that wherewith the Child when it is Born is continually regarded and beheld and wisely lookt after and Educated the Parent still preserving and continuing the same love for his Child in himself without prodigally lavishing out the same So that they who thus give out prudently their Love they will find by experience that when their Children come to Discretion and understanding that this inward reserved quiet and prudent Working-love will increase in the Parents and descend to the Children and from them reflect back in true Obedience to the Parent Moreover this reflection of the Childrens love to the Parents cannot but produce a fresh increase of love in the Parents which prolongs the Life of Children according to Deut. 5.16 Honour thy Father and thy Mother as the Lord thy God hath commanded thee that thy Life may be long in the Land which the Lord thy God giveth thee Whence it appears that the true Efficiency of Love must be an