rits and angels; but since,
from our delight, we cannot do otherwise than infest them, therefore we
are cast together into workhouses, where we suffer direfully. The
witholding and keeping back our delights in those houses is what is
called hell-torments: it is also interior pain." It was then asked them,
"Why have you infested the good?" They replied, that they could not do
otherwise: "It is," said they, "as if we were seized with rage when we
see any angel, and are made sensible of the divine sphere about him." It
was then said to them, "Herein also you are like wild beasts." And
presently, when they saw the novitiate spirit with the angel, they were
overpowered with rage, which appeared like the fire of hatred;
wherefore, in order to prevent their doing mischief, they were sent back
to hell. After these things, appeared the angels who from ends see
causes, and by causes effects, who were in the heaven above those three
companies. They were seen in a bright cloud, which rolling itself
downwards by spiral flexures, brought with it a circular garland of
flowers, and placed it on the head of the novitiate spirit; and
instantly a voice said to him from thence, "This wreath is given you
because from your childhood you have meditated on heaven and hell."

* * * * *

ON CONCUBINAGE.

462. In the preceding chapter, in treating on fornication, we treated
also on keeping a mistress; by which was understood the connection of an
unmarried man with a woman under stipulated conditions: but by
concubinage we here mean the connection of a married man with a woman in
like manner under stipulated conditions. Those who do not distinguish
genera, use the two terms promiscuously, as if they had one meaning, and
thence one signification: but as they are two genera, and the term
keeping a mistress is suitable to the former, because a kept mistress is
a courtezan, and the term concubinage to the latter, because a concubine
is a substituted partner of the bed, therefore for the sake of
distinction, ante-nuptial stipulation with a woman is signified by
keeping a mistress, and post-nuptial by concubinage. Concubinage is here
treated of for the sake of order; for from order it is discovered what
is the quality of marriage on the one part, and of adultery on the
other. That marriage and adultery are opposites has already been shewn
in the chapter concerning their opposition; and the quantity and quality
of their