ruly conjugial, derive from them
the conjugial principle of good and truth; whence they have an
inclination and faculty, if sons, to perceive the things relating to
wisdom, and if daughters, to love those things which wisdom teaches._
XVIII. _The reason of this is because the soul of the offspring is from
the father and its clothing from the mother._ We proceed to the
explanation of each article.

185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END
OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The
common states of a man's life are called infancy, childhood, youth,
manhood, and old age. That every man, whose life is continued in the
world, successively passes from one state into another, thus from the
first to the last, is well known. The transitions into those ages only
become evident by the intervening spaces of time: that nevertheless they
are progressive from one moment to another, thus continual, is obvious
to reason; for the case is similar with a man as with a tree, which
grows and increases every instant of time, even the most minute, from
the casting of the seed into the earth. These momentaneous progressions
are also changes of state; for the subsequent adds something to the
antecedent, which perfects the state. The changes which take place in a
man's internals, are more perfectly continuous than those which take
place in his externals; because a man's internals, by which we mean the
things appertaining to his mind or spirit, are elevated into a superior
degree above his externals; and in those principles which are in a
superior degree, a thousand effects take place in the same instant in
which one effect is wrought in externals. The changes which take place
in internals, are changes of the state of the will as to affections, and
of the state of the understanding as to thoughts. The successive changes
of state of the latter and of the former are specifically meant in the
proposition. The changes of these two lives or faculties are perpetual
with every man from infancy even to the end of his life, and afterwards
to eternity; because there is no end to knowledge, still less to
intelligence, and least of all to wisdom; for there is infinity and
eternity in the extent of these principles, by virtue of the Infinite
and Eternal One, from whom they are derived. Hence comes the
philosophical tenet of the ancients, that everything is divisible _in
infinitum_; to which may be adde