and understandeth neither Scripture nor Divinity, nor the ground of Salvation, to wit, Regeneration by the Power from on High, which is the Spiritual word in the Heart; not the outward;
and understands neither Scripture nor Divinity, nor the ground of Salvation, to wit, Regeneration by the Power from on High, which is the Spiritual word in the Heart; not the outward;
Joh. 5. 44. 12. 42, 43. Therefore seeing no great hopes (tho' he be always Learning) of his coming to the Truth. 2 Tim. 3. 7. and seeing that far from it, he goes on unconcerned, Preaching another Gospel than the Apostles Preached;
John 5. 44. 12. 42, 43. Therefore seeing no great hope's (though he be always Learning) of his coming to the Truth. 2 Tim. 3. 7. and seeing that Far from it, he Goes on unconcerned, Preaching Another Gospel than the Apostles Preached;
and (without being Quaker Enthusiast or Fanatick) it is, by Mr. Keith's leave, the inspiration of God gives understanding for that, Job 32. 8, 17. 3. To make good my charge against Mr. Keith, I have need of no more than what he saith pag. 6. of his Farewel or Abjuration Sermon.
and (without being Quaker Enthusiast or Fanatic) it is, by Mr. Keith's leave, the inspiration of God gives understanding for that, Job 32. 8, 17. 3. To make good my charge against Mr. Keith, I have need of no more than what he Says page. 6. of his Farewell or Abjuration Sermon.
For as the Scriptures say, Faith cometh by hearing, and hearing by the word (the Text saith the word of God, Rom. 10. 17. which last Word he takes away Revel. 22. 19. the better to put his blind Construction upon the Simple,
For as the Scriptures say, Faith comes by hearing, and hearing by the word (the Text Says the word of God, Rom. 10. 17. which last Word he Takes away Revel. 22. 19. the better to put his blind Construction upon the Simple,
and to shew the wiser Sort what a faithful Minister of God's Word he is become) And that Word, continues he, is the outward Word in the Mouth of the Preachers;
and to show the Wiser Sort what a faithful Minister of God's Word he is become) And that Word, continues he, is the outward Word in the Mouth of the Preachers;
as it follows, V. 14. (whereas this same V. 14 going before the words which he cites from the 17th. it should be as it preceeds, but to say as it follows, makes the consequence he draws look better and more plausible.) And how shall they hear without a Preacher? And hence the Word even the Doctrinal Word, is called the Incorruptible Seed, of which true Believers are Regenerated and Born again, according to, 1 Pet. 1. 23. These are Mr. Keith's own words;
as it follows, V. 14. (whereas this same V. 14 going before the words which he cites from the 17th. it should be as it precedes, but to say as it follows, makes the consequence he draws look better and more plausible.) And how shall they hear without a Preacher? And hence the Word even the Doctrinal Word, is called the Incorruptible Seed, of which true Believers Are Regenerated and Born again, according to, 1 Pet. 1. 23. These Are Mr. Keith's own words;
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His Words in the said place are, being Born again, not of Corruptible Seed, but of Incorruptible, by the Word of God, which Lives, and Abideth for Ever.
His Words in the said place Are, being Born again, not of Corruptible Seed, but of Incorruptible, by the Word of God, which Lives, and Abideth for Ever.
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Math. 13. 21. Was not from the beginning, and therefore will have an end. 1 Cor. 13. 8. Serving but till the Inward arise and shine in the heart. 2 Pet. 1. 19. And in fine, is not that which worketh true Faith in the Saints,
Math. 13. 21. Was not from the beginning, and Therefore will have an end. 1 Cor. 13. 8. Serving but till the Inward arise and shine in the heart. 2 Pet. 1. 19. And in fine, is not that which works true Faith in the Saints,
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before they had heard half of the Doctrine of Christ, and of all the Mysteries Mr. Keith enumerates at the foot of pag. 10. and by which he saith Faith comes:
before they had herd half of the Doctrine of christ, and of all the Mysteres Mr. Keith enumerates At the foot of page. 10. and by which he Says Faith comes:
which they knew and beleived without doubt nevertheless; the Spirit teaching all things without hearing them Preached. Joh. 14 26. 5. And common Sense shews the same.
which they knew and believed without doubt nevertheless; the Spirit teaching all things without hearing them Preached. John 14 26. 5. And Common Sense shows the same.
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For it shews, that since this Word, which Mr. Keith argueth for, can't give so much as one Sense, viz. Hearing to the Body, much less can it give it all the Senses, or the whole Life;
For it shows, that since this Word, which Mr. Keith argue for, can't give so much as one Sense, viz. Hearing to the Body, much less can it give it all the Senses, or the Whole Life;
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and were regenerated, it would follow, that all those which heard Christ preach, believed: and that none of those, who hear, Sermons, and read the Scripture, are unregenerated:
and were regenerated, it would follow, that all those which herd christ preach, believed: and that none of those, who hear, Sermons, and read the Scripture, Are unregenerated:
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7. The word of Faith which St. Paul and the Apostles preached, and by which they begat Souls, 1 Cor. 4. 15. Jam. 1. 18. was inward and spiritual in the heart, Rom. 10. 8. and a Spirit:
7. The word of Faith which Saint Paul and the Apostles preached, and by which they begat Souls, 1 Cor. 4. 15. Jam. 1. 18. was inward and spiritual in the heart, Rom. 10. 8. and a Spirit:
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for they were the Ministers of the Spirit that gives Life, and not of the dead Letter, or outward word, that killeth. 2 Cor. 3 6. Ministring to that Spirit which Christ himself ministreth, Gal. 3. 5. that thereby Men might serve God in newness of the Spirit, and no more in the oldness of the Letter of Scripture.
for they were the Ministers of the Spirit that gives Life, and not of the dead letter, or outward word, that kills. 2 Cor. 3 6. Ministering to that Spirit which christ himself Ministereth, Gal. 3. 5. that thereby Men might serve God in newness of the Spirit, and no more in the oldness of the letter of Scripture.
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and recommend pag. 10.) of the Christian Religion, or of the Doctrine of Christ, which St. Paul exhorts to leave. Hebr. 6. 1, 2. and Mr. Keith to stick to.
and recommend page. 10.) of the Christian Religion, or of the Doctrine of christ, which Saint Paul exhorts to leave. Hebrew 6. 1, 2. and Mr. Keith to stick to.
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1 Cor. 4. 15. This Power being the same as the Power from on high, which is the Holy Spirit, Luk. 24. 49. Act. 1 5, 8. and which regenerates Souls, Joh. 3. 5. So that the Word they preach'd, being Power and Spirit, it is not the empty Word in the Mouth of Mr. Keith: which they begat,
1 Cor. 4. 15. This Power being the same as the Power from on high, which is the Holy Spirit, Luk. 24. 49. Act. 1 5, 8. and which regenerates Souls, John 3. 5. So that the Word they preached, being Power and Spirit, it is not the empty Word in the Mouth of Mr. Keith: which they begat,
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8. If the Protestants become Fathers in God by preaching the written outward Word, why may not the Popish Priests be so too by their Preaching? But if Preachers become such by Preaching and Ministring the spiritual Word of Truth, Pray to whom Fathers in God,
8. If the Protestants become Father's in God by preaching the written outward Word, why may not the Popish Priests be so too by their Preaching? But if Preachers become such by Preaching and Ministering the spiritual Word of Truth, Pray to whom Father's in God,
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and whose Ministers are they that stand for another Word, and countenance its Preaching? It is strange Fathers in God should beget, they know not how, nor by what;
and whose Ministers Are they that stand for Another Word, and countenance its Preaching? It is strange Father's in God should beget, they know not how, nor by what;
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and if they know, should keep their Trades to themselves, and should not let Mr. Keith, who hath deserv'd it so well at their hands, know the Knack on't!
and if they know, should keep their Trades to themselves, and should not let Mr. Keith, who hath deserved it so well At their hands, know the Knack oned!
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Poor King, to take his Priest-craft for a Religious Worship, and to be thus put upon in his most weighty Concern, by dull Souls, more confined and less knowing than himself.
Poor King, to take his Priestcraft for a Religious Worship, and to be thus put upon in his most weighty Concern, by dull Souls, more confined and less knowing than himself.
From him the First Man Adam received his Breath of Lives. Gen. 2. 7. that is, both of the Divine and of the Natural Life; (for note that the Hebrew Word is Chajim in the Plural, not Chajah, as it should be to signify Breath of Life.) And as Adam received the Life of his Soul from him,
From him the First Man Adam received his Breath of Lives. Gen. 2. 7. that is, both of the Divine and of the Natural Life; (for note that the Hebrew Word is Chajim in the Plural, not Chajah, as it should be to signify Breath of Life.) And as Adam received the Life of his Soul from him,
Luk. 17. 21. The Seed it self which the Flesh is born and begotten of, is a Spirit abstracted from the Soul and the Body of Parents, which are but Men:
Luk. 17. 21. The Seed it self which the Flesh is born and begotten of, is a Spirit abstracted from the Soul and the Body of Parents, which Are but Men:
Jesus being the same Word as Paul spake of, v. 8. of Chap. 10. of Rom. and the same Power of God, 1 Cor. 1. 24. as Paul saith the Gospel is, Rom. 1. 16. And the Lord is that Spirit, which Paul was Minister of, 2 Cor. 3. 8, 16. and when the Holy Ghost comes it is Christ that comes Himself.
jesus being the same Word as Paul spoke of, v. 8. of Chap. 10. of Rom. and the same Power of God, 1 Cor. 1. 24. as Paul Says the Gospel is, Rom. 1. 16. And the Lord is that Spirit, which Paul was Minister of, 2 Cor. 3. 8, 16. and when the Holy Ghost comes it is christ that comes Himself.
and having no other Will than his Power and his Act, because Voluntas, saith one, Consilio nascitur, and there is nothing but Sight, no thinking nor consulting at all, in the most Wise God;
and having no other Will than his Power and his Act, Because Voluntas, Says one, Consilio nascitur, and there is nothing but Sighed, no thinking nor consulting At all, in the most Wise God;
In the World he is the Light, Joh. 8. 12. and the Spirit that moved in the deep to form the Light Gen. 1. 2. and which the Wise and Pulcher ordo Mundi proceeds from.
In the World he is the Light, John 8. 12. and the Spirit that moved in the deep to from the Light Gen. 1. 2. and which the Wise and Pulcher ordo Mundi proceeds from.
Ch. 16. 17. to Guide Men into all Truth, V. 13. to teach all things. Ch. 14. 26. and to search even the deep things of God, 1 Cor. 2. 10. understanding comes likewise.
Christ 16. 17. to Guide Men into all Truth, V. 13. to teach all things. Christ 14. 26. and to search even the deep things of God, 1 Cor. 2. 10. understanding comes likewise.
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The Heart conceives from the Light that riseth there the flash at every pullation, and sends it into the Head, whence returning to the Heart, it is sent with the Spirit that issueth out of the Flash into the Tongue to move it;
The Heart conceives from the Light that Riseth there the flash At every pullation, and sends it into the Head, whence returning to the Heart, it is sent with the Spirit that issueth out of the Flash into the Tongue to move it;
the Tongue moving beats the Air in the Throat and in the Mouth; according to those Organs which articulates its sound, and forms the out spoken word; and speaks forth the conception.
the Tongue moving beats the Air in the Throat and in the Mouth; according to those Organs which articulates its found, and forms the out spoken word; and speaks forth the conception.
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That which the vulgar call Words, being nothing but vo ces, an articulated Noise, and a combination of divers Sounds or Syllables, by the Spirit from the Heart;
That which the Vulgar call Words, being nothing but vo ces, an articulated Noise, and a combination of diverse Sounds or Syllables, by the Spirit from the Heart;
as in that place where Christ saith, he that hath Ears to hear let him hear, &c And Faith is one of the Gifts and Effects of the Spirit, 1 Cor. 12. 9. No Faith without Conversion, and no Conversion without Understanding.
as in that place where christ Says, he that hath Ears to hear let him hear, etc. And Faith is one of the Gifts and Effects of the Spirit, 1 Cor. 12. 9. No Faith without Conversion, and no Conversion without Understanding.
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When God openeth our Hearts or gives us Understanding, we believe as Lydia, Act. 16. 14. and confess with our Mouth, Rom. 10. 9. and come and shew our Deeds;
When God Openeth our Hearts or gives us Understanding, we believe as Lydia, Act. 16. 14. and confess with our Mouth, Rom. 10. 9. and come and show our deeds;
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since his Ascension and Glorification Joh. 7. 39. Touch me not, saith he himself. Joh. 20. 17. that is, be not concerned with me whilst in Flesh and Blood;
since his Ascension and Glorification John 7. 39. Touch me not, Says he himself. John 20. 17. that is, be not concerned with me while in Flesh and Blood;
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because I am not as yet ascended and Glorifyed, and cannot yet give you Gifts, Eph. 4. 8. viz. the Gifts of the Spirit, (of which see, 1 Cor. 12.) or come to you in Spirit;
Because I am not as yet ascended and Glorified, and cannot yet give you Gifts, Ephesians 4. 8. viz. the Gifts of the Spirit, (of which see, 1 Cor. 12.) or come to you in Spirit;
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the Holy Ghost being not given till after the time of his Ascension on High, Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh, to wit;
the Holy Ghost being not given till After the time of his Ascension on High, John 7. 39. he being not till After ready to answer the end of his coming in the Flesh, to wit;
the shedding of which Spirit was the fulfilling of that same Promise as hath been said, Luk. 24. 49. Act. 1. 4, 5. 2. 17, 23. Touch me not, know me no more, therefore in the Flesh, saith he;
the shedding of which Spirit was the fulfilling of that same Promise as hath been said, Luk. 24. 49. Act. 1. 4, 5. 2. 17, 23. Touch me not, know me no more, Therefore in the Flesh, Says he;
when my gross Body of Flesh it self Shined like the Sun. Matth. 17. 2. and passed through Doors and Walls. Joh. 20. 19, 26. 14. And mistake me not, Reader, I do not mean that Christ in puting off Flesh and Blood, hath put off Humanity, that is the Human Nature;
when my gross Body of Flesh it self Shined like the Sun. Matthew 17. 2. and passed through Doors and Walls. John 20. 19, 26. 14. And mistake me not, Reader, I do not mean that christ in putting off Flesh and Blood, hath put off Humanity, that is the Human Nature;
For the first Father Adam was not Created with it, but fell in it by his Lust; (which by Attraction drew in the Elements that took hold of him, and Transmuted him;
For the First Father Adam was not Created with it, but fell in it by his Lust; (which by Attraction drew in the Elements that took hold of him, and Transmuted him;
as he will certainly do, 1 Cor. 6 13. to deliver the Faithful from the Body of this Death, and its restraint and bondage, into the glorious liberty of God's Children.
as he will Certainly do, 1 Cor. 6 13. to deliver the Faithful from the Body of this Death, and its restraint and bondage, into the glorious liberty of God's Children.
possessing Eminently, all the Perfections to which Human Nature can pretend, hath put off that which makes Isch Adam; a dark beastly man, contemptible and miserable.
possessing Eminently, all the Perfections to which Human Nature can pretend, hath put off that which makes Isch Adam; a dark beastly man, contemptible and miserable.
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that is, how the Anointed, or the Christ, or Messiah is the same Quatenus God, with the Anointing Spirit, I must do a bold thing, which Reverend Mr. Keith will doubtless Bless himself at;
that is, how the Anointed, or the christ, or Messiah is the same Quatenus God, with the Anointing Spirit, I must do a bold thing, which Reverend Mr. Keith will doubtless Bless himself At;
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one in rendring by Person, the Greek word Hypostasis; and NONLATINALPHABET by Substance, and the other in Saying, not confounding the Persons, nor dividing the Substance.
one in rendering by Person, the Greek word Hypostasis; and by Substance, and the other in Saying, not confounding the Persons, nor dividing the Substance.
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a Substance being that which Substat accidentibus: which is the very meaning and signification of the word Hipostasis, ab NONLATINALPHABET & NONLATINALPHABET Substo & Substituor; the Hypostasis being the Subjectum, or the Ground of the Three in the Godhead.
a Substance being that which Substat accidentibus: which is the very meaning and signification of the word Hipostasis, ab & Substo & Substituor; the Hypostasis being the Subjectum, or the Ground of the Three in the Godhead.
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Natura, quasi dicas Nascitura, La naissance, the Nativity of God, Respectu Creaturae, or God bringing forth himself to a Generation, or a Manifestation;
Nature, quasi dicas Nascitura, La naissance, the Nativity of God, Respectu Creaturae, or God bringing forth himself to a Generation, or a Manifestation;
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And as he moved himself as by three Steps or Degrees in this his Generation, he Manifesteth himself under three Appearances, Forms Natures or Essences, of Fire, Light and Spirit, or Father Son and Spirit;
And as he moved himself as by three Steps or Degrees in this his Generation, he Manifesteth himself under three Appearances, Forms Nature's or Essences, of Fire, Light and Spirit, or Father Son and Spirit;
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the Godhead in Unity, as it is without Nature, being but a dark Abyss. And these three appearances or distinct forms and degrees of Gods manifestation, are called Father, and Son, and Spirit:
the Godhead in Unity, as it is without Nature, being but a dark Abyss. And these three appearances or distinct forms and Degrees of God's manifestation, Are called Father, and Son, and Spirit:
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Father, because the Godhead or Unity is the ground, the stock, the Womb that brings forth out of its deep the Light, its first Born or Son, and only begotten Son;
Father, Because the Godhead or Unity is the ground, the stock, the Womb that brings forth out of its deep the Light, its First Born or Son, and only begotten Son;
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Son, because he doth come forth like a Spark out of the Coal, by breaking and shining forth out of the dark lump or deep, 2 Cor. 4. 6. And thirdly, they are called by the name of the Spirit,
Son, Because he does come forth like a Spark out of the Coal, by breaking and shining forth out of the dark lump or deep, 2 Cor. 4. 6. And Thirdly, they Are called by the name of the Spirit,
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17. Quaere. What is a Spirit? Answer. It is a Substance as imperceptible as God himself to natural Men, whose knowledge goeth no higher than sense and intelligece 1 Cor. 2. 14. The thing that is,
17. Quaere. What is a Spirit? Answer. It is a Substance as imperceptible as God himself to natural Men, whose knowledge Goes no higher than sense and intelligence 1 Cor. 2. 14. The thing that is,
for out of both, this material World was made, Gen. 1. 2. 2 Pet. 3. 5. All things, saith Lucretius, are come from their spiritual and their invisible State, to a visibility and a palpability.
for out of both, this material World was made, Gen. 1. 2. 2 Pet. 3. 5. All things, Says Lucretius, Are come from their spiritual and their invisible State, to a visibility and a palpability.
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not a spark of pure Spirit being suffered in the World, for then it would inflame it) fire and the destruction of things compacted by it, (for ejus ope totum cum toto compactum est) are still made and come to pass.
not a spark of pure Spirit being suffered in the World, for then it would inflame it) fire and the destruction of things compacted by it, (for His open totum cum toto compactum est) Are still made and come to pass.
and as God is a Spirit, and Spirit is the substance and stock of the Deity, the three in the Deity, which we call the Trinity, agree into this one thing,
and as God is a Spirit, and Spirit is the substance and stock of the Deity, the three in the Deity, which we call the Trinity, agree into this one thing,
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But Christians who learn of Christ, being anointed by him with that which teacheth all things. Joh. 14. 26. 1 Joh. 2. 27. or else they were not Christians;
But Christians who Learn of christ, being anointed by him with that which Teaches all things. John 14. 26. 1 John 2. 27. or Else they were not Christians;
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and so, that the Holy Ghost and Christ, as the Light of God, and the second Appearance of the Three in the Godhead, are but One and the same Thing, St. John saith, there be three things in Earth bear Record of it, the Spirit, Water and Blood;
and so, that the Holy Ghost and christ, as the Light of God, and the second Appearance of the Three in the Godhead, Are but One and the same Thing, Saint John Says, there be three things in Earth bear Record of it, the Spirit, Water and Blood;
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and flowing out of that space into the Air, (whence it came) in the form of Beams and Smoak, (which makes the spots of the Sun) it returns to a Spirit;
and flowing out of that Molle into the Air, (whence it Come) in the from of Beams and Smoke, (which makes the spots of the Sun) it returns to a Spirit;
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But these things being too high, or however too crabbed for common Capacities, and for those Vertuosi Prov. 24. 7. who feed upon foolishness, Chap. 15. 14. I will bring them in here by way of Annotation, for the Learned sort of People:
But these things being too high, or however too crabbed for Common Capacities, and for those Virtuosi Curae 24. 7. who feed upon foolishness, Chap. 15. 14. I will bring them in Here by Way of Annotation, for the Learned sort of People:
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Esth. 8. 16. God, being a pure Spirit, free from Passion, and all that the Spirit is subject to both in Man and in the World: (where being mixt with Water (for there is not an Atome of it unmixt in the World,
Esth. 8. 16. God, being a pure Spirit, free from Passion, and all that the Spirit is Subject to both in Man and in the World: (where being mixed with Water (for there is not an Atom of it unmix in the World,
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for God, as God, is the Good, meer Love, Light, Joy, and Delight, inwhom there is no darkness, fierceness or austerity. 1 Joh. 1. 5. 4. 16. and in him therefore is no fire and heat perceptible anger and austerity;
for God, as God, is the Good, mere Love, Light, Joy, and Delight, inwhom there is no darkness, fierceness or austerity. 1 John 1. 5. 4. 16. and in him Therefore is no fire and heat perceptible anger and austerity;
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God generating himself, and being generated, and introducing himself by his Beams and his Efflux, at first into the Great World, next into the little World,
God generating himself, and being generated, and introducing himself by his Beams and his Efflux, At First into the Great World, next into the little World,
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there to supply the Office of the Spirit in Mans Seed, and to beget the Man God, Jesus Christ, the Redeemer of all things from Corruption, Rom. 8. 21, 23. And fourthly and lastly, by the Mediation or the Mean of that Man God, into the Soul of all those that look for him in Spirit, Hebr. 9. 28. and know him spiritually, 1 Cor. 2. 24. 11. 29. Secundum modum tamen recipientis in each, that is,
there to supply the Office of the Spirit in men Seed, and to beget the Man God, jesus christ, the Redeemer of all things from Corruption, Rom. 8. 21, 23. And fourthly and lastly, by the Mediation or the Mean of that Man God, into the Soul of all those that look for him in Spirit, Hebrew 9. 28. and know him spiritually, 1 Cor. 2. 24. 11. 29. Secundum modum tamen recipientis in each, that is,
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Ch. 10. 30. and not only one with him, but the most Bright Glorious and Excellent of the three Essences of the Godhead; (the Light or Oyl of gladness which he is anointed with Ch. 1. 9, 14. Hebr. 1. 9.) And yet less than the Father, who Quatenus the Godhead is greater than the Person of Christ,
Christ 10. 30. and not only one with him, but the most Bright Glorious and Excellent of the three Essences of the Godhead; (the Light or Oil of gladness which he is anointed with Christ 1. 9, 14. Hebrew 1. 9.) And yet less than the Father, who Quatenus the Godhead is greater than the Person of christ,
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yet no better composed than by procuring an Act of Parliament against those which they call the Socinians. (2.) Secondly, because Mankind is grown so blind and supine in Matters of Religion, that not only the Scripture,
yet no better composed than by procuring an Act of Parliament against those which they call the socinians. (2.) Secondly, Because Mankind is grown so blind and supine in Matters of Religion, that not only the Scripture,
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and the Thing it containeth, specified by Mr. Keith, pag. 10. of his Sermon, are to him a meer Parable, which he neither understands, Mark 4. 11. nor endeavours to do it;
and the Thing it Containeth, specified by Mr. Keith, page. 10. of his Sermon, Are to him a mere Parable, which he neither understands, Mark 4. 11. nor endeavours to do it;
and that same Word of Power within them, that upholds them. Heb. 1. 3. (3.) Thirdly, because many Books of Mr. Keith and others (to which this is an Answer) tend more than ever before towards the establishing of a sufficiency of Scripture Revelation,
and that same Word of Power within them, that upholds them. Hebrew 1. 3. (3.) Thirdly, Because many Books of Mr. Keith and Others (to which this is an Answer) tend more than ever before towards the establishing of a sufficiency of Scripture Revelation,
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and other Oppositions and vain Terms of their Science, falsly so call'd, saith Paul, 1 Tim. 6. 20. that Men being confounded, know not what to make of them,
and other Oppositions and vain Terms of their Science, falsely so called, Says Paul, 1 Tim. 6. 20. that Men being confounded, know not what to make of them,
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and so build on wild Conceits, a new Christian Religion, and a new Philosophy, which hath no ground in Nature. (4.) And lastly, because the End and Design of this Paper is not so much to refute,
and so built on wild Conceits, a new Christian Religion, and a new Philosophy, which hath no ground in Nature. (4.) And lastly, Because the End and Design of this Paper is not so much to refute,
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or to destroy and pull down the Building of Mr. Keith, as to build up in its room such work as may abide. 1 Cor. 3. 14. all things being to be done for Edification,
or to destroy and pull down the Building of Mr. Keith, as to built up in its room such work as may abide. 1 Cor. 3. 14. all things being to be done for Edification,
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and the Eyes, as to Lydia. Acts 16. 14. and Agar. Gen. 21. 19. the three Wisemen of the East, Matth. 2. 2. Cornelius and others, Act. 10. 44. to understand and believe,
and the Eyes, as to Lydia. Acts 16. 14. and Agar. Gen. 21. 19. the three Wise men of the East, Matthew 2. 2. Cornelius and Others, Act. 10. 44. to understand and believe,
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Before time in Israel, the Prophets that is to say, knew Him were called Seers, 1 Sam. 9. 9. because they saw God, that is to say, knew Him by His works. 1 Kings. 17. 1. But now the Case is altered, according to Mr. Keith, and that for the worse besides, against what he saith himself of a better Covenant to Believers, pag. 9. and the many Promises of God's Spirit to Christians, who are now but bare Hearers,
Before time in Israel, the prophets that is to say, knew Him were called Seers, 1 Sam. 9. 9. Because they saw God, that is to say, knew Him by His works. 1 Kings. 17. 1. But now the Case is altered, according to Mr. Keith, and that for the Worse beside, against what he Says himself of a better Covenant to Believers, page. 9. and the many Promises of God's Spirit to Christians, who Are now but bore Hearers,
and that worketh Faith in them, concludes in the 9th Page, that the written Word therefore is not only the compleat and the adequate Rule of our Faith and Practice,
and that works Faith in them, concludes in the 9th Page, that the written Word Therefore is not only the complete and the adequate Rule of our Faith and Practice,
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and of that word, which he kept hid in his Heart, v 11. and which he desireth God by no means to hide from him, v. 19. but to enlarge or open his heart wide V. 32. to contain it. V. 18. 33, 34.
and of that word, which he kept hid in his Heart, v 11. and which he Desires God by no means to hide from him, v. 19. but to enlarge or open his heart wide V. 32. to contain it. V. 18. 33, 34.
26. To which my Answer is, first, that the Spirit which writes the Law, and Precepts of God in the Heart of Believers, teacheth and searcheth all things,
26. To which my Answer is, First, that the Spirit which writes the Law, and Precepts of God in the Heart of Believers, Teaches and Searches all things,
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Secondly, that Peter saith, 2 Epist. 1. 19. that the Word of Prophecy, or the Law and the Prophets (which was all the written word was extant in Peters time) is but untill the day dawn, and the Day or Morning Star, (which is Christ the inward word, Ap. 22. 16.) arise and shine in the Heart.
Secondly, that Peter Says, 2 Epistle 1. 19. that the Word of Prophecy, or the Law and the prophets (which was all the written word was extant in Peter's time) is but until the day dawn, and the Day or Morning Star, (which is christ the inward word, Apostle 22. 16.) arise and shine in the Heart.
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And since what he had to say, is as Necessary to Life as what he had said except we suppose and grant that he might speak idle words, that sha'nt stand but pass away, Matth. 24. 35. and hath condemned himself.
And since what he had to say, is as Necessary to Life as what he had said except we suppose and grant that he might speak idle words, that sha'nt stand but pass away, Matthew 24. 35. and hath condemned himself.
nor for a sufficient Revelation of the things to be known and believed, refers those he preached to for the Truth of what he preach'd, to the Revelation of God by the word in them.
nor for a sufficient Revelation of the things to be known and believed, refers those he preached to for the Truth of what he preached, to the Revelation of God by the word in them.
Ch. 21. 25. and Taught Act. 1. 1. shews that the written Word doth not contain all the Laws and Doctrine and Works of Christ, which he did for an example. 1 Cor. 11. 1. Pet. 2. 21. that its Laws are not so full as those writ in the Mind and Heart by the Inward Word;
Christ 21. 25. and Taught Act. 1. 1. shows that the written Word does not contain all the Laws and Doctrine and Works of christ, which he did for an Exampl. 1 Cor. 11. 1. Pet. 2. 21. that its Laws Are not so full as those writ in the Mind and Heart by the Inward Word;
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the Light being not therein but in Christ, the Inward Word) adds to this Doctrine of his, pag. 9. and 11. that the Knowledge and the Faith of the Mysteries and things revealed in the Scriptures, (which he relates pag. 10.) are given us by the Word Preach'd and heard outwardly, with the illumination and working of the Spirit, or Word of God inwardly: And would not have any think (Retract.
the Light being not therein but in christ, the Inward Word) adds to this Doctrine of his, page. 9. and 11. that the Knowledge and the Faith of the Mysteres and things revealed in the Scriptures, (which he relates page. 10.) Are given us by the Word Preached and herd outwardly, with the illumination and working of the Spirit, or Word of God inwardly: And would not have any think (Retract.
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Joyning here both the inward and outward word together, as necessary for Faith and the right understanding of the Scriptures, &c. but ascribing Faith before wholly to the outward Word.
Joining Here both the inward and outward word together, as necessary for Faith and the right understanding of the Scriptures, etc. but ascribing Faith before wholly to the outward Word.
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For if both necessary for understanding and Faith, why doth he lay such stress upon the outward elswhere, saying it is the compleat and adequate Rule of Faith? And what hath this Learned Man disputed for all the while?
For if both necessary for understanding and Faith, why does he lay such stress upon the outward elsewhere, saying it is the complete and adequate Rule of Faith? And what hath this Learned Man disputed for all the while?
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Joh. 5. 39. 15. 26, 27. and in the Mouth of which two, every word which we read in the one is confirmed, Ch. 8. 17. But the outward word alone is far from being capable of guiding into the Truth of what it saith or relates, of convincing,
John 5. 39. 15. 26, 27. and in the Mouth of which two, every word which we read in the one is confirmed, Christ 8. 17. But the outward word alone is Far from being capable of guiding into the Truth of what it Says or relates, of convincing,
than for all the Sufferings put upon him in his Flesh, Matth. 11. 6. I see him through them all, believing no more in him at the word in the Scriptures;
than for all the Sufferings put upon him in his Flesh, Matthew 11. 6. I see him through them all, believing no more in him At the word in the Scriptures;
is not so much to peruse and to study the Scriptures, as to do the Will of Christ, Joh. 7. 17. that Will or Law which the Light of Nature shews and dictates;
is not so much to peruse and to study the Scriptures, as to do the Will of christ, John 7. 17. that Will or Law which the Light of Nature shows and dictates;
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and meets him, and makes himself and his Will known or manifest to him. Esa. 64. 5. Joh. 14. 21, 23. Whilst the Readers of the Word remain in their Ignorance and Sin;
and meets him, and makes himself and his Will known or manifest to him. Isaiah 64. 5. John 14. 21, 23. While the Readers of the Word remain in their Ignorance and since;
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for God hath no other will but that good should take place of, and overcome the Evil. Rom 12. 21. which Will every Man knows by his Light without Scripture.
for God hath no other will but that good should take place of, and overcome the Evil. Rom 12. 21. which Will every Man knows by his Light without Scripture.
and to do nothing of it, but to do, or endeavour to do, that which we would not, Ch. 7. 20. and to War and Fight always against our fleshly Mind, V. 23. Ch. 8. 7. and to carry if we can, that Captivity Captive by the strength of Gods Spirit, Gal. 5. 16. which he gives more willingly to them that ask him in Faith,
and to do nothing of it, but to do, or endeavour to do, that which we would not, Christ 7. 20. and to War and Fight always against our fleshly Mind, V. 23. Christ 8. 7. and to carry if we can, that Captivity Captive by the strength of God's Spirit, Gal. 5. 16. which he gives more willingly to them that ask him in Faith,
than a Father or Mother do good things to their Children, Matth. 7. 11. Luk. 11. 13. 30. The Scripture is positive that the Holy Ghost teacheth all things, guides into all Truth (both Natural and Divine;
than a Father or Mother do good things to their Children, Matthew 7. 11. Luk. 11. 13. 30. The Scripture is positive that the Holy Ghost Teaches all things, guides into all Truth (both Natural and Divine;
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becoming NONLATINALPHABET, a discerning Faculty, in the Soul that receives it. 1 Joh. 5. 20. So that the Disciples of Christ have no need to go to learn of any other Master, School,
becoming, a discerning Faculty, in the Soul that receives it. 1 John 5. 20. So that the Disciples of christ have no need to go to Learn of any other Master, School,
Col. 1. 9. And it hath been fully proved in the Eternal Gospel (of which a Messenger took near 1500 Copies) that the Holy Ghost is still given to all the Faithful;
Col. 1. 9. And it hath been Fully proved in the Eternal Gospel (of which a Messenger took near 1500 Copies) that the Holy Ghost is still given to all the Faithful;
that is, go from faith to faith, follow Christ under the Cross in the Regeneration or second Birth of Water, in a true resignation of their own will to God's will,
that is, go from faith to faith, follow christ under the Cross in the Regeneration or second Birth of Water, in a true resignation of their own will to God's will,
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And the Scriptures say the same, teaching that all the Churches of Samaria. Act. 8. 12, 16, 17. Antioch, Ch. 13, 12. Galatia Gal. 3. 2, 3, 5. Corinthus. 1 Cor 6. 11. 19. Rome 8. 11. and Thessalonica, 2 Thess 2. 13. (Not only the Apostles, and the 120, who were all with one accord. Act. 1. 14, 15. filled with the Holy Ghost. Ch. 2. 4.) received the holy Ghost in the same way and measure as those first believers did, Ch. 10. 46. 19. 6. Gal. 3. 5. 1 Cor. 1. 7. God putting no difference between them that purify their hearts by their Faith,
And the Scriptures say the same, teaching that all the Churches of Samaria. Act. 8. 12, 16, 17. Antioch, Christ 13, 12. Galatia Gal. 3. 2, 3, 5. Corinthus. 1 Cor 6. 11. 19. Rome 8. 11. and Thessalonica, 2 Thess 2. 13. (Not only the Apostles, and the 120, who were all with one accord. Act. 1. 14, 15. filled with the Holy Ghost. Christ 2. 4.) received the holy Ghost in the same Way and measure as those First believers did, Christ 10. 46. 19. 6. Gal. 3. 5. 1 Cor. 1. 7. God putting no difference between them that purify their hearts by their Faith,
first, that Mr. Keith tending to debase the inward word, and to extol the outward by ascribing it the Title and Property of the first, calls this a Revelation, which is a giving of Sight,
First, that Mr. Keith tending to debase the inward word, and to extol the outward by ascribing it the Title and Property of the First, calls this a Revelation, which is a giving of Sighed,
Rev. 1. 1. since they were to be shortly after they were written, yet is understood of none but such as the Lamb of God opens the Seals of it for, Ch. 5. 5, 6. all Revelation,
Rev. 1. 1. since they were to be shortly After they were written, yet is understood of none but such as the Lamb of God Opens the Seals of it for, Christ 5. 5, 6. all Revelation,
and arguing against it, as taking it for granted that the Quakers make of it the same as he doth himself, and allow no distinction between it and the other. (This he saith, pag. 11.) whereas the first Covenant,
and arguing against it, as taking it for granted that the Quakers make of it the same as he does himself, and allow no distinction between it and the other. (This he Says, page. 11.) whereas the First Covenant,
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that is to say, to more than any Man hath from Nature, [ but think that they are the People, Joh 12. 2. which hath engrossed Wisdom and God's Spirit to themselves:
that is to say, to more than any Man hath from Nature, [ but think that they Are the People, John 12. 2. which hath engrossed Wisdom and God's Spirit to themselves:
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a great Part of his Sermon, being all upon himself, having so little of his Text, that except he and his Church be the Text he preach'd upon, we may very well call it a Text without a Sermon; a Sermon without a Text;
a great Part of his Sermon, being all upon himself, having so little of his Text, that except he and his Church be the Text he preached upon, we may very well call it a Text without a Sermon; a Sermon without a Text;
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Heavenly or in Heaven. Phil. 3. 20. and not upon Earthly things. V. 19. as becometh the Gospel, Ch. 1. 27. which forbids Preachers to go from one Sect to another,
Heavenly or in Heaven. Philip 3. 20. and not upon Earthly things. V. 19. as Becometh the Gospel, Christ 1. 27. which forbids Preachers to go from one Sect to Another,
Eph. 4. 23, 24. Nothing but the new Creature, and the Regeneration, which makes such, avail in Christ. Gal. 6. 15. and to Fight and overcome, to Sanctify, Purify,
Ephesians 4. 23, 24. Nothing but the new Creature, and the Regeneration, which makes such, avail in christ. Gal. 6. 15. and to Fight and overcome, to Sanctify, Purify,
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which they maintain hath ceased since the Primitive Christians as Dr. Hicks his Sermon at St. Marys in Oxford, and the Vicar of Westham's before My Lord of London, Printed with approbation of Superiors; shew they do;
which they maintain hath ceased since the Primitive Christians as Dr. Hicks his Sermon At Saint Marys in Oxford, and the Vicar of Westham's before My Lord of London, Printed with approbation of Superiors; show they do;
as to Print, pag. 10 and 11. that the Word or Light within, whatsoever worth or force they may ascribe unto it, doth not teach the Mystery of the Incarnation,
as to Print, page. 10 and 11. that the Word or Light within, whatsoever worth or force they may ascribe unto it, does not teach the Mystery of the Incarnation,
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Judg. 18. 18. 20. for St. Paul did not do so when he Preached the Spirit, 2 Cor. 3. 6. and hath left him a Warrant for Preaching quite otherwise Gal. 1. 8. Pray,
Judges 18. 18. 20. for Saint Paul did not do so when he Preached the Spirit, 2 Cor. 3. 6. and hath left him a Warrant for Preaching quite otherwise Gal. 1. 8. prey,
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if it be not lawful for the Members of your Church to rejoyn themselves to Rome; because it enjoyns many gross errors in its Worship, as you alledge in your third Sermon, pag. 25. is it not lawful for those who see the same in your Church, to keep where and as they are?
if it be not lawful for the Members of your Church to rejoin themselves to Room; Because it enjoins many gross errors in its Worship, as you allege in your third Sermon, page. 25. is it not lawful for those who see the same in your Church, to keep where and as they Are?
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25. If an enlightned Conscience be the only good Conscience (for he makes Light, pag. 6. the best ingredient of it) it seems he hath himself had no good Conscience hitherto,
25. If an enlightened Conscience be the only good Conscience (for he makes Light, page. 6. the best ingredient of it) it seems he hath himself had no good Conscience hitherto,
for he was not enlightned till then, as he confesseth, pag. 14. where he saith, but now with a good Conscience being farther (I bless God) enlightned, I have declared for,
for he was not enlightened till then, as he Confesses, page. 14. where he Says, but now with a good Conscience being farther (I bless God) enlightened, I have declared for,
he saith, the word of command from the Lord which filled me with Heavenly Joy and Comfort, came to me the 30th day of the 10th Month called December, saying, shew to the People of Scotland, several particulars seen there, which he now unsaith:
he Says, the word of command from the Lord which filled me with Heavenly Joy and Comfort, Come to me the 30th day of the 10th Monn called December, saying, show to the People of Scotland, several particulars seen there, which he now unsaith:
And in 78, 79. pages of the same, he saith further, and now whether ye will hear or whether ye will forbear, I declare unto you in the Name, in the Power,
And in 78, 79. pages of the same, he Says further, and now whither you will hear or whither you will forbear, I declare unto you in the Name, in the Power,
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and in the Authority of the Living God, that the day (that's the coming of the Lord in the Spirit) is of a Truth broke up amongst us, (Quakers) and ye shall look till your Eyes fail you, and rot within their holes, e're ever you see another day or appearance of Jesus Christ,
and in the authority of the Living God, that the day (that's the coming of the Lord in the Spirit) is of a Truth broke up among us, (Quakers) and you shall look till your Eyes fail you, and rot within their holes, ever ever you see Another day or appearance of jesus christ,
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Revelation, pag. 136. he saith, that upon this hinge, of denying the teachings and rule of the inward word, which he now denies himself, depends the Theology and the Clergy of that Church he now patrocinates for, making it a Lye therefore by his unsaying it now;
Revelation, page. 136. he Says, that upon this hinge, of denying the teachings and Rule of the inward word, which he now Denies himself, depends the Theology and the Clergy of that Church he now patrocinates for, making it a Lie Therefore by his unsaying it now;
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and thus by his destroying of what he had before built, makes himself a Transgressor, a Man of no good Conscience, Gal. 2. 18. to get himself such name as the Builders in Babel aimed at, and have obtain'd. Gen. 11. 4. of Builders;
and thus by his destroying of what he had before built, makes himself a Transgressor, a Man of no good Conscience, Gal. 2. 18. to get himself such name as the Builders in Babel aimed At, and have obtained. Gen. 11. 4. of Builders;
as all Sects are, confounded in their Language, in Doctrine and Opinion; understood not each other, then were scattered abroad, and at last came to nothing.
as all Sects Are, confounded in their Language, in Doctrine and Opinion; understood not each other, then were scattered abroad, and At last Come to nothing.
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will prove at last nothing but a glorying in his own shame. 1 Cor. 3. 12. Phil. 3. 19. The great Drivers of the World and their Wisdom come to nought 1 Cor. 2. 6. He that speaks lyes shall perish. Prov. 19. 9. Wo be to them, Mr. Keith, by whom such Offences come! Matth. 18. 7.
will prove At last nothing but a glorying in his own shame. 1 Cor. 3. 12. Philip 3. 19. The great Drivers of the World and their Wisdom come to nought 1 Cor. 2. 6. He that speaks lies shall perish. Curae 19. 9. Woe be to them, Mr. Keith, by whom such Offences come! Matthew 18. 7.
they are as scarce in the World as the Saints who go from it to the Desarts and Mountains Heb. 11. 38. at which rate a good Conscience is scarce to be found in it.
they Are as scarce in the World as the Saints who go from it to the Deserts and Mountains Hebrew 11. 38. At which rate a good Conscience is scarce to be found in it.
But by his leave, if a Man, whether Heathen or Christian, hath like St. Paul, Act. 24. 16. A Conscience void of Offence towards God and towards Men, according to the Light he hath in him;
But by his leave, if a Man, whither Heathen or Christian, hath like Saint Paul, Act. 24. 16. A Conscience void of Offence towards God and towards Men, according to the Light he hath in him;
37. Mr. Keith, to crown his works of lessening the Inward word, reckoneth for an Advantage accruing by the Outward that Christians, by having it, enjoy the same Priviledge which was granted to the Jews, to have the Oracles of God, and the exceeding great and precious Promises, which he quotes St. Peter for, 2 Ep. 1. 4. tho' his meaning in that place being, not of the Promise,
37. Mr. Keith, to crown his works of lessening the Inward word, Reckoneth for an Advantage accrueing by the Outward that Christians, by having it, enjoy the same Privilege which was granted to the jews, to have the Oracles of God, and the exceeding great and precious Promises, which he quotes Saint Peter for, 2 Epistle 1. 4. though his meaning in that place being, not of the Promise,
but of the Effect of it, to wit of the Holy Ghost, and of escaping by it the pollutions of the World, to partake of the Divine Nature, and become Holy; is nothing to the purpose.
but of the Effect of it, to wit of the Holy Ghost, and of escaping by it the pollutions of the World, to partake of the Divine Nature, and become Holy; is nothing to the purpose.
Eph. 4. 8. And in all former Ages the Mysteries known by Christ were not yet made known to Man. Ch. 3. 4, 5. as in these last days where God speaketh to us by his Son. Hebr. 1. 2. So that Christians who enjoy the effect of the Promise;
Ephesians 4. 8. And in all former Ages the Mysteres known by christ were not yet made known to Man. Christ 3. 4, 5. as in these last days where God speaks to us by his Son. Hebrew 1. 2. So that Christians who enjoy the Effect of the Promise;
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and that every Christian setting it up for himself, would cease to heap to himself Teachers (whose Business it is, to turn away from the Truth, those Men that have itching Ears) and to give heed to any of those seduceing Spirits, who speak in Hypocrisie against Spiritual Worship. 1 Tim. 4. 1. 2 Tim. 4. 3. God dwelleth no more in Temples or in Churches made with hands.
and that every Christian setting it up for himself, would cease to heap to himself Teachers (whose Business it is, to turn away from the Truth, those Men that have itching Ears) and to give heed to any of those seducing Spirits, who speak in Hypocrisy against Spiritual Worship. 1 Tim. 4. 1. 2 Tim. 4. 3. God dwells no more in Temples or in Churches made with hands.
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Except our Righteousness exceed that of the Clergy, the Antient and Modern Scribes (for Christ spake this for all times, Mark. 13. 37. and so meant it of the Scribes or Clergy-Men of all times) we shall in no case, Enter into the Kingdom of God.
Except our Righteousness exceed that of the Clergy, the Ancient and Modern Scribes (for christ spoke this for all times, Mark. 13. 37. and so meant it of the Scribes or Clergy-Men of all times) we shall in no case, Enter into the Kingdom of God.
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as the Spouse in the Canticles! 3. 4. 39. And truly they that argue against Spiritual Worship for the blind Ceremonies and Rites of the Jewish Church (which had not yet the Spirit Joh. 7. 39. Heb. 11. 39. what ever Keith may argue for it in his two Sermons in Bottolph-lane, May, the 12th) are no Ministers of Christ;
as the Spouse in the Canticles! 3. 4. 39. And truly they that argue against Spiritual Worship for the blind Ceremonies and Rites of the Jewish Church (which had not yet the Spirit John 7. 39. Hebrew 11. 39. what ever Keith may argue for it in his two Sermons in Bottolph-lane, May, the 12th) Are no Ministers of christ;
For it is one of the Works of his Father the Divil Joh. 8. 44. which Christ is come to destroy. 1 Joh. 3. 8. to bring down Spiritual things from their spirituality to their materiality;
For it is one of the Works of his Father the devil John 8. 44. which christ is come to destroy. 1 John 3. 8. to bring down Spiritual things from their spirituality to their materiality;
and make Man, whose Soul and mind is already by the fall too much turned outwardly and running on outward things, acquiesce in their out-side, shells, shadows and coverings;
and make Man, whose Soul and mind is already by the fallen too much turned outwardly and running on outward things, acquiesce in their outside, shells, shadows and coverings;
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Dan. 12. 3. This I will say for him, he is as wise as he was when of the Presbyterian or Quaker Church or Party; but that a good Bishoprick would much Clarify his Head;
Dan. 12. 3. This I will say for him, he is as wise as he was when of the Presbyterian or Quaker Church or Party; but that a good Bishopric would much Clarify his Head;
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And I will lay with him that, for all the Enlightning he hath newly received by becoming a Church-Man, he cannot give an Account of the Necessity and Reasons why Christ, being very God of very God, left his Glory and died:
And I will lay with him that, for all the Enlightening he hath newly received by becoming a Church-Man, he cannot give an Account of the Necessity and Reasons why christ, being very God of very God, left his Glory and died:
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We may learn from the Scriptures, if we cannot see Nature, that there was a dark Abyss, and in the Center of it the Spirit of God working, and moving it self upwards towards the Circumference. Gen. 1. 2. and not upon the Surface, as the Modern translate it. For God produced the World and all things out of Himself, and therefore is the Center of all things; from which all things flow to the Circumference. Now, when this Spirit had thus moved it self for a while, or the space of the first Night (which we suppose of 12 Hours, for the World was created about the first Equinoxe) and had met and gathered in sufficient quantity to supply the space of it, about the bounds and Limits which God hath set to this World, stopping there, it concentred; and by this Concentration, which was the Word, fiat Lux; (for God's Word is His Power, Act and Will, as I said) it broke out into a Light, or shined out of Darkness, 2 Cor. 4. 6. as the Lightning doth yet now out of the thick and dark Clouds, and became the Light it self. But before it concentred, whilst it was yet in Motion, or moving, it was Fire. The Fire being nothing but the Spirit in Motion; and moving towards its end, which is the same as the End of Nature, to wit, The Light, or the Manifestation: The Light being, saith St. Paul, Eph. 5. 13. the only Thing manifest, that is to say, the same thing as God's Manifestation. (St. Paul ' s Words are; All that is manifest is Light, and not all that which makes manifest, as they do misconstrue it) the only diffusive Thing, and fit to communicate, or to manifest the Good. And we never see any Heat or Fire produced but by Motion of Spirits; as by filing in Iron, rubbing in Wood (viz. two Sticks of Wood together) fermentation in Liquors in moist Herbs, and in wet Hay. From Fire, when it attains the Light and the liberty (after flying confertim, and meeting and gathering together into some space) it turns to a Blaze or Flame; when it hath dissipated the Darkness, or dark Vehicle of Smoak which it raiseth with; and brought both Extreams, that is, both it self and the Water, to a Harmonious Temper; For it is the Harmony and Anatical mixture of the two great Contraries, to wit: Fire and Water, that by the Concentration of one, and Dissipation of the other, form the Light. Amicitia contrariorum & dissimilium commixtio Lumen constituunt, illustratum ab actu Dei; That is by his Word, which concentred in a point the Spirit that ascended. That the Light is produced by Concentration appears from small Eyes which see better than full and prominent ones: And from the burning Glasses that make it by concentring again the diffused Beams, and reflecting them upon some Combustible Matter, whose Moisture is not so much bound up as is that in Metals; and so lays more exposed to the Action of those Beams, than that in the burning Glass. And by the just Proportion of Fire and of Water, appears, from that no Fire can burn or produce a Flame, when no Air, which is full of moist Vapours, can come to it; or where the Moisture abounds, and the Spirit is not able to dissipate the Vapour, and to dry up the Moisture. This same Spirit, I say, having obtained its end, (the Light, and the Liberty from the Bounds of the Vapour which it had elevated) and continuing its Course or Motion out of the space, where the Flame or the Light shines, turns again to a Spirit, flows out in the Form of Beams, which any Body may feel; and by expanding again in ampliorem Autam then the space the Flame was in, becomes again invisible: but, as conveying with it the Impression of the Light, of a more beneficent and vivifying Nature than at first when it reflowed, and moved towards the Sun. And those Beams are but the same in Substance as the Light is; or as it was in the light, and when it moved to it: being the same in Substance, not in Form and Consistence, in the Light as out of it; the Substance being not new, nor changed from what it was centrally, or in it self; but putting on divers Shapes, or the three Faces of three several Phoenomenons; or appearing in the Form of Fire, Light and Spirit; all three different from that of the Spirit in the deep, consider'd as not moving, or as yet in the Center of the Deep; or as in God in the still Eternity, before he moved himself: and distinct from each other: The Light, as I have said, being of a gentle, meek, comforting, and refreshing, and vivifying Nature; whereas that of the Spirit (whilst it moves towards the light, and is deprived of it) is to be a dark Fire, consuming and causing Wo; cold and sharp, austere and fierce, like that of a corroding bitter Frost in a dark Night; of Lapis infernalis, the Gangrene, Aqua fortis, and of Ignis Gehennae, that gnaws, corrodes, stings and shutes, like the Worm that never dies, and a sore Boil not yet ripe, and makes one die Raving mad. The Fire of Hell is cold and burning without shining; as appears from that Christ saith, it causeth gnashing of Teeth, and is in outer Darkness. Matth. 8. 12. 21. Next in the little World, Man. Respice, saith Trismegiste, when thou wilt conceive something of God as Father of all, Quid tibi accidat generare volenti. First, when a Man is in Love, he becomes pensive and dark, from his Lust that obscures him; for Lust being attractive and binding; (the astringent or attractive quality coming only from the Lust or the longing in nature, as may be seen in Acids, which coagulate, because they are of an esurine or desirous quality, whence Corporification or Terrification comes; and whence the Earth, as having most of this bodyfying or astringent quality, draws the needle in the Compass, and by attracting of it, causeth its variation Eastward in the Northern Seas, as being there, on that side, larger than towards the West; and Westward, beyond the Line, upon the Coast of Brazil; the Earth being larger there on that side, than in Africk.) I say, that Lust being astringent or attractive, draws or attracts together, and condenseth in the Mind the Spiritual Idea of the Thing lusted after, and fills up the Mind with it, which becomes adumbrated or darkned as the Sunshine by the interposition of that which casts a shadow: at the same time, the Spirits moving in the darkned deep towards the Parts and Organs proper to Generation, kindle and make in that party the Dark state of the Father of the Light, and gathering in sufficient quantity, break out by concentration, when the Parts can hold no more, and can hold out no longer, into a Light, Flash or Flame; fit Lux: The Son or the Seed comes forth with Delight and Joy, a sign that the Son is Born. The Pulchrum and the Bonum, to be good and delightful, being the Nature Essence and Property of the Light. The Pleasure in begetting is a relick of the Light, and the Good of Paradise. Col. 1. 12. Then this same Son, Flash or Seed, turning to Spirit again, becomes a thin Breath or Steam, that steams from that place or part which the Flash did break out in, into that Cell of the Womb where the Conception is made; leaving behind it the Sperm or the gross part of the Seed; for it comes out afterwards, which is a demonstration it went not in with the steam; for that Cell shuts close upon't, and doth not open again till the time of bringing forth. In the Womb that same steam is, by the binding quality of the Spirit of the Male, coagulated like Cheese, Job. 10. 20. and becomes the Fruit or Son, tho' it was the Son before, as soon as the Flesh appear'd: For it is the Son as soon as it becomes Prolifick, not because 'tis in the Womb, the Womb receiving it not, and yielding no Fruit or Son, except it be such before it steams or comes into it: And it becomes Prolifick in the Falsh when both the Male and Female Flash together, and when the Spirits of both Joyn and Ʋnite in the Flash: So that it becomes the Son from that very place in Man where the Flash or Light is made, whilst it is yet in the Man. (Note, that the Male and Female in that act make but one Man) before it gets in the Womb. All the while this last Spirit which gives life unto the Son, and is become his Spirit, being the same as moved in the Deep of the Parents, and brake out into a Flash, and in the form of a steam got in the Cell of the Womb. The same, whilst in the Father, moving to Generation, as whilst flashing, steaming out, and getting into the Womb; and at, whilst animating, and vivifying the Son. Thus remaining Father Son and Spirit at the same time, and always the same Spirit in substance, and the same thing, tho' passing through three divers Steps Degrees and Forms or States. Man being not wholly made and formed out of this World, but partly from above it, hath an Image of God more than all other worldly things, to wit, the Ʋnderstanding and the Will, and the Courage or Power to act and do: which three are actuated, rectifyed and reformed by one and the same Spirit, to wit; by the Comforter or the Power from on High, that giveth Ʋnderstanding and Strength to know and act by, enlightning and directing those three Faculties in Man: The Ʋnderstanding to Know, the Will to Chuse or refuse, and the Power to perform and reduce into Practice that thing, the Ʋnderstanding knows and discerns to be good, and the Will chuseth for such. As the Faculties in Man, so in God the Attributes, not only the Trinity, but his Omnipotency and All-sufficiency, Eternity, &c. come from one Central Spirit, and the same Might and Power, exerting it self like Beams, reflected several ways. And lastly, in Plants, and Stones, Minerals and Vegetables, we may observe the same thing. First a Potential Fire and Might mixed with Water, whence their Body comes to be: for both Stones and Minerals yield this fire by striking, and Plants by fermentation: which Might, Fire or Spirit produceth in that Body a Sap, a Marrow or Oyl which is their Light and vertue; the Chymists call it Essence, and those Oyls Essential Oyls: And thirdly they yield a Smell and Taste, which is the Spirit resulting from the two first, and by which they Spring, and grow and yield their Fruit or Vertue, which last, is not different from the first, that gives them life, and forms their Sap and Body. It appears from rotten Apples which smell strongest when they are a rotting or corrupting, and from Sweet smelling Flowers, that yield no Essential Oyl when they have lost their Odour; that this smell is their Virtue, and the same as gave them life, and made them to grow and Spring, since they decay and perish as soon as they have lost it. When you hold your hand over the Flame of a Stick or Candle, you feel the Beams or Spirit coming from the Flame or Light, which came first into the Flame from the dark lump of the stick, or of the Fat or Tallow, and gave the Stick or Tallow both its body and its life; and so is the very same in the Stick and in the Flame, as you feel warming your hand, going from the light or flame into the Air, whence it came, into the Sap of the Tree, and into the stick and Flame, making a Flux and Reflux of one and the same Spirit, from all things into the Air, and the Sun, and other Flames, and from the Sun back again into the Air, and all things upon Earth, to give them life, and so an Eternal Chain, a perpetual Motion, and Circulation of life.
We may Learn from the Scriptures, if we cannot see Nature, that there was a dark Abyss, and in the Centre of it the Spirit of God working, and moving it self upward towards the Circumference. Gen. 1. 2. and not upon the Surface, as the Modern translate it. For God produced the World and all things out of Himself, and Therefore is the Centre of all things; from which all things flow to the Circumference. Now, when this Spirit had thus moved it self for a while, or the Molle of the First Night (which we suppose of 12 Hours, for the World was created about the First Equinox) and had met and gathered in sufficient quantity to supply the Molle of it, about the bounds and Limits which God hath Set to this World, stopping there, it concentred; and by this Concentration, which was the Word, fiat Lux; (for God's Word is His Power, Act and Will, as I said) it broke out into a Light, or shined out of Darkness, 2 Cor. 4. 6. as the Lightning does yet now out of the thick and dark Clouds, and became the Light it self. But before it concentred, while it was yet in Motion, or moving, it was Fire. The Fire being nothing but the Spirit in Motion; and moving towards its end, which is the same as the End of Nature, to wit, The Light, or the Manifestation: The Light being, Says Saint Paul, Ephesians 5. 13. the only Thing manifest, that is to say, the same thing as God's Manifestation. (Saint Paul ' s Words Are; All that is manifest is Light, and not all that which makes manifest, as they do misconstrue it) the only diffusive Thing, and fit to communicate, or to manifest the Good. And we never see any Heat or Fire produced but by Motion of Spirits; as by filing in Iron, rubbing in Wood (viz. two Sticks of Wood together) fermentation in Liquors in moist Herbs, and in wet Hay. From Fire, when it attains the Light and the liberty (After flying confertim, and meeting and gathering together into Some Molle) it turns to a Blaze or Flame; when it hath dissipated the Darkness, or dark Vehicle of Smoke which it Raiseth with; and brought both Extremes, that is, both it self and the Water, to a Harmonious Temper; For it is the Harmony and Anatical mixture of the two great Contraries, to wit: Fire and Water, that by the Concentration of one, and Dissipation of the other, from the Light. Amicitia Contrary & dissimilium commixtio Lumen constituunt, illustratum ab Acts Dei; That is by his Word, which concentred in a point the Spirit that ascended. That the Light is produced by Concentration appears from small Eyes which see better than full and prominent ones: And from the burning Glasses that make it by concentring again the diffused Beams, and reflecting them upon Some Combustible Matter, whose Moisture is not so much bound up as is that in Metals; and so lays more exposed to the Actium of those Beams, than that in the burning Glass. And by the just Proportion of Fire and of Water, appears, from that no Fire can burn or produce a Flame, when no Air, which is full of moist Vapours, can come to it; or where the Moisture abounds, and the Spirit is not able to dissipate the Vapour, and to dry up the Moisture. This same Spirit, I say, having obtained its end, (the Light, and the Liberty from the Bounds of the Vapour which it had elevated) and Continuing its Course or Motion out of the Molle, where the Flame or the Light shines, turns again to a Spirit, flows out in the From of Beams, which any Body may feel; and by expanding again in ampliorem Autam then the Molle the Flame was in, becomes again invisible: but, as conveying with it the Impression of the Light, of a more beneficent and vivifying Nature than At First when it reflowed, and moved towards the Sun. And those Beams Are but the same in Substance as the Light is; or as it was in the Light, and when it moved to it: being the same in Substance, not in From and Consistence, in the Light as out of it; the Substance being not new, nor changed from what it was centrally, or in it self; but putting on diverse Shapes, or the three Faces of three several Phoenomenons; or appearing in the From of Fire, Light and Spirit; all three different from that of the Spirit in the deep, considered as not moving, or as yet in the Centre of the Deep; or as in God in the still Eternity, before he moved himself: and distinct from each other: The Light, as I have said, being of a gentle, meek, comforting, and refreshing, and vivifying Nature; whereas that of the Spirit (while it moves towards the Light, and is deprived of it) is to be a dark Fire, consuming and causing Woe; cold and sharp, austere and fierce, like that of a corroding bitter Frost in a dark Night; of Lapis Infernal, the Gangrene, Aqua fortis, and of Ignis Gehenna, that gnaws, corrodes, stings and shutes, like the Worm that never die, and a soar Boil not yet ripe, and makes one die Raving mad. The Fire of Hell is cold and burning without shining; as appears from that christ Says, it Causes gnashing of Teeth, and is in outer Darkness. Matthew 8. 12. 21. Next in the little World, Man. Respice, Says Trismegiste, when thou wilt conceive something of God as Father of all, Quid tibi accidat generare volenti. First, when a Man is in Love, he becomes pensive and dark, from his Lust that obscures him; for Lust being Attractive and binding; (the astringent or Attractive quality coming only from the Lust or the longing in nature, as may be seen in Acids, which coagulate, Because they Are of an esurine or desirous quality, whence Corporification or Terrification comes; and whence the Earth, as having most of this bodyfying or astringent quality, draws the needle in the Compass, and by attracting of it, Causes its variation Eastward in the Northern Seas, as being there, on that side, larger than towards the West; and Westward, beyond the Line, upon the Coast of Brazil; the Earth being larger there on that side, than in Africa.) I say, that Lust being astringent or Attractive, draws or attracts together, and condenseth in the Mind the Spiritual Idea of the Thing lusted After, and fills up the Mind with it, which becomes adumbrated or darkened as the Sunshine by the interposition of that which Cast a shadow: At the same time, the Spirits moving in the darkened deep towards the Parts and Organs proper to Generation, kindle and make in that party the Dark state of the Father of the Light, and gathering in sufficient quantity, break out by concentration, when the Parts can hold no more, and can hold out no longer, into a Light, Flash or Flame; fit Lux: The Son or the Seed comes forth with Delight and Joy, a Signen that the Son is Born. The Pulchrum and the Bonum, to be good and delightful, being the Nature Essence and Property of the Light. The Pleasure in begetting is a relic of the Light, and the Good of Paradise. Col. 1. 12. Then this same Son, Flash or Seed, turning to Spirit again, becomes a thin Breath or Steam, that steams from that place or part which the Flash did break out in, into that Cell of the Womb where the Conception is made; leaving behind it the Sperm or the gross part of the Seed; for it comes out afterwards, which is a demonstration it went not in with the steam; for that Cell shuts close upon't, and does not open again till the time of bringing forth. In the Womb that same steam is, by the binding quality of the Spirit of the Male, coagulated like Cheese, Job. 10. 20. and becomes the Fruit or Son, though it was the Son before, as soon as the Flesh appeared: For it is the Son as soon as it becomes Prolific, not Because it's in the Womb, the Womb receiving it not, and yielding no Fruit or Son, except it be such before it steams or comes into it: And it becomes Prolific in the Falsh when both the Male and Female Flash together, and when the Spirits of both Join and Ʋnite in the Flash: So that it becomes the Son from that very place in Man where the Flash or Light is made, while it is yet in the Man. (Note, that the Male and Female in that act make but one Man) before it gets in the Womb. All the while this last Spirit which gives life unto the Son, and is become his Spirit, being the same as moved in the Deep of the Parents, and brake out into a Flash, and in the from of a steam god in the Cell of the Womb. The same, while in the Father, moving to Generation, as while flashing, steaming out, and getting into the Womb; and At, while animating, and vivifying the Son. Thus remaining Father Son and Spirit At the same time, and always the same Spirit in substance, and the same thing, though passing through three diverse Steps Degrees and Forms or States. Man being not wholly made and formed out of this World, but partly from above it, hath an Image of God more than all other worldly things, to wit, the Ʋnderstanding and the Will, and the Courage or Power to act and do: which three Are actuated, rectified and reformed by one and the same Spirit, to wit; by the Comforter or the Power from on High, that gives Ʋnderstanding and Strength to know and act by, enlightening and directing those three Faculties in Man: The Ʋnderstanding to Know, the Will to Choose or refuse, and the Power to perform and reduce into Practice that thing, the Ʋnderstanding knows and discerns to be good, and the Will chooseth for such. As the Faculties in Man, so in God the Attributes, not only the Trinity, but his Omnipotency and All-sufficiency, Eternity, etc. come from one Central Spirit, and the same Might and Power, exerting it self like Beams, reflected several ways. And lastly, in Plants, and Stones, Minerals and Vegetables, we may observe the same thing. First a Potential Fire and Might mixed with Water, whence their Body comes to be: for both Stones and Minerals yield this fire by striking, and Plants by fermentation: which Might, Fire or Spirit Produceth in that Body a Sap, a Marrow or Oil which is their Light and virtue; the chemists call it Essence, and those Oils Essential Oils: And Thirdly they yield a Smell and Taste, which is the Spirit resulting from the two First, and by which they Spring, and grow and yield their Fruit or Virtue, which last, is not different from the First, that gives them life, and forms their Sap and Body. It appears from rotten Apples which smell Strongest when they Are a rotting or corrupting, and from Sweet smelling Flowers, that yield no Essential Oil when they have lost their Odour; that this smell is their Virtue, and the same as gave them life, and made them to grow and Spring, since they decay and perish as soon as they have lost it. When you hold your hand over the Flame of a Stick or Candle, you feel the Beams or Spirit coming from the Flame or Light, which Come First into the Flame from the dark lump of the stick, or of the Fat or Tallow, and gave the Stick or Tallow both its body and its life; and so is the very same in the Stick and in the Flame, as you feel warming your hand, going from the Light or flame into the Air, whence it Come, into the Sap of the Tree, and into the stick and Flame, making a Flux and Reflux of one and the same Spirit, from all things into the Air, and the Sun, and other Flames, and from the Sun back again into the Air, and all things upon Earth, to give them life, and so an Eternal Chain, a perpetual Motion, and Circulation of life.
pns12 vmb vvi p-acp dt n2, cs pns12 vmbx vvi n1, cst a-acp vbds dt j n1, cc p-acp dt n1 pp-f pn31 dt n1 pp-f np1 vvg, cc vvg pn31 n1 av-j p-acp dt n1. np1 crd crd cc xx p-acp dt n1, c-acp dt j vvi pn31. p-acp np1 vvd dt n1 cc d n2 av pp-f px31, cc av vbz dt n1 pp-f d n2; p-acp r-crq d n2 vvb p-acp dt n1. av, c-crq d n1 vhd av vvn pn31 n1 p-acp dt n1, cc dt n1 pp-f dt ord n1 (r-crq pns12 vvb pp-f crd n2, p-acp dt n1 vbds vvn p-acp dt ord n1) cc vhd vvn cc vvn p-acp j n1 pc-acp vvi dt n1 pp-f pn31, p-acp dt n2 cc n2 r-crq np1 vhz vvn p-acp d n1, vvg a-acp, pn31 vvd; cc p-acp d n1, r-crq vbds dt n1, n1 fw-la; (p-acp npg1 n1 vbz po31 n1, n1 cc n1, c-acp pns11 vvd) pn31 vvd av p-acp dt n1, cc vvd av pp-f n1, crd np1 crd crd p-acp dt n1 vdz av av av pp-f dt j cc j n2, cc vvd dt n1 pn31 n1. p-acp a-acp pn31 vvd, cs pn31 vbds av p-acp n1, cc vvg, pn31 vbds n1. dt n1 vbg pix cc-acp dt n1 p-acp n1; cc vvg p-acp po31 n1, r-crq vbz dt d p-acp dt vvb pp-f n1, pc-acp vvi, dt n1, cc dt n1: dt n1 vbg, vvz n1 np1, np1 crd crd dt j n1 j, cst vbz pc-acp vvi, dt d n1 c-acp npg1 n1. (n1 np1 ' ng1 n2 vbr; d cst vbz j vbz j, cc xx d d r-crq vvz j, c-acp pns32 vdb vvi pn31) dt j j n1, cc j pc-acp vvi, cc pc-acp vvi dt j. cc pns12 av-x vvi d n1 cc n1 vvn cc-acp p-acp n1 pp-f n2; c-acp p-acp vvg p-acp n1, vvg p-acp n1 (n1 crd vvz pp-f n1 av) n1 p-acp n2 p-acp j n2, cc p-acp j n1. p-acp n1, c-crq pn31 vvz dt n1 cc dt n1 (c-acp vvg av, cc n1 cc vvg av p-acp d n1) pn31 vvz p-acp dt n1 cc n1; c-crq pn31 vhz vvn dt n1, cc j n1 pp-f n1 r-crq pn31 vvz p-acp; cc vvd d n2-jn, cst vbz, d pn31 n1 cc dt n1, p-acp dt j vvi; c-acp pn31 vbz dt n1 cc j n1 pp-f dt crd j n2-jn, pc-acp vvi: n1 cc n1, cst p-acp dt n1 pp-f crd, cc n1 pp-f dt n-jn, p-acp dt n1. np1 fw-la cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; cst vbz p-acp po31 n1, r-crq vvd p-acp dt n1 dt n1 cst vvd. cst dt n1 vbz vvn p-acp n1 vvz p-acp j n2 r-crq vvb jc cs j cc j-jn pi2: cc p-acp dt j-vvg n2 cst vvb pn31 p-acp vvg av dt j-vvn n2, cc vvg pno32 p-acp d j n1, rg-crq n1 vbz xx av av-d vvn a-acp a-acp vbz d p-acp n2; cc av vvz av-dc vvn p-acp dt n1 pp-f d n2, cs cst p-acp dt j-vvg n1. cc p-acp dt j n1 pp-f n1 cc pp-f n1, vvz, p-acp cst dx n1 vmb vvi cc vvi dt n1, c-crq dx n1, r-crq vbz j pp-f j n2, vmb vvi p-acp pn31; cc c-crq dt n1 vvz, cc dt n1 vbz xx j pc-acp vvi dt n1, cc pc-acp vvi a-acp dt n1. d d n1, pns11 vvb, vhg vvn po31 n1, (dt n1, cc dt n1 p-acp dt n2 pp-f dt n1 r-crq pn31 vhd vvn) cc vvg po31 n1 cc n1 av pp-f dt n1, c-crq dt n1 cc dt n1 vvz, vvz av p-acp dt n1, vvz av p-acp dt n1 pp-f n2, r-crq d n1 vmb vvi; cc p-acp vvg av p-acp fw-la fw-la av dt n1 dt n1 vbds p-acp, vvz av j: cc-acp, c-acp vvg p-acp pn31 dt n1 pp-f dt n1, pp-f dt av-dc j cc j-vvg n1 cs p-acp ord c-crq pn31 vvd, cc vvn p-acp dt n1 cc d n2 vbr p-acp dt d p-acp n1 p-acp dt n1 vbz; cc c-acp pn31 vbds p-acp dt n1, cc c-crq pn31 vvd p-acp pn31: vbg dt d p-acp n1, xx p-acp n1 cc n1, p-acp dt j c-acp av pp-f pn31; dt n1 vbg xx j, ccx vvn p-acp r-crq pn31 vbds av-j, cc p-acp pn31 n1; cc-acp vvg p-acp j vvz, cc dt crd n2 pp-f crd j npg1; cc vvg p-acp dt n1 pp-f n1, j cc n1; d crd j p-acp d pp-f dt n1 p-acp dt j-jn, vvn c-acp xx vvg, cc c-acp av p-acp dt n1 pp-f dt j-jn; cc c-acp p-acp np1 p-acp dt j n1, c-acp pns31 vvd px31: cc j p-acp d n-jn: dt n1, c-acp pns11 vhb vvn, vbg pp-f dt j, j, vvg, cc vvg, cc vvg n1; cs d pp-f dt n1 (cs pn31 vvz p-acp dt n1, cc vbz vvn pp-f pn31) vbz pc-acp vbi dt j n1, vvg cc vvg n1; j-jn cc j, j cc j, av-j d pp-f dt j-vvg j n1 p-acp dt j n1; pp-f fw-la fw-la, dt n1, fw-la fw-la, cc pp-f fw-la np1, cst vvz, vvz, n2 cc n2, av-j dt n1 cst av-x vvz, cc dt n1 vvb xx av j, cc vvz pi vvb vvg j. dt n1 pp-f n1 vbz j-jn cc j-vvg p-acp vvg; c-acp vvz p-acp cst np1 vvz, pn31 vvz vvg pp-f n2, cc vbz p-acp j n1. np1 crd crd crd ord p-acp dt j n1, n1 fw-la, vvz np1, c-crq pns21 vm2 vvi pi pp-f np1 p-acp n1 pp-f d, fw-la fw-la n1 fw-la fw-la. ord, c-crq dt n1 vbz p-acp n1, pns31 vvz j cc j, p-acp po31 n1 cst vvz pno31; c-acp n1 vbg j cc vvg; (dt j cc j n1 vvg av-j p-acp dt n1 cc dt n1 p-acp n1, c-acp vmb vbi vvn p-acp n2, r-crq vvb, c-acp pns32 vbr pp-f dt j cc j n1, c-crq n1 cc n1 vvz; cc c-crq dt n1, c-acp vhg av-ds pp-f d j-vvg cc j n1, vvz dt n1 p-acp dt n1, cc p-acp vvg pp-f pn31, vvz po31 n1 av p-acp dt j n2, c-acp vbg a-acp, p-acp d n1, jc cs p-acp dt n1; cc av, p-acp dt n1, p-acp dt n1 pp-f np1; dt n1 vbg jc zz p-acp d n1, cs p-acp np1.) pns11 vvb, cst n1 vbg j cc j, vvz cc vvz av, cc vvz p-acp dt n1 dt j n1 pp-f dt n1 vvd a-acp, cc vvz a-acp dt n1 p-acp pn31, r-crq vvz vvn cc vvn p-acp dt n1 p-acp dt n1 pp-f d r-crq vvz dt n1: p-acp dt d n1, dt n2 vvg p-acp dt j-vvn j-jn p-acp dt n2 cc n2 j p-acp n1, vvb cc vvi p-acp d n1 dt j n1 pp-f dt n1 pp-f dt n1, cc vvg p-acp j n1, vvb av p-acp n1, c-crq dt n2 vmb vvi av-dx av-dc, cc vmb vvi av av-dx av-jc, p-acp dt n1, n1 cc n1; vvn fw-la: dt n1 cc dt n1 vvz av p-acp n1 cc n1, dt n1 cst dt n1 vbz vvn. dt np1 cc dt fw-la, pc-acp vbi j cc j, vbg dt n1 n1 cc n1 pp-f dt n1. dt n1 p-acp vvg vbz dt n1 pp-f dt n1, cc dt j pp-f n1. np1 crd crd cs d d n1, n1 cc n1, vvg p-acp n1 av, vvz dt j n1 cc n1, cst n2 p-acp d n1 cc n1 r-crq dt n1 vdd vvi av p-acp, p-acp d n1 pp-f dt n1 c-crq dt n1 vbz vvn; vvg p-acp pn31 dt n1 cc dt j n1 pp-f dt n1; p-acp pn31 vvz av av, r-crq vbz dt n1 pn31 vvd xx p-acp p-acp dt n1; p-acp d n1 vvz av-j p-acp|pn31, cc vdz xx vvi av p-acp dt n1 pp-f vvg av. p-acp dt n1 cst d n1 vbz, p-acp dt vvg n1 pp-f dt n1 pp-f dt n-jn, vvn av-j n1, n1. crd crd cc vvz dt n1 cc n1, cs pn31 vbds dt n1 a-acp, c-acp av c-acp dt n1 vvd: c-acp pn31 vbz dt n1 c-acp av c-acp pn31 vvz n1, xx c-acp pn31|vbz p-acp dt n1, dt n1 vvg pn31 xx, cc vvg dx n1 cc n1, c-acp pn31 vbb d c-acp pn31 n2 cc vvz p-acp pn31: cc pn31 vvz n1 p-acp dt jp c-crq av-d dt j-jn cc j-jn n1 av, cc c-crq dt n2 pp-f d vvb cc vvi p-acp dt n1: av cst pn31 vvz dt n1 p-acp d j n1 p-acp n1 c-crq dt n1 cc n1 vbz vvn, cs pn31 vbz av p-acp dt n1 (n1, cst dt j-jn cc j-jn p-acp d n1 vvi p-acp crd n1) c-acp pn31 vvz p-acp dt np1 av-d dt n1 d ord n1 r-crq vvz n1 p-acp dt n1, cc vbz vvn po31 n1, vbg dt d c-acp vvd p-acp dt j-jn pp-f dt n2, cc vvd av p-acp dt n1, cc p-acp dt n1 pp-f dt n1 vvn p-acp dt n1 pp-f dt np1 dt d, cs p-acp dt n1, vvg p-acp n1, c-acp cs vvg, vvg av, cc vvg p-acp dt n1; cc p-acp, cs vvg, cc vvg dt n1 av vvg n1 n1 cc n1 p-acp dt d n1, cc av dt d n1 p-acp n1, cc dt d n1, cs vvg p-acp crd j vvz n2 cc n2 cc n2. n1 vbg xx av-jn vvn cc vvn av pp-f d n1, cc-acp av p-acp p-acp pn31, vhz dt n1 pp-f np1 av-dc cs d j-jn j n2, pc-acp vvi, dt n1 cc dt n1, cc dt n1 cc n1 pc-acp vvi cc vdb: r-crq crd vbr vvn, vvn cc vvn p-acp crd cc dt d n1, pc-acp vvi; p-acp dt n1 cc dt n1 p-acp p-acp j, cst vvz n1 cc n1 pc-acp vvi cc vvi p-acp, n1 cc vvg d crd n2 p-acp n1: dt n1 pc-acp vvi, dt n1 p-acp vvb cc vvi, cc dt n1 pc-acp vvi cc vvi p-acp n1 cst n1, dt n1 vvz cc vvz pc-acp vbi j, cc dt n1 vvz p-acp d. p-acp dt n2 p-acp n1, av p-acp np1 dt n2, xx av-j dt np1, cc-acp po31 n1 cc n1, n1, av vvb p-acp crd np1 n1, cc dt d vmd cc n1, vvg pn31 n1 av-j n2, vvn j n2. cc ord, p-acp n2, cc n2, n2 cc n2-jn, pns12 vmb vvi dt d n1. np1 dt j n1 cc vmd vvn p-acp n1, c-crq po32 n1 vvz pc-acp vbi: c-acp d n2 cc n2 vvb d n1 p-acp vvg, cc n2 p-acp n1: r-crq vmd, n1 cc n1 vvz p-acp d n1 dt n1, dt n1 cc n1 r-crq vbz po32 n1 cc n1; dt n2 vvb pn31 n1, cc d n2 j n2: cc ord pns32 vvi dt n1 cc n1, r-crq vbz dt n1 vvg p-acp dt crd ord, cc p-acp r-crq pns32 vvb, cc vvi cc vvi po32 n1 cc n1, r-crq ord, vbz xx j p-acp dt ord, cst vvz pno32 n1, cc n2 po32 n1 cc n1. pn31 vvz p-acp j-vvn n2 r-crq vvb js c-crq pns32 vbr dt vvg cc vvg, cc p-acp j j-vvg n2, cst vvb dx j n1 c-crq pns32 vhb vvn po32 n1; cst d n1 vbz po32 n1, cc dt d c-acp vvd pno32 n1, cc vvd pno32 pc-acp vvi cc vvi, c-acp pns32 vvb cc vvi c-acp av c-acp pns32 vhb vvn pn31. c-crq pn22 vvb po22 n1 p-acp dt n1 pp-f dt n1 cc n1, pn22 vvb dt n2 cc n1 vvg p-acp dt n1 cc n1, r-crq vvd ord p-acp dt n1 p-acp dt j n1 pp-f dt n1, cc pp-f dt j cc n1, cc vvd dt n1 cc n1 av-d po31 n1 cc po31 n1; cc av vbz dt av d p-acp dt n1 cc p-acp dt n1, c-acp pn22 vvb vvg po22 n1, vvg p-acp dt n1 cc n1 p-acp dt n1, c-crq pn31 vvd, p-acp dt n1 pp-f dt n1, cc p-acp dt n1 cc n1, vvg dt n1 cc n1 pp-f crd cc dt d n1, p-acp d n2 p-acp dt n1, cc dt n1, cc j-jn n2, cc p-acp dt n1 av av p-acp dt n1, cc d n2 p-acp n1, pc-acp vvi pno32 n1, cc av dt j vvb, dt j n1, cc n1 pp-f n1.
