Conjectura cabbalistica or, a conjectural essay of interpreting the minde of Moses, according to a threefold cabbala: viz. literal, philosophical, mystical, or, divinely moral. By Henry More fellow of Christs College in Cambridge.
More, Henry, 1614-1687.
1653
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Conjectura cabbalistica or, a conjectural essay of interpreting the minde of Moses, according to a threefold cabbala: viz. literal, philosophical, mystical, or, divinely moral. By Henry More fellow of Christs College in Cambridge.
More, Henry, 1614-1687.
[20], 251, [17] p.
Printed by James Flesher, and are to be sold by William Morden bookseller in Cambridge,
London :
1653.
The words "Literal, .. moral." are bracketed together on title page.
"The defence of the threefold cabbala" has separate dated title page; pagination and register are continuous.
With eight final contents leaves.
Annotation on Thomason copy: "Nou. 29".
Reproduction of the original in the British Library.
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Bible. -- O.T. -- Genesis I-III -- Commentaries -- Early works to 1800.
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Conjectura
Cabbalistica
.
OR
,
A
CONJECTURAL
ESSAY
OF
Interpreting
the
minde
of
Moses
,
according
to
a
Threefold
CABBALA
:
Viz.
Literal
,
Philosophical
,
Mystical
,
or
,
Divinely
Moral
.
By
HENRY
MORE
Fellow
of
Christs
College
in
Cambridge
.
EXOD.
34.
And
when
Aaron
and
all
the
people
of
Israel
saw
Moses
,
behold
,
the
skin
of
his
face
shones
and
they
were
afraid
to
come
nigh
him
.
Wherefore
Moses
while
he
spake
unto
them
,
put
a
veil
on
his
face
.
MATTH
.
10.
There
is
nothing
covered
,
that
shall
not
be
revealed
;
and
hid
,
that
shall
not
be
known
.
What
I
tell
you
in
darknesse
,
speak
you
in
light
;
and
what
you
hear
in
the
ear
,
that
preach
you
on
the
house-tops
.
LONDON
,
Printed
by
James
Flesher
,
and
are
to
be
sold
by
William
Morden
Bookseller
in
Cambridge
.
1653.
TO
HIS
EMINENTLY
LEARNED
,
and
truly
religious
friend
,
Dr
Cudworth
,
Master
of
Clare
Hall
,
and
Hebrew
Professor
in
the
University
of
Cambridge
.
SIR
,
COncerning
the
choice
of
the
subject
matter
of
my
present
pains
,
I
have
,
I
think
,
spoke
enough
in
the
insuing
Preface
.
Concerning
the
choice
of
my
Patron
,
I
shall
say
no
more
,
then
that
the
sole
inducement
thereto
,
was
his
singular
Learning
and
Piety
.
The
former
of
which
,
is
so
conspicuous
to
the
world
,
that
it
is
universally
acknowledged
of
all
;
and
for
the
latter
,
there
is
none
that
can
be
ignorant
thereof
,
who
has
ever
had
the
happiness
,
though
but
in
a
smaller
measure
,
of
his
more
free
and
intimate
converse
.
As
for
my
own
part
,
I
cannot
but
publickly
profess
,
I
never
met
with
any
yet
so
truly
and
becomingly
religious
,
where
the
right
knowledge
of
God
and
Christ
bears
the
inlightned
minde
so
even
,
that
it
is
as
far
removed
from
Superstition
as
Irreligion
it self
.
And
my
present
Labours
cannot
finde
better
welcome
or
more
judicious
acceptance
with
any
,
then
with
such
as
these
.
For
such
free
and
unprejudiced
spirits
will
neither
antiquate
Truth
for
the
oldnesse
of
the
Notion
,
nor
slight
her
for
looking
young
,
or
bearing
the
face
of
Novelty
.
Besides
,
there
are
none
that
can
be
better
assured
of
the
sincerity
and
efficacy
of
my
present
Designe
.
For
as
many
as
are
born
of
the
Spirit
,
and
are
not
meer
sons
of
the
Letter
,
know
very
well
how
much
the
more
inward
and
mysterious
meaning
of
the
Text
makes
for
the
reverence
of
the
holy
Scripture
,
and
advantage
of
Godlinesse
,
when
as
the
urging
of
the
bare
literal
sense
,
has
either
made
or
confirmed
many
an
Atheist
.
And
assuredly
those
men
see
very
little
in
the
affairs
of
Religion
,
that
do
not
plainly
discover
,
that
it
is
the
Atheists
highest
interest
,
to
have
it
taken
for
granted
,
that
there
is
no
spiritual
meaning
,
either
in
Scripture
or
Sacrament
,
that
extends
further
then
the
meer
Grammatical
sense
in
the
one
,
or
the
sensible
,
grosse
,
external
performance
in
the
other
.
As
for
example
,
That
to
be
regenerated
,
and
become
a
true
and
real
Christian
,
is
nothing
else
,
but
to
receive
the
outward
Baptisme
of
visible
water
:
And
,
that
the
Mosaical
Philosophy
concerning
God
,
and
the
nature
of
things
,
is
none
other
,
then
that
which
most
obviously
offers
it self
in
the
meer
letter
of
Moses
.
Which
if
the
Atheist
could
have
fully
granted
to
him
on
all
sides
,
and
get
but
this
in
also
to
the
bargain
,
That
there
is
no
knowledge
of
God
,
but
what
Moses
his
Text
set
on
foot
in
the
world
,
or
what
is
Traditional
,
he
cannot
but
think
,
that
Religion
in
this
dresse
,
is
so
empty
,
exceptionable
,
and
contemptible
,
that
it
is
but
just
with
as
many
as
are
not
meer
fools
,
to
look
upon
it
as
some
melancholick
conceit
,
or
cunning
fiction
brought
into
the
world
,
to
awe
the
simpler
sort
,
but
behinde
the
hangings
to
be
freely
laughed
at
,
and
derided
by
those
that
are
more
wise
;
And
that
it
were
an
easie
thing
in
a
short
time
to
raze
the
memory
of
it
out
of
the
mindes
of
men
,
it
having
so
little
root
in
the
humane
faculties
.
Which
for
my
own
part
I
think
as
hopeful
,
as
that
posterity
will
be
born
without
eyes
and
ears
,
and
lose
the
use
of
speech
.
For
I
think
the
knowledge
of
God
,
and
a
sense
of
Religion
is
as
natural
and
essential
to
mankinde
,
as
any
other
property
in
them
whatsoever
:
And
that
the
generations
of
men
shall
as
soon
become
utterly
irrational
,
as
plainly
irreligious
.
Which
,
I
think
,
my
late
Treatise
against
Atheisme
wil
make
good
to
any
one
,
that
with
care
and
judgement
will
peruse
it
.
Nor
does
it
at
all
follow
,
because
a
truth
is
delivered
by
way
of
Tradition
,
that
it
is
unconcludable
by
Reason
.
For
I
do
not
know
any
one
Theorem
in
all
Natural
Philosophy
,
that
has
more
sufficient
reasons
for
it
,
then
the
motion
of
the
Earth
,
which
notwithstanding
is
part
of
the
Philosophick
Cabbala
or
Tradition
of
Moses
,
as
I
shall
plainly
shew
in
its
due
place
.
So
likewise
for
the
prae-existency
of
the
Soul
,
which
seems
to
have
been
part
of
the
same
Tradition
,
it
is
abundantly
consentaneous
to
Reason
:
And
as
we
can
give
a
genuine
account
of
all
those
seeming
irregularities
of
motion
in
the
Planets
,
supposing
,
they
&
the
Earth
move
round
about
the
Sun
:
so
we
may
open
the
causes
of
all
those
astonishing
Paradoxes
of
Providence
,
from
this
other
Hypothesis
,
and
show
that
there
is
nothing
here
unsutable
to
the
precious
Attributes
of
God
,
if
we
could
place
the
eye
of
our
understanding
in
that
Center
of
all
free
motions
,
that
steady
eternal
Good
,
&
were
not
our selves
carried
aloof
off
from
him
,
amongst
other
wandring
Planets
,
(
as
S.
Jude
calls
them
)
that
at
several
distances
play
about
him
,
&
yet
all
of
them
in
some
measure
or
other
,
not
onely
pretending
to
him
,
but
whether
they
pretend
or
not
,
really
receiving
something
from
him
.
For
of
this
First
,
is
all
,
both
Wisdome
,
Pleasure
,
and
Power
.
But
it
is
enough
to
have
but
hinted
these
things
briefly
and
enigmatically
,
the
wrath
and
ignorance
of
all
Ages
receiving
the
most
generous
Truths
,
with
the
greatest
offence
.
But
for
my
own
part
,
I
know
no
reason
but
that
all
wel-willers
to
Truth
&
Godliness
,
should
heartily
thank
me
for
my
present
Cabbalistical
Enterprise
,
I
having
so
plainly
therein
vindicated
the
holy
Mystery
of
the
Trinity
from
being
(
as
a
very
bold
Sect
would
have
it
)
a
meer
Pagan
invention
.
For
it
is
plainly
shown
here
,
that
it
is
from
Moses
originally
,
not
from
Pythagoras
,
or
Plato
.
And
seeing
that
Christ
is
nothing
but
Moses
unveiled
,
I
think
it
was
a
special
act
of
Providence
that
this
hidden
Cabbala
came
so
seasonably
to
the
knowledge
of
the
Gentiles
,
that
it
might
afore-hand
fit
them
for
the
easier
entertainment
of
the
whole
Mystery
of
Christianity
,
when
in
the
fulness
of
time
it
should
be
more
clearly
revealed
unto
the
world
.
Besides
this
,
we
have
also
shown
,
That
according
to
Moses
his
Philosophy
,
the
soul
is
secure
both
from
death
,
and
from
sleep
after
death
,
which
those
drowsie
Nodders
over
the
letter
of
the
Scripture
have
very
oscitantly
collected
,
and
yet
as
boldly
afterwards
maintained
,
pretending
that
the
contrary
,
is
more
Platonical
,
then
Christian
,
or
Scriptural
.
Wherefore
my
designe
being
so
pious
as
it
proves
,
I
could
do
nothing
more
fit
then
to
make
choice
of
so
true
a
lover
of
Piety
as
your self
for
a
Patron
of
my
present
Labours
.
Especially
you
being
so
well
able
to
do
the
most
proper
office
of
a
Patron
;
to
defend
the
truth
that
is
presented
to
you
in
them
,
&
to
make
up
out
of
your
rich
Treasury
of
Learning
,
what
our
Penury
could
not
reach
to
,
or
Inadvertency
may
have
omitted
.
And
truly
,
if
I
may
not
hope
this
from
you
,
I
know
not
whence
to
expect
it
.
For
I
do
not
know
where
to
meet
with
any
so
universally
and
fully
accomplished
in
all
parts
of
Learning
as
your self
,
as
well
in
the
Oriental
Tongues
and
History
,
as
in
all
the
choicest
kindes
of
Philosophy
;
Any
one
of
which
Acquisitions
is
enough
to
fill
,
if
not
swell
,
an
ordinary
man
with
great
conceit
and
pride
,
when
as
it
is
your
sole
privilege
,
to
have
them
all
,
and
yet
not
to
take
upon
you
,
nor
to
be
any
thing
more
imperious
,
or
censorious
of
others
,
then
they
ought
to
be
that
know
the
least
.
These
were
the
true
considerations
that
directed
me
in
the
Dedication
of
this
Book
;
Which
if
you
accordingly
please
to
take
into
your
favourable
Patronage
,
and
accept
as
a
Monument
or
Remembrance
of
our
mutual
friendship
,
you
shall
much
oblige
Your
affectionate
friend
and
servant
H.
MORE
.
THE
PREFACE
to
the
READER
.
What
is
meant
by
the
tearm
Cabbala
,
and
how
warrantably
the
literal
Exposition
of
the
Text
may
be
so
called
.
That
dispensable
speculations
are
best
propounded
in
a
Sceptical
manner
.
A
clear
description
of
the
nature
and
dignity
of
Reason
,
and
what
the
divine
Logos
is
.
The
general
probabilities
of
the
truth
of
this
present
Cabbala
.
The
design
of
the
Author
in
publishing
of
it
.
READER
,
I
Present
thee
here
with
a
triple
Interpretation
of
the
three
first
Chapters
of
Genesis
,
which
in
my
Title
Page
I
have
tearmed
a
threefold
Cabbala
;
concerning
which
,
for
thy
better
direction
and
satisfaction
,
I
hold
it
not
amisse
to
speak
some
few
things
by
way
of
Preface
,
such
as
thou
thy self
in
all
likelihood
wouldst
be
forward
to
ask
of
me
.
As
;
why
,
for
example
,
I
call
this
Interpretation
of
mine
a
Cabbala
,
and
from
whom
I
received
it
;
what
may
be
the
prohabilities
of
the
truth
of
it
;
and
what
my
purpose
is
in
publishing
of
it
.
To
the
first
I
answer
;
That
the
Jewish
Cabbala
is
conceived
to
be
a
Traditional
Doctrine
or
Exposition
of
the
Pentateuch
which
Moses
received
from
the
mouth
of
God
,
while
he
was
on
the
Mount
with
him
.
And
this
sense
or
interpretation
of
the
Law
or
Pentateuch
,
as
it
is
a
doctrine
received
by
Moses
first
,
and
then
from
him
by
Joshua
,
and
from
Joshua
by
the
seventy
Elders
,
and
so
on
,
it
was
called
Cabbala
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
kibbel
to
receive
:
But
as
it
was
delivered
as
well
as
received
,
it
was
also
called
Massora
,
which
signifies
a
Tradition
;
though
this
latter
more
properly
respects
that
Critical
and
Grammatical
skill
of
the
Learned
among
the
Jews
,
and
therefore
was
profitable
for
the
explaining
the
literal
sense
as
well
as
that
more
mysterious
meaning
of
the
Text
where
it
was
intended
.
Whence
without
any
boldnesse
or
abuse
of
the
word
I
may
call
the
Literal
interpretation
which
I
have
light
upon
Cabbala
,
as
well
as
the
Philosophical
or
Moral
;
the
literal
sense
it self
being
not
so
plain
and
determinate
,
but
that
it
may
seem
to
require
some
Traditional
Doctrine
or
Exposition
to
settle
it
,
as
well
as
those
other
senses
that
are
more
mystical
.
And
therefore
I
thought
fit
to
call
this
threefold
interpretation
that
I
have
hit
upon
,
Cabbala's
,
as
if
I
had
indeed
light
upon
the
true
Cabbala
of
Moses
in
all
the
three
senses
of
the
Text
,
such
as
might
have
become
his
own
mouth
to
have
uttered
for
the
instruction
of
a
willing
and
well
prepared
Disciple
.
And
therefore
for
the
greater
comelinesse
and
solemnity
of
the
matter
,
I
bring
in
Moses
speaking
his
own
minde
in
all
the
three
several
Expositions
.
And
yet
I
call
the
whole
Interpretation
but
a
Conjecture
,
having
no
desire
to
seem
more
definitively
wise
then
others
can
bear
or
approve
of
.
For
though
in
such
things
as
are
necessary
and
essential
to
the
happinesse
of
a
man
,
as
the
belief
that
there
is
a
God
,
and
the
like
;
it
is
not
sufficient
for
a
man
only
to
bring
undeniable
reasons
for
what
he
would
prove
,
but
also
to
professe
plainly
and
dogmatically
,
that
himself
gives
full
assent
to
the
conclusion
he
hath
demonstrated
:
So
that
those
that
do
not
so
well
understand
the
power
of
reason
,
may
notwithstanding
thereby
be
encouraged
to
be
of
the
same
faith
with
them
that
do
,
it
being
of
so
great
consequence
to
them
to
believe
the
thing
propounded
:
Yet
I
conceive
that
Speculative
and
Dispensable
Truths
a
man
not
onely
may
,
but
ought
rather
to
propound
them
Sceptically
to
the
world
,
there
being
more
prudence
and
modesty
in
offering
the
strongest
arguments
he
can
without
dogmatizing
at
all
,
or
seeming
to
dote
upon
the
conclusion
,
or
more
earnestly
to
affect
the
winning
of
Proselytes
to
his
own
opinion
.
For
where
the
force
of
the
arguments
is
perceived
,
assent
will
naturally
follow
according
to
the
proportion
of
the
discovery
of
the
force
of
the
arguments
.
And
an
assent
to
opinions
meerly
speculative
,
without
the
reasons
of
them
,
is
neither
any
pleasure
nor
accomplishment
of
a
rational
creature
.
To
your
second
demand
,
I
answer
;
That
though
I
call
this
Interpretation
of
mine
Cabbala
,
yet
I
must
confesse
I
received
it
neither
from
Man
nor
Angel.
Nor
came
it
to
me
by
divine
Inspiration
,
unlesse
you
will
be
so
wise
as
to
call
the
seasonable
suggestions
of
that
divine
Life
and
Sense
that
vigorously
resides
in
the
Rational
Spirit
of
free
and
well
meaning
Christians
,
by
the
name
of
Inspiration
.
But
such
Inspiration
as
this
is
no
distracter
from
,
but
an
accomplisher
and
an
enlarger
of
humane
faculties
.
And
I
may
adde
,
that
this
is
the
great
mystery
of
Christianity
,
that
we
are
called
to
partake
of
,
viz.
The
perfecting
of
the
humane
nature
by
participation
of
the
divine
.
Which
cannot
be
understood
so
properly
of
this
grosse
flesh
and
external
senses
,
as
of
the
inward
humanity
,
viz.
our
Intellect
,
Reason
,
and
Fancie
.
But
to
exclude
the
use
of
Reason
in
the
search
of
divine
truth
,
is
no
dictate
of
the
Spirit
▪
but
of
headstrong
Melancholy
and
blinde
Enthusiasme
,
that
religious
frensie
men
run
into
,
by
lying
passive
for
the
reception
of
such
impresses
as
have
no
proportion
with
their
faculties
.
Which
mistake
and
irregularity
,
if
they
can
once
away
with
,
they
put
themselves
in
a
posture
of
promiscuously
admitting
any
thing
,
and
so
in
due
time
of
growing
either
moped
or
mad
,
and
under
pretence
of
being
highly
Christians
,
(
the
right
mystery
whereof
they
understand
not
)
of
working
themselves
lower
then
the
lowest
of
men
.
But
for
mine
own
part
,
Reason
seems
to
me
to
be
so
far
from
being
any
contemptible
Principle
in
man
,
that
it
must
be
acknowledged
in
some
sort
to
be
in
God
himself
.
For
what
is
the
divine
wisdome
,
but
that
steady
comprehension
of
the
Ideas
of
all
things
,
with
their
mutual
respects
one
to
another
,
congruities
and
incongruities
,
dependences
and
independences
;
which
respects
do
necessarily
arise
from
the
natures
of
the
Ideas
themselves
,
both
which
the
divine
Intellect
looks
through
at
once
,
discerning
thus
the
order
and
coherence
of
all
things
.
And
what
is
this
but
Ratio
stabilis
,
a
kinde
of
steady
and
immovable
reason
discovering
the
connexion
of
all
things
at
once
?
But
that
in
us
is
Ratio
mobilis
,
or
reason
in
evolution
,
we
being
able
to
apprehend
things
onely
in
a
successive
manner
one
after
another
.
But
so
many
as
we
can
comprehend
at
a
time
,
while
we
plainly
perceive
and
carefully
view
their
Ideas
,
we
know
how
well
they
fit
,
or
how
much
they
disagree
one
with
another
,
and
so
prove
or
disprove
one
thing
by
another
;
which
is
really
a
participation
of
that
divine
reason
in
God
,
and
is
a
true
and
faithful
principle
in
man
,
when
it
is
perfected
and
polished
by
the
holy
Spirit
.
But
before
,
very
earthly
and
obscure
,
especially
in
spiritual
things
.
But
now
seeing
the
Logos
or
steady
comprehensive
wisdom
of
God
,
in
which
all
Ideas
and
their
respects
are
contained
,
is
but
universal
stable
reason
,
how
can
there
be
any
pretence
of
being
so
highly
inspired
as
to
be
blown
above
reason
it self
,
unlesse
men
will
fancie
themselves
wiser
then
God
,
or
their
understandings
above
the
natures
and
reasons
of
things
themselves
.
Wherefore
to
frame
a
brief
answer
to
your
second
demand
;
I
say
,
this
threefold
Cabbala
you
enquire
after
,
is
the
dictate
of
the
free
reason
of
my
minde
▪
heedfully
considering
the
written
Text
of
Moses
,
and
carefully
canvasing
the
Expositions
of
such
Interpreters
as
are
ordinarily
to
be
had
upon
him
.
And
I
know
nothing
to
the
contrary
,
but
that
I
have
been
so
successeful
as
to
have
light
upon
the
old
true
Cabbala
indeed
.
Of
which
in
the
third
place
I
will
set
down
some
general
probabilities
,
referring
you
for
the
rest
to
the
Defence
of
the
Cabbala's
themselves
,
and
the
Introduction
thereunto
.
And
first
that
the
Literal
Cabbala
is
true
,
it
is
no
contemptible
argument
,
in
that
it
is
carried
on
so
evenly
and
consistently
one
part
with
another
,
every
thing
also
being
represented
so
accommodately
to
the
capacity
of
the
people
,
and
so
advantageously
for
the
keeping
of
their
mindes
in
the
fear
of
God
,
and
obedience
to
his
law
,
as
shall
be
particularly
shown
in
the
Defence
of
that
Cabbala
.
So
that
according
to
the
sense
of
this
Literal
Cabbala
,
Moses
is
discovered
to
be
a
man
of
the
highest
Political
accomplishments
,
and
true
and
warrantable
prudence
that
may
be
.
Nor
is
he
to
fall
short
in
Philosophy
;
And
therefore
the
Philosophical
Cabbala
contains
the
noblest
Truths
,
as
well
Theological
as
Natural
,
that
the
minde
of
man
can
entertain
her self
with
;
Insomuch
that
Moses
seems
to
have
been
aforehand
,
and
prevented
the
subtilest
and
abstrusest
inventions
of
the
choicest
Philosophers
that
ever
appeared
after
him
to
this
very
day
.
And
further
presumption
of
the
truth
of
this
Philosophical
Cabbala
is
;
that
the
grand
mysteries
therein
contained
are
most-what
the
same
that
those
two
eximious
Philosophers
Pythagoras
and
Plato
brought
out
of
Egypt
,
and
the
parts
of
Asia
into
Europe
.
And
it
is
generally
acknowledged
by
Christians
,
that
they
both
had
their
Philosophy
from
Moses
.
And
Numenius
the
Platonist
speaks
out
plainly
concerning
his
Master
;
What
is
Plato
but
Moses
Atticus
?
And
for
Pythagoras
it
is
a
thing
incredible
that
he
and
his
followers
should
make
such
a
deal
of
doe
with
the
mystery
of
Numbers
,
had
he
not
been
favoured
with
a
sight
of
Moses
his
Creation
of
the
world
in
six
days
,
and
had
the
Philosophick
Cabbala
thereof
communicated
to
him
,
which
mainly
consists
in
Numbers
,
as
I
shall
in
the
Defence
of
this
Cabbala
more
particularly
declare
.
And
the
Pythagoreans
oath
swearing
by
him
that
taught
them
the
mystery
of
the
Tetractys
,
or
the
number
Four
,
what
a
ridiculous
thing
had
it
been
if
it
had
been
in
reference
meerly
to
dry
Numbers
?
But
it
is
exceeding
probable
that
under
that
mystery
of
Four
,
Pythagoras
was
first
himself
taught
the
meaning
of
the
fourth
days
work
in
the
Creation
,
and
after
delivered
it
to
his
disciples
.
In
which
Cabbala
of
the
fourth
day
Pythagoras
was
instructed
,
amongst
other
things
,
that
the
Earth
was
a
Planet
,
and
moved
about
the
Sun
;
and
it
is
notoriously
well
known
,
that
this
was
ever
the
opinion
of
the
Pythagoreans
,
and
so
in
all
likelihood
a
part
of
the
Philosophick
Cabbala
of
Moses
.
Which
you
will
more
fully
understand
in
my
Defence
thereof
.
In
brief
,
all
those
conclusions
that
are
comprised
in
the
Philosophick
Cabbala
,
they
being
such
as
may
best
become
that
sublime
and
comprehensive
understanding
of
Moses
,
and
being
also
so
plainly
answerable
to
the
Phaenomena
of
Nature
and
Attributes
of
God
,
as
wel
as
continuedly
agreeable
without
any
force
or
distortion
to
the
Historical
Text
;
this
I
conceive
is
no
small
probability
that
this
Cabbala
is
true
:
For
what
can
be
the
properties
of
the
true
Philosophick
Cabbala
of
Moses
,
if
these
be
not
which
I
have
named
?
Now
for
the
Moral
Cabbala
it
bears
its
own
evidence
with
it
all
the
way
,
representing
Moses
as
well
experienced
in
all
Godlinesse
and
Honesty
,
as
he
was
skilful
in
Politicks
and
Philosophy
.
And
the
edifying
usefulnesse
of
this
Mystical
or
Moral
Cabbala
,
to
answer
to
your
last
demand
,
was
no
small
invitation
amongst
the
rest
to
publish
this
present
Exposition
.
For
Moral
and
Spiritual
Truth
that
so
neerly
concerns
us
being
so
strangely
and
unexpectedly
,
and
yet
so
fitly
and
appositely
represented
in
this
History
of
Moses
,
it
will
in
all
likelihood
make
the
more
forcible
impresse
upon
the
minde
,
and
more
powerfully
carry
away
our
affections
toward
what
is
good
and
warrantable
,
pre-instructing
us
with
delight
concerning
the
true
way
to
Virtue
and
Godlinesse
.
Nor
are
the
Philosophick
nor
Literal
Cabbala's
destitute
of
their
honest
uses
.
For
in
the
former
to
the
amazement
of
the
meer
Naturalist
(
who
commonly
conceits
that
pious
men
and
Patrons
of
Religion
have
no
ornaments
of
minde
but
scrupulosities
about
virtue
,
and
melancholy
fancies
concerning
a
Deity
)
Moses
is
found
to
have
been
Master
of
the
most
sublime
and
generous
speculations
that
are
in
all
Natural
Philosophy
:
besides
that
he
places
the
soul
of
man
many
degrees
out
of
the
reach
of
fate
and
mortality
.
And
by
the
latter
there
is
a
very
charitable
provision
made
for
them
that
are
so
prone
to
expect
rigid
precepts
of
Philosophy
in
Moses
his
outward
Text.
For
this
Literal
Cabbala
will
steer
them
off
from
that
toil
of
endevouring
to
make
the
bare
letter
speak
consonantly
to
the
true
frame
of
nature
:
Which
while
they
attempt
with
more
zeal
then
knowledge
,
they
both
disgrace
themselves
and
wrong
Moses
.
For
there
are
unalterable
and
indeleble
Idea's
and
Notions
in
the
minde
of
man
,
into
which
when
we
are
awakened
and
apply
to
the
known
course
and
order
of
nature
,
we
can
no
more
forsake
the
use
of
them
then
we
can
the
use
of
our
own
eyes
,
nor
misbelieve
their
dictates
no
more
,
nor
so
much
,
as
we
may
those
of
our
outward
senses
.
Wherefore
to
men
recovered
into
a
due
command
of
their
reason
,
and
well-skill'd
in
the
contemplation
and
experience
of
the
nature
of
things
,
to
propound
to
them
such
kinde
of
Mosaical
Philosophy
,
as
the
boldnesse
and
superstition
of
some
has
adventured
to
do
for
want
of
a
right
Literal
Cabbala
to
guide
them
,
is
as
much
as
in
them
lies
,
to
hazard
the
making
not
only
of
Moses
,
but
of
Religion
it self
contemptible
and
ridiculous
.
Whence
it
is
apparent
enough
,
I
think
,
to
what
good
purpose
it
is
thus
carefully
to
distinguish
betwixt
the
Literal
and
Philosophick
Cabbala
,
and
so
plainly
and
fully
to
set
out
the
sense
of
either
,
apart
by
themselves
,
that
there
may
hereafter
be
no
confusion
or
mistake
.
For
beside
that
the
discovering
of
these
weighty
Truths
,
and
high
,
but
irrefutable
Paradoxes
,
in
Moses
his
Text
,
does
assert
Religion
,
and
vindicate
her
from
that
vile
imputation
of
ignorance
in
Philosophy
and
the
knowledge
of
things
,
so
does
it
also
justifie
those
more
noble
results
of
free
Reason
and
Philosophy
from
that
vulgar
suspicion
of
Impiety
and
Irreligion
.
THE
LITERAL
CABBALA
.
CHAP.
I.
2
The
Earth
at
first
a
deep
miry
abysse
,
covered
over
with
waters
,
over
which
was
a
fierce
wind
,
and
through
all
darknesse
.
3
Day
made
at
first
without
a
Sun.
6
The
Earth
a
floor
,
the
Heavens
a
transparent
Canopy
,
or
strong
Tent
over
it
,
to
keep
off
the
upper
waters
or
blew
conspicuous
Sea
from
drowning
the
world
.
8
Why
this
Tent
or
Canopy
was
not
said
to
be
good
.
9
The
lower
waters
commanded
into
one
place
.
11
Herbs
,
flowers
,
and
fruits
of
Trees
,
before
either
Sun
or
seasons
of
the
year
to
ripen
them
.
14
The
Sun
created
and
added
to
the
day
,
as
a
peculiar
ornament
thereof
,
as
the
Moon
and
Stars
to
the
night
.
20
The
Creation
of
fish
and
fowl
.
24
The
Creation
of
beasts
&
creeping
things
.
27
Man
created
in
the
very
shape
and
figure
of
God
,
but
yet
so
,
that
there
were
made
females
as
well
as
males
.
28
How
man
came
to
be
Lord
over
the
rest
of
living
creatures
.
30
How
it
came
to
passe
that
man
feeds
on
the
better
sort
of
the
fruits
of
the
Earth
,
and
the
beasts
on
the
worse
.
1
WEE
are
to
recount
to
you
in
this
Book
the
Generations
and
Genealogies
of
the
Patriarchs
from
Adam
to
Noah
,
from
Noah
to
Abraham
,
from
Abraham
to
Joseph
,
and
to
continue
the
History
to
our
own
times
.
But
it
will
not
be
amisse
first
to
inform
you
concerning
the
Creation
of
the
world
,
and
the
original
and
beginning
of
things
;
How
God
made
Heaven
and
Earth
,
and
all
the
garnishings
of
them
,
before
he
made
Man.
2
But
the
Earth
at
first
was
but
a
rude
and
desolate
heap
,
devoid
of
herbs
,
flowers
,
and
trees
,
and
all
living
creatures
,
being
nothing
but
a
deep
miry
abysse
,
covered
all
over
with
waters
,
and
there
was
a
very
fierce
and
strong
wind
that
blew
upon
the
waters
;
and
what
made
it
still
more
horrid
and
comfortless
,
there
was
as
yet
no
light
,
but
all
was
inveloped
with
thick
darknesse
,
and
bore
the
face
of
a
pitchy
black
and
wet
tempestuous
night
.
3
But
God
let
not
his
work
lie
long
in
this
sad
condition
,
but
commanded
Light
to
appear
,
and
the
morning
brake
out
upon
the
face
of
the
abyss
,
and
wheel'd
about
from
East
to
West
,
being
clearest
in
the
middle
of
its
course
about
noon
,
and
then
abating
of
its
brightnesse
towards
the
West
,
at
last
quite
dis-appear'd
,
after
such
sort
as
you
may
often
observe
the
day-light
to
break
forth
in
the
East
,
and
ripen
to
greater
clearnesse
,
but
at
last
to
leave
the
skie
in
the
West
,
no
Sun
appearing
all
the
while
.
4.
And
God
saw
the
Light
,
(
for
it
is
a
thing
very
visible
)
that
it
was
good
,
and
so
separated
the
darknesse
from
the
light
,
that
they
could
not
both
of
them
be
upon
the
face
of
the
earth
together
,
but
had
their
vicissitudes
,
and
took
their
turns
one
after
another
.
5
And
he
called
the
return
of
the
light
Day
,
and
the
return
of
darkness
he
called
Night
;
and
the
evening
and
the
morning
made
up
the
first
natural
day
.
6.
Now
after
God
had
made
this
Basis
or
floor
of
this
greater
edifice
of
the
world
,
the
Earth
,
he
sets
upon
the
higher
parts
of
the
fabrick
.
He
commands
therefore
that
there
should
be
a
hollow
expansion
,
firm
and
transparent
,
which
by
its
strength
should
bear
up
against
the
waters
which
are
above
,
and
keep
them
from
falling
upon
the
earth
in
excess
.
7.
And
so
it
became
a
partition
betwixt
the
upper
&
the
lower
waters
;
so
that
by
virtue
of
this
hollow
Firmament
,
man
might
live
safe
from
the
violence
of
such
destructive
inundations
,
as
one
sheltred
in
a
well-pitch'd
tent
from
storm
of
rain
:
For
the
danger
of
these
waters
is
apparent
to
the
eye
,
this
ceruleous
or
blew-coloured
Sea
,
that
over-spreads
the
diaphanous
Firmament
,
being
easily
discern'd
through
the
body
thereof
;
and
there
are
very
frequent
and
copious
showers
of
rain
descend
from
above
,
when
as
there
is
no
water
espyed
ascending
up
thither
;
wherefore
it
must
all
come
from
that
upper
Sea
,
if
we
do
but
appeal
to
our
outward
sense
.
8
Now
therefore
this
diaphanous
Canopy
or
firmly
stretched
Tent
over
the
whole
pavement
of
the
earth
,
though
I
cannot
say
properly
that
God
saw
it
was
good
,
it
being
indeed
of
a
nature
invisible
,
yet
the
use
of
it
shows
it
to
be
exceeding
good
and
necessary
.
And
God
called
the
whole
capacity
of
this
hollow
Firmament
,
Heaven
.
And
the
evening
and
the
morning
made
up
the
second
natural
day
.
9
And
now
so
sure
a
Defence
being
made
against
the
inundation
of
the
upper
waters
,
that
they
might
not
fall
upon
the
earth
,
God
betook
himself
the
next
day
to
order
the
lower
waters
,
that
as
yet
were
spread
over
the
whole
face
thereof
;
at
his
command
therefore
the
waters
fled
into
one
place
,
and
the
dry
land
did
appear
.
10
And
God
called
the
dry
land
Earth
;
and
the
gathering
together
of
the
waters
he
called
Sea
:
and
I
may
now
properly
say
,
that
God
saw
that
it
was
good
,
for
the
Sea
and
the
Land
are
things
visible
enough
,
and
fit
objects
of
our
sight
.
11
And
forthwith
before
he
made
either
Sun
,
Moon
▪
or
Stars
,
did
God
command
the
earth
to
bring
forth
grasse
,
herbs
and
flowers
,
in
their
full
beauty
,
and
fruit-trees
,
yeilding
delicious
fruit
,
though
there
had
as
yet
been
no
vicissitude
of
Spring
,
Summer
,
or
Autumn
,
nor
any
approach
of
the
Sun
to
ripen
and
concoct
the
fruit
of
those
trees
.
Whence
you
may
easily
discern
the
foolishnesse
of
the
idolatrous
Nations
,
that
dote
so
much
on
second
causes
,
as
that
they
forget
the
first
,
ascribing
that
to
the
Sun
and
Moon
,
that
was
caus'd
at
first
by
the
immediate
command
of
God.
12
For
at
his
command
it
was
,
before
there
was
either
Sun
or
Moon
in
the
Firmament
,
that
the
earth
brought
forth
grasse
,
and
herb
yeilding
seed
after
his
kind
,
and
the
tree
yeilding
fruit
,
whose
seed
was
in
it self
,
after
his
kinde
;
so
that
the
several
sorts
of
plants
might
by
this
means
be
conserv'd
upon
the
earth
.
And
God
saw
that
it
was
good
.
13
And
the
evening
and
the
morning
made
up
the
third
natural
day
.
14
There
have
three
days
past
without
a
Sun
,
as
well
as
three
nights
without
either
Moon
or
Stars
,
as
you
your selves
may
happily
have
observ'd
some
number
of
Moonless
and
Starlesse
nights
,
as
well
as
of
Sunlesse
days
,
to
have
succeeded
one
another
:
and
so
it
might
have
been
always
,
had
not
God
said
,
Let
there
be
Lights
within
the
Firmament
of
heaven
,
to
make
a
difference
betwixt
day
and
night
,
and
to
be
peculiar
garnishings
of
either
.
Let
them
be
also
for
signes
of
weather
▪
for
seasons
of
the
year
,
and
also
for
periods
of
days
,
months
,
and
years
.
15
Moreover
,
let
them
be
as
lights
hung
up
within
the
hollow
roof
or
Firmament
of
heaven
,
to
give
light
to
men
walking
upon
the
pavement
of
the
earth
:
and
it
was
so
.
16
And
God
made
two
great
lights
;
the
greater
one
,
the
most
glorious
&
Princely
object
we
can
see
by
day
,
to
be
as
it
were
the
Governor
and
Monarch
of
the
day
;
the
lesser
,
the
most
resplendent
and
illustrious
sight
we
can
cast
our
eyes
on
by
night
,
to
be
Governesse
and
Queen
of
the
night
.
And
he
made
,
though
for
their
smalnesse
they
be
not
so
considerable
,
the
Stars
also
.
17
And
he
placed
them
all
in
the
Firmament
of
heaven
,
to
give
light
upon
the
earth
.
18
And
to
shew
their
preheminence
for
external
lustre
,
above
what
ever
else
appears
by
either
day
or
night
,
and
to
be
peculiar
garnishings
or
ornaments
to
make
a
notable
difference
betwixt
the
light
and
the
darknesse
,
the
superaddition
of
the
Sun
to
adorn
the
day
,
and
to
invigorate
the
light
thereof
,
the
Moon
and
the
Stars
to
garnish
the
night
,
and
to
mitigate
the
dulnesse
and
darknesse
thereof
.
And
God
saw
that
it
was
good
.
19
And
the
evening
and
the
morning
was
the
fourth
natural
day
.
20
After
this
,
God
commanded
the
waters
to
bring
forth
fish
and
fowl
,
which
they
did
in
abundance
,
and
the
fowl
flew
above
the
earth
in
the
open
Firmament
of
heaven
.
21
And
God
created
great
whales
also
as
well
as
other
fishes
,
that
move
in
the
waters
;
and
God
saw
that
it
was
good
.
22
And
God
blessed
them
,
saying
,
Be
fruitful
and
multiply
,
and
fill
the
waters
in
the
seas
,
and
let
the
fowl
multiply
on
the
earth
.
23
And
the
evening
and
the
morning
made
up
the
fifth
natural
day
.
24
Then
God
commanded
the
earth
to
bring
forth
all
creeping
things
,
and
four
footed
beasts
,
as
before
he
commanded
the
waters
to
send
forth
fish
and
fowl
;
and
it
was
so
.
25
And
when
God
had
made
the
beast
of
the
earth
after
his
kinde
,
and
cattel
,
and
every
creeping
thing
after
his
kinde
,
he
saw
that
it
was
good
.
26
And
coming
at
last
to
his
highest
Master-piece
,
Man
,
he
encouraged
himself
,
saying
,
Go
to
,
let
us
now
make
man
,
and
I
will
make
him
after
the
same
image
and
shape
that
I
bear
my self
;
and
he
shall
have
dominion
over
the
fish
of
the
Sea
,
and
over
the
fowls
of
the
Air
,
and
over
the
cattel
,
and
over
all
the
earth
,
and
over
every
creeping
thing
,
that
creepeth
upon
the
earth
.
27
So
God
created
man
in
his
own
shape
and
figure
,
with
an
upright
stature
,
with
legs
,
hands
,
arms
,
with
a
face
and
mouth
,
to
speak
,
and
command
,
as
God
himself
hath
:
I
say
,
in
the
image
of
God
did
he
thus
create
him
.
But
mistake
me
not
,
whereas
you
conceive
of
God
as
masculine
,
and
more
perfect
,
yet
you
must
not
understand
me
,
as
if
God
made
mankinde
so
exactly
after
his
own
image
,
that
he
made
none
but
males
;
for
I
tell
you
,
he
made
females
as
well
as
males
,
as
you
shall
hear
more
particularly
hereafter
.
28
And
having
made
them
thus
male
and
female
,
he
bad
them
make
use
of
the
distinction
of
sexes
that
he
had
given
them
;
and
blessing
them
,
God
said
unto
them
,
Be
fruitful
and
multiply
,
and
fill
the
earth
with
your
off-spring
,
and
be
lords
thereof
,
and
have
dominion
also
over
the
fish
of
the
sea
,
and
over
the
fowls
of
the
air
,
as
well
as
over
beasts
and
cattel
,
and
every
creeping
thing
that
moves
upon
the
earth
.
29
And
God
said
,
Behold
,
I
give
you
every
frugiferous
herb
which
is
upon
the
face
of
the
earth
,
such
as
the
Straw-berry
,
the
several
sorts
of
Corn
,
as
Rye
,
Wheat
,
and
Rice
,
as
also
the
delicious
fruits
of
Trees
,
to
you
they
shall
be
for
meat
.
30
But
for
the
beasts
of
the
earth
,
and
the
fowls
of
the
air
,
and
for
every
living
thing
that
creepeth
upon
the
earth
,
the
worser
kind
of
herbs
,
and
ordinary
grasse
,
I
have
assign'd
for
them
:
and
so
it
came
to
passe
that
mankinde
are
made
lords
and
possessors
of
the
choicest
fruits
of
the
earth
,
and
the
beasts
of
the
field
are
to
be
contented
with
baser
herbage
,
and
the
common
grasse
.
31
And
God
viewed
all
the
works
that
he
had
made
,
and
behold
,
they
were
exceeding
good
;
and
the
evening
and
the
morning
was
the
sixt
natural
day
.
CHAP.
II.
3
The
Original
of
the
Jewish
Sabbaths
,
from
Gods
resting
himself
from
his
six
days
labours
.
5
Herbs
and
Plants
before
either
Rain
,
Gardning
or
Husbandry
,
and
the
reason
why
it
was
so
.
7
Adam
made
of
the
dust
of
the
ground
,
and
his
soul
breathed
in
at
his
nostrils
.
8
The
Planting
of
Paradise
.
9
A
wonderful
Tree
there
,
that
would
continue
youth
,
and
make
a
man
immortal
upon
earth
:
Another
strange
Tree
,
viz.
the
Tree
of
knowledge
of
good
and
evil
.
11
The
Rivers
of
Paradise
,
Phasis
,
Gihon
,
Tigris
,
Euphrates
.
18
The
high
commendation
of
Matrimony
.
19
Adam
gives
names
to
all
kinde
of
creatures
,
except
fishes
.
21
Woman
is
made
of
a
rib
of
Adam
,
a
deep
sleep
falling
upon
him
,
his
minde
then
also
being
in
a
trance
.
24
The
first
Institution
of
Marriage
.
1
THus
the
Heavens
and
the
Earth
were
finisht
,
and
all
the
creatures
,
wherewith
they
were
garnisht
and
replenisht
.
2
And
God
having
within
six
days
perfected
all
his
work
,
on
the
seventh
day
he
rested
himself
.
3
And
so
made
the
seventh
day
an
holy
day
,
a
festival
of
rest
,
because
himself
then
first
rested
from
his
works
.
Whence
you
plainly
see
the
reason
and
original
of
your
Sabbaths
.
4
These
are
the
generations
of
the
heavens
and
of
the
earth
,
which
I
have
so
compendiously
recounted
to
you
,
as
they
were
created
in
the
days
that
the
Lord
made
heaven
and
earth
,
and
the
several
garnishings
of
them
.
5
But
there
are
some
things
that
I
would
a
little
more
fully
touch
upon
,
and
give
you
notice
of
,
to
the
praise
of
God
,
and
the
manifesting
of
his
power
unto
you
.
As
that
the
herbs
and
plants
of
the
field
did
not
come
up
of
their
own
accords
out
of
the
earth
,
before
God
made
them
,
but
that
God
created
them
before
there
were
any
seeds
of
any
such
thing
in
the
earth
,
and
before
there
was
any
rain
,
or
men
to
use
gardning
or
husbandry
,
for
the
procuring
their
growth
:
So
that
hereafter
you
may
have
the
more
firm
faith
in
God
,
for
the
blessings
and
fruits
of
the
earth
,
when
the
ordinary
course
of
nature
shall
threaten
dearth
and
scarcity
for
want
of
rain
and
seasonable
showers
.
6
For
there
had
been
no
showers
when
God
caused
the
plants
,
and
herbs
of
the
field
to
spring
up
out
of
the
earth
;
onely
as
I
told
you
at
the
first
of
all
,
there
was
a
mighty
torrent
of
water
,
that
rose
every
where
above
the
earth
,
and
cover'd
the
universal
face
of
the
ground
,
which
yet
,
God
afterward
by
his
almighty
power
,
commanded
so
into
certain
bounds
,
that
the
residue
of
the
earth
was
meer
dry
land
.
7
And
that
you
farther
may
understand
how
the
power
of
God
is
exalted
above
the
course
of
natural
causes
,
God
taking
of
the
the
dust
of
his
dry
ground
,
wrought
it
with
his
hands
into
such
a
temper
,
that
it
was
matter
fit
to
make
the
body
of
a
Man
:
which
when
he
first
had
fram'd
,
was
as
yet
but
like
a
senslesse
statue
,
till
coming
near
unto
it
with
his
mouth
,
he
breath'd
into
the
nostrils
thereof
the
breath
of
life
;
as
you
may
observe
to
this
day
,
that
men
breath
through
their
nostrils
,
though
their
mouths
be
clos'd
.
And
thus
man
became
a
living
creature
,
and
his
name
was
called
Adam
,
because
he
was
made
of
the
earth
.
8
But
I
should
have
told
you
first
more
at
large
,
how
the
Lord
God
planted
a
Garden
Eastward
of
Judea
in
the
Countrey
of
Eden
,
about
Mesopotamia
,
where
afterwards
he
put
the
man
Adam
,
whom
he
after
this
wise
had
form'd
.
9
And
the
description
of
this
Garden
is
this
:
Out
of
the
ground
made
the
Lord
God
to
grow
every
Tree
that
is
pleasant
to
the
sight
,
and
good
for
food
.
But
amongst
these
several
sorts
of
Trees
,
there
were
two
of
singular
notice
,
that
stood
planted
in
the
midst
of
the
Garden
;
the
one
of
which
had
fruit
of
that
wonderful
virtue
,
as
to
continue
youth
and
strength
,
and
to
make
a
man
immortal
upon
earth
,
wherefore
it
was
call'd
the
Tree
of
Life
.
There
was
also
another
Tree
planted
there
,
of
whose
fruit
if
a
man
ate
,
it
had
this
strange
effect
,
that
it
would
make
a
man
know
the
difference
betwixt
good
and
evil
;
for
the
Lord
God
had
so
ordain'd
,
that
if
Adam
touched
the
forbidden
fruit
thereof
,
he
should
by
his
disobedience
feel
the
sense
of
evil
as
well
as
good
;
wherefore
by
way
of
Anticipation
it
was
called
the
Tree
of
knowledge
of
good
and
evil
.
10
And
there
was
a
River
went
out
of
Eden
to
water
the
Garden
,
and
from
thence
it
was
parted
,
and
became
into
four
heads
.
11
The
name
of
the
first
was
Phasis
,
or
Phasi-Tigris
,
which
compasses
the
whole
Land
of
the
Chaulateans
,
where
there
is
Gold.
12
And
the
Gold
of
that
Land
is
excellent
;
there
is
also
found
Bdellium
and
the
Onyx-stone
.
13
And
the
name
of
the
second
River
is
Gihon
,
the
same
is
it
that
compasseth
the
whole
Land
of
the
Arabian-Aethiopia
.
14
And
the
name
of
the
third
River
is
Tigris
,
that
is
that
which
goeth
towards
the
East
of
Assyria
,
and
the
fourth
River
is
Euphrates
.
15
And
the
Lord
God
took
the
man
Adam
by
the
hand
,
and
led
him
into
the
Garden
of
Eden
,
and
laid
commands
upon
him
to
dresse
it
,
and
look
to
it
,
and
to
keep
things
handsome
and
in
order
in
it
,
and
that
it
should
not
be
any
wise
spoil'd
or
misus'd
by
incursions
or
careless
ramblings
of
the
heedlesse
beasts
.
16
And
the
Lord
God
recommended
unto
Adam
all
the
Trees
of
the
Garden
for
very
wholesome
and
delightful
food
,
bidding
him
freely
eat
thereof
.
17
Only
he
excepted
the
Tree
of
Knowledge
of
Good
and
Evil
,
which
he
strictly
charg'd
him
to
forbear
,
for
if
he
ever
tasted
thereof
,
he
should
assuredly
die
.
18
But
to
the
high
commendation
of
Matrimony
be
it
spoken
,
though
God
had
placed
Adam
in
so
delightful
a
Paradise
,
yet
his
happinesse
was
but
maimed
and
imperfect
,
till
he
had
the
society
of
a
woman
:
For
the
Lord
God
said
,
It
is
not
good
that
man
should
be
alone
,
I
will
make
him
an
help
meet
for
him
.
19
Now
out
of
the
ground
the
Lord
God
had
form'd
every
beast
of
the
field
,
and
every
fowl
of
the
air
,
and
these
brought
he
unto
Adam
,
to
see
what
he
would
call
them
,
and
whatsoever
Adam
called
every
living
creature
,
that
was
the
name
thereof
.
20
And
Adam
gave
names
to
all
cattel
,
and
to
the
fowls
of
the
air
,
and
to
every
beast
of
the
field
,
but
he
could
not
so
kindly
take
acquaintance
with
any
of
these
,
or
so
fully
enjoy
their
society
,
but
there
was
still
some
considerable
matter
wanting
to
make
up
Adams
full
felicity
,
and
there
was
a
meet
help
to
be
found
out
for
him
.
21
Wherefore
the
Lord
God
caus'd
a
deep
sleep
to
fall
upon
Adam
;
&
lo
,
as
he
slept
upon
the
ground
,
he
fell
into
a
dream
,
how
God
had
put
his
hand
into
his
side
,
and
pulled
out
one
of
his
ribs
,
closing
up
the
flesh
in
stead
thereof
:
22
And
how
the
rib
,
which
the
Lord
God
had
taken
from
him
,
was
made
into
a
woman
,
and
how
God
when
he
had
thus
made
her
,
took
her
by
the
hand
,
and
brought
her
unto
him
.
And
he
had
no
sooner
awakened
,
but
he
found
his
dream
to
be
true
,
for
God
stood
by
him
with
the
woman
in
his
hand
which
he
had
brought
.
23
Wherefore
Adam
being
pre-advertised
by
the
vision
,
was
presently
able
to
pronounce
,
This
is
now
bone
of
my
bone
,
and
flesh
of
my
flesh
:
What
are
the
rest
of
the
creatures
to
this
?
And
he
bestowed
upon
her
also
a
fitting
name
,
calling
her
Woman
,
because
she
was
taken
out
of
Man.
24
And
the
Lord
God
said
,
Thou
hast
spoken
well
,
Adam
:
And
for
this
cause
shall
a
man
leave
his
father
and
mother
,
and
shall
cleave
unto
his
wife
,
and
they
two
shall
be
one
flesh
:
so
strict
and
sacred
a
tie
is
the
band
of
wedlock
.
25
And
they
were
both
naked
,
Adam
and
his
wife
,
and
were
not
ashamed
;
but
how
the
shame
of
being
seen
naked
came
into
the
world
,
I
shall
declare
unto
you
hereafter
.
CHAP.
III.
1
A
subtile
Serpent
in
Paradise
,
indued
with
both
reason
,
and
the
power
of
speech
,
deceives
the
woman
.
2
The
Dialogue
betwixt
the
woman
and
the
Serpent
.
7
How
the
shame
of
nakednesse
came
into
the
world
.
8
God
walks
in
the
Garden
;
and
calls
to
Adam
.
10
The
Dialogue
betwixt
Adam
and
God.
14
The
reasons
why
Serpents
want
feet
,
and
creep
upon
the
ground
.
15
The
reason
of
the
antipathy
betwixt
Men
and
Serpents
.
16
As
also
of
womens
pangs
in
child-bearing
,
and
of
their
being
bound
in
subjection
to
their
husbands
.
18
Also
of
the
barrennesse
of
the
earth
,
and
of
mans
toil
and
drudgery
.
21
God
teacheth
Adam
and
Eve
the
use
of
leathern
clothing
.
24
Paradise
haunted
with
apparitions
:
Adam
frighted
from
daring
to
taste
of
the
Tree
of
Life
,
whence
his
posterity
became
mortal
to
this
very
day
.
1
AND
truly
it
cannot
but
be
very
obvious
for
you
to
consider
often
with
your selves
,
not
onely
how
this
shame
of
nakedness
came
into
the
world
,
but
the
toil
and
drudgery
of
Tillage
and
Husbandry
;
the
grievous
pangs
of
Childe-bearing
;
and
lastly
,
what
is
most
terrible
of
all
,
Death
it self
:
Of
all
which
,
as
of
some
other
things
also
,
I
shall
give
you
such
plain
and
intelligible
reasons
,
that
your
own
hearts
could
not
wish
more
plain
and
more
intelligible
.
To
what
an
happy
condition
Adam
was
created
,
you
have
already
heard
;
How
he
was
placed
by
God
in
a
Garden
of
delight
,
where
all
his
senses
were
gratified
with
the
most
pleasing
objects
imaginable
;
his
eyes
with
the
beautie
of
trees
and
flowers
,
and
various
delightsome
forms
of
living
creatures
,
his
ears
with
the
sweet
musical
accents
of
the
canorous
birds
,
his
smell
with
the
fragrant
odours
of
Aromatick
herbs
,
his
taste
with
variety
of
delicious
fruit
,
and
his
touch
with
the
soft
breathings
of
the
air
in
the
flowry
alleys
of
this
ever-springing
Paradise
.
Adde
unto
all
this
,
that
pleasure
of
pleasures
,
the
delectable
conversation
of
his
beautiful
Bride
,
the
enjoyments
of
whose
love
neither
created
care
to
himself
,
nor
pangs
of
childe-bearing
to
her
:
for
all
the
functions
of
life
were
performed
with
ease
and
delight
;
and
there
had
been
no
need
for
man
to
sweat
for
the
provision
of
his
family
,
for
in
this
Garden
of
Eden
there
was
a
perpetual
Spring
,
and
the
vigour
of
the
soil
prevented
mans
industry
;
and
youth
and
jollity
had
never
left
the
bodies
of
Adam
and
his
posterity
,
because
old
age
and
death
were
perpetually
to
be
kept
off
by
that
soveraign
virtue
of
the
Tree
of
Life
.
And
I
know
,
as
you
heartily
could
wish
,
this
state
might
have
ever
continued
to
Adam
and
his
seed
,
so
you
eagerly
expect
to
hear
the
reason
why
he
was
depriv'd
of
it
;
and
in
short
it
is
this
,
His
disobedience
to
a
commandement
which
God
had
given
him
;
the
circumstances
whereof
I
shall
declare
unto
you
,
as
followeth
.
Amongst
those
several
living
creatures
which
were
in
Paradise
,
there
was
the
Serpent
also
,
whom
you
know
to
this
very
day
to
be
full
of
subtilty
,
&
therefore
you
will
lesse
wonder
,
if
when
he
was
in
his
perfection
,
he
had
not
onely
the
use
of
Reason
,
but
the
power
of
Speech
.
It
was
therefore
this
Serpent
that
was
the
first
occasion
of
all
this
mischief
to
Adam
and
his
posterity
;
for
he
cunningly
came
unto
the
woman
,
and
said
unto
her
,
Is
it
so
indeed
,
that
God
has
commanded
you
that
you
shall
not
eat
of
any
of
the
trees
of
the
Garden
?
2
And
the
woman
answered
unto
the
Serpent
,
You
are
mistaken
,
God
hath
not
forbid
us
to
eat
of
all
the
fruit
of
the
trees
of
the
Garden
.
3
But
indeed
of
the
fruit
of
the
Tree
in
the
midst
of
the
Garden
,
God
hath
strictly
charged
us
,
Ye
shall
not
eat
of
it
,
neither
shall
ye
touch
it
,
lest
ye
die
.
4
But
the
Serpent
said
unto
the
woman
,
Tush
,
I
warrant
you
,
this
is
only
but
to
terrifie
you
,
and
abridge
you
of
that
liberty
and
happinesse
you
are
capable
of
,
you
shall
not
so
certainly
die
.
5
But
God
knows
the
virtue
of
that
tree
full
well
,
that
so
soon
as
you
eat
thereof
,
your
eyes
shall
be
opened
,
and
you
shall
become
as
Gods
,
knowing
good
and
evil
.
6
And
when
the
woman
saw
,
that
the
tree
was
good
for
food
,
and
that
it
was
pleasant
to
the
eye
,
and
a
tree
to
be
desired
to
make
one
wise
,
she
took
of
the
fruit
and
did
eat
,
and
gave
also
to
her
husband
with
her
,
and
he
did
eat
.
7
And
the
eyes
of
them
both
were
opened
,
and
they
knew
they
were
naked
,
and
were
ashamed
,
and
therefore
they
sewed
fig-leaves
together
,
and
made
themselves
aprons
to
cover
their
parts
of
shame
.
8
And
the
Lord
God
came
into
the
Garden
toward
the
cool
of
the
evening
,
and
walking
in
the
Garden
,
call'd
for
Adam
;
But
Adam
had
no
sooner
heard
his
voice
,
but
he
and
his
wife
ran
away
into
the
thickest
of
the
trees
of
the
Garden
,
to
hide
themselves
from
his
presence
.
9
But
the
Lord
God
called
unto
Adam
the
second
time
,
and
said
unto
him
,
Adam
where
art
thou
?
10
Then
Adam
was
forc't
to
make
answer
,
and
said
,
I
heard
thy
voice
in
the
Garden
,
and
I
was
afraid
,
because
I
was
naked
,
and
so
I
hid
my self
.
11
Then
God
said
unto
him
,
Who
hath
made
thee
so
wise
,
that
thou
shouldst
know
that
thou
art
naked
,
or
wantest
any
covering
?
Hast
thou
eaten
of
the
forbidden
fruit
?
12
And
Adam
excus'd
himself
,
saying
,
The
woman
whom
thou
recommendedst
to
me
for
a
meet
help
,
she
gave
me
of
the
fruit
,
and
I
did
eat
.
13
And
the
Lord
God
said
unto
the
woman
,
What
is
this
that
thou
hast
done
?
And
the
woman
excus'd
her self
,
saying
,
The
Serpent
beguiled
me
,
and
I
did
eat
.
14
Then
the
Lord
God
gave
sentence
upon
all
three
;
and
to
the
Serpent
he
said
,
Because
thou
hast
done
this
,
thou
art
cursed
above
all
cattel
,
and
above
every
beast
of
the
field
;
and
whereas
hitherto
thou
hast
been
able
to
bear
thy
body
aloft
,
and
go
upright
,
thou
shalt
henceforth
creep
upon
thy
belly
,
like
a
worm
,
and
dust
shalt
thou
eat
all
the
days
of
thy
life
.
15
And
there
shall
be
a
perpetual
antipathy
betwixt
not
only
the
woman
and
thee
,
but
betwixt
her
seed
and
thy
seed
:
For
universal
mankind
shall
abhorre
thee
,
and
hate
all
the
cursed
generations
that
come
of
thee
.
They
indeed
shall
busily
lie
in
wait
to
sting
mens
feet
,
which
their
skill
in
herbs
however
shall
be
able
to
cure
;
but
they
shall
knock
all
Serpents
on
the
head
,
and
kill
them
without
pity
or
remorse
,
deservedly
using
thy
seed
as
their
deadly
enemy
.
16
And
the
doom
of
the
woman
was
,
Her
sorrow
and
pangs
in
childe-bearing
,
and
her
subjection
to
her
husband
.
Which
law
of
subjection
is
generally
observed
in
the
Nations
of
the
world
unto
this
very
day
.
17
And
the
doom
of
Adam
was
,
The
toil
of
Husbandry
upon
barren
ground
.
18
For
the
earth
was
cursed
for
his
sake
,
which
is
the
reason
that
it
brings
forth
thorns
,
and
thistles
,
and
other
weeds
,
that
Husbandmen
could
wish
would
not
cumber
the
ground
,
upon
which
they
bestow
their
toilsome
labor
.
19
Thus
in
the
sweat
of
his
face
was
Adam
to
eat
his
bread
,
till
he
return
to
the
dust
out
of
which
he
was
taken
.
20
And
Adam
called
his
wife
Eve
,
because
she
was
the
mother
of
all
men
that
ever
were
born
into
the
world
,
and
lived
upon
the
face
of
the
earth
.
21
And
the
generations
of
men
were
clothed
at
first
with
the
skins
of
wilde
beasts
,
the
use
of
which
God
taught
Adam
and
Eve
in
Paradise
.
22
And
when
they
were
thus
accoutred
for
their
journey
,
and
armed
for
greater
hardship
,
God
turns
them
both
out
:
and
the
Lord
God
said
concerning
Adam
,
deriding
him
for
his
disobedience
,
Behold
,
Adam
is
become
as
one
of
us
,
to
know
good
and
evil
:
Let
us
look
to
him
now
,
lest
he
put
his
hand
to
the
Tree
of
Life
,
and
so
make
himself
immortal
.
23
Therefore
the
Lord
God
sent
him
forth
from
the
Garden
of
Eden
,
to
till
the
ground
,
from
whence
he
was
taken
.
24
So
he
drove
out
Adam
,
and
his
wife
was
forced
to
follow
him
:
For
there
was
no
longer
staying
in
Paradise
,
because
the
place
was
terribly
haunted
with
spirits
,
and
fearful
apparitions
appeared
at
the
entrance
thereof
,
winged
men
with
fiery
flaming
swords
in
their
hands
,
brandished
every
way
,
so
that
Adam
durst
never
adventure
to
go
back
to
taste
of
the
fruit
of
the
Tree
of
Life
:
whence
it
is
that
mankinde
hath
continued
mortal
to
this
very
day
.
THE
PHILOSOPHICK
CABBALA
.
CHAP.
I.
1
The
world
of
Life
or
Forms
,
and
the
Potentiality
of
the
visible
Vniverse
created
by
the
Tri-une
God
,
and
referr'd
to
a
Monad
or
Unite
.
6
The
Vniversal
immense
matter
of
the
visible
world
created
out
of
nothing
,
and
referr'd
to
the
number
Two.
7
Why
it
was
not
said
of
this
matter
that
it
was
good
.
9
The
ordering
of
an
Earth
or
Planet
for
making
it
conveniently
habitable
,
referr'd
to
the
number
Three
.
14
The
immense
Aethereal
matter
,
or
Heaven
,
contriv'd
into
Suns
or
Planets
,
as
well
Primary
as
Secondary
,
viz.
as
well
Earths
as
Moons
,
and
referr'd
to
the
number
Four.
20
The
replenishing
of
an
Earth
with
Fish
and
Fowl
,
referr'd
to
the
number
Five
.
24
The
Creation
of
Beasts
and
Cattel
,
but
more
chiefly
of
Man
himself
,
referr'd
to
the
number
Six
.
1
OUR
designe
being
to
set
out
the
more
conspicuous
parts
of
the
external
Creation
,
before
we
descend
to
the
Genealogies
and
Successions
of
mankinde
;
there
are
two
notable
objects
present
themselves
to
our
understanding
,
which
we
must
first
take
notice
of
,
as
having
an
universal
influence
upon
all
that
follows
:
and
these
I
do
Symbolically
decypher
,
the
one
by
the
name
of
Heaven
and
Light
;
for
I
mean
the
same
thing
by
both
these
tearms
;
the
other
by
the
name
of
Earth
.
By
Heaven
or
Light
,
you
are
to
understand
The
whole
comprehension
of
intellectual
Spirits
,
souls
of
men
and
beasts
,
and
the
seminal
forms
of
all
things
which
you
may
call
,
if
you
please
,
The
world
of
Life
.
By
Earth
,
you
are
to
understand
the
Potentiality
,
or
Capability
of
the
Existence
of
the
outward
Creation
:
This
Possibility
being
exhibited
to
our
mindes
as
the
result
of
the
Omnipotence
of
God
,
without
whom
nothing
would
be
,
and
is
indeed
the
utmost
shadow
and
darkest
projection
thereof
.
The
Tri-une
God
therefore
by
his
eternall
Wisdome
first
created
this
Symbolical
Heaven
and
Earth
.
2
And
this
Earth
was
nothing
but
Solitude
and
Emptinesse
,
and
it
was
a
deep
bottomless
capacity
of
being
what
ever
God
thought
good
to
make
out
of
it
,
that
implyed
no
contradiction
to
be
made
.
And
there
being
a
possibility
of
creating
things
after
sundry
and
manifold
manners
,
nothing
was
yet
determined
,
but
this
vast
Capability
of
things
was
unsettled
,
fluid
,
and
of
it self
undeterminable
as
water
:
But
the
Spirit
of
God
,
who
was
the
Vehicle
of
the
Eternal
Wisdome
,
and
of
the
Super-essential
Goodnesse
,
by
a
swift
forecast
of
Counsel
and
Discourse
of
Reason
truly
divine
,
such
as
at
once
strikes
through
all
things
,
and
discerns
what
is
best
to
be
done
,
having
hover'd
a
while
over
all
the
capacities
of
this
fluid
Possibilitie
,
forthwith
settled
upon
what
was
the
most
perfect
and
exact
.
3
Wherefore
the
intire
Deity
by
an
inward
Word
,
which
is
nothing
but
Wisdome
and
Power
,
edg'd
with
actual
Will
,
with
more
ease
then
we
can
present
any
Notion
or
Idea
to
our
own
mindes
,
exhibited
really
to
their
own
view
the
whole
Creation
of
spiritual
Substances
,
such
as
Angels
are
in
their
inward
natures
,
the
Souls
of
men
,
and
other
Animals
,
and
the
Seminal
Forms
of
all
things
,
so
that
all
those
,
as
many
as
ever
were
to
be
of
them
,
did
really
and
actually
exist
without
any
dependency
on
corporeall
matter
.
4
And
God
approved
of
,
and
pleased
himself
in
all
this
as
good
;
but
yet
though
in
designe
there
was
a
settlement
of
the
fluid
darknesse
or
obscure
Possibility
of
the
outward
Creation
,
yet
it
remained
as
yet
but
a
dark
Possibility
:
And
a
notorious
distinction
indeed
there
was
betwixt
this
Actual
spiritual
Creation
,
and
the
dimme
possibility
of
the
material
or
outward
world
.
5.
Insomuch
that
the
one
might
very
well
be
called
Day
,
and
the
other
Night
:
because
the
night
does
deface
and
obliterate
all
the
distinct
figures
and
colours
of
things
;
but
the
day
exhibits
them
all
orderly
and
clearly
to
our
sight
.
Thus
therefore
was
the
immateriall
Creature
perfectly
finisht
,
being
an
inexhaustible
Treasury
of
Light
and
Form
,
for
the
garnishing
and
consummating
the
material
world
,
to
afford
a
Morning
or
Active
principle
to
every
Passive
one
,
in
the
future
parts
of
the
corporeal
Creation
.
But
in
this
first
days
work
,
as
we
will
call
it
,
the
Morning
and
Evening
are
purely
Metaphysical
;
for
the
active
and
passive
principles
here
are
not
two
distinct
substances
,
the
one
material
,
the
other
spiritual
.
But
the
passive
principle
is
matter
meerly
Metaphysical
,
and
indeed
no
real
or
actual
entity
;
and
,
as
hath
been
already
said
,
is
quite
divided
from
the
light
or
spiritual
substance
,
not
belonging
to
it
,
but
to
the
outward
world
,
whose
shadowy
possibility
it
is
.
But
be
they
how
they
will
,
this
passive
and
active
principle
are
the
First
days
work
:
A
Monad
or
Unite
being
so
fit
a
Symbole
of
the
immaterial
nature
.
6
And
God
thought
again
,
and
invigorating
his
thought
with
his
Will
and
Power
,
created
an
immense
deal
of
reall
and
corporeall
matter
,
a
substance
which
you
must
conceive
to
lie
betwixt
the
foresaid
fluid
Possibility
of
Natural
things
,
and
the
Region
of
Seminall
Forms
;
not
that
these
things
are
distinguisht
Locally
,
but
according
to
a
more
intellectual
Order
.
7
And
the
thought
of
God
arm'd
with
his
Omnipotent
will
took
effect
,
and
this
immensely
diffused
matter
was
made
.
But
he
was
not
very
forward
to
say
it
was
good
,
or
to
please
himself
much
in
it
,
because
he
foresaw
what
mischief
straying
souls
,
if
they
were
not
very
cautious
,
might
bring
to
themselves
,
by
sinking
themselves
too
deep
therein
.
Besides
it
was
little
worth
,
till
greater
polishings
were
bestowed
upon
it
,
and
his
Wisdome
had
contrived
it
to
fitting
uses
,
being
nothing
as
yet
,
but
a
boundlesse
Ocean
of
rude
invisible
Matter
.
8
Wherefore
this
Matter
was
actuated
and
agitated
forthwith
by
some
Universal
Spirit
,
yet
part
of
the
World
of
Life
,
whence
it
became
very
subtile
and
Ethereal
;
so
that
this
Matter
was
rightly
called
Heaven
,
and
the
Union
of
the
Passive
and
Active
Principle
in
the
Creation
of
this
Material
Heaven
,
is
the
second
days
work
,
and
the
Binarie
denotes
the
nature
thereof
.
9
I
shall
also
declare
unto
you
,
how
God
orders
a
reall
materiall
Earth
,
when
once
it
is
made
,
to
make
it
pleasant
and
delightful
for
both
man
and
beast
.
But
for
the
very
making
of
the
Earth
,
it
is
to
be
referred
to
the
following
day
.
For
the
Stars
and
Planets
belong
to
that
number
;
and
as
a
primary
Planet
in
respect
of
its
reflexion
of
light
is
rightly
called
a
Planet
,
so
in
respect
of
its
habitablenesse
,
it
is
as
rightly
tearmed
an
Earth
.
These
Earths
therefore
God
orders
in
such
sort
,
that
they
neither
want
water
to
lie
upon
them
,
nor
be
covered
over
with
water
,
though
they
be
invironed
round
with
the
fluid
air
.
10
But
he
makes
it
partly
dry
Land
,
and
partly
Sea
,
Rivers
,
and
Springs
,
whose
convenience
is
obvious
for
every
one
to
conceive
.
11
He
adorns
the
ground
also
with
grasse
,
herbs
,
and
flowers
,
and
hath
made
a
wise
provision
of
seed
,
that
they
bring
forth
,
for
the
perpetuation
of
such
useful
commodities
upon
the
face
of
the
earth
.
12
For
indeed
these
things
are
very
good
and
necessary
both
for
man
and
beast
.
13
Therefore
God
prepared
the
matter
of
the
Earth
so
,
as
that
there
was
a
vital
congruity
of
the
parts
thereof
,
with
sundry
sorts
of
seminall
forms
of
trees
,
herbs
,
and
choicest
kinds
of
flowers
;
and
so
the
Body
of
the
Earth
drew
in
sundry
principles
of
Plantall
Life
,
from
the
World
of
Life
,
that
is
at
hand
every
where
;
and
the
Passive
and
Active
Principle
thus
put
together
,
made
up
the
Third
Days
work
,
and
the
Ternary
denotes
the
nature
thereof
.
14
The
Ternary
had
allotted
to
it
,
the
garnishing
of
an
Earth
with
trees
,
flowers
,
and
herbs
,
after
the
distinction
of
Land
and
Sea
:
as
the
Quinary
hath
allotted
to
it
,
the
replenishing
of
an
Earth
with
fish
and
fowl
;
the
Senary
with
man
and
beast
.
But
this
Fourth
Day
comprehends
the
garnishing
of
the
body
of
the
whole
world
,
viz.
That
vast
and
immense
Ethereal
matter
,
which
is
called
the
fluid
Heaven
,
with
infinite
numbers
of
sundry
sorts
of
lights
,
which
Gods
Wisdome
and
Power
,
by
union
of
fit
and
active
principles
drawn
from
the
world
of
life
,
made
of
this
Ethereal
matter
,
whose
usefulnesse
is
plain
in
nature
,
that
they
are
for
Prognostick
signes
,
and
seasons
,
and
days
,
and
years
.
15
As
also
for
administring
of
light
to
all
the
inhabitants
of
the
world
;
That
the
Planets
may
receive
light
from
their
fountains
of
light
,
and
reflect
light
one
to
another
.
16
And
there
are
two
sorts
of
these
Lights
that
all
the
inhabitants
of
the
world
must
acknowledge
great
every
where
,
consulting
with
the
outward
sight
,
from
their
proper
stations
.
And
the
dominion
of
the
greater
of
these
kinde
of
lights
is
conspicuous
by
day
;
the
dominion
of
the
lesser
by
night
:
the
former
we
ordinarily
call
a
Sun
,
the
other
a
Moon
;
which
Moon
is
truly
a
Planet
and
opake
,
but
reflecting
light
very
plentifully
to
the
beholders
sight
,
and
yet
is
but
a
secondary
or
lesser
kind
of
Planet
;
but
he
made
the
Primary
and
more
eminent
Planets
also
,
and
such
an
one
is
this
Earth
we
live
upon
.
17
And
God
placed
all
these
sorts
of
lights
in
the
thin
and
liquid
Heaven
,
that
they
might
reflect
their
rayes
one
upon
another
,
and
shine
upon
the
inhabitants
of
the
world
.
18
And
that
their
beauty
and
resplendency
might
be
conspicuous
to
the
beholders
of
them
,
whether
by
day
or
by
night
,
which
is
mainly
to
be
understood
of
the
Suns
,
that
supply
also
the
place
of
Stars
at
a
far
distance
,
but
whose
chiefe
office
it
is
to
make
vicissitudes
of
day
and
night
:
And
the
Universal
dark
Aether
being
thus
adorn'd
with
the
goodly
and
glorious
furniture
of
those
several
kindes
of
lights
,
God
approved
of
it
as
good
.
19
And
the
union
of
the
Passive
and
Active
principle
was
the
Fourth
days
work
,
and
the
number
denotes
the
nature
thereof
.
20
And
now
you
have
heard
of
a
verdant
Earth
,
and
a
bounded
Sea
,
and
Lights
to
shine
through
the
air
and
water
,
and
to
gratifie
the
eyes
of
all
living
creatures
,
whereby
they
may
see
one
another
,
and
be
able
to
seek
their
food
,
you
may
seasonably
expect
the
mention
of
sundry
animals
proper
to
their
elements
.
Wherefore
God
by
his
inward
Word
and
Power
,
prepared
the
matter
in
the
waters
,
and
near
the
waters
with
several
vital
congruities
,
so
that
it
drew
in
sundry
souls
from
the
world
of
Life
,
which
actuating
the
parts
of
the
matter
,
caus'd
great
plenty
of
fish
to
swim
in
the
waters
,
and
fowls
to
flye
above
the
earth
in
the
open
air
.
21
And
after
this
manner
he
created
great
Whales
also
,
as
well
as
the
lesser
kindes
of
fishes
,
and
he
approved
of
them
all
as
good
.
22
And
the
blessing
of
his
inward
Word
or
Wisdome
was
upon
them
for
their
multiplication
;
for
according
to
the
preparation
of
the
matter
,
the
Plastical
Power
of
the
souls
that
descend
from
the
world
of
Life
,
did
faithfully
and
effectually
work
those
wise
contrivances
of
male
and
female
,
they
being
once
rightly
united
with
the
matter
,
so
that
by
this
means
the
fish
filled
the
waters
in
the
seas
,
and
the
fowls
multiplyed
upon
the
earth
.
23
And
the
union
of
the
Passive
and
Active
principle
was
the
Fift
days
work
,
and
the
Quinary
denotes
the
nature
thereof
.
24
And
God
persisted
farther
in
the
Creation
of
living
creatures
,
and
by
espousing
new
souls
from
the
world
of
Life
to
the
more
Mediterraneous
parts
of
the
matter
,
created
land-serpents
,
cattel
,
and
the
beasts
of
the
field
.
25
And
when
he
had
thus
made
them
,
he
approved
of
them
for
good
.
26
Then
God
reflecting
upon
his
own
Nature
,
and
viewing
himself
,
consulting
with
the
Super-essential
Goodnesse
,
the
Eternal
Intellect
,
and
unextinguishable
Love-flame
of
his
Omnipotent
Spirit
,
concluded
to
make
a
far
higher
kinde
of
living
creature
,
then
was
as
yet
brought
into
the
world
;
He
made
therefore
Man
in
his
own
Image
,
after
his
own
Likenesse
.
For
after
he
had
prepared
the
matter
fit
for
so
noble
a
guest
as
an
humane
Soul
,
the
world
of
Life
was
forced
to
let
go
what
the
rightly
prepared
matter
so
justly
called
for
.
And
Man
appeared
upon
the
stage
of
the
earth
,
Lord
of
all
living
creatures
.
For
it
was
just
that
he
that
bears
the
Image
of
the
invisible
God
,
should
be
Supreme
Monarch
of
this
visible
world
.
And
what
can
be
more
like
God
then
the
soul
of
man
,
that
is
so
free
,
so
rational
,
and
so
intellectual
as
it
is
?
And
he
is
not
the
lesse
like
him
now
he
is
united
to
the
terrestrial
body
,
his
soul
or
spirit
possessing
and
striking
through
a
compendious
collection
of
all
kinde
of
corporeal
matter
,
and
managing
it
,
with
his
understanding
free
to
think
of
other
things
,
even
as
God
vivificates
and
actuates
the
whole
world
,
being
yet
wholly
free
to
contemplate
himself
.
Wherefore
God
gave
Man
dominion
over
the
fowls
of
the
air
,
the
fish
of
the
sea
,
and
the
beasts
of
the
earth
:
for
it
is
reasonable
the
worser
should
be
in
subserviency
to
the
better
.
27
Thus
God
created
Man
in
his
own
Image
,
he
consisting
of
an
intellectual
Soul
,
&
a
terrestrial
Body
actuated
thereby
.
Wherefore
mankinde
became
male
and
female
,
as
other
terrestrial
animals
are
.
28
And
the
benediction
of
the
Divine
Wisdome
for
the
propagation
of
their
kinde
,
was
manifest
in
the
contrivance
of
the
parts
that
were
framed
for
that
purpose
:
And
as
they
grew
in
multitudes
,
they
lorded
it
over
the
earth
,
and
over-mastered
by
their
power
and
policy
the
beasts
of
the
field
;
and
fed
themselves
with
fish
and
fowl
,
and
what
else
pleased
them
,
and
made
for
their
content
,
for
all
was
given
to
them
by
right
of
their
Creation
.
29
And
that
nothing
might
be
wanting
to
their
delight
,
behold
also
divine
Providence
hath
prepared
for
their
palate
all
precious
and
pleasant
herbs
for
sallads
,
and
made
them
banquets
of
the
most
delicate
fruit
of
the
fruit-bearing
trees
.
30
But
for
the
courser
grasse
,
and
worser
kinde
of
herbs
,
they
are
intended
for
the
worser
and
baser
kinde
of
creatures
:
Wherefore
it
is
free
for
man
to
seek
out
his
own
,
and
make
use
of
it
.
31
And
God
considering
every
thing
that
he
had
made
,
approved
of
it
as
very
good
;
and
the
union
of
the
Passive
and
Active
principle
was
the
Sixt
days
work
:
and
the
Senary
denotes
the
nature
thereof
.
CHAP.
II.
2
Gods
full
and
absolute
rest
from
creating
any
thing
of
anew
,
adumbrated
by
the
number
Seven
.
4
Suns
and
Planets
not
only
the
furniture
,
but
effects
of
the
Ethereal
Matter
or
Heaven
.
6
The
manner
of
Man
and
other
Animals
rising
out
of
the
earth
by
the
power
of
God
in
nature
.
8
How
it
was
with
Adam
before
he
descended
into
flesh
,
and
became
a
terrestrial
Animal
.
10
That
the
four
Cardinall
virtues
were
in
Adam
in
his
Ethereal
or
Paradisiacal
condition
.
17
Adam
in
Paradise
forbidden
to
taste
or
relish
his
own
will
under
pain
of
descending
into
the
Region
of
Death
.
18
The
Masculine
and
Feminine
faculties
in
Adam
.
20
The
great
Pleasure
and
Solace
of
the
Feminine
faculties
.
21
The
Masculine
faculties
laid
asleep
,
the
Feminine
appear
and
act
,
viz.
The
grateful
sense
of
the
life
of
the
Vehicle
.
25
That
this
sense
and
joy
of
the
life
of
the
Vehicle
is
in
it self
without
either
blame
or
shame
.
1
THUS
the
Heavens
and
the
Earth
were
finisht
,
and
all
the
garnishings
of
them
,
such
as
are
Trees
,
Flowers
,
and
Herbs
;
Suns
,
Moons
,
and
Stars
;
Fishes
,
Fowls
,
and
Beasts
of
the
field
,
and
the
chiefest
of
all
,
Man
himself
.
2
Wherfore
God
having
thus
compleated
his
work
in
the
Senary
,
comprehending
the
whole
Creation
in
six
orders
of
things
,
he
ceased
from
ever
creating
any
thing
more
,
either
in
this
outward
Material
world
,
or
in
the
world
of
Life
:
But
his
Creative
Power
retiring
into
himself
,
he
enjoyed
his
own
eternal
Rest
,
which
is
his
immutable
and
indefatigable
Nature
,
that
with
ease
oversees
all
the
whole
Compasse
of
Beings
,
and
continues
Essence
,
Life
,
and
Activity
to
them
;
and
the
better
rectifies
the
worse
,
and
all
are
guided
by
his
Eternal
Word
and
Spirit
;
but
no
new
Substance
hath
been
ever
created
since
the
six
days
production
of
things
,
nor
shall
ever
be
hereafter
.
3
For
this
Seventh
day
God
hath
made
an
Eternal
Holy
day
,
or
Festival
of
Rest
to
himself
,
wherein
he
will
only
please
himself
,
to
behold
the
exquisite
Order
,
and
Motion
,
and
right
Nature
of
things
,
his
Wisdome
,
Justice
,
and
Mercy
unavoidably
insinuating
themselves
,
according
to
the
set
frame
of
the
world
,
into
all
the
parts
of
the
Creation
,
he
having
Ministers
of
his
Goodnesse
and
Wrath
prepared
every
where
:
So
that
himself
need
but
to
look
on
,
and
see
the
effects
of
that
Nemesis
that
is
necessarily
interwoven
in
the
nature
of
the
things
themselves
which
he
hath
made
.
This
therefore
is
that
Sabbath
or
Festival
of
Rest
which
God
himself
is
said
to
celebrate
in
the
Seventh
day
,
and
indeed
the
number
declares
the
nature
thereof
.
4
And
now
to
open
my
minde
more
fully
and
plainly
unto
you
,
I
must
tell
you
that
those
things
which
before
I
tearm'd
the
Garnishings
of
the
Heaven
and
of
the
Earth
,
they
are
not
only
so
,
but
the
Generations
of
them
:
I
say
,
Plants
and
Animals
were
the
generations
,
effects
,
and
productions
of
the
Earth
,
the
Seminal
Forms
and
Souls
of
Animals
insinuating
themselves
into
the
prepared
matter
thereof
,
and
Suns
,
Planets
,
or
Earths
were
the
generations
or
productions
of
the
Heavens
,
vigour
and
motion
being
imparted
from
the
world
of
Life
to
the
immense
body
of
the
Universe
,
so
that
what
I
before
called
meer
Garnishings
,
are
indeed
the
productions
or
generations
of
the
Heavens
and
of
the
Earth
so
soon
as
they
were
made
;
Though
I
do
not
take
upon
me
to
define
the
time
wherein
God
made
the
Heavens
and
the
Earth
:
For
he
might
do
it
at
once
by
his
absolute
Omnipotency
,
or
he
might
,
when
he
had
created
all
Substance
as
well
material
as
immaterial
,
let
them
act
one
upon
the
other
,
so
,
and
in
such
periods
of
time
,
as
the
nature
of
the
production
of
the
things
themselves
requir'd
.
5
But
it
was
for
pious
purposes
that
I
cast
the
Creation
into
that
order
of
Six
dayes
,
and
for
the
more
firmly
rooting
in
the
hearts
of
the
people
this
grand
and
useful
Truth
,
That
the
Omnipotency
of
God
is
such
,
that
he
can
act
above
and
contrary
to
natural
causes
,
that
I
mention'd
herbs
and
plants
of
the
field
,
before
I
take
notice
of
either
rain
or
man
to
exercise
Gardning
and
Husbandry
:
For
indeed
according
to
my
former
narration
there
had
been
no
such
kinde
of
rain
,
as
ordinarily
nowadays
waters
the
labours
of
the
Husbandman
.
6
But
yet
there
went
up
a
moist
vapour
from
the
earth
,
which
being
matur'd
and
concocted
by
the
Spirit
of
the
world
,
which
is
very
active
in
the
heavens
or
air
,
became
a
precious
balmy
liquour
,
and
fit
vehicle
of
Life
,
which
descending
down
in
some
sort
like
dewy
showers
upon
the
face
of
the
earth
,
moistned
the
ground
,
so
that
the
warmth
of
the
Sun
gently
playing
upon
the
surface
thereof
,
prepared
matter
variously
for
sundry
sorts
,
not
only
of
Seminal
forms
of
Plants
,
but
Souls
of
Animals
also
.
7
And
Man
himself
rose
out
of
the
earth
after
this
manner
;
the
dust
thereof
being
rightly
prepar'd
and
attemper'd
by
these
unctuous
showers
and
balmy
droppings
of
Heaven
.
For
God
had
so
contriv'd
by
his
infinite
Wisdome
,
that
matter
thus
or
thus
prepar'd
,
should
by
a
vital
congruity
attract
proportional
forms
from
the
world
of
Life
,
which
is
every
where
nigh
at
hand
,
and
does
very
throngly
inequitate
the
moist
and
unctuous
air
.
Wherefore
after
this
manner
was
the
Aereal
or
Ethereal
Adam
conveyed
into
an
earthly
body
,
having
his
most
conspicuous
residence
in
the
head
or
brain
:
And
thus
Adam
became
the
Soul
of
a
Terrestrial
living
Creature
.
8
But
how
it
is
with
Adam
before
he
descends
into
this
lower
condition
of
life
,
I
shall
declare
unto
you
in
the
Aenigmatical
narration
that
follows
,
which
is
this
;
That
the
Lord
God
planted
a
Garden
Eastward
in
Eden
,
where
he
had
put
the
Man
,
which
afterward
he
formed
into
a
Terrestrial
Animal
:
For
Adam
was
first
wholly
Ethereal
,
and
placed
in
Paradise
,
that
is
,
in
an
happy
and
joyful
condition
of
the
Spirit
;
for
he
was
placed
under
the
invigorating
beams
of
the
divine
Intellect
,
and
the
Sun
of
Righteousnesse
then
shone
fairly
upon
him
.
9
And
his
Soul
was
as
the
ground
which
God
hath
blest
,
&
so
brought
forth
every
pleasant
Tree
,
and
every
goodly
Plant
of
her
heavenly
Fathers
own
planting
;
for
the
holy
Spirit
of
Life
had
inriched
the
soil
,
that
it
brought
forth
all
manner
of
pleasant
and
profitable
fruits
:
And
the
Tree
of
Life
was
in
the
midst
of
this
Garden
of
mans
soul
,
to
wit
,
the
Essential
Will
of
God
,
which
is
the
true
root
of
Regeneration
;
but
to
so
high
a
pitch
Adam
as
yet
had
not
reacht
unto
,
and
the
fruit
of
this
Tree
in
this
Ethereal
state
of
the
Soul
,
had
been
Immortality
or
Life
everlasting
:
And
the
Tree
of
the
Knowledge
of
good
and
evil
was
there
also
,
viz.
His
own
Will.
10
And
there
was
a
very
pleasant
River
that
water'd
this
Garden
,
distinguishable
into
four
streams
,
which
are
the
four
Cardinal
Virtues
,
which
are
in
several
degrees
in
the
Soul
,
according
to
the
several
degrees
of
the
purity
of
her
Vehicle
.
11
And
the
name
of
the
first
is
Pison
,
which
is
Prudence
and
Experience
in
things
that
are
comely
to
be
done
:
For
the
soul
of
man
is
never
idle
,
neither
in
this
world
,
nor
in
any
state
else
,
but
hath
some
Province
to
make
good
,
and
is
to
promote
his
interest
whose
she
is
:
For
what
greater
gratification
can
there
be
of
a
good
soul
,
then
to
be
a
dispenser
of
some
portion
of
that
Universal
good
,
that
God
lets
out
upon
the
world
?
And
there
can
be
no
external
conversation
nor
society
of
persons
,
be
they
Terrestrial
,
Aereab
,
or
Ethereal
,
but
forthwith
it
implies
an
Use
of
Prudence
:
Wherefore
Prudence
is
an
inseparable
Accomplishment
of
the
soul
:
So
that
Pison
is
rightly
deemed
one
of
the
Rivers
even
of
that
Celestial
Paradise
.
And
this
is
that
wisdome
which
God
himself
doth
shew
to
the
soul
by
communication
of
the
divine
Light
;
for
it
is
said
to
compasse
the
Land
of
Havilah
.
12.
Where
also
idle
and
uselesse
speculations
are
not
regarded
,
as
is
plainly
declared
by
the
pure
and
approved
Gold
,
Bdellium
,
and
Onyx
,
the
commodities
thereof
.
13
And
the
name
of
the
second
River
is
Gihon
,
which
is
Justice
,
as
is
intimated
from
the
fame
of
the
Aethiopians
,
whose
Land
it
is
said
to
compasse
,
as
also
from
the
notation
of
the
name
thereof
.
14
And
the
name
of
the
third
River
is
Hiddekel
,
which
is
Fortitude
,
that
like
a
rapid
stream
bears
all
down
before
it
,
and
stoutly
resists
all
the
powers
of
darknesse
,
running
forcibly
against
Assyria
,
which
is
situated
Westward
of
it
.
And
the
fourth
River
is
Perath
,
which
is
Temperance
,
the
nourisher
and
cherisher
of
all
the
plants
of
Paradise
;
whereas
Intemperance
,
or
too
much
addicting
the
minde
to
the
pleasure
of
the
Vehicle
,
or
Life
of
the
matter
,
be
it
in
what
state
soever
,
drowns
and
choaks
those
sacret
Vegetables
.
As
the
earth
you
know
,
was
not
at
all
fruitfull
till
the
waters
were
removed
into
one
place
,
and
the
dry
land
appeared
,
when
as
before
it
was
drowned
and
slocken
with
overmuch
moisture
.
15
In
this
Paradise
thus
described
,
had
the
Lord
God
placed
Man
to
dresse
it
,
and
to
keep
it
in
such
good
order
as
he
found
it
.
16
And
the
divine
Word
or
Light
in
man
charged
him
,
saying
,
Of
every
tree
of
Paradise
thou
mayest
freely
eat
.
For
all
things
here
are
wholesome
as
well
as
pleasant
,
if
thou
hast
a
right
care
of
thy self
,
and
beest
obedient
to
my
commands
.
17
But
of
the
luscious
and
poisonous
fruit
of
the
Tree
of
Knowledge
of
good
and
evil
,
that
is
,
of
thine
own
will
,
thou
shalt
not
by
any
means
eat
:
For
at
what
time
thou
eatest
thereof
,
thy
soul
shall
contract
that
languor
,
debility
,
and
unsettlednesse
,
that
in
processe
of
time
thou
shalt
slide
into
the
earth
,
and
be
buried
in
humane
flesh
,
and
become
an
inhabitant
of
the
Region
of
mortality
and
death
.
18
Hitherto
I
have
not
taken
much
notice
in
the
Ethereal
Adam
of
any
other
Faculties
,
but
such
as
carried
him
upwards
towards
virtue
and
the
holy
Intellect
;
And
indeed
this
is
the
more
perfect
and
masculine
Adam
,
which
consists
in
pure
subtile
intellectual
Knowledge
:
But
we
will
now
inform
you
of
another
Faculty
of
the
soul
of
man
,
which
though
it
seem
inferiour
,
yet
is
far
from
being
contemptible
,
it
being
both
good
for
himself
,
and
convenient
for
the
terrestrial
world
;
For
this
makes
him
in
a
capacity
of
being
the
head
of
all
the
living
creatures
in
the
earth
,
as
that
Faculty
indeed
is
the
mother
of
all
mankinde
.
19
Those
higher
and
more
Intellectual
accomplishments
I
must
confesse
,
made
Adam
very
wise
,
and
of
a
quick
perception
.
For
he
knew
very
well
the
natures
of
the
beasts
of
the
field
,
and
fowls
of
the
air
:
I
mean
not
only
of
the
visible
and
terrestrial
creatures
,
but
also
of
the
fallen
and
unfallen
Angels
,
or
good
and
bad
Genii
,
and
was
able
to
judge
aright
of
them
,
according
to
the
principles
they
consisted
of
,
and
the
properties
they
had
.
20
And
his
Reason
and
Understanding
was
not
mistaken
,
but
he
pronounced
aright
in
all
.
But
however
,
he
could
take
no
such
pleasure
in
the
external
Creation
of
God
,
and
his
various
works
,
without
having
some
Principle
of
life
,
congruously
joyning
with
,
and
joyfully
actuating
the
like
matter
themselves
consisted
of
:
Wherefore
God
indued
the
soul
of
man
with
a
faculty
of
being
united
with
vital
joy
and
complacency
to
the
matter
,
as
well
as
of
aspiring
to
an
union
with
God
himself
,
whose
divine
Essence
is
too
highly
disproportioned
to
our
poor
substances
.
But
the
divine
Life
is
communicable
in
some
sort
to
both
soul
and
body
,
whether
it
be
Ethereal
,
or
of
grosser
consistence
:
and
those
wonderful
grateful
pleasures
that
we
feel
,
are
nothing
but
the
kindely
motions
of
the
souls
Vehicle
;
from
whence
divine
joys
themselves
are
by
a
kinde
of
reflexion
strengthned
and
advanced
.
Of
so
great
consequence
is
that
vital
principle
that
joyns
the
soul
to
the
matter
of
the
Universe
.
21
Wherefore
God
to
gratifie
Adam
,
made
him
not
indefatigable
in
his
aspirings
towards
Intellectual
things
,
but
Lassitude
of
Contemplation
,
&
of
Affectation
of
Immateriality
,
(
he
being
not
able
to
receive
those
things
as
they
are
,
but
according
to
his
poor
capacity
,
which
is
very
small
in
respect
of
the
object
it
is
exercis'd
about
)
brought
upon
himself
remisnesse
and
drowsinesse
to
such
like
exercises
,
till
by
degrees
he
fell
into
a
more
profound
sleep
;
At
what
time
divine
Providence
having
laid
the
plot
aforehand
,
that
lower
vivificative
principle
of
his
soul
did
grow
so
strong
,
and
did
so
vigorously
and
with
such
exultant
sympathy
and
joy
actuate
his
Vehicle
,
that
in
virtue
of
his
integrity
which
he
yet
retain'd
,
this
became
more
dear
to
him
,
and
of
greater
contentment
,
then
any
thing
he
yet
had
experience
of
.
22
I
say
,
when
divine
Providence
had
so
lively
and
warmly
stirr'd
up
this
new
sense
of
his
Vehicle
in
him
,
23
He
straightway
acknowledg'd
that
all
the
sense
and
knowledge
of
any
thing
he
had
hitherto
,
was
more
lifelesse
and
evanid
,
and
seemed
lesse
congruous
and
grateful
unto
him
,
and
more
estranged
from
his
nature
:
but
this
was
so
agreeable
&
consentaneous
to
his
soul
,
that
he
looked
upon
it
as
a
necessary
part
of
himself
,
and
called
it
after
his
own
name
.
24
And
he
thought
thus
within
himself
,
For
this
cause
will
any
one
leave
his
over-tedious
aspires
to
unite
with
the
Eternal
Intellect
,
and
Universal
Soul
of
the
world
,
the
immensenesse
of
whose
excellencies
are
too
highly
rais'd
for
us
to
continue
long
in
their
embracements
,
and
will
cleave
to
the
joyous
and
chearful
life
of
his
Vehicle
,
and
account
this
living
Vehicle
and
his
Soul
one
Person
.
25
Thus
Adam
with
his
new-wedded
Joy
stood
naked
before
God
,
but
was
not
as
yet
at
all
ashamed
,
by
reason
of
his
Innocency
and
Simplicity
;
for
Adam
neither
in
his
reason
nor
affection
as
yet
had
transgressed
in
any
thing
.
CHAP.
III.
1
Satan
tempts
Adam
,
taking
advantage
upon
the
Invigoration
of
the
life
of
his
Vehicle
.
2
The
Dialogue
betwixt
Adam
and
Satan
.
6
The
Masculine
faculties
in
Adam
,
swayed
by
the
Feminine
;
assent
to
sin
against
God.
7
Adam
excuses
the
use
of
that
wilde
Liberty
he
gave
himself
,
discerning
the
Plastick
Power
somewhat
awakened
in
him
.
8
A
dispute
betwixt
Adam
and
the
divine
Light
,
arraigning
him
at
the
Tribunal
of
his
own
Conscience
.
14
Satan
strucken
down
into
the
lower
Regions
of
the
Air.
15
A
Prophecy
of
the
Incarnation
of
the
Soul
of
the
Messias
,
and
of
his
Triumph
over
the
head
and
highest
Powers
of
the
rebellious
Angels
.
16
A
decree
of
God
to
sowre
and
disturb
all
the
pleasures
and
contentments
of
the
Terrestrial
Life
.
20
Adam
again
excuses
his
fall
,
from
the
usefulnesse
of
his
Presence
and
Government
upon
Earth
.
21
Adam
is
fully
incorporated
into
Flesh
,
and
appears
in
the
true
shape
of
a
Terrestrial
Animal
.
24
That
Immortality
is
incompetible
to
the
Earthly
Adam
,
nor
can
his
Soul
reach
it
,
till
she
return
into
her
Ethereal
Vehicle
.
1
NOw
the
life
of
the
Vehicle
being
so
highly
invigorated
in
Adam
,
by
the
remission
of
exercise
in
his
more
subtile
and
immaterial
faculties
,
he
was
fit
with
all
alacrity
and
chearfulnesse
to
pursue
any
game
set
before
him
;
and
wanted
nothing
but
fair
external
opportunity
to
call
him
out
into
action
.
Which
one
of
the
evil
Genii
or
faln
Angels
observing
,
which
had
no
small
skill
in
doing
mischief
,
having
in
all
likelihood
practised
the
same
villany
upon
some
of
his
own
Orders
,
and
was
the
very
Ring
leader
of
rebellion
against
God
,
and
the
divine
Light
;
For
he
was
more
perversely
subtile
then
all
the
rest
of
the
evil
Genii
or
beasts
of
the
field
,
which
God
had
mad●
Angels
;
but
their
beastiality
they
contract●●
by
their
own
rebellion
.
For
every
thing
〈◊〉
hath
sense
and
understanding
,
and
wants
the
divine
Life
in
it
,
in
the
judgement
of
all
wise
and
good
men
is
truly
a
Beast
.
This
old
Serpent
therefore
the
subtilest
of
all
the
beasts
of
the
field
,
cunningly
assaulted
Adam
with
such
conference
as
would
surely
please
his
Feminine
part
,
which
was
now
so
invigorated
with
life
,
that
the
best
news
to
her
would
be
the
tidings
of
a
Commission
to
do
any
thing
:
Wherefore
the
Serpent
said
to
the
feminized
Adam
,
Why
are
you
so
demure
,
and
what
makes
you
so
bound
up
in
spirit
?
Is
it
so
indeed
that
God
has
confined
you
,
taken
away
your
Liberty
,
and
forbidden
you
all
things
that
you
may
take
pleasure
in
?
2
And
Adam
answered
him
,
saying
,
No
;
we
are
not
forbidden
any
thing
that
the
divine
Life
in
us
approves
as
good
and
pleasant
.
3
We
are
only
forbidden
to
feed
on
our
own
Will
,
and
to
seek
pleasures
apart
and
without
out
the
approbation
of
the
will
of
God.
For
if
our
own
will
get
head
in
us
,
we
shall
assuredly
descend
into
the
Region
of
Mortality
,
and
be
cast
into
a
state
of
Death
.
4
But
the
Serpent
said
unto
Adam
,
Tush
,
this
is
but
a
Panick
fear
in
you
,
Adam
,
you
shall
not
so
surely
die
as
you
conceit
.
5
The
only
matter
is
this
;
God
indeed
●●ves
to
keep
his
creatures
in
awe
,
and
to
hold
them
in
from
ranging
too
farre
,
and
reaching
too
high
;
but
he
knows
very
well
,
that
if
you
take
but
your
liberty
with
us
,
and
satiate
your selves
freely
with
your
own
will
,
your
eyes
will
be
wonderfully
opened
,
and
you
will
meet
with
a
world
of
variety
of
experiments
in
things
,
so
that
you
will
grow
abundantly
wise
,
and
like
Gods
know
all
things
whatsoever
,
whether
good
or
evil
.
6
Now
the
Feminine
part
in
Adam
was
so
tickled
with
this
Doctrine
of
the
old
Deceiver
,
that
the
Concupiscible
began
to
be
so
immoderate
,
as
to
resolve
to
do
any
thing
that
may
promote
pleasure
and
experience
in
things
,
&
snatcht
away
with
it
Adams
Will
and
Reason
by
his
heedlesnesse
and
inadvertency
.
So
that
Adam
was
wholly
set
upon
doing
things
at
randome
;
according
as
the
various
toyings
and
titillations
of
the
lascivient
Life
of
the
Vehicle
suggested
to
him
,
no
longer
consulting
with
the
voice
of
God
,
or
taking
any
farther
aim
by
the
Inlet
of
the
divine
Light.
7
And
when
he
had
tired
himself
with
a
rabble
of
toyes
,
and
unfruitful
or
unsatisfactory
devices
,
rising
from
the
multifarious
workings
of
the
Particles
of
his
Vehicle
,
at
last
the
eyes
of
his
faculties
were
opened
,
and
they
perceived
how
naked
they
were
;
he
having
as
yet
neither
the
covering
of
the
Heavenly
Nature
,
nor
the
Terrestrial
Body
.
Only
they
sewed
fig-leaves
together
,
and
made
some
pretences
of
excuse
,
from
the
vigour
of
the
Plantal
Life
that
now
in
a
thinner
maner
might
manifest
it self
in
Adam
,
and
predispose
him
for
a
more
perfect
exercise
of
his
Plastick
Power
,
when
the
prepared
matter
of
the
Earth
shall
drink
him
in
.
8
In
the
mean
time
the
voice
of
God
,
or
the
divine
Wisdome
spake
to
them
in
the
cool
of
the
day
,
when
the
hurry
of
this
mad
Carreer
had
well
slaked
.
But
Adam
now
with
his
wife
was
grown
so
out
of
order
,
and
so
much
estranged
from
the
Life
of
God
,
that
they
hid
themselves
at
the
sensible
approach
thereof
,
as
wilde
beasts
run
away
into
the
Wood
at
the
sight
of
a
man.
9
But
the
divine
Light
in
the
Conscience
of
Adam
pursued
him
,
and
upbraided
unto
him
the
case
he
was
in
.
10
And
Adam
acknowledged
within
himself
how
naked
he
was
,
having
no
power
,
nor
ornaments
,
nor
abilities
of
his
own
,
and
yet
that
he
had
left
his
obedience
and
dependence
upon
God
:
Wherefore
he
was
ashamed
,
and
hid
himself
at
the
approach
of
the
divine
Light
manifesting
it self
unto
him
to
the
reprehension
and
rebuke
of
him
.
11
And
the
divine
Light
charg'd
all
this
misery
and
confusion
that
had
thus
overtaken
him
,
upon
the
eating
of
the
forbidden
fruit
,
the
luscious
Dictates
of
his
own
Will.
12
But
Adam
again
excus'd
himself
within
himself
,
that
it
was
the
vigour
and
impetuosity
of
that
Life
in
the
Vehicle
which
God
himself
implanted
in
it
,
whereby
he
miscarried
:
The
woman
that
God
had
given
him
.
13
And
the
divine
Light
spake
in
Adam
concerning
the
woman
;
What
work
hath
she
made
here
?
But
the
woman
in
Adam
excused
her self
;
for
she
was
beguiled
by
that
grand
Deceiver
the
Serpent
.
In
this
confusion
of
mind
was
Adam
by
forsaking
the
divine
Light
,
and
letting
his
own
will
get
head
against
it
.
For
it
so
changed
the
nature
of
his
Vehicle
,
that
(
whereas
he
might
have
continued
in
an
Angelical
and
Ethereal
condition
,
and
his
feminine
part
been
brought
into
perfect
obedience
to
the
divine
Light
,
and
had
joyes
multiplyed
upon
the
whole
man
beyond
all
expression
and
imagination
for
ever
)
he
now
sunk
more
and
more
towards
a
mortal
and
terrestrial
estate
,
himself
not
being
unsensible
thereof
,
as
you
shall
hear
,
when
I
have
told
you
the
doom
of
the
Eternal
God
concerning
the
Serpent
and
him
.
14
Things
therefore
having
been
carried
on
in
this
wise
,
the
Eternal
Lord
God
decreed
thus
with
himself
concerning
the
Serpent
and
Adam
:
That
this
old
Serpent
,
the
Prince
of
the
rebellious
Angels
,
should
be
more
accursed
then
all
the
rest
;
and
,
(
whereas
he
lorded
it
aloft
in
the
higher
parts
of
the
Air
,
and
could
glide
in
the
very
Ethereal
Region
,
amongst
the
innocent
and
unflan
souls
of
men
,
and
the
good
Angels
before
)
that
he
should
now
sweep
the
dust
with
his
belly
,
being
cast
lower
towards
the
surface
of
the
Earth
.
15
And
that
there
should
be
a
general
enmity
and
abhorrency
betwixt
this
old
Serpent
,
as
also
all
of
his
fellow-rebels
,
and
betwixt
Mankinde
.
And
that
in
processe
of
time
the
ever
faithful
and
obedient
Soul
of
the
Messias
should
take
a
Body
,
and
should
trample
over
the
power
of
the
Devil
,
very
notoriously
here
upon
Earth
,
and
after
his
death
should
be
constituted
Prince
of
all
the
Angelical
Orders
whatever
in
Heaven
.
16
And
concerning
Adam
,
the
Eternal
Lord
God
decreed
that
he
should
descend
down
to
be
an
Inhabitant
of
the
Earth
,
and
that
he
should
not
there
indulge
to
himself
the
pleasures
of
the
body
,
without
the
concomitants
of
pain
and
sorrow
,
and
that
his
Feminine
part
,
his
Affections
should
be
under
the
chastisement
and
correction
of
his
Reason
.
17
That
he
should
have
a
wearisome
and
toilsome
travail
in
this
world
,
18
The
Earth
bringing
forth
thorns
and
thistles
,
though
he
must
subsist
by
the
Corn
of
the
field
.
19
Wherefore
in
the
sweat
of
his
browes
he
should
eat
his
bread
,
till
he
returned
unto
the
ground
,
of
which
his
terrestrial
body
is
made
.
This
was
the
Counsel
of
God
concerning
Adam
and
the
Serpent
.
20
Now
,
as
I
was
a
telling
you
,
Adam
though
he
was
sinking
apace
into
those
lower
functions
of
life
,
yet
his
minde
was
not
as
yet
grown
so
fully
stupid
,
but
he
had
the
knowledge
of
his
own
condition
,
and
added
to
all
his
former
Apologies
,
that
the
Feminine
part
in
him
,
though
it
had
seduced
him
,
yet
there
was
some
use
of
this
mis-carriage
,
for
the
Earth
would
hence
be
inhabited
by
Intellectual
Animals
:
wherefore
he
call'd
the
Life
of
his
Vehicle
,
EVE
,
because
she
is
indeed
the
Mother
of
all
the
generations
of
men
that
live
upon
the
Earth
.
21
At
last
the
Plastick
Power
being
fully
awakened
,
Adams
Soul
descended
into
the
prepared
matter
of
the
Earth
,
and
in
due
processe
of
time
Adam
appear'd
cloth'd
in
the
skin
of
beasts
;
that
is
,
he
became
a
down-right
terrestrial
Animal
,
and
a
mortal
creature
upon
earth
.
22
For
the
Eternal
God
had
so
decreed
,
and
his
Wisdome
,
Mercy
,
and
Justice
did
but
,
if
I
may
so
speak
,
play
and
sport
together
in
the
businesse
.
And
the
rather
,
because
Adam
had
but
precipitated
himself
into
that
condition
,
which
in
due
time
might
have
faln
to
his
share
by
course
;
for
it
is
fitting
there
should
be
some
such
head
among
the
living
creatures
of
the
earth
,
as
a
terrestrial
Adam
,
but
to
live
always
here
were
his
disadvantage
.
23
Wherefore
when
God
remov'd
him
from
that
higher
condition
,
24
He
made
sure
he
should
not
be
Immortal
,
nor
is
he
in
any
capacity
of
reaching
unto
the
Tree
of
Life
,
without
passing
through
his
fiery
Vehicle
,
and
becoming
a
pure
and
defecate
Ethereal
Spirit
:
Then
he
may
be
admitted
to
taste
the
fruit
of
the
Tree
of
Life
and
Immortality
,
and
so
live
for
ever
.
THE
MORAL
CABBALA
.
CHAP.
I.
1
Man
a
Microcosme
or
Little
World
,
in
whom
there
are
two
Principles
,
Spirit
and
Flesh
.
2
The
Earthly
or
Fleshly
Nature
appears
first
.
4
The
Light
of
Conscience
unlistned
to
.
6
The
Spirit
of
Savory
and
Affectionate
discernment
betwixt
good
and
evil
.
10
The
inordinate
desires
of
the
flesh
driven
aside
and
limited
.
11
Hereupon
the
plants
of
Righteousnesse
bear
fruit
and
flourish
.
16
The
hearty
and
sincere
Love
of
God
,
and
a
mans
neighbour
,
is
as
the
Sun
in
the
Soul
of
man.
Notionality
and
Opinions
the
weak
and
faint
Light
of
the
dispersed
Stars
.
18
Those
that
walk
in
sincere
Love
,
walk
in
the
Day
:
They
that
are
guided
by
Notionality
,
travel
in
the
Night
.
22
The
Natural
Concupiscible
brings
forth
by
the
command
of
God
,
and
is
corrected
by
devotion
.
24
The
Irascible
also
brings
forth
.
26
Christ
the
Image
of
God
is
created
,
being
a
perfect
Ruler
over
all
the
motions
of
the
Irascible
and
Concupiscible
.
29
The
food
of
the
divine
Life
.
30
The
food
of
the
Animal
Life
.
31
The
divine
Wisdome
approves
of
whatsoever
is
simply
natural
,
as
good
.
1
WEE
shall
set
before
you
in
this
History
of
Genesis
,
several
eminent
examples
of
good
and
perfect
men
,
such
as
Abel
,
Seth
,
Enoch
,
Abraham
,
and
the
like
:
Wherefore
we
thought
fit
,
though
Aenigmatically
,
and
in
a
dark
Parable
,
to
shadow
out
in
general
the
manner
of
progresse
to
this
divine
Perfection
;
Looking
upon
Man
as
a
Microcosm
or
a
Little
World
,
who
if
he
hold
out
the
whole
progresse
of
the
Spiritual
Creation
,
the
processe
thereof
will
be
figuratively
understood
as
follows
Wherefore
first
of
all
,
I
say
,
that
by
the
will
of
God
every
man
living
on
the
face
of
the
Earth
hath
these
two
Principles
in
him
,
Heaven
and
Earth
,
Divinity
and
Animality
,
Spirit
and
Flesh
.
2
But
that
which
is
Animal
or
Natural
operates
first
,
the
Spiritual
or
heavenly
Life
lying
for
a
while
closed
up
at
rest
in
its
own
Principle
.
During
which
time
,
and
indeed
some
while
afterwards
too
,
the
Animal
or
Fleshly
Life
domineers
in
darknesse
and
deformity
;
the
mighty
tempestuous
Passions
of
the
flesh
contending
and
strugling
over
that
Abysse
of
unsatiable
Desire
which
has
no
bottome
,
and
which
in
this
case
carries
the
minde
to
nothing
but
emptinesse
and
unprofitablenesse
.
3
But
by
the
will
of
God
it
is
,
that
afterwards
the
Day-light
appears
,
though
not
in
so
vigorous
measure
,
out
of
the
Heavenly
or
Spiritual
Principle
.
4
And
Conscience
being
thus
enlightned
,
offers
her self
a
guide
to
a
better
condition
;
and
God
has
fram'd
the
nature
of
man
so
,
that
he
cannot
but
say
,
that
this
Light
is
good
,
and
distinguish
betwixt
the
dark
tumultuous
motions
of
the
Flesh
and
it
:
5
And
say
,
that
there
is
as
true
a
difference
,
as
betwixt
the
natural
Day
and
Night
.
And
thus
Ignorance
and
Enquiry
was
the
first
days
progresse
.
6
But
though
there
be
this
principle
of
Light
set
up
in
the
Conscience
of
Man
,
and
he
cannot
say
any
thing
against
it
,
but
that
it
is
good
and
true
,
yet
has
he
not
presently
so
lively
and
savoury
a
relish
in
his
distinction
betwixt
the
evil
and
the
good
:
For
the
evil
as
yet
wholly
holds
his
Affections
,
though
his
Fancy
and
Reason
be
toucht
a
little
with
the
Theoretical
apprehensions
of
what
is
good
;
wherefore
by
the
will
of
God
the
heavenly
Principle
in
due
time
becomes
a
Spirit
of
savoury
and
affectionate
discernment
betwixt
the
evil
and
the
good
;
betwixt
the
pure
waters
that
flow
from
the
holy
Spirit
,
and
the
muddy
and
tumultuous
suggestions
of
the
Flesh
.
7
And
thus
is
Man
enabled
in
a
living
manner
to
distinguish
betwixt
the
earthly
and
heavenly
life
.
8
For
the
heavenly
Principle
is
now
made
to
him
a
Spirit
of
savoury
discernment
,
and
being
taught
by
God
after
this
manner
,
he
will
not
fail
to
pronounce
,
that
this
Principle
,
whereby
he
has
so
quick
and
lively
a
sense
of
what
is
good
and
evil
,
is
heavenly
indeed
:
And
thus
Ignorance
and
Enquiry
is
made
the
second
days
progresse
.
9
Now
the
sweetnesse
of
the
upper
waters
being
so
well
relisht
by
man
,
he
has
a
great
nauseating
against
the
lower
feculent
waters
of
the
unbounded
desires
of
the
flesh
;
So
that
God
adding
power
to
his
will
,
the
inordinate
desires
of
the
flesh
are
driven
within
set
limits
,
and
he
has
a
command
over
himself
to
become
more
stayed
and
steady
.
10
And
this
steadinesse
and
command
he
gets
over
himself
,
he
is
taught
by
the
divine
Principle
in
him
to
compare
to
the
Earth
or
dry
land
for
safenesse
and
stability
;
but
the
desires
of
the
flesh
,
he
looks
upon
as
a
dangerous
and
turbulent
Sea
:
Wherefore
the
bounding
of
them
thus
,
and
arriving
to
a
state
of
command
over
a
mans
self
,
and
freedome
from
such
colluctations
and
collisions
as
are
found
in
the
working
Seas
,
the
divine
Nature
in
him
could
not
but
approve
as
good
.
11
For
so
it
comes
to
passe
by
the
will
of
God
,
and
according
to
the
nature
of
things
,
that
this
state
of
sobriety
in
man
,
(
he
being
in
so
good
a
measure
rid
of
the
boisterousnesse
of
evil
Concupiscence
)
gives
him
leisure
so
to
cultivate
his
minde
with
principles
of
Virtue
and
Honesty
,
that
he
is
as
a
fruitful
field
whom
the
Lord
hath
blessed
,
12
Sending
forth
out
of
himself
sundry
sorts
of
fruit-bearing
trees
,
herbs
,
and
flowers
;
that
is
,
various
kindes
of
good
works
,
to
the
praise
of
God
,
and
the
help
of
his
neighbour
;
and
God
and
his
own
Conscience
witnesse
to
him
,
that
this
is
good
.
13
And
thus
Ignorance
and
Inquiry
is
made
the
third
days
progresse
.
14
Now
when
God
has
proceeded
so
far
in
the
Spiritual
Creation
,
as
to
raise
the
heavenly
Principle
in
man
to
that
power
and
efficacy
that
it
takes
hold
on
his
affections
,
and
brings
forth
laudable
works
of
Righteousnesse
,
he
thereupon
adds
a
very
eminent
accession
of
Light
and
Strength
,
setting
before
his
eyes
sundry
sorts
of
Luminaries
in
the
heavenly
or
intellectual
Nature
,
whereby
he
may
be
able
more
notoriously
to
distinguish
betwixt
the
Day
and
the
Night
;
that
is
,
betwixt
the
condition
of
a
truly
illuminated
soul
,
and
one
that
is
as
yet
much
benighted
in
ignorance
,
and
estranged
from
the
true
knowledge
of
God.
For
according
to
the
difference
of
these
Lights
,
it
is
signified
to
a
man
in
what
condition
himself
or
others
are
in
,
whether
it
be
indeed
Day
or
Night
with
them
,
Summer
or
Winter
,
Spring
time
or
Harvest
,
or
what
period
or
progresse
they
have
made
in
the
divine
Life
.
15
And
though
there
be
so
great
a
difference
betwixt
these
Lights
,
yet
the
meanest
are
better
then
meer
darknesse
,
and
serve
in
some
measure
or
other
to
give
light
to
the
Earthly
man.
16
But
among
these
many
Lights
which
God
makes
to
appear
to
man
,
there
are
two
more
eminent
by
far
then
the
rest
.
The
greater
of
which
two
has
his
dominion
by
day
,
and
is
a
faithful
guide
to
those
which
walk
in
the
day
;
that
is
,
that
work
the
works
of
righteousnesse
.
And
this
greater
Light
is
but
one
,
but
does
being
added
,
mightily
invigorate
the
former
day-light
man
walked
by
,
and
it
is
a
more
full
appearance
of
the
Sun
of
Righteousnesse
,
which
is
an
hearty
and
sincere
Love
of
God
,
and
a
mans
neighbour
.
The
lesser
of
these
two
great
Lights
has
dominion
by
night
,
and
is
a
rule
to
those
whose
inward
mindes
are
held
as
yet
too
strongly
in
the
works
of
darknesse
:
and
it
is
a
Principle
weak
,
and
variable
as
the
Moon
,
and
is
called
Inconstancy
of
Life
and
Knowledge
.
There
are
alsoan
abundance
of
other
little
Lights
thickly
dispersed
over
the
whole
Understanding
of
man
,
as
the
Stars
in
the
Firmament
,
which
you
may
call
Notionality
or
Multiplicity
of
ineffectual
Opinions
.
17
But
the
worst
of
all
these
are
better
then
down-right
Sensuality
and
Brutishnesse
,
and
therefore
God
may
well
be
said
to
set
them
up
in
the
heavenly
part
of
man
,
his
Understanding
,
to
give
what
light
they
are
able
to
his
earthly
parts
,
his
corrupt
and
inordinate
Affections
.
18
And
as
the
Sun
of
Righteousnesse
,
that
is
,
the
hearty
and
sincere
Love
of
God
,
and
a
mans
neighbour
,
by
his
single
light
and
warmth
with
chearfulnesse
and
safety
guides
them
that
are
in
the
day
:
so
that
more
uneven
and
changeable
Principle
,
and
the
numerous
Light
of
Notionality
,
may
conduct
them
,
as
well
as
they
are
able
,
that
are
benighted
in
darknesse
:
And
what
is
most
of
all
considerable
,
a
man
by
the
wide
difference
of
these
latter
Lights
from
that
of
the
Day
,
may
discern
,
when
himself
or
another
is
benighted
in
the
state
of
unrighteousnesse
.
For
multifarious
Notionality
and
Inconstancy
of
life
and
knowledge
,
are
certain
signs
that
a
man
is
in
the
night
:
But
the
sticking
to
this
one
,
single
,
but
vigorous
and
effectual
Light
,
of
the
hearty
and
sincere
Love
of
God
,
and
a
mans
neighbour
,
is
a
signe
that
a
man
walks
in
the
day
.
And
he
that
is
arrived
to
this
condition
,
plainly
discerns
in
the
Light
of
God
,
that
all
this
is
very
good
.
19
And
thus
Ignorance
and
Inquiry
is
made
the
fourth
days
progresse
.
20
And
now
so
noble
,
so
warm
,
and
so
vigorous
a
Principle
or
Light
as
the
Sun
of
Righteousnesse
,
being
set
up
in
the
heavenly
part
of
the
Soul
of
man
,
the
unskilful
may
unwarily
expect
that
the
next
news
will
be
,
that
even
the
Seas
themselves
are
dried
up
with
the
heat
thereof
,
that
is
,
that
the
Concupiscible
in
man
is
quite
destroyed
:
But
God
doth
appoint
far
otherwise
;
for
the
waters
bring
forth
abundance
of
Fish
as
well
as
Fowl
innumerable
.
21
Thoughts
therefore
of
natural
delights
do
swim
to
and
fro
in
the
Concupiscible
of
man
,
and
the
fervent
love
he
bears
to
God
causes
not
a
many
faint
ineffectual
notions
,
but
an
abundance
of
holy
affectionate
meditations
,
and
winged
Ejaculations
that
fly
up
heaven-ward
,
which
returning
back
again
,
and
falling
upon
the
numerous
fry
of
natural
Concupiscence
,
help
to
lessen
their
numbers
,
as
those
fowls
that
frequent
the
waters
devour
the
fish
thereof
.
And
God
and
good
men
do
see
nothing
but
good
in
all
this
.
22
Wherefore
God
multiplies
the
thoughts
of
natural
delight
in
the
lower
Concupiscible
,
as
well
as
he
does
those
heavenly
thoughts
and
holy
meditations
,
that
the
entire
Humanity
might
be
filled
with
all
the
degrees
of
good
it
is
capable
of
;
and
that
the
divine
Life
might
have
something
to
order
and
overcome
.
23
And
thus
Ignorance
and
Inquiry
made
the
fift
days
progresse
.
24
Nor
does
God
only
cause
the
Waters
to
bring
forth
,
but
the
dry
Land
also
,
several
living
creatures
after
their
kinde
,
and
makes
the
Irascible
fruitful
,
as
well
as
the
Concupiscible
.
25
For
God
saw
that
they
were
both
good
,
and
that
they
were
a
fit
subject
for
the
heavenly
Man
to
exercise
his
Rule
and
Dominion
over
.
26
For
God
multiplies
strength
as
well
as
occasions
to
employ
it
upon
.
And
the
divine
Life
that
hath
been
under
the
several
degrees
of
the
advancement
thereof
,
so
variously
represented
in
the
five
fore-going
progresses
,
God
at
last
works
up
to
the
height
,
and
being
compleat
in
all
things
,
styles
it
by
the
name
of
his
own
Image
;
the
divine
Life
arrived
to
this
pitch
being
the
right
Image
of
him
indeed
.
Thus
it
is
therefore
,
that
at
last
God
in
our
nature
fully
manifests
the
true
and
perfect
Man
,
whereby
we
our selves
become
good
and
perfect
,
who
does
not
only
see
and
affect
what
is
good
,
but
has
full
power
to
effect
it
in
all
things
:
For
he
has
full
dominion
over
the
fish
of
the
sea
,
can
rule
and
guide
the
fowls
of
the
air
,
and
with
ease
command
the
beasts
of
the
field
,
and
what
ever
moveth
upon
the
earth
.
27
Thus
God
creates
Man
in
his
own
Image
,
making
him
as
powerful
a
Commander
in
his
little
World
,
over
all
the
thoughts
and
motions
of
the
Concupiscible
and
Irascible
,
as
himself
is
over
the
Natural
frame
of
the
Universe
or
greater
World.
And
this
Image
is
Male
and
Female
,
consisting
of
a
clear
and
free
Understanding
,
and
divine
Affection
,
which
are
now
arrived
to
that
height
,
that
no
lower
Life
is
able
to
rebel
against
them
,
and
to
bring
them
under
.
28
For
God
blesses
them
and
makes
them
fruitful
,
and
multiplies
their
noble
off-spring
in
so
great
and
wonderful
a
measure
that
they
replenish
the
cultivated
nature
of
man
with
such
an
abundance
of
real
Truth
and
Equity
,
that
there
is
no
living
Figure
,
Imagination
,
or
Motion
of
the
Irascible
or
Concupiscible
,
no
extravagant
or
ignorant
irregularity
in
religious
meditations
and
devotions
,
but
they
are
presently
moderated
and
rectified
.
For
the
whole
Territories
of
the
Humane
Nature
is
every
where
so
well
peopled
with
the
several
beautiful
shapes
or
Idea's
of
Truth
and
Goodnesse
,
the
glorious
off-spring
of
the
heavenly
Adam
,
Christ
,
that
no
Animal
figure
can
offer
to
move
or
wagge
amisse
,
but
it
meets
with
a
proper
Corrector
and
Re-composer
of
its
motions
.
29
And
the
divine
Life
in
man
being
thus
perfected
,
he
is
therewith
instructed
by
God
,
what
is
his
food
,
as
divine
,
and
what
is
the
food
of
the
Animal
Life
in
him
,
viz.
the
most
virtuous
,
most
truly
pious
,
and
divine
Actions
he
has
given
to
the
heavenly
Adam
to
feed
upon
,
fulfilling
the
Will
of
God
in
all
things
,
which
is
more
pleasant
then
the
choicest
sallads
,
or
most
delicate
fruit
the
taste
can
relish
.
30
Nor
is
the
Animal
Life
quite
to
be
starved
and
pin'd
,
but
regulated
and
kept
in
subjection
,
and
therefore
they
are
to
have
their
worser
sort
of
herbs
to
feed
on
;
that
is
,
Natural
Actions
consentaneous
to
the
Principle
from
whence
they
flow
;
that
that
Principle
may
also
enjoy
it self
in
the
liberty
of
prosecuting
what
its
nature
prompts
it
unto
.
And
thus
the
sundry
Modifications
of
the
Irascible
and
Concupiscible
,
as
also
the
various
Figurations
of
Religious
Melancholy
,
and
Natural
Devotions
,
(
which
are
the
Fishes
,
Beasts
,
and
Fowls
in
the
Animal
Nature
of
Man
)
are
permitted
to
feed
and
refresh
themselves
in
those
lower
kindes
of
Operations
they
incline
us
to
;
provided
all
be
approved
and
rightly
regulated
by
the
heavenly
Adam
.
31
For
the
Divine
Wisdome
in
Man
sees
and
approves
all
things
which
God
hath
created
in
us
,
to
be
very
good
in
their
kinde
.
And
thus
Ignorance
and
Inquiry
was
the
Sixt
days
progresse
.
CHAP.
II.
3
The
true
Sabbatisme
of
the
Sons
of
God.
5
A
Description
of
men
taught
by
God.
7
The
mysterie
of
that
Adam
that
comes
by
Water
and
the
Spirit
.
9
Obedience
the
Tree
of
Life
:
Disobedience
the
Tree
of
the
Knowledg
of
good
&
evil
.
10
The
Rivers
of
Paradise
;
the
four
Cardinal
Virtues
in
the
Soul
of
man.
17
The
Life
of
Righteousnesse
lost
by
Disobedience
.
19
The
meer
Contemplative
and
Spiritual
Man
sees
the
motions
of
the
Animal
Life
,
and
rigidly
enough
censures
them
.
21
That
it
is
incompetible
to
Man
perpetually
to
dwell
in
Spiritual
Contemplations
.
22
That
upon
the
slaking
of
those
,
the
kindly
Joy
of
the
Life
of
the
Body
springs
out
,
which
is
our
Eve.
23
That
this
kindly
Joy
of
the
body
is
more
grateful
to
Man
in
Innocency
,
then
any
thing
else
whatsoever
.
25
Nor
is
man
mistaken
in
his
judgement
thereof
.
1
THUS
the
Heavenly
and
Earthly
Nature
in
Man
were
finisht
,
and
fully
replenisht
with
all
the
garnishings
belonging
to
them
.
2
So
the
Divine
Wisdome
in
the
Humane
Nature
celebrated
her
Sabbath
,
having
now
wrought
through
the
toil
of
all
the
six
days
travel
.
3
And
the
Divine
Wisdome
looked
upon
this
Seventh
day
as
blessed
and
sacred
;
a
day
of
Righteousnesse
,
Rest
and
Joy
in
the
holy
Ghost
.
4
These
were
the
Generations
or
Pullulations
of
the
Heavenly
and
Earthly
Nature
,
of
the
Divine
and
Animal
Life
in
Man
,
when
God
created
them
.
5
I
mean
those
fruitful
Plants
,
and
pleasant
and
useful
Herbs
which
he
himself
planted
:
For
I
have
describ'd
unto
you
the
condition
of
a
Man
taught
of
God
,
and
instructed
and
cherisht
up
by
his
inward
Light
,
where
there
is
no
external
Doctrine
to
distil
as
the
rain
,
nor
outward
Gardener
to
intermeddle
in
Gods
Husbandry
.
6
Only
there
is
a
Fountain
of
Water
,
which
is
Repentance
from
dead
works
,
and
bubbles
up
in
the
earthly
Adam
,
so
as
universally
to
wash
all
the
ground
.
7
And
thus
the
nature
of
Man
being
prepar'd
for
further
Accomplishments
,
God
shapes
him
into
his
own
Image
,
which
is
Righteousnesse
and
true
Holinesse
,
and
breathes
into
him
the
Spirit
of
Life
:
And
this
is
that
Adam
which
is
born
of
Water
and
the
Spirit
.
8
Hitherto
I
have
shewed
unto
you
how
mankinde
is
raised
up
from
one
degree
of
Spiritual
Light
and
Righteousnesse
unto
another
,
till
we
come
at
last
to
that
full
Command
and
Perfection
in
the
divine
Life
,
that
a
man
may
be
said
in
some
sort
thus
to
have
attain'd
to
the
Kingdome
of
Heaven
,
or
found
a
Paradise
upon
Earth
.
The
Narration
that
follows
shall
instruct
you
and
forewarn
you
of
those
evil
courses
,
whereby
man
loses
that
measure
of
Paradisiacal
happinesse
God
estates
him
in
,
even
while
he
is
in
this
world
.
I
say
therefore
,
that
the
Lord
God
planted
a
Garden
Eastward
in
Eden
,
and
there
he
put
the
Man
whom
he
had
made
;
that
is
,
Man
living
under
the
Intellectual
rayes
of
the
Spirit
,
and
being
guided
by
the
morning
Light
of
the
Sun
of
Righteousnesse
,
is
led
into
a
very
pleasant
and
sweet
Contentment
of
minde
,
and
the
testimony
of
a
good
Conscience
is
his
great
delight
.
9
And
that
the
sundry
Germinations
and
Springings
up
of
the
works
of
Righteousnesse
in
him
is
a
delectable
Paradise
to
him
,
pleasing
both
the
sight
and
taste
of
that
measure
of
divine
Life
that
is
manifested
in
him
:
But
of
all
the
Plants
that
grow
in
him
,
there
is
none
of
so
soveraign
virtue
,
as
that
in
the
midst
of
this
Garden
;
to
wit
,
the
Tree
of
Life
,
which
is
,
a
Sincere
Obedience
to
the
Will
of
God
:
Nor
any
that
bears
so
lethiferous
and
poisonous
fruit
,
as
the
Tree
of
the
Knowledge
of
good
and
evil
,
which
is
,
Disobedience
to
the
Will
of
God
,
as
it
is
manifested
in
Man.
For
the
pleasure
of
the
Soul
consists
in
conforming
her self
faithfully
to
what
she
is
perswaded
in
her
own
Conscience
is
the
Will
of
God
,
what
ever
others
would
insinuate
to
the
contrary
.
10
And
all
the
fruit-bearing
Trees
of
Righteousnesse
are
watered
by
these
four
Rivers
,
which
winde
along
this
Garden
of
Pleasure
,
which
indeed
are
the
four
Cardinal
Virtues
.
11
The
name
of
the
first
is
Pison
,
which
is
Prudence
,
not
the
suggestions
of
fleshly
craft
and
over-reaching
subtilty
,
but
the
Indications
of
the
Spirit
or
divine
Intellect
,
what
is
fit
and
profitable
and
decorous
to
be
done
.
12
Here
is
well
tryed
and
certain
approved
Experience
,
healthful
Industry
,
and
Alacrity
to
honest
Labour
.
13
And
the
name
of
the
second
River
is
Gihon
,
which
is
Justice
.
14
And
the
name
of
the
third
River
is
Hiddekel
,
which
is
Fortitude
;
and
the
fourth
River
is
Euphrates
,
which
is
Temperance
.
15
This
is
the
Paradise
where
the
Lord
God
had
placed
the
Man
,
that
he
might
further
cultivate
it
and
improve
it
.
16
And
the
divine
Light
manifested
in
the
Man
,
encourag'd
the
Man
to
eat
of
the
fruits
of
Paradise
freely
,
and
to
delight
himself
in
all
manner
of
holy
Understanding
and
Righteousnesse
.
17
But
withall
he
bade
him
have
a
speciall
care
how
he
relisht
his
own
Will
or
Power
in
any
thing
,
but
that
he
should
be
obedient
to
the
manifest
Will
of
God
in
things
great
and
small
,
or
else
assuredly
he
would
lose
the
life
he
now
lived
,
and
become
dead
to
all
Righteousnesse
and
Truth
.
So
the
man
had
a
special
care
,
and
his
soul
wrought
wholly
towards
heavenly
and
divine
things
,
and
heeded
nothing
but
these
,
his
more
noble
and
Masculine
Faculties
being
after
a
manner
solely
set
on
work
,
but
the
natural
Life
(
in
which
notwithstanding
,
if
it
were
rightly
guided
,
there
is
no
sin
)
being
almost
quite
forgot
and
dis-regarded
.
18
But
the
Wisdome
of
God
saw
that
it
was
not
good
for
the
soul
of
man
,
that
the
Masculine
Powers
thereof
should
thus
operate
alone
,
but
that
all
the
Faculties
of
Life
should
be
set
a
float
,
that
the
whole
humane
Nature
might
be
accomplisht
with
the
divine
.
19
Now
the
powers
of
the
soul
working
so
wholly
upwards
towards
divine
things
,
the
several
Modifications
or
Figurations
of
the
Animal
Life
(
which
God
acting
in
the
frame
of
the
humane
Nature
,
represented
to
the
Man
,
whence
he
had
occasion
to
view
them
and
judge
of
them
)
by
the
quick
Understanding
of
Man
was
indeed
easily
discern'd
what
they
were
,
and
he
had
a
determinate
apprehension
of
every
particular
Figuration
of
the
Animall
Life
,
20
And
did
censure
them
,
or
pronounce
of
them
,
though
truly
,
yet
rigidly
enough
and
severely
;
but
as
yet
was
not
in
a
capacity
of
taking
any
delight
in
them
,
there
was
not
any
of
them
fit
for
his
turn
to
please
himself
in
.
21
Wherefore
divine
Providence
brought
it
so
to
passe
,
for
the
good
of
the
Man
,
and
that
he
might
more
vigorously
and
fully
be
enrich'd
with
delight
,
that
the
operations
of
the
Masculine
Faculties
of
the
Soul
were
for
a
while
well
slaked
and
consopited
;
during
which
time
the
Faculties
themselves
were
something
lessened
or
weakned
,
yet
in
such
a
due
measure
and
proportion
,
that
considering
the
future
advantage
that
was
expected
,
that
was
not
miss'd
that
was
taken
away
,
but
all
as
handsome
and
compleat
as
before
.
22
For
what
was
thus
abated
in
the
Masculine
Faculties
,
was
compensated
abundantly
in
exhibiting
to
the
Man
the
grateful
sense
of
the
Feminine
;
for
there
was
no
way
but
this
to
Create
the
Woman
,
which
is
to
elicite
that
kindly
flowring
joy
or
harmlesse
delight
of
the
Natural
Life
,
and
health
of
the
Body
;
which
once
exhibited
and
joyned
with
Simplicity
and
Innocency
of
Spirit
,
it
is
the
greatest
part
of
that
Paradise
a
man
is
capable
of
upon
Earth
.
23
And
the
actuating
of
the
matter
being
the
most
proper
and
essential
operation
of
a
soul
,
man
presently
acknowledg'd
this
kindly
flowring
joy
of
the
Body
,
of
nearer
cognation
and
affinity
with
himself
then
any
thing
else
he
ever
had
yet
experience
of
,
and
he
loved
it
as
his
own
life
.
24
And
the
Man
was
so
mightily
taken
with
his
new
Spouse
,
which
is
,
The
kindly
Joy
of
the
Life
of
the
Body
,
that
he
concluded
with
himself
,
that
any
one
may
with
a
safe
Conscience
forgoe
those
more
earnest
attempts
towards
the
knowledge
of
the
Eternal
God
that
created
him
,
as
also
the
performance
of
those
more
scrupulous
injunctious
of
his
Mother
the
Church
,
so
far
forth
as
they
are
incompetible
with
the
Health
and
Ioy
of
the
Life
of
his
Natural
Body
,
and
might
in
such
a
case
rather
cleave
to
his
Spouse
,
and
become
one
with
her
;
provided
he
still
lived
in
obedience
to
the
indispensable
Precepts
of
that
Superiour
Light
and
Power
that
begot
him
.
25
Nor
had
Adam's
Reason
or
Affection
transgressed
at
all
in
this
;
concluding
nothing
but
what
the
divine
Wisdome
and
Equity
would
approve
as
true
.
Wherefore
Adam
and
his
wife
as
yet
sought
no
corners
,
nor
covering
places
to
shelter
them
from
the
divine
Light
;
but
having
done
nothing
amisse
,
appeared
naked
in
the
presence
of
it
without
any
shame
or
blushing
.
CHAP.
III.
1
Adam
is
tempted
by
inordinate
Pleasure
from
the
springing
up
of
the
Joy
of
the
invigorated
Life
of
his
Body
.
2
A
dialogue
or
dispute
in
the
minde
of
Adam
betwixt
The
inordinate
Desire
of
Pleasure
,
and
the
natural
Joy
of
the
body
.
6
The
will
of
Adam
is
drawn
away
to
assent
to
inordinate
Pleasure
.
8
Adam
having
transgressed
,
is
impatient
of
the
Presence
of
the
divine
Light.
10
A
long
conflict
of
Conscience
,
or
dispute
betwixt
Adams
earthly
minde
,
and
the
divine
Light
,
examining
him
,
and
setting
before
him
both
his
present
and
future
condition
,
if
he
persisted
in
rebellion
.
20
He
adheres
to
the
Joy
of
his
body
,
without
reason
or
measure
,
notwithstanding
all
the
castigations
and
monitions
of
the
divine
Light.
21
The
divine
Light
takes
leave
of
Adam
therefore
for
the
present
,
with
deserved
scorn
and
reproach
.
22
The
doom
of
the
Eternal
God
concerning
laps'd
Man
,
that
will
not
suffer
them
to
settle
in
wickednesse
,
according
to
their
own
depraved
wills
and
desires
.
1
BUT
so
it
came
to
passe
that
the
Life
of
the
Body
being
thus
invigorated
in
Man
,
straightway
the
slyest
and
subtilest
of
all
the
Animal
Figurations
,
the
Serpent
,
which
is
the
inordinate
Desire
of
Pleasure
,
craftily
insinuated
it self
into
the
Feminine
part
of
Adam
,
viz.
The
kindely
Joy
of
the
body
;
and
thus
assaulting
Man
,
whisper'd
such
suggestions
as
these
unto
him
.
What
a
rigid
and
severe
thing
is
this
businesse
of
Religion
,
and
the
Law
of
God
,
as
they
call
it
,
that
deprives
a
man
of
all
manner
of
Pleasure
,
and
cuts
him
short
of
all
the
contentments
of
Life
?
2
But
the
Womanish
part
in
Adam
;
to
wit
,
The
natural
and
kindly
Joy
of
the
body
,
could
witnesse
against
this
,
and
answered
,
We
may
delight
our selves
with
the
operations
of
all
the
Faculties
both
of
soul
and
body
,
which
God
and
Nature
hath
bestow'd
upon
us
.
3.
Only
we
are
to
take
heed
of
Disobedience
,
and
of
promiscuously
following
our
own
will
;
but
we
are
ever
to
consult
with
the
Will
of
God
,
and
the
divine
Light
manifested
in
our
Understandings
,
and
so
doe
all
things
orderly
and
measurably
:
For
if
we
transgresse
against
this
,
we
shall
die
the
death
,
and
lose
the
Life
of
Virtue
and
Righteousness
,
which
now
is
awake
in
us
.
4
But
the
Serpent
,
which
is
the
inordinate
desire
of
Pleasure
,
befooled
Adam
,
through
the
frailty
of
his
Womanish
Faculties
,
and
made
him
believe
he
should
not
die
;
but
with
safety
might
serve
the
free
dictates
of
Pleasure
or
his
own
Will
and
the
Will
of
God
,
that
Flesh
and
Spirit
might
both
rule
in
him
,
and
be
no
such
prejudice
the
one
to
the
other
:
5
But
that
his
skill
and
experience
in
things
will
be
more
enlarg'd
,
and
so
come
nearer
to
divine
Perfection
indeed
,
and
imitate
that
fulnesse
of
Wisdome
which
is
in
God
,
who
knows
all
things
whatsoever
,
whether
good
or
evil
.
6
This
crafty
suggestion
so
insinuated
it self
into
Adams
Feminine
Faculties
,
that
his
fleshly
Concupiscence
began
to
be
so
strong
,
that
it
carried
the
assent
of
his
Will
away
with
it
,
and
the
whole
Man
became
a
lawlesse
and
unruly
Creature
:
For
it
seem'd
a
very
pleasant
thing
at
first
sight
to
put
in
execution
what
ever
our
own
Lusts
suggest
unto
us
without
controll
;
and
very
desirable
to
try
all
Conclusions
to
gain
experience
and
knowledge
of
things
.
But
this
brought
in
nothing
but
the
wisdome
of
the
flesh
,
and
made
Adam
earthly
minded
.
7
But
he
had
not
rambled
very
far
in
these
dissolute
courses
,
but
his
eyes
were
opened
,
and
he
saw
the
difference
,
how
naked
now
he
was
,
and
bare
of
all
strength
and
power
to
divine
and
holy
things
;
and
began
to
meditate
with
himself
some
slight
pretences
for
his
notorious
folly
and
disobedience
.
8
For
the
Voice
of
the
divine
Light
had
come
unto
him
in
the
cool
of
the
day
,
when
the
fury
and
heat
of
his
inordinate
passions
was
something
slaked
:
But
Adam
could
not
endure
the
presence
of
it
,
but
hid
himself
from
it
,
meditating
what
he
should
answer
by
way
of
Apology
or
Excuse
.
9
But
the
divine
Light
persisted
,
and
came
up
closer
to
him
,
and
upbraided
unto
him
,
that
he
was
grown
so
wilde
and
estranged
from
her self
,
demanding
of
him
in
what
condition
he
was
,
and
wherefore
he
fled
.
10
Then
Adam
ingenuously
confessed
that
he
found
himself
in
such
a
pitiful
poor
naked
condition
,
that
he
was
ashamed
to
appear
in
the
Presence
of
the
divine
Light
;
and
that
was
the
reason
he
hid
himself
from
it
,
because
it
would
so
manifestly
upbraid
to
him
his
Nakednesse
and
Deformity
.
11
And
the
divine
Light
farther
examined
him
,
how
he
fell
into
this
sensible
beggerly
nakednesse
he
was
in
,
charging
the
sad
event
upon
his
Disobedience
,
that
he
had
fed
upon
,
and
taken
a
surfeit
of
the
fruit
of
his
own
Will.
12
But
Adam
excused
his
rational
faculties
,
and
said
,
They
did
but
follow
the
natural
Dictate
of
the
Joy
of
the
Body
,
the
Woman
that
God
himself
bestowed
upon
him
for
an
help
and
delight
.
13
But
the
divine
Light
again
blamed
Adam
,
that
he
kept
his
Feminine
faculties
in
no
better
order
nor
subjection
,
that
they
should
so
boldly
and
overcomingly
dictate
to
him
such
things
as
are
not
fit
.
To
which
he
had
nothing
to
say
,
but
that
the
subtile
Serpent
,
the
inordinate
Desire
of
Pleasure
,
had
beguiled
both
his
faculties
,
as
well
Masculine
as
Feminine
,
his
Will
and
Affection
was
quite
carried
away
therewith
.
14
Then
the
divine
Light
began
to
chastise
the
Serpent
,
in
the
hearing
of
Adam
,
pronouncing
of
it
,
that
it
was
more
accursed
,
then
all
the
Animal
Figurations
beside
;
and
that
it
crept
basely
upon
the
belly
,
tempting
to
Riot
and
Venery
,
and
relishing
nothing
but
earth
and
dirt
.
This
will
always
be
the
guise
of
it
,
so
long
as
it
lives
in
a
man.
15
But
might
I
once
descend
so
far
into
the
Man
,
as
to
take
possession
of
his
Feminine
faculties
,
I
would
set
the
Natural
Joy
of
the
Body
at
defiance
with
the
Serpent
;
and
though
the
subtilty
of
the
Serpent
may
a
little
wound
and
disorder
the
Woman
for
a
while
,
yet
her
warrantable
and
free
operations
,
she
being
actuated
by
divine
vigour
,
should
afterward
quite
destroy
and
extinguish
the
Seed
of
the
Serpent
;
to
wit
,
the
Operations
of
the
inordinate
desire
of
Pleasure
.
16
And
she
added
farther
in
the
hearing
of
Adam
concerning
the
Woman
,
as
she
thus
stood
dis-joyn'd
from
the
heavenly
Life
,
and
was
not
obedient
to
right
Reason
,
that
by
a
divine
Nemesis
,
she
should
conceive
with
sorrow
,
and
bring
forth
Vanity
;
And
that
her
husband
,
the
Earthly
minded
Adam
,
should
tyrannize
over
her
,
and
weary
her
out
,
and
foil
her
;
So
that
the
kindly
Joy
of
the
Health
and
Life
of
the
Body
,
should
be
much
depraved
,
or
made
faint
and
languid
,
by
the
unbridled
humours
,
and
impetuous
Luxury
and
Intemperance
of
the
Earthly
minded
Adam
.
17
And
to
Adam
he
said
,
who
had
become
so
Earthly
minded
,
by
listening
to
the
Voice
of
his
deceived
Woman
,
and
so
acting
disobediently
to
the
Will
of
God
;
That
his
Flesh
or
Earth
was
accursed
for
his
sake
,
with
labour
and
toil
should
he
reap
the
fruits
thereof
all
the
while
he
continued
in
this
Earthly
mindednesse
.
18
Cares
also
and
Anxieties
shall
it
bring
forth
unto
him
,
and
his
thoughts
shall
be
as
base
as
those
of
the
beasts
in
the
field
;
he
shall
ruminate
of
nothing
but
what
is
Earthly
and
Sensual
.
19
With
sweat
and
anguish
should
he
labour
to
satisfie
his
hunger
and
insatiablenesse
,
till
he
returned
to
the
Principle
out
of
which
he
was
taken
;
for
the
Earthly
mindednesse
came
from
this
animated
Earth
,
the
Body
;
and
is
to
shrinke
up
againe
into
its
owne
Principle
,
and
to
perish
.
20
After
all
these
Castigations
and
Premonitions
of
the
divine
Light
,
Adam
was
not
sufficiently
awakened
to
the
sense
of
what
was
good
,
but
his
minde
was
straightway
taken
up
againe
with
the
delights
of
the
flesh
,
and
dearly
embracing
the
Joy
of
his
body
,
for
all
she
was
grown
so
inordinate
,
called
her
My
Life
,
professing
she
was
the
noursing
Mother
and
chiefe
comfort
of
all
men
living
,
and
none
could
subsist
without
her
.
21
Then
the
divine
Wisdome
put
hairy
coates
made
of
the
skins
of
wilde
beasts
upon
Adam
and
his
Wife
,
and
deservedly
reproached
them
,
saying
,
Now
get
you
gone
for
a
couple
of
brutes
.
And
Adam
would
have
very
gladly
escaped
so
,
if
he
might
,
and
set
up
his
rest
for
ever
in
the
beastiall
Nature
.
22
But
the
Eternall
God
of
heaven
,
whose
Providence
reaches
to
all
things
,
and
whose
Mercy
is
over
all
his
workes
,
looking
upon
Adam
,
perceived
in
what
a
pitifull
ridiculous
case
he
was
;
who
seeking
to
be
like
unto
God
for
knowledge
and
freedome
,
made
himselfe
no
better
then
a
Beast
,
and
could
willingly
have
lived
for
ever
in
that
baser
kinde
of
nature
;
Wherefore
the
Eternall
Lord
God
,
in
compassion
to
Adam
,
designed
the
contrary
,
and
deriding
his
boldnesse
and
curiosity
that
made
him
transgresse
,
Behold
,
sayes
he
,
Adam
is
become
like
one
of
us
,
knowing
Good
and
Evill
:
and
can
of
himselfe
enlarge
his
pleasure
,
and
create
new
Paradises
of
his
owne
,
which
forsooth
must
have
also
their
Tree
of
Life
or
Immortality
:
and
Adam
would
for
ever
live
in
this
foolish
state
he
hath
plac'd
himselfe
in
.
23
But
the
Eternall
Lord
God
would
not
suffer
Adam
to
take
up
his
rest
in
the
Beastial
delight
,
which
he
had
chosen
,
but
drove
him
out
of
this
false
Paradise
,
which
he
would
have
made
to
himself
,
and
set
him
to
cultivate
his
fleshly
members
,
out
of
which
his
Earthly
mindednesse
was
taken
.
24
I
say
,
he
forcibly
drove
out
Adam
from
this
Paradise
of
Luxury
;
nor
could
he
settle
perpetually
in
the
brutish
Life
,
because
the
Cherubim
with
the
flaming
sword
that
turned
every
way
,
beat
him
off
;
that
is
,
the
Manly
Faculties
of
Reason
and
Conscience
met
him
ever
and
anon
in
his
brutish
purposes
,
and
convinced
him
so
of
his
folly
,
that
he
could
not
set
up
his
rest
for
ever
in
this
bestial
condition
.
THE
DEFENCE
Of
the
Threefold
CABBALA
.
Philo
Jud.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
That
the
whole
Law
of
Moses
is
like
to
a
living
Creature
,
whose
Body
is
the
literal
sense
;
but
the
Soul
the
more
inward
and
hidden
meaning
,
covered
under
the
sense
of
the
Letter
.
R.
MOSES
AEGYPT
.
Non
omnia
secundum
literam
intelligenda
&
accipienda
esse
quae
dicuntur
in
Opere
Bereschith
seu
Creationis
,
sicut
vulgus
hominum
existimat
.
Sensum
enim
illorum
literales
vel
gignunt
pravas
opiniones
de
natura
Dei
Opt.
Max.
vel
certè
fundamenta
legis
evertunt
,
Heresínque
aliquam
introducunt
.
LONDON
,
Printed
by
JAMES
FLESHER
.
1653.
THE
PREFACE
to
the
READER
.
READER
.
THE
Cabbala's
thou
hast
read
being
in
all
likelihood
so
strange
and
unexpected
,
especially
the
Philosophical
,
that
the
Defence
it self
,
which
should
cure
and
cese
thy
amazement
,
may
not
occasion
in
any
passage
thereof
,
any
further
scruple
or
offence
,
I
thought
fit
a
while
to
interrupt
thee
,
that
whatever
I
conjecture
may
lesse
satisfie
,
may
afore-hand
be
strengthned
by
this
short
Preface
.
And
for
my
own
part
I
cannot
presage
what
may
be
in
any
shew
of
Reason
alledged
by
any
man
,
unlesse
it
be
,
The
unusual
mysterie
of
Numbers
;
The
using
of
the
authority
of
the
Heathen
in
Explication
of
Scripture
;
The
adding
also
of
Miracles
done
by
them
for
the
further
confirming
their
authority
;
and
lastly
,
the
strangeness
of
the
Philosophical
Conclusions
themselves
.
Now
for
the
Mysterie
of
Numbers
,
that
this
ancient
Philosophy
of
Moses
should
be
wrapped
up
in
it
,
will
not
seem
improbable
,
if
we
consider
that
the
Cabbala
of
the
Creation
was
conserved
in
the
hands
of
Abraham
,
and
his
family
,
who
was
famous
for
Mathematicks
,
(
of
which
Arithmetick
is
a
necessary
part
)
first
amongst
the
Chaldeans
,
and
that
after
he
taught
the
Aegyptians
the
same
arts
,
as
Historians
write
.
Besides
Prophetical
and
Aenigmatical
writings
,
that
it
is
usual
with
them
to
hide
their
secrets
,
as
under
the
allusions
of
Names
and
Etymologies
,
so
also
under
the
adumbrations
of
Numbers
,
it
is
so
notoriously
known
,
and
that
in
the
very
Scriptures
themselves
,
that
it
needs
no
proof
;
I
will
instance
but
in
that
one
eminent
example
of
the
number
of
the
Beast
666.
As
for
citing
the
Heathen
Writers
so
frequently
;
you
are
to
consider
that
they
are
the
wisest
and
the
most
virtuous
of
them
,
and
either
such
as
the
Fathers
say
,
had
their
Philosophy
from
Moses
and
the
Prophets
,
as
Pythagoras
and
Plato
,
or
else
the
Disciples
or
Friends
of
these
Philosophers
.
And
therefore
I
thought
it
very
proper
to
use
their
Testimony
in
a
thing
that
they
seem'd
to
be
so
fit
witnesses
of
for
the
main
,
as
having
receiv'd
the
Cabbala
from
the
ancient
Prophets
;
Though
I
will
not
deny
,
but
they
have
mingled
their
own
fooleries
with
it
,
either
out
of
the
wantonnesse
of
their
Fancy
,
or
mistake
of
Judgement
;
Such
as
are
the
Transmigration
of
Humane
Souls
into
Brutes
;
An
utter
abstinence
from
Flesh
;
Too
severe
reproaches
against
the
Pleasures
of
the
Body
;
Vilification
of
Marriage
,
and
the
like
;
which
is
no
more
Argument
against
the
main
drift
of
the
Cabbala
,
then
unwarrantable
superstitious
Opinions
,
and
Practises
of
some
deceived
Churches
are
against
the
solid
grounds
of
Christianity
.
Again
,
I
do
not
alledge
Philosophers
alone
,
but
as
occasion
requires
,
Fathers
,
and
which
I
conceive
as
valid
in
this
case
,
the
Jewish
Rabbins
,
who
in
things
where
prejudice
need
not
blinde
them
,
I
should
think
as
fit
as
any
,
to
confirm
a
Cabbalistical
sense
,
especially
if
there
be
a
general
consent
of
them
,
and
that
they
do
not
write
their
private
fancy
,
but
the
minde
of
their
whole
Church
.
Now
if
any
shall
take
offence
at
Pythagoras
his
Scholars
,
swearing
as
is
conceived
by
their
Master
that
taught
them
the
mystery
of
the
Tetractys
,
(
as
you
shall
understand
more
at
large
in
the
Explication
of
the
fourth
days
work
)
I
must
profess
that
I
my self
am
not
a
little
offended
with
it
.
But
that
high
reverence
they
bore
to
Pythagoras
,
as
it
is
a
sign
of
Vanity
,
and
some
kind
of
Superstition
in
them
;
so
is
it
also
no
lesse
an
Argument
of
a
stupendious
measure
of
knowledge
and
sanctity
in
Pythagoras
himself
,
that
he
should
extort
from
them
so
great
honour
,
and
that
his
Memory
should
be
so
sacred
to
them
.
Which
profound
knowledge
and
sanctity
he
having
got
by
conversing
with
the
Jewish
Prophets
,
it
ultimately
tends
to
the
renown
of
that
Church
,
and
consequently
to
the
Christian
,
which
inherits
those
holy
Oracles
which
were
first
peculiar
to
the
Jews
.
But
what
the
followers
of
Pythagoras
transgressed
in
,
is
no
more
to
be
imputed
to
him
,
then
the
Superstitions
exhibited
to
the
Virgin
Mary
can
be
laid
to
her
charge
.
Besides
it
may
be
a
question
whether
in
that
Pythagorick
Oath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
they
did
not
swear
by
God
the
first
Author
of
the
Cabbala
,
and
that
mysterious
Explication
of
the
Tetrctys
,
that
is
indeed
,
of
all
knowledge
Divine
and
Natural
,
who
first
gave
it
to
Adam
,
and
then
revived
or
confirmed
it
again
to
Moses
.
Or
if
it
must
be
understood
of
Pythagoras
,
why
may
it
not
be
look'd
upon
as
a
civill
Oath
,
or
Asseveration
,
such
as
Joseph's
swearing
by
the
life
of
Pharaoh
,
and
Noblemen
by
their
Honours
?
neither
of
which
notwithstanding
for
my
own
part
I
can
allow
or
assure
my self
that
they
are
meerly
Civill
,
but
touch
upon
Religion
,
or
rather
Idolatrous
Superstition
.
As
for
the
Miracles
Pythagoras
did
,
though
I
do
not
believe
all
that
are
recorded
of
him
are
true
,
yet
those
that
I
have
recited
I
hold
probable
enough
,
they
being
not
unbecoming
the
worth
of
the
Person
:
but
those
that
suppose
the
transmigration
of
Humane
Souls
into
the
Bodies
of
Beasts
,
I
look
upon
as
Fables
,
and
his
whispering
into
the
ear
of
an
Oxe
to
forbear
to
eat
Beans
,
as
a
loudly
.
But
it
seems
very
consonant
unto
Divine
Providence
,
that
Pythagoras
having
got
the
knowledge
of
the
holy
Cabbala
,
which
God
imparted
to
Adam
and
Moses
,
that
he
should
countenance
it
before
the
Nations
by
enabling
him
to
do
Miracles
.
For
so
those
noble
and
ancient
Truths
were
more
firmly
radicated
amongst
the
Philosophers
of
Greece
,
and
happily
preserved
to
this
very
day
.
Nor
can
his
being
carried
in
the
Air
make
him
suspected
to
be
a
meer
Magician
or
Conjurer
,
sith
the
holy
Prophets
and
Apostles
themselves
have
been
transported
after
that
manner
,
as
Habakkuk
from
Jewry
to
Babylon
,
and
Philip
after
he
had
baptiz'd
the
Eunuch
to
Azotus
.
But
for
my
own
part
,
I
think
working
of
Miracles
is
one
of
the
least
perfections
of
a
Man
,
and
is
nothing
at
all
to
the
happinesse
of
him
that
does
them
,
or
rather
seems
to
do
them
:
For
if
they
be
Miracles
,
he
does
them
not
,
but
some
other
power
or
person
distinct
from
him
.
And
yet
here
Magicians
and
Witches
are
greatly
delighted
in
that
this
power
is
in
some
sort
attributed
to
themselves
,
and
that
they
are
admired
of
the
people
,
as
is
manifest
in
Simon
Magus
.
But
thus
to
lord
it
and
domineer
in
the
Attribute
of
Power
with
the
Prince
of
the
Air
,
what
is
it
but
meer
Pride
,
the
most
irrational
and
provoking
vice
that
is
?
And
with
what
grosse
folly
is
it
here
conjoin'd
,
they
priding
and
pleasing
themselves
in
that
they
sometimes
do
that
,
or
rather
suffer
that
,
which
Herns
and
wlde
Geese
,
and
every
ordinary
Fowl
can
do
of
it self
;
that
is
,
mount
aloft
and
glide
through
the
fleeting
Air
?
But
holy
and
good
men
know
that
the
greatest
sweet
and
perfection
of
a
virtuous
Soul
,
is
the
kindly
accomplishment
of
her
own
Nature
in
true
Wisdom
and
divine
Love.
And
if
any
thing
miraculous
happen
to
them
,
or
be
done
by
them
,
it
is
,
that
that
worth
&
knowledg
that
is
in
them
may
be
taken
notice
of
,
and
that
God
thereby
may
be
glorified
,
whose
witnesses
they
are
.
But
no
other
accession
of
happinesse
accrues
to
them
from
this
,
but
that
hereby
they
may
be
in
a
better
capacity
of
making
others
happy
,
which
I
confesse
I
conceive
here
Pythagoras
his
case
.
And
that
men
may
not
indulge
too
much
to
their
own
Melancholy
and
Fancy
,
which
they
ordinarily
call
Inspiration
,
if
they
be
so
great
Lights
to
the
world
as
they
pretend
,
and
so
high
that
they
will
not
condescend
to
the
examination
of
humane
Reason
,
it
were
desirable
that
such
persons
would
keep
in
their
heat
to
concoct
the
crudities
of
their
own
Conceptions
,
till
the
warrant
of
a
Miracle
call
them
out
;
and
so
they
might
more
rightfully
challenge
an
attention
from
the
people
,
as
being
authorised
from
above
to
tell
us
something
we
knew
not
before
,
nor
can
so
well
know
,
as
believe
,
the
main
Argument
being
not
Reason
but
Miracle
.
Lastly
,
for
the
strangeness
of
the
Philosophical
Conclusions
themselves
,
It
were
the
strangest
thing
of
all
,
if
at
first
sight
they
did
not
seem
very
Paradoxical
and
strange
;
Else
why
should
they
be
hid
and
conceal'd
from
the
Vulgar
,
but
that
they
did
transcend
their
capacity
,
and
were
overmuch
disproportioned
to
their
belief
?
But
in
the
behalf
of
these
Cabbalistical
conclusions
,
I
will
only
note
thus
much
,
that
they
are
such
that
supposing
them
true
(
which
I
shall
no
longer
assert
,
then
till
such
time
as
some
able
Philosopher
or
Theologer
shall
convince
me
of
their
falshood
)
there
is
nothing
of
any
grand
consideration
in
Theology
or
Nature
,
that
will
not
easily
be
extricated
by
this
Hypothesis
,
an
eminent
part
whereof
is
the
Motion
of
the
Earth
,
and
the
Prae-existency
of
Souls
.
The
evidence
of
the
former
of
which
Truths
is
such
,
that
it
has
wonne
the
assent
of
the
most
famous
Mathematicians
of
our
later
Ages
;
and
the
reasonablenesse
of
the
latter
is
no
lesse
:
There
having
never
been
any
Philosopher
that
held
the
Soul
of
Man
immortal
,
but
he
held
that
it
did
also
prae-exist
.
But
Religion
not
being
curious
to
expose
the
full
view
of
Truth
to
the
people
,
but
only
what
was
most
necessary
to
keep
them
in
the
fear
of
a
Deity
and
obedience
to
the
Law
,
contented
her self
with
what
meerly
concerned
the
state
of
the
Soul
after
the
dissolution
of
the
Body
,
concealing
what
ever
was
conceivable
concerning
her
condition
before
.
Now
I
say
,
it
is
a
pretty
priviledge
of
falshood
,
(
if
this
Hypothesis
be
false
)
and
very
remarkable
,
that
it
should
better
sute
with
the
Attributes
of
God
,
the
visible
events
of
Providence
,
the
Phaenomena
of
Nature
,
the
Reason
of
Man
,
and
the
holy
Text
it self
,
where
men
acknowledge
a
mysterious
Cabbala
,
then
that
which
by
all
means
must
be
accounted
true
,
viz.
That
there
is
no
such
Motion
of
the
Earth
about
the
Sun
,
nor
any
Prae-existency
of
humane
Souls
.
Reader
,
I
have
done
what
lies
on
my
part
,
that
thou
maist
peruse
this
Defence
of
mine
without
any
rub
or
stumbling
;
let
me
now
request
but
one
thing
which
thou
art
bound
to
grant
,
which
is
,
that
thou
read
my
Defence
without
Prejudice
,
and
that
all
along
as
thou
goest
,
thou
make
not
thy
recourse
to
the
customary
conceits
of
thy
Fancy
,
but
consult
with
thy
free
Reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
somewhere
speaks
in
his
Metaphysicks
.
For
Custome
is
another
Nature
;
and
therefore
those
conceits
that
are
accustomary
and
familiar
,
we
unawares
appeal
to
,
as
if
they
were
indeed
the
natural
light
of
the
Minde
,
and
her
first
common
Notions
.
And
he
gives
an
instance
not
altogether
unsutable
to
our
present
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Philosopher
may
be
as
bold
as
he
pleases
with
the
Ritual
laws
and
religious
stories
of
the
Heathens
,
but
I
do
not
know
that
he
ever
was
acquainted
with
the
Law
of
Moses
.
But
I
think
I
may
speak
it
not
without
due
Reverence
,
that
there
is
something
of
Aristotles
saying
Analogically
true
in
the
very
History
of
the
Creation
,
and
that
the
first
impressions
of
the
Literal
Text
,
which
is
so
plainly
accommodated
to
the
capacity
of
meer
children
and
Idiots
,
by
reason
of
custome
have
so
strongly
rooted
themselves
in
the
minds
of
some
,
that
they
take
that
sense
to
be
more
true
,
then
the
true
meaning
of
the
text
indeed
.
Which
is
plain
in
no
meaner
a
person
then
one
of
the
Fathers
;
namely
,
Lactantius
;
who
looking
upon
the
world
as
a
Tent
according
to
the
description
in
the
Literal
Cabbala
,
did
very
stoutly
and
confidently
deny
Antipodes
;
So
much
did
a
customary
fancy
prevail
over
the
free
use
of
his
Reason
.
Thus
much
for
better
caution
I
thought
fit
to
preface
.
The
rest
the
Introduction
to
the
Defence
,
and
the
very
frame
and
nature
of
the
Defence
it self
,
I
hope
will
make
good
to
the
judicious
and
ingenuous
Reader
.
THE
INTRODUCTION
TO
THE
DEFENCE
.
Diodorus
his
mistake
concerning
Moses
,
and
other
Law-givers
that
have
professed
themselves
to
have
received
their
Laws
from
either
God
or
some
good
Angel.
Reasons
why
Moses
began
his
History
with
the
Creation
of
the
world
.
The
Sun
and
Moon
the
same
with
the
Aegyptians
Osiris
and
Isis
,
and
how
they
came
to
be
worshipped
for
Gods.
The
Apotheosis
of
mortal
men
,
such
as
Bacchus
and
Ceres
,
how
it
first
came
into
the
world
.
That
the
letter
of
the
Scripture
speaks
ordinarily
in
Philosophical
things
according
to
the
sense
and
imagination
of
the
Vulgar
.
That
there
is
a
Philosophical
sense
that
lies
hid
in
the
letter
of
the
three
first
Chapters
of
Genesis
.
That
there
is
a
Moral
or
Mystical
sense
not
only
in
these
three
Chapters
,
but
in
several
other
places
of
the
Scripture
.
NOT
to
stay
you
with
too
tedious
a
Prologue
to
the
matter
in
hand
concerning
the
Author
of
this
book
of
Genesis
,
to
wit
,
Moses
;
I
shall
look
upon
him
mainly
in
reference
to
that
publick
induement
,
in
which
at
the
very
first
sight
he
will
appear
admirable
,
viz.
As
a
Politician
or
a
Law-giver
.
In
which
his
skill
was
so
great
,
that
even
in
the
judgement
of
Heathen
Writers
he
had
the
preheminence
above
all
the
rest
.
Diodorus
has
placed
him
in
the
head
of
his
Catalogue
of
the
most
famous
Law-givers
under
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
Iustin
Martin
be
not
mistaken
,
or
if
he
be
,
at
least
he
bears
them
company
that
are
reputed
the
best
,
reserv'd
for
the
last
and
most
notable
instance
of
those
that
entituled
their
Laws
divine
,
and
made
themselves
spokesmen
betwixt
God
and
the
People
.
This
Mneves
is
said
to
receive
his
Laws
from
Mercury
,
as
Minos
from
Iupiter
,
Lycurgus
from
Apollo
,
Zathraustes
from
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
good
Genius
,
Zamolxis
from
Vesta
,
and
Moses
from
Iao
;
that
is
,
Iehovah
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
he
speaks
like
a
meer
Historian
in
the
business
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
which
he
boldly
abuses
to
the
diminution
of
all
their
Authorities
promiscuously
.
For
he
says
they
feigned
they
received
Laws
from
these
Deities
;
and
addes
the
reason
of
it
too
,
but
like
an
errant
Statesman
,
or
an
incredulous
Philosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whether
it
be
,
sayes
he
,
that
they
judged
it
an
admirable
and
plainly
divine
project
that
redounded
unto
the
profit
of
a
multitude
,
or
whether
they
conceived
that
hereby
the
people
looking
upon
the
greatnesse
,
and
supereminence
of
their
Law-givers
,
would
be
more
obedient
to
their
Laws
.
That
saying
in
the
Schools
is
not
so
trivial
as
true
.
Quicquid
recipitur
,
recipitur
ad
modum
recipientis
,
Every
thing
is
as
it
is
taken
,
or
at
least
appears
to
be
so
.
The
tincture
of
our
own
Natures
stains
the
appearance
of
all
objects
.
So
that
I
wonder
not
that
Diodorus
Siculus
,
a
man
of
a
meer
Political
Spirit
,
(
as
it
is
very
plain
how
neer
History
and
Policy
are
akin
)
should
count
the
receiving
of
Laws
from
some
Deity
rather
a
piece
of
prudential
fraud
and
political
forgery
,
then
reality
and
truth
.
But
to
leave
Diodorus
to
his
Ethnicisme
and
Incredulity
;
as
for
us
that
ought
to
believe
Scripture
,
if
we
will
not
gain-say
the
authority
of
the
Greek
Text
,
we
shall
not
only
be
fully
perswaded
of
Moses
his
receiving
of
Laws
from
Gods
own
mouth
,
but
have
some
hints
to
believe
that
something
Analogical
to
it
may
have
come
to
passe
in
other
Law-givers
,
Deut.
32.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
When
the
most
High
divided
the
Nations
,
when
he
separated
the
sons
of
Adam
,
he
set
the
bounds
of
the
Nations
according
to
the
number
of
the
Angels
of
God
,
but
Jacob
was
the
portion
of
Iehovah
,
that
is
,
Iao
,
&c.
So
that
it
is
not
improbable
but
that
as
the
great
Angel
of
the
Covenant
,
(
he
whom
Philo
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
,
the
eldest
of
the
Angels
,
the
Archangel
,
the
word
,
the
Beginning
,
the
Name
of
God
,
which
is
Iehovah
)
I
say
,
that
as
he
gave
Laws
to
his
charge
,
so
the
Tutelar
Angels
of
other
nations
might
be
the
Instructers
of
those
that
they
rais'd
up
to
be
Law-givers
to
their
charge
;
Though
in
processe
of
time
the
Nations
that
were
at
first
under
the
Government
of
good
Angels
,
by
their
lewdnesse
and
disobedience
might
make
themselves
obnoxious
to
the
power
and
delusion
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
they
are
called
,
deceitful
and
tyrannical
devils
.
But
this
is
but
a
digression
;
That
which
I
would
briefly
have
intimated
is
this
,
That
Moses
the
great
Law-giver
of
the
Jews
,
was
a
man
instructed
of
God
himself
to
Prudence
and
true
Policy
.
And
therefore
I
make
account
if
we
will
but
with
diligence
search
,
we
may
surely
finde
the
foot-steps
of
unsophisticate
Policy
in
all
the
passages
of
the
whole
Pentateuch
.
And
here
in
the
very
entrance
it
will
offer
it self
unto
our
view
:
Where
Moses
shews
himself
such
as
that
noble
Spirit
of
Plato
desires
all
Governors
of
Commonwealths
should
be
,
who
has
in
his
Epistle
to
Dion
and
his
friends
foretold
,
that
mankinde
will
never
cease
to
be
miserable
,
till
such
time
as
either
true
and
right
Philosophers
rule
in
the
Commonwealth
,
or
those
that
do
rule
,
apply
themselves
to
true
and
sound
Philosophy
.
And
what
is
Moses
his
Bereshith
,
but
a
fair
invitation
thereto
,
it
comprehending
at
least
the
whole
fabrick
of
Nature
and
conspicuous
furniture
of
the
visible
world
?
As
if
he
dare
appeal
unto
the
whole
Assembly
of
Gods
Creation
,
to
the
voice
of
the
great
Universe
,
if
what
he
propounds
to
his
people
over
whom
God
hath
set
him
,
be
not
righteous
and
true
;
And
that
by
acting
according
to
his
Precepts
,
they
would
but
approve
themselves
Cosmopolitas
,
true
Citizens
of
the
world
,
and
Loyal
Subjects
to
God
and
Nature
.
It
is
Philo's
interpretation
upon
the
place
,
which
how
true
it
is
in
Moses
vailed
,
I
will
not
here
dispute
:
that
it
is
most
true
in
Moses
unvailed
,
Christ
our
Lord
,
is
true
without
all
dispute
and
controversie
.
And
whosoever
followes
him
,
follows
a
Law
justified
by
God
and
the
whole
Creature
,
they
speaking
in
several
dialects
the
minde
of
their
Maker
.
It
is
a
truth
and
life
that
is
the
safety
of
all
Nations
,
and
the
earnest
expectation
of
the
ends
of
the
Earth
;
Christ
the
same
yesterday
,
to
day
,
and
for
ever
,
whose
dominion
and
Law
neither
time
nor
place
doth
exclude
.
But
to
return
to
Moses
.
Another
reason
no
lesse
considerable
,
why
that
holy
and
wise
Law-giver
Moses
,
should
begin
with
the
Creation
of
the
world
,
is
this
:
The
Laws
and
Ordinances
which
he
gave
to
the
Israelites
,
were
given
by
him
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Statutes
received
from
God.
And
therefore
the
great
argument
and
incitement
to
Obedience
should
lie
in
this
first
and
highest
Law-giver
,
God
himself
,
the
great
Jehovah
,
whose
Wisdome
,
Power
,
and
Goodnesse
could
not
better
be
set
out
then
by
ascribing
the
Creation
of
the
whole
visible
world
unto
him
.
So
that
for
his
Power
he
might
be
feared
,
admired
for
his
Wisdome
,
and
finally
,
for
his
Goodnesse
be
loved
,
adored
,
and
Deified
:
That
as
he
was
truly
in
himself
the
most
high
God
,
so
he
should
be
acknowledged
of
the
people
to
be
so
.
For
certainly
there
is
nothing
that
doth
so
win
away
,
nay
,
ravish
or
carry
captive
the
mindes
of
poor
mankinde
,
as
Bounty
and
Munificence
.
All
men
loving
themselves
most
affectionately
,
and
most
of
all
the
meanest
and
basest
spirits
,
whose
souls
are
so
far
from
being
a
little
rais'd
and
releas'd
from
themselves
,
that
they
do
impotently
and
impetuously
cleave
and
cling
to
their
dear
carkases
.
Hence
have
they
out
of
the
strong
relish
,
and
favour
of
the
pleasures
and
conveniencies
thereof
made
no
scruple
of
honouring
them
for
gods
,
who
have
by
their
industry
,
or
by
good
luck
produced
any
thing
that
might
conduce
for
the
improvement
of
the
happinesse
and
comfort
of
the
body
.
From
hence
it
is
that
the
Sun
and
Moon
have
been
accounted
for
the
two
prime
Deities
by
Idolatrous
Antiquity
,
viz.
from
that
sensible
good
they
conferred
upon
hungry
mankinde
.
The
one
watering
as
it
were
the
Earth
by
her
humid
influence
;
the
other
ripening
the
fruit
of
the
ground
by
his
warm
rayes
,
and
opening
dayly
all
the
hid
treasures
of
the
visible
world
by
his
glorious
approach
,
pleasing
the
sight
with
the
variety
of
Natures
objects
,
&
chearing
the
whole
body
by
his
comfortable
heat
.
To
these
as
to
the
most
conspicuous
Benefactors
to
mankinde
,
was
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
observed
that
these
conceived
Deities
were
in
perpetual
motion
.
These
two
are
the
Aegyptians
Osiris
and
Isis
,
and
five
more
are
added
to
them
as
very
sensible
Benefactors
,
but
subordinate
to
these
two
,
and
Dependents
of
them
.
And
in
plain
speech
they
are
these
.
Fire
,
Spirit
,
Humidity
,
Siccity
,
and
Air
,
but
in
their
divine
Titles
Vulcan
,
Jupiter
,
Oceanus
,
Ceres
,
and
Minerva
.
These
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Diodorus
speaks
.
But
after
these
mortal
men
were
canonized
for
immortal
Deities
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
their
prudence
and
benefaction
;
as
you
may
see
at
large
in
Diodorus
Siculus
.
I
will
name
but
two
for
instance
,
Bacchus
and
Ceres
,
the
one
the
Inventor
of
Corn
,
the
other
of
Wine
and
Beer
:
So
that
all
may
be
resolved
into
that
brutish
Aphorisme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
which
could
please
or
pleasure
degenerate
mankinde
in
the
Body
,
(
they
having
lost
the
Image
of
God
in
their
Souls
,
and
become
meer
brutes
after
a
manner
)
that
must
be
their
God.
Wherefore
it
was
necessary
for
Moses
having
to
deal
with
such
Terrestrial
Spirits
,
Sons
of
Sense
and
Corporeity
,
to
propose
to
them
Jehovah
as
Maker
of
this
Sensible
and
Corporeal
world
,
that
whatever
sweet
they
suck
out
of
the
varieties
thereof
,
they
may
attribute
to
him
,
as
the
first
Fountain
and
Author
,
without
whom
neither
they
nor
any
thing
else
had
been
,
that
thereby
they
might
be
stirred
up
to
praise
his
Name
,
and
accomplish
his
Will
revealed
by
his
servant
Moses
unto
them
.
And
this
was
true
and
sound
Prudence
,
aiming
at
nothing
but
the
glory
of
God
,
and
the
good
of
the
poor
ignorant
people
.
And
from
the
same
Head
springs
the
manner
of
his
delivering
of
the
Creation
;
that
is
,
accommodately
to
the
apprehension
of
the
meanest
:
not
speaking
of
things
according
to
their
very
Essence
and
real
Nature
,
but
according
to
their
appearances
to
us
.
Not
starting
of
high
and
intricate
Questions
,
and
concluding
them
by
subtile
Arguments
,
but
familiarly
and
condescendingly
setting
out
the
Creation
,
according
to
the
most
easie
and
obvious
conceits
they
themselves
had
of
those
things
they
saw
in
the
world
;
omitting
even
those
grosser
things
that
lay
hid
in
the
bowels
of
the
Earth
,
as
Metals
,
and
Minerals
,
and
the
like
,
as
well
as
those
things
that
fall
not
at
all
under
Sense
,
as
those
immaterial
Substances
,
Angels
,
or
Intelligences
.
Thus
fitly
has
the
Wisdome
and
Goodnesse
of
God
accommodated
the
outward
Cortex
of
the
Scripture
,
to
the
most
narrow
and
slow
apprehension
of
the
Vulgar
.
Nor
doth
it
therefore
follow
that
the
Narration
must
not
be
true
,
because
it
is
according
to
the
appearance
of
things
to
Sense
and
obvious
Fancie
;
for
there
is
also
a
Truth
of
Appearance
,
according
to
which
Scripture
most
what
speaks
in
Philosophical
matters
.
And
this
Position
is
the
main
key
,
as
I
conceive
,
and
I
hope
shall
hereafter
plainly
prove
,
whereby
Moses
his
Bereshith
may
according
to
the
outward
and
literal
sense
be
understood
without
any
difficulty
or
clashing
one
part
against
another
.
And
my
task
at
this
time
will
be
very
easie
,
for
it
is
but
transcribing
what
I
have
already
elsewhere
occasionally
published
,
and
recovering
of
it
into
its
proper
place
.
First
therefore
I
say
,
that
it
is
a
thing
confessed
by
the
Learned
Hebrews
,
who
make
it
a
Rule
for
the
understanding
of
many
places
of
Scripture
,
Loquitur
lex
juxta
linguam
humanam
,
That
the
Law
speaks
according
to
the
language
of
the
sons
of
men
.
And
secondly
,
which
will
come
more
home
to
the
purpose
,
I
shall
instance
in
some
places
that
of
necessity
are
to
be
thus
understood
.
Gen.
19.
23.
The
Sun
was
risen
upon
the
Earth
when
Lot
entred
into
Zoar
;
which
implies
that
it
was
before
under
the
Earth
,
which
is
true
onely
according
to
sense
and
vulgar
phancy
.
Deuteronom
.
30.
v.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
implies
that
the
Earth
is
bounded
at
certain
places
,
as
if
there
were
truly
an
Hercules
Pillar
,
or
Non
plus
ultra
:
As
it
is
manifest
to
them
that
understand
but
the
natural
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
For
those
words
plainly
import
the
Earth
bounded
by
the
blew
Heavens
,
and
the
Heavens
bounded
by
the
Horizon
of
the
Earth
,
they
touching
one
another
mutually
;
which
is
true
only
to
sense
and
in
appearance
,
as
any
man
that
is
not
a
meer
Idiot
,
will
confesse
.
Ecclesiastic
.
27.
v.
12.
The
discourse
of
a
godly
man
is
always
with
wisdome
,
but
a
fool
changeth
as
the
Moon
.
That
is
to
be
understood
according
to
Sense
and
Appearance
:
For
if
a
fool
changeth
no
more
then
the
Moon
doth
really
,
he
is
a
wise
and
excellently
accomplished
man
;
Semper
idem
,
though
to
the
sight
of
the
Vulgar
different
.
For
at
least
an
Hemisphere
of
the
Moon
is
always
enlightned
,
and
even
then
most
when
she
least
appears
unto
us
.
Hitherto
may
be
referred
also
that
,
2
Chron.
4.
2.
Also
he
made
a
molten
Sea
ten
cubits
from
brim
to
brim
,
round
in
compasse
,
and
five
cubits
the
height
thereof
,
and
a
line
of
thirty
cubits
did
compasse
it
round
about
.
A
thing
plainly
impossible
that
the
Diameter
should
be
ten
cubits
,
and
the
Circumference
but
thirty
.
But
it
pleaseth
the
Spirit
of
God
here
to
speak
according
to
the
common
use
and
opinion
of
men
,
and
not
according
to
the
subtilty
of
Archimedes
his
demonstration
.
Again
Psalm
19.
In
them
hath
he
set
a
Tabernacle
for
the
Sunne
,
which
as
a
Bridegroom
cometh
out
of
his
chamber
,
and
rejoyceth
as
a
strong
man
to
run
his
race
.
This
,
as
Mr.
John
Calvin
observes
,
is
spoken
according
to
the
rude
apprehension
of
the
Vulgar
,
whom
David
should
in
vain
have
endevoured
to
teach
the
mysteries
of
Astronomy
.
And
therefore
he
makes
no
mention
of
the
course
of
the
Sunne
in
the
nocturnal
Hemisphere
.
I
'le
adde
but
one
instance
more
,
Joshua
10.
v.
12.
Sunn●
stand
thou
still
upon
Gibeon
,
and
thou
Moon
in
the
Valley
of
Ajalon
;
where
it
is
manifest
that
Ioshua
speaks
not
according
to
the
Astronomical
truth
of
the
thing
,
but
according
to
sense
and
appearance
.
For
suppose
the
Sun
placed
,
and
the
Moon
,
at
the
best
advantage
you
can
,
so
that
they
leave
not
their
natural
course
,
they
were
so
far
from
being
one
over
Ajalon
,
and
the
other
over
Gibeon
,
that
they
were
in
very
truth
many
hundreds
of
miles
distant
from
them
.
And
if
the
Sun
and
Moon
were
on
the
other
side
of
the
Aequator
,
the
distance
might
amount
to
thousands
.
I
might
adjoyn
to
these
proofs
the
suffrages
of
many
Fathers
,
and
Modern
Divines
,
as
Chrysostome
,
Ambrose
,
Augustine
,
Bernard
,
Aquinas
,
and
the
rest
.
But
it
is
already
manifest
enough
that
the
Scripture
speaks
not
according
to
the
exact
curiosity
of
Truth
,
describing
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
very
Nature
and
Essence
of
them
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
their
appearance
in
sense
and
the
vulgar
opinion
.
The
second
Rule
that
I
would
set
down
is
●his
:
That
there
is
a
various
Intertexture
of
Theosophical
and
Philosophical
Truths
,
many
Physical
and
Metaphysical
Theorems
hinted
●o
us
ever
and
anon
,
through
those
words
that
at
first
sight
seem
to
bear
but
an
ordinary
grosse
sense
,
I
mean
especially
in
these
three
first
Chapters
of
Genesis
.
And
a
man
will
be
the
better
assured
of
the
truth
of
this
Position
,
if
he
do
but
consider
,
That
the
Literal
Text
of
Moses
that
sets
out
the
Creation
of
the
world
,
and
offers
reasons
of
sundry
notable
Phaenomena
of
Nature
,
bears
altogether
a
most
palpable
compliance
with
the
meer
rude
and
ignorant
conceits
of
the
Vulgar
.
Wherefore
the
Argument
of
these
three
Chapters
being
so
Philosophical
as
it
is
,
it
seems
unworthy
of
that
knowing
Spirit
of
Moses
,
or
of
Religion
it self
,
that
he
should
not
contrive
under
the
external
contexture
of
this
Narration
,
some
very
singular
and
choice
Theorems
of
Natural
Philosophy
and
Metaphysicks
;
which
his
pious
and
learned
successors
should
be
able
by
some
secret
Traditionary
Doctrine
or
Cabbala
to
apply
to
his
outward
Text.
For
what
an
excellent
provision
is
this
▪
for
such
of
the
people
whose
pregnancy
of
parts
and
wit
might
make
them
rest
unsatisfied
,
as
well
in
the
Moral
Allegory
(
into
which
they
are
first
to
be
initiated
)
as
in
the
outward
letter
it self
;
and
also
their
due
obedience
,
humility
,
and
integrity
of
life
,
make
them
fit
to
receive
some
more
secret
Philosophick
Cabbala
from
the
mouth
of
the
knowing
Priest
;
The
strange
unexpected
richnesse
of
the
sense
whereof
,
and
highnesse
of
Notion
suddenly
shining
forth
,
by
removing
aside
of
the
vail
,
might
strike
the
soul
of
the
honest
Jew
with
unexpressible
pleasure
and
amazement
,
and
fill
his
heart
with
joy
and
thankfulnesse
to
God
for
the
good
tidings
therein
contained
,
and
conciliate
greater
reverence
then
ever
to
Moses
and
to
Religion
.
Wherefore
such
a
Philosophick
Cabbala
as
this
being
so
convenient
and
desirable
,
and
men
in
all
Ages
having
professed
their
expectation
of
solid
and
severe
Philosophy
in
this
story
of
the
Creation
by
their
several
attempts
thereupon
,
it
seems
to
me
abundantly
probable
that
Moses
and
his
successors
were
furnished
with
some
such
like
Cabbala
;
which
I
am
still
the
more
easily
induced
to
believe
,
from
that
credible
fame
that
Pythagoras
and
Plato
had
their
Philosophy
from
Moses
his
Text
,
which
it
would
not
so
easily
have
suggested
unto
them
,
had
they
had
no
assistance
from
either
Iewish
or
Aegyptian
Prophet
or
Priest
to
expound
it
.
The
third
and
last
Rule
that
I
would
lay
down
is
this
:
That
Natural
Things
,
Persons
,
Motions
,
and
Actions
,
declared
or
spoken
of
in
Scripture
,
admit
of
also
many
times
a
Mystical
,
Moral
,
or
Allegorical
sense
.
This
is
worth
the
proving
it
concerning
our
Souls
more
nearly
then
the
other
.
I
know
this
Spiritual
sense
is
as
great
a
fear
to
some
faint
and
unbelieving
hearts
,
as
a
Spectre
or
Night-spirit
.
But
it
is
a
thing
acknowledged
by
the
most
wise
,
most
pious
,
and
most
rational
of
the
Iewish
Doctors
;
I
will
instance
in
one
who
is
ad
instar
omnium
,
Moses
Aegyptius
,
who
compares
the
divine
Oracles
to
Apples
of
Gold
in
Pictures
of
Silver
:
For
that
the
outward
Nitor
is
very
comely
as
Silver
curiously
cut
thorough
and
wrought
,
but
the
inward
Spiritual
or
Mystical
sense
is
the
Gold
more
precious
and
more
beautiful
,
that
glisters
through
those
Cuttings
and
Artificial
Carvings
in
the
Letter
.
I
will
endevour
to
prove
this
point
by
sundry
passages
in
Scripture
,
Psalm
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
easie
and
genuine
sense
of
these
words
is
,
The
secret
of
the
Lord
is
for
them
that
fear
him
,
and
his
Covenant
is
to
make
them
know
it
,
viz.
his
Secret
,
which
implies
that
the
Mysterie
of
God
lies
not
bare
to
false
and
adulterous
eyes
,
but
is
hid
and
wrapped
up
in
decent
coverings
from
the
sight
of
Vulgar
and
Carnal
men
.
That
his
Secrets
are
,
as
Aristotle
answered
to
Alexander
concerning
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Acroamatical
Writings
,
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
published
and
not
published
.
And
our
Saviour
himself
,
though
all
Goodnesse
,
was
not
so
prodigal
of
his
Pearls
as
to
cast
them
to
Swine
.
To
them
that
were
without
he
spake
Parables
.
And
upon
the
same
Principles
certainly
it
is
not
a
whit
unreasonable
,
to
conceive
Moses
to
write
Types
and
Allegories
.
And
we
have
sufficient
ground
to
think
so
from
that
of
the
Apostle
1
Cor.
ch
.
10.
where
when
he
hath
in
short
reckoned
up
some
of
the
main
passages
that
befell
the
Israelites
in
their
Journey
from
Egypt
to
Canaan
,
(
which
yet
no
man
that
hath
any
faith
or
the
fear
of
God
before
his
eyes
,
will
deny
to
be
a
reall
History
)
he
closes
with
this
expression
All
these
things
being
Types
befell
them
,
but
were
written
for
our
instruction
,
on
whom
the
ends
of
the
world
are
come
.
So
Galat.
ch
.
4.
The
History
of
Abrahams
having
two
sons
Ishmael
and
Isaak
,
the
one
of
the
bond-woman
,
the
other
of
the
free
,
viz.
Agar
and
Sara
,
the
same
Apostle
there
speaks
out
,
that
they
are
an
Allegory
,
v.
24.
I
might
adde
many
other
passages
to
this
purpose
,
but
I
will
only
raise
one
consideration
concerning
many
Histories
of
the
Old
Testament
,
and
then
conclude
.
If
so
be
the
Spirit
of
God
meant
not
something
more
by
them
then
the
meer
History
,
I
mean
some
useful
and
Spiritual
Truth
involved
in
them
,
they
will
be
so
far
from
stirring
us
up
to
Piety
,
that
they
may
prove
ill
Precedents
for
falseness
and
injurious
dealings
.
For
what
an
easie
thing
is
it
for
a
man
to
fancy
himself
an
Israelite
,
and
then
to
circumvent
his
honest
neighbours
under
the
notion
of
Aegyptians
?
But
we
will
not
confine
our selves
to
this
one
solitary
instance
.
What
is
Jacob
but
a
supplanter
,
a
deceiver
,
and
that
of
his
own
brother
?
For
taking
advantage
of
his
present
necessity
,
he
forced
him
to
sell
his
birth-right
for
a
m●sse
of
pottage
.
What
a
notorious
piece
of
fraud
is
that
of
Rebecca
,
that
while
industrious
Esau
is
ranging
the
Woods
and
Mountains
to
fulfill
his
fathers
command
,
and
please
his
aged
appetite
,
she
should
substitute
Jacob
with
his
both
counterfeit
hands
and
Venison
,
to
carry
away
the
blessing
intended
by
the
good
old
man
for
his
officious
elder
son
Esau
?
Jacobs
rods
of
Poplar
,
an
ill
example
to
servants
to
defraud
their
masters
;
and
Rachels
stealing
Labans
T●●raphim
▪
and
concealing
them
with
a
falshood
,
how
warrantable
an
act
it
was
,
let
her
own
husband
give
sentence
;
With
whomsoever
thou
findest
thy
Gods
,
let
him
not
live
,
Gen.
31.
32.
I
might
be
infinite
in
this
point
;
I
will
only
add
one
example
of
Womans
perfidious
cruelty
,
as
it
will
seem
at
first
sight
,
and
so
conclude
.
Sisera
Captain
of
Jabins
host
being
worsted
by
Israel
,
fled
on
his
feet
to
the
Tent
of
Jael
,
the
wife
of
Heber
the
Kenite
,
who
was
in
league
and
confederacy
with
Jabin
:
This
Jael
was
in
shew
so
courteous
as
to
meet
Sisera
,
and
invite
him
into
her
Tent
,
saying
,
Turn
in
my
Lord
,
turn
in
to
me
,
Fear
not
.
And
when
he
had
turned
in
unto
her
into
the
Tent
,
she
covered
him
with
a
mantle
:
And
he
said
unto
her
,
Give
me
I
pray
thee
a
little
water
to
drink
;
And
she
opened
a
bottle
of
Milk
,
and
gave
him
drink
,
and
covered
him
.
In
short
,
he
trusted
her
with
his
life
,
and
gave
himself
to
her
protection
,
and
she
suddenly
so
soon
as
he
fell
asleep
drove
a
nail
with
an
hammer
into
his
temples
,
and
betrayed
his
Corps
to
the
will
of
his
enemies
.
An
act
certainly
that
the
Spirit
of
God
would
not
have
approved
,
much
lesse
applauded
so
much
,
but
in
reference
to
the
Mysterie
that
lies
under
it
.
My
three
Rules
for
the
interpreting
of
Scripture
,
I
have
I
hope
by
this
time
sufficiently
established
,
by
way
of
a
more
general
preparation
to
the
Defence
of
my
threefold
Cabbala
.
I
shall
now
apply
my self
to
a
more
particular
clearing
and
confirming
the
several
passages
therein
.
THE
DEFENCE
OF
THE
LITERAL
CABBALA
.
CHAP.
I.
1
The
genuine
sense
of
In
the
beginning
.
The
difference
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neglected
by
the
Seventy
,
who
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
The
ground
of
their
mistake
discovered
,
who
conceive
Moses
to
intimate
that
the
Matter
is
uncreated
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
more
then
ventus
magnus
.
4
That
the
first
darkness
was
not
properly
Night
.
6
Why
the
Seventy
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Firmamentum
,
and
that
it
is
in
allusion
to
a
firmly
pitched
Tent.
11
That
the
sensible
effects
of
the
Sun
invited
the
Heathen
to
Idolatry
,
and
that
their
Oracles
taught
them
to
call
him
by
the
name
of
Jao
.
14
That
the
Prophet
Jeremy
divides
the
day
from
the
Sun
,
speaking
according
to
the
vulgar
capacity
.
15
The
reason
why
the
Stars
appear
on
this
side
the
upper
caeruleous
Sea.
27
The
Opinion
of
the
Anthropomorphites
,
and
of
what
great
consequence
it
is
for
the
Vulgar
to
imagine
God
in
the
shape
of
a
Man.
Aristophanes
his
story
in
Plato
of
Men
and
Womens
growing
together
at
first
,
as
if
they
made
both
but
one
Animal
.
THE
first
Rule
that
I
laid
down
in
my
Introduction
to
the
Defence
of
my
Threefold
Cabbala
,
I
need
not
here
again
repeat
,
but
desire
the
Reader
only
to
carry
it
in
minde
,
and
it
will
warrant
the
easie
and
familiar
sense
that
I
shall
settle
upon
Moses
his
Text
in
the
Literal
meaning
thereof
.
Unto
which
,
if
I
adde
also
reasons
from
the
pious
prudence
of
this
holy
Law-giver
,
shewing
how
every
passage
makes
for
greater
faith
in
God
,
and
more
affectionate
obedience
to
his
Law
,
there
will
be
nothing
wanting
I
think
(
though
I
shall
sometimes
cast
in
some
notable
advantages
also
from
Critical
Learning
)
that
may
gain
belief
to
the
truth
of
the
Interpretation
.
Vers
.
1.
In
this
first
verse
I
put
no
other
sense
of
In
the
beginning
,
then
that
it
denotes
to
us
the
order
of
the
History
.
Which
is
also
the
opinion
of
Maimonides
,
who
deriving
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
the
head
,
rightly
observes
the
Analogy
;
that
as
the
head
is
the
forepart
of
a
living
creature
,
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
that
which
is
placed
first
in
any
thing
else
.
And
that
thus
the
Creation
of
the
world
is
the
head
or
forepart
of
the
History
that
Moses
intends
to
set
down
.
Wherefore
Moses
having
in
his
minde
(
as
is
plain
from
the
Title
of
this
book
,
Genesis
,
as
well
as
the
matter
therein
contained
)
to
write
an
History
and
Genealogy
from
the
beginning
of
the
world
to
his
own
time
,
it
is
very
easie
and
obvious
to
conceive
,
that
in
reference
to
what
he
should
after
add
,
he
said
,
In
the
beginning
:
As
if
the
whole
frame
of
his
thoughts
lay
thus
.
First
of
all
,
God
made
the
Heavens
,
and
the
Earth
,
with
all
that
they
contain
,
the
Sun
,
Moon
,
and
Stars
,
the
Day
and
Night
,
the
Plants
,
and
living
creatures
that
were
in
the
Air
,
Water
,
and
on
the
Earth
,
and
after
all
these
he
made
Adam
,
and
Adam
begot
Cain
and
Abel
,
and
so
on
in
the
full
continuance
of
the
History
and
Genealogies
.
And
this
sense
I
conceive
is
more
easie
and
natural
then
that
of
Austin
,
Ambrose
,
and
Besil
,
who
will
have
In
the
Beginning
,
to
signifie
In
the
Beginning
of
Time
,
or
In
the
Beginning
of
the
world
.
And
yet
I
thought
it
not
amiss
to
name
also
these
,
that
the
Reader
may
take
his
choice
.
God
made
Heaven
and
Earth
.
Maimonides
and
Manasseh
Ben
Israel
observe
these
three
words
used
in
Scripture
,
when
Creation
of
the
world
is
attributed
to
God
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
the
production
of
things
out
of
nothing
,
which
is
the
Schools
Notion
of
Creation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
making
up
a
thing
perfect
and
compleat
,
according
to
its
own
kinde
and
properties
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimates
the
dominion
and
right
possession
that
God
has
of
all
things
thus
created
or
made
.
But
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
mind
of
the
Learned
Jews
,
signifies
Creation
properly
so
called
,
yet
the
Seventy
observe
no
such
Criticisme
,
but
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
no
more
then
made
.
And
vulgar
men
are
not
at
leisure
to
distinguish
so
subtilly
.
Wherefore
this
latter
sense
I
receive
as
the
vulgar
Literal
sense
,
the
other
as
Philosophical
.
And
where
I
use
the
word
Creation
in
this
Literal
Cabbala
,
I
understand
but
that
common
and
general
Notion
of
Making
a
thing
,
be
it
with
what
circumstances
it
will.
Neither
do
I
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
plural
number
,
the
Trinity
;
Because
,
as
Vatablus
observes
out
of
the
Hebrew
Doctors
,
that
when
the
inferiour
speaks
of
his
superiour
,
he
speaks
of
him
in
the
Plural
Number
.
So
Esay
19.
4.
Tradam
Aegyptum
in
manum
dominorum
duri
.
And
Exod.
22.
10.
Et
accipiet
domini
ejus
,
for
dominus
.
The
Text
therefore
necessarily
requiring
no
such
sense
,
and
the
mysterie
being
so
abstruse
,
it
is
rightly
left
out
in
this
Literal
Cabbala
.
Vers
.
2.
In
the
first
verse
there
was
a
summary
Proposal
of
the
whole
Creation
in
those
two
main
parts
of
it
,
Heaven
and
Earth
.
Now
he
begins
the
particular
prosecution
of
each
days
work
.
But
it
is
not
needful
for
him
here
again
to
inculcate
the
making
of
the
Earth
:
For
it
is
the
last
word
he
spake
in
his
general
Proposal
,
and
therefore
it
had
been
harsh
or
needless
to
have
repeated
it
presently
again
.
And
that
's
the
reason
why
before
the
making
of
the
Earth
,
there
is
not
prefixed
,
And
the
Lord
said
,
Let
there
be
an
Earth
.
Which
I
conceive
has
imposed
upon
the
ignorance
and
inconsiderateness
of
some
,
so
as
to
make
them
believe
that
this
confused
muddy
heap
which
is
called
the
Earth
,
was
an
Eternal
First
Matter
,
independent
of
God
,
and
never
created
by
him
:
Which
if
a
man
appeal
to
his
own
Faculties
,
is
impossible
,
as
I
shall
again
intimate
when
I
come
to
the
Philosophick
Cabbala
.
The
sense
therefore
is
,
That
the
Earth
was
made
first
,
which
was
covered
with
water
,
and
on
the
water
was
the
wind
,
and
in
all
this
a
thick
darkness
.
And
God
was
in
this
dark
,
windy
and
wet
Night
.
So
that
this
Globe
of
Earth
,
and
Water
,
and
Wind
,
was
but
one
dark
Tempest
and
Sea-storm
,
a
Night
of
confusion
and
tumultuous
Agitation
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
in
the
Letter
any
thing
more
then
Ventus
ingens
,
A
great
and
mighty
wind
.
As
the
Cedars
of
God
,
and
Mountains
of
God
,
are
tall
Cedars
,
great
Mountains
,
and
so
in
Analogy
,
the
Wind
of
God
,
a
great
Wind.
Vers
.
3.
But
in
the
midst
of
this
tempestuous
darkness
,
God
intending
to
fall
to
his
work
,
doth
as
it
were
light
his
Lamp
,
or
set
up
himself
a
Candle
in
this
dark
Shop
.
And
what
ever
hitherto
hath
been
mentioned
,
are
words
that
strike
the
Fancy
and
Sense
strongly
,
and
are
of
easie
perception
to
the
rude
people
,
whom
every
dark
and
stormy
Night
may
well
reminde
of
the
sad
face
of
things
till
God
commanded
the
comfortable
Day
to
spring
forth
,
the
sole
Author
of
Light
,
that
so
pleases
the
eyes
,
and
chears
the
spirits
of
Man.
And
that
Day-light
is
a
thing
independent
of
the
Sun
,
as
well
as
the
Night
of
the
Stars
,
is
a
conceit
wondrous
sutable
to
the
imaginations
of
the
Vulgar
,
as
I
have
my self
found
out
by
conversing
with
them
.
They
are
also
prone
to
think
,
unlesse
there
be
a
sensible
wind
stirring
,
that
there
is
nothing
betwixt
the
Earth
and
the
Clouds
,
but
that
it
is
a
meer
vacuity
.
Wherefore
I
have
not
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Air
,
as
Maimonides
somewhere
does
,
but
a
mighty
wind
;
For
that
the
rude
people
are
sensible
of
,
and
making
the
first
deformed
face
of
things
so
dismal
and
tempestuous
,
it
will
cause
them
to
remember
the
first
morning
light
with
more
thankfulness
and
devotion
.
Vers
.
4.
For
it
is
a
thing
very
visible
.
See
what
is
said
upon
the
eighth
verse
.
Vers
.
5.
By
Evening
and
Morning
,
is
meant
the
Artificial
Day
,
and
the
Artificial
Night
,
by
a
Synecdoche
,
as
Castellio
in
his
Notes
tells
us
.
Therefore
this
Artificial
Day
and
Night
put
together
,
make
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Natural
Day
.
And
the
Evening
is
put
before
the
Morning
,
Night
before
Day
,
because
Darkness
is
before
Light.
But
that
Primitive
darkness
was
not
properly
Night
:
For
Night
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Aristotle
describes
it
,
one
great
Shaddow
cast
from
the
Earth
,
which
implies
Light
of
one
side
thereof
.
And
therefore
Night
properly
so
called
could
not
be
before
Light.
But
the
illiterate
people
trouble
themselves
with
no
such
curiosities
,
nor
easily
conceive
any
such
difference
betwixt
that
determinate
Conical
shaddow
of
the
Earth
,
which
is
Night
,
and
that
infinite
primitive
Darkness
,
that
had
no
bounds
before
there
was
any
Light.
And
therefore
that
same
Darkness
prefixed
to
an
Artificial
Day
makes
up
one
Natural
Day
to
them
.
Which
Hesiod
also
swallows
down
without
chewing
,
whether
following
his
own
fancy
,
or
this
Text
of
Moses
,
I
know
not
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
But
of
the
Night
both
Day
and
Skie
were
born
.
Vers
.
6.
This
Basis
or
Floor
.
That
the
Earth
seems
like
a
round
Floor
,
plain
and
running
out
so
every
way
,
as
to
join
with
the
bottome
of
the
Heavens
,
I
have
in
my
Introduction
hinted
to
you
already
,
and
that
it
is
look'd
upon
as
such
in
the
phrase
of
Scripture
,
accommodating
it self
to
our
outward
senses
and
vulgar
conceit
.
Upon
this
Floor
stands
the
hollow
Firmament
,
as
a
Tent
pitched
upon
the
ground
,
which
is
the
very
expression
of
the
Prophet
Esay
,
describing
the
Power
of
God
;
That
stretcheth
out
the
Heavens
like
a
Curtain
,
and
spreadeth
them
out
as
a
Tent
to
dwell
in
.
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
usually
rendred
Firmament
,
signifies
diduction
,
expansion
,
or
spreading
out
.
But
how
the
Seventy
come
to
interpret
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Firmamentum
,
Fuller
in
his
Miscellanies
gives
a
very
ingenious
reason
,
and
such
as
makes
very
much
to
our
purpose
.
Nam
coelum
seu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
he
,
quandoquidem
Tentoxio
saepissimè
in
sacris
literis
assimilatur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicitur
,
quatenus
expanditur
.
Sic
enim
expandi
solent
Tent●ria
,
quum
alligatis
ad
paxillos
in
terram
depactos
funibus
distenduntur
,
atque
hoc
etiam
pacto
firmantur
.
Itaque
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
immensum
quoddam
ut
ita
dicam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ideóque
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
ineptè
appelletur
.
The
sense
of
which
in
brief
is
nothing
but
this
:
That
the
Seventy
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Firmamentum
,
because
the
Heavens
are
spread
out
like
a
well-fastned
and
firmly
pitched
Ten.
And
I
add
also
,
that
they
are
so
stiffely
stretched
,
that
they
will
strongly
bear
against
the
weight
of
the
upper
waters
;
so
that
they
are
not
able
to
break
them
down
,
and
therewith
to
drown
the
world
.
Which
conceit
as
it
is
easie
and
agreeable
with
the
fancy
of
the
people
,
so
it
is
so
far
from
doing
them
any
hurt
,
that
it
will
make
them
more
sensible
of
the
divine
Power
and
Providence
,
who
thus
by
main
force
keeps
off
a
Sea
of
water
that
hangs
over
their
heads
,
which
they
discern
through
the
transparent
Firmament
,
(
for
it
looks
blew
as
other
Seas
do
)
and
would
rush
at
once
upon
them
and
drown
them
,
did
not
the
Power
of
God
,
and
the
strength
of
the
Firmament
hold
it
off
.
Vers
.
7.
See
what
hath
been
already
said
upon
the
sixt
verse
.
I
will
only
here
add
,
That
the
nearness
of
these
upper
waters
makes
them
still
the
more
formidable
,
and
so
are
greater
spurs
to
devotion
:
For
as
they
are
brought
so
near
as
to
touch
the
Earth
at
the
bottome
,
so
outward
sense
still
being
Judge
,
they
are
to
be
within
a
small
distance
of
the
Clouds
at
the
top
.
And
that
these
upper
waters
are
no
higher
then
so
,
it
is
manifest
from
other
passages
in
Scripture
,
that
place
the
habitation
of
God
but
amongst
the
Clouds
,
who
yet
is
called
the
most
High.
Psalm
104.
3.
Deut.
33.
26.
Nahum
1.
3.
Psalm
●8
.
4.
But
of
this
I
have
treated
so
fully
elsewhere
,
that
I
hold
it
needless
to
add
any
thing
more
.
Ver.
8.
I
cannot
say
properly
that
God
saw
it
was
good
.
In
the
whole
story
of
the
three
first
Chapters
,
it
is
evident
,
that
God
is
represented
in
the
person
of
a
Man
,
speaking
with
a
mouth
,
and
seeing
with
eyes
.
Hence
it
is
that
the
Firmament
being
of
it self
invisible
,
that
Moses
omits
the
saying
,
that
God
saw
it
was
good
:
For
the
nature
of
the
eye
is
onely
to
see
things
visible
.
Some
say
,
God
made
Hell
the
second
day
,
and
that
that
is
the
reason
it
was
not
recorded
,
that
he
saw
it
was
good
.
But
if
he
did
not
approve
of
it
as
good
,
why
did
he
make
it
?
However
that
can
be
none
of
the
Literal
sense
,
and
so
impertinent
to
this
present
Cabbala
.
Ver.
10.
And
I
may
now
properly
say
,
&c.
See
what
hath
been
said
already
upon
verse
the
eight
.
Ver.
11.
Whence
you
may
easily
discern
,
&c.
This
Observation
is
Philo
the
Jew
's
,
which
you
may
read
at
large
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
it
was
very
fit
for
Moses
who
in
his
Law
,
which
he
received
from
God
,
does
so
much
insist
upon
temporal
blessings
,
and
eating
of
the
good
things
of
the
Land
,
as
a
reward
of
their
obedience
,
to
lay
down
such
principles
as
should
beget
a
firm
belief
of
the
absolute
power
of
God
over
Nature
.
That
he
could
give
them
rain
,
and
fruitful
seasons
,
and
a
plentiful
year
when
he
pleased
;
when
as
he
could
cause
the
Earth
to
bring
forth
without
rain
,
or
any
thing
else
to
further
her
births
,
as
he
did
at
the
first
Creation
.
The
Meditation
whereof
might
well
cause
such
an
holy
resolution
as
that
in
the
Prophet
Habakkuk
,
Although
the
fig-tree
shall
not
blossome
,
neither
fruit
be
in
the
Vines
,
the
labour
of
the
Olive
fail
,
and
the
fields
yeeld
no
meat
;
yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
But
that
prudent
and
pious
caution
of
Moses
against
Idolatry
,
how
requisite
it
was
,
is
plain
if
we
consider
that
the
power
of
the
Sun
is
so
manifest
,
and
his
operation
so
sensible
upon
the
Earth
for
the
production
of
things
below
,
especially
of
Plants
,
that
he
hath
generally
drawn
aside
the
rude
and
simple
Heathen
to
idolize
him
for
a
God
:
And
their
nimble
Oracles
have
snatched
away
the
sacred
Name
of
the
God
of
Israel
,
the
true
God
,
to
bestow
upon
him
,
calling
him
Jao
,
which
is
Jehovah
,
as
is
plain
from
that
Clarian
Oracle
in
Macrobius
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
I
have
translated
thus
in
my
Poems
:
That
Heavenly
Power
which
Jao
hight
,
The
highest
of
all
the
Gods
thou
maist
declare
In
Spring
nam'd
Zeus
,
in
Summer
Helios
bright
,
In
Autumne
called
Jao
,
Aides
in
brumal
night
.
These
names
do
plainly
denotate
the
Sunne
In
Spring
call'd
Zeus
from
life
or
kindly
heat
;
In
Winter
'
cause
the
day
's
so
quickly
done
,
He
Aides
hight
,
he
is
not
long
in
sight
;
In
Summer
'
cause
he
strongly
doth
us
smite
With
his
hot
darts
,
then
Helios
we
him
name
From
Eloim
or
Eloah
so
hight
;
In
Autumn
Jao
,
Jehovan
is
the
same
,
So
is
the
word
deprav'd
by
an
uncertain
fame
.
This
Oracle
Cornelius
Labeo
interprets
of
Bacchus
,
which
is
the
same
with
the
Sun
,
who
is
the
God
of
the
Vintage
,
and
is
here
described
according
to
the
four
Quarters
of
the
year
.
And
so
Virgil
,
Heathen-like
attributes
to
the
Sun
and
Moon
under
the
name
of
Bacchus
and
Ceres
,
that
great
blessing
of
Corn
and
Grain
.
—
Vestro
si
numine
Tellus
Chaoniam
pingui
glandem
mutavit
aristâ
.
If
by
your
providence
the
Earth
has
born
For
course
Chaonian
Acorns
,
full-ear'd
Corn.
But
of
this
I
have
said
so
much
in
my
Introduction
,
that
I
need
add
nothing
more
.
Ver.
12.
See
ver
.
11.
Ver.
14.
See
ver
.
3.
I
have
there
shown
how
easily
the
fancie
of
the
rude
people
admit
of
days
without
a
Sun.
To
whose
capacities
the
Prophet
Jeremy
accommodating
his
speech
,
Her
Sun
,
sayes
he
,
is
gone
down
while
it
was
yet
day
.
How
can
it
be
day
when
the
Sun
is
down
,
unless
the
day
be
Independent
of
the
Sun
,
according
to
the
fancie
of
the
rude
and
illiterate
?
Which
is
wonderfully
consonant
to
the
outward
letter
of
Moses
,
that
speaks
not
of
the
Sun
as
the
cause
of
the
Day
,
but
as
a
badge
of
distinction
from
the
Night
,
though
he
does
admit
that
it
does
increase
the
light
thereof
.
Ver.
15.
In
the
hollow
Roof
&c.
Though
the
caeruleous
upper
Sea
seems
so
neer
us
,
as
I
have
already
signified
,
yet
the
Lights
of
Heaven
seem
something
on
this
side
it
,
as
white
will
stand
off
drawn
upon
a
darker
colour
,
as
you
may
see
in
the
describing
solid
Figures
on
a
blew
slate
;
they
will
more
easily
rise
to
your
eye
then
black
upon
white
:
so
that
the
people
may
very
well
,
consulting
with
their
sight
,
Imagine
the
Firmament
to
be
betwixt
the
Lights
of
Heaven
,
and
the
upper
Waters
,
or
that
blew
Sea
they
look
upon
,
not
on
this
side
,
nor
properly
betwixt
the
Lights
or
Stars
.
Ver.
16.
Two
great
Lights
,
&c.
This
is
in
counter-distinction
to
the
Stars
,
which
indeed
seem
much
less
to
our
sight
then
the
Sun
or
Moon
,
when
as
notwithstanding
many
Stars
according
to
Astronomers
computation
,
are
bigger
then
the
Sun
,
all
far
bigger
then
the
Moon
:
So
that
it
is
plain
the
Scripture
speaks
sometimes
according
to
the
appearance
of
things
to
our
sight
,
not
according
to
their
absolute
affections
and
properties
.
And
he
that
will
not
here
yeeld
this
for
a
truth
,
is
,
I
think
,
justly
to
be
suspected
of
more
Ignorance
then
Religion
,
and
of
more
Superstition
then
Reason
.
For
their
smalnesse
,
&c.
The
Stars
indeed
seem
very
small
to
our
sight
,
and
therefore
Moses
seems
to
cast
them
in
but
by
the
by
,
complying
therein
with
the
ignorance
of
the
unlearned
.
But
Astronomers
who
have
made
it
their
business
to
understand
their
magnitudes
,
they
that
make
the
most
frugal
computation
concerning
the
bigger
Stars
,
pronounce
them
no
less
then
sixty
eight
times
bigger
then
the
Earth
,
others
much
more
.
Ver.
18.
To
be
peculiar
garnishings
.
See
verse
14.
Ver.
20.
Fish
and
Fowl.
I
suppose
the
mention
of
the
Fowl
is
made
here
with
the
Fish
by
reason
that
the
greatest
and
more
eminent
sorts
of
that
kinde
of
creature
,
most
of
all
frequent
the
waters
,
as
Swannes
,
Geese
,
Ducks
,
Herons
,
and
the
like
.
Ver.
20.
In
his
own
shape
.
It
was
the
opinion
of
the
Anthropomorphites
,
that
God
had
all
the
parts
of
a
Man
,
and
that
we
are
in
this
sense
made
according
to
his
Image
:
Which
though
it
be
an
opinion
in
it self
,
if
not
rightly
understood
,
vain
and
ridiculous
;
yet
theirs
seem
little
better
to
me
,
that
imagine
God
a
finite
Beeing
,
and
take
care
to
place
him
out
of
the
stink
of
this
terrestrial
Globe
,
that
he
may
sit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
confine
him
to
Heaven
,
as
Aristotle
seems
to
do
,
if
he
be
the
Author
of
that
book
De
Mundo
:
For
it
is
a
contradiction
to
the
very
Idea
of
God
to
be
finite
,
and
consequently
to
have
Figure
or
Parts
.
But
it
is
so
difficult
a
thing
for
the
rude
multitude
to
venture
at
a
Notion
of
a
Beeing
Immatorial
and
Infinite
,
that
it
seems
their
advantage
to
conceive
of
God
as
of
some
all-powerful
Person
,
that
can
do
what
ever
he
pleaseth
,
can
make
Heavens
and
Earths
,
and
bestow
his
blessings
in
what
measure
and
manner
he
lists
,
and
what
is
chief
of
all
,
if
need
be
,
can
personally
appear
to
them
,
can
chide
them
,
and
rebuke
them
,
and
,
if
they
be
obstinate
,
doe
horrible
vengeance
upon
them
.
This
I
say
,
will
more
strongly
strike
the
inward
Sense
and
Imagination
of
the
vulgar
,
then
Omnipotency
placed
in
a
Thin
,
Subtile
,
Invisible
,
Immaterial
Beeing
,
of
which
they
can
have
no
perception
at
all
,
nor
any
tolerable
conceit
.
Wherefore
it
being
requisite
for
the
ignorant
,
to
be
permitted
to
have
some
finite
and
figurate
apprehension
of
God
,
what
can
be
more
fit
then
the
shape
of
a
Man
in
the
highest
excellencies
that
it
is
capable
of
,
for
Beauty
,
Strength
,
and
Bignesse
.
And
the
Prophet
Esay
seems
to
speak
of
God
after
this
Notion
,
God
sits
upon
the
circle
of
the
Earth
,
and
the
inhabitants
thereof
are
as
Grashoppers
;
intimating
that
men
to
God
bear
as
little
proportion
,
as
Grashoppers
to
a
man
when
he
sits
on
the
grasse
amongst
them
.
And
now
there
being
this
necessity
of
permitting
the
people
some
such
like
apprehensions
as
this
,
concerning
God
,
(
and
it
is
true
Prudence
,
and
pious
Policy
to
comply
with
their
weakness
for
their
good
)
there
was
the
most
strict
injunctions
laid
upon
them
against
Idolatry
and
worshipping
of
Images
that
might
be
.
But
if
any
one
will
say
this
was
the
next
way
to
bring
them
into
Idolatry
,
to
let
them
entertain
a
conceit
of
God
as
in
humane
shape
;
I
say
it
is
not
any
more
,
then
by
acknowledging
Man
to
be
God
,
as
our
Religion
does
,
in
Christ
.
Nay
,
I
add
moreover
,
that
Christ
is
the
true
Deus
Figuratus
:
And
for
his
sake
was
it
the
more
easily
permitted
unto
the
Jews
to
think
of
God
in
the
shape
of
a
Man.
And
that
there
ought
to
be
such
a
thing
as
Christ
,
that
is
,
God
in
Humane
shape
,
I
think
it
most
reasonable
,
that
he
may
apparently
visit
the
Earth
,
and
to
their
very
outward
senses
confound
the
Atheist
and
mis-believer
at
the
last
day
.
As
he
witnesseth
of
himself
,
The
Father
judges
none
,
but
he
hath
given
all
Judgement
unto
the
Son.
And
,
that
no
man
can
see
the
Father
,
but
as
he
is
united
unto
the
Son.
For
the
Eternal
God
is
Immaterial
and
Invisible
to
our
outward
senses
:
But
he
hath
thought
good
to
treat
with
us
both
in
mercy
and
judgement
,
by
a
Mediator
and
Vicegerent
,
that
partakes
of
our
nature
as
well
as
his
own
.
Wherefore
it
is
not
at
all
absurd
for
Moses
to
suffer
the
Jews
to
conceive
of
God
as
in
a
corporeall
and
humane
shape
,
since
all
men
shall
be
judged
by
God
in
that
shape
at
the
last
day
.
He
made
Females
as
well
as
Males
.
That
story
in
Plato
his
Symposion
,
how
men
and
women
grew
together
at
first
till
God
cut
them
asunder
,
is
a
very
probable
argument
that
the
Philosopher
had
seen
or
heard
something
of
this
Mosaical
History
.
But
that
it
was
his
opinion
it
was
so
,
I
see
no
probability
at
all
:
For
the
story
is
told
by
that
ridiculous
Comedian
Aristophanes
,
with
whom
I
conceive
he
is
in
some
sort
quit
,
for
abusing
his
good
old
Friend
and
Tutor
Socrates
,
whom
he
brought
in
upon
the
stage
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
treading
the
Air
in
a
basket
,
to
make
him
a
laughing-stock
to
all
Athens
.
The
Text
is
indeed
capable
of
such
a
sense
,
but
there
being
no
reason
to
put
that
sense
upon
it
,
neither
being
a
thing
so
accommodate
to
the
capacity
and
conceit
of
the
vulgar
,
I
thought
it
not
fit
to
admit
it
,
no
not
so
much
as
into
this
Literal
Cabbala
.
Ver.
29.
Frugiferous
.
Castellio
translates
it
so
,
Herbas
frugiferas
,
which
must
be
such
like
herbs
as
I
have
named
,
Strawberries
,
Wheat
,
Rice
,
and
the
like
.
CHAP.
II.
7
The
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answerable
to
the
breathing
of
Adams
soul
into
his
nostrils
.
8
The
exact
situation
of
Paradise
.
That
Gihon
is
part
of
Euphrates
;
Pison
,
Phasis
,
or
Phasi-tigris
.
That
the
Madianites
are
called
Aethiopians
.
That
Paradise
was
seated
about
Mesopotamia
,
argued
by
six
Reasons
.
That
it
was
more
particularly
seated
where
now
Apamia
stands
in
Ptolemee's
Maps
.
18
The
Prudence
of
Moses
in
the
commendation
of
Matrimony
.
19
Why
Adam
is
not
recorded
to
have
given
names
to
the
Fishes
.
24
Abraham
Ben
Ezra's
conceit
of
the
names
of
Adam
and
Eve
as
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
25
Moses
his
wise
Anthypophora
concerning
the
naturall
shame
of
nakednesse
.
IN
the
four
first
verses
all
is
so
clear
and
plain
,
that
there
is
no
need
of
any
further
Explication
or
Defence
,
saving
that
you
may
take
notice
that
in
the
second
verse
where
I
write
Within
six
days
,
the
Seventies
Translation
will
warrant
it
,
who
render
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
the
sixt
day
.
Ver.
5.
See
what
hath
been
said
on
the
eleventh
verse
of
the
first
Chapter
.
Ver.
7.
The
dust
.
The
Hebrew
word
signifies
so
,
and
I
make
no
mention
of
any
moistning
of
it
with
water
.
For
God
is
here
set
out
acting
according
to
his
absolute
power
and
Omnipotency
.
And
it
is
as
easie
to
make
men
of
dry
dust
,
as
hard
stones
.
And
yet
God
is
able
even
of
stones
to
raise
up
children
unto
Abraham
.
Blew
into
the
nostrils
.
Breathing
is
so
palpable
an
effect
of
life
,
that
the
ancient
rude
Greeks
also
gave
the
Soul
its
name
from
that
operation
,
calling
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
breathe
or
to
blow
.
Ver.
8.
Eastward
of
Judea
.
For
so
Interpreters
expound
Eastward
in
Scripture
,
in
reference
to
Judea
.
To
prevent
any
further
trouble
in
making
good
the
sense
I
have
put
upon
the
following
verses
concerning
Paradise
,
I
shall
here
at
once
set
down
what
I
finde
most
probable
concerning
the
situation
thereof
,
out
of
Vatablus
and
Cornelius
à
Lapide
,
adding
also
somewhat
out
of
Dionysius
the
Geographical
Poet.
In
general
therefore
we
are
led
by
the
four
Rivers
to
the
right
situation
of
Paradise
.
And
Gihon
,
saith
Vatablus
;
is
tractus
inferior
Euphratis
illabens
in
sinum
Persicum
;
is
a
lower
tract
or
stream
of
Euphrates
that
slides
into
the
Persian
Gulph
.
Pison
is
Phasis
or
Phasitigris
,
that
runs
through
Havilah
,
a
region
near
Persis
;
so
that
Pison
is
a
branch
of
Tigris
,
as
Gihon
is
of
Euphrates
.
Thus
Vatablus
.
And
that
Gihon
may
have
his
Aethiopia
,
Cornelius
à
Lapide
notes
,
that
the
Madianites
and
others
near
the
Persian
Gulph
,
are
called
Aethiopians
;
and
therefore
he
concludes
first
at
large
,
that
Paradise
was
seated
about
Mosopotamia
and
Armenia
,
from
these
reasons
following
.
First
,
because
these
Regions
are
called
Eastern
in
Scripture
,
(
which
as
I
have
said
is
to
be
understood
always
in
reference
to
Judea
)
according
to
the
rule
of
Expositors
.
And
the
Lord
is
said
to
have
planted
this
Garden
of
Paradise
Eastward
.
Secondly
,
because
Man
being
cast
out
of
Paradise
these
Regions
were
inhabited
first
,
both
before
the
Floud
,
(
for
Cain
is
said
to
inhabite
Eden
,
Gen.
4.
16.
)
and
also
after
the
Floud
,
as
being
nearer
Paradise
,
and
more
fertile
,
Gen.
8.
4.
also
11.
2.
Thirdly
,
Paradise
was
in
Eden
,
but
Eden
was
near
Haran
;
Ezek.
27.
23.
Haran
,
and
Caunuch
,
and
Eden
:
but
Haran
was
about
Mesopotamia
,
being
a
City
of
Parthia
where
Crassus
was
slain
;
Authors
call
it
Charra
.
Fourthly
,
Paradise
is
where
Euphrates
and
Tigris
are
.
And
these
are
in
Mesopotamia
and
Armenia
.
They
denominate
Mesopotamia
,
it
lying
betwixt
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
The
land
'twixt
Tigris
and
Euphrates
streame
,
All
this
Mesopotamia
they
name
.
Fiftly
,
because
these
Regions
are
most
fruitful
and
pleasant
.
And
that
Adam
was
made
not
far
from
thence
,
is
not
improbable
from
the
excellency
of
that
place
,
as
well
for
the
goodliness
of
the
men
that
it
breeds
,
as
the
fertility
of
the
soil
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
So
excellent
is
that
Soil
for
Herbage
green
,
For
flowry
Meads
,
and
such
fair
godly
Men
,
As
if
the
off-spring
of
the
Gods
th'
had
been
.
As
the
same
Geographer
writes
.
Sixtly
,
and
lastly
,
there
is
yet
a
further
probability
alledged
,
that
Paradise
was
about
Mesopotamia
,
that
Countrey
being
not
far
distant
from
Judea
.
For
it
is
the
tradition
of
the
Fathers
,
that
Adam
when
he
was
ejected
out
of
Paradise
,
having
travelled
over
some
parts
of
the
world
,
that
he
came
at
last
to
Judea
,
and
there
died
,
and
was
buried
in
a
Mount
,
which
his
posterity
,
because
the
head
of
the
first
Man
was
laid
there
,
called
Mount
Calvary
,
where
Christ
was
crucified
for
the
expiation
of
the
sin
of
Adam
,
the
first
transgressor
.
If
the
story
be
not
true
,
it
is
pity
but
it
should
be
,
it
hath
so
venerable
assertors
,
as
Cyprian
,
Athanasius
,
Basil
,
Origen
,
and
others
of
the
Fathers
,
as
Cornelius
affirms
.
But
now
for
the
more
exact
situation
of
Paradise
,
the
same
Author
ventures
to
place
it
at
the
very
meeting
of
Tigris
and
Euphrates
,
where
the
City
of
Apamia
now
stands
in
Ptolemees
Maps
,
eighty
degrees
Longitude
,
and
some
thirty
four
degrees
and
thirty
scruples
Latitude
.
Thus
have
we
according
to
the
Letter
found
Paradise
which
Adam
lost
,
but
if
we
finde
no
better
one
in
the
Philosophick
and
Moral
Cabbala
,
we
shall
but
have
our
labour
for
our
travel
.
Ver.
9.
That
stood
planted
in
the
midst
of
the
Garden
.
For
in
this
verse
the
Tree
of
Life
is
planted
in
the
midst
of
the
Garden
,
and
in
the
third
Chapter
the
third
verse
,
the
Tree
of
the
knowledge
of
good
and
evil
is
placed
there
also
.
For
the
Lord
God
bad
so
ordained
.
Expositors
seem
not
to
suspect
any
hurt
in
the
Tree
it self
,
but
that
the
fruit
thereof
was
naturally
good
,
only
God
interdicted
it
to
try
the
goodness
of
Adam
.
So
that
this
law
that
prohibited
Adam
the
eating
of
the
fruit
,
was
meerly
Thetical
,
or
Positive
,
not
Indispensable
and
Natural
.
Ver.
10.
From
thence
it
was
parted
.
This
is
the
cause
that
Paradise
is
conceived
to
have
been
situated
where
Apamia
stands
,
as
I
have
above
intimated
.
Ver.
11.
Phasis
.
See
verse
8.
Chaulateans
.
The
affinity
of
Name
is
apparent
betwixt
Havilah
and
Chaulateans
,
whom
Strabo
places
in
Arabia
near
Mesopotamia
.
Ver.
13.
Arabian
Aethiopia
.
See
verse
8.
Ver.
17.
See
verse
9.
Ver.
18.
High
commendations
of
Matrimony
.
Moses
plainly
recommends
to
the
Jews
the
use
of
Matrimony
,
&
does
after
a
manner
encourage
them
to
that
condition
:
which
he
does
like
a
right
Law-giver
and
Father
of
the
people
.
For
in
the
multitude
of
people
is
the
Kings
honour
,
but
in
the
want
of
people
is
the
destruction
of
the
Prince
,
as
Solomon
speaks
,
Prov.
14.
Besides
,
there
was
no
small
policy
in
religiously
commending
that
to
them
,
that
most
would
be
carried
fast
enough
too
on
their
own
accords
.
For
those
Laws
are
best
liked
that
sute
with
the
pleasure
of
the
people
,
and
they
will
have
a
better
conceit
of
the
Law-giver
for
it
.
Ver.
19.
These
brought
he
unto
Adam
.
viz.
The
Beasts
and
Fowls
;
but
there
is
no
mention
of
the
Fishes
,
they
being
not
fitted
to
journey
in
the
same
Element
.
It
had
been
over
harsh
and
affected
to
have
either
brought
the
Fishes
from
the
Sea
,
or
to
have
carried
Adam
to
the
Shore
,
to
appoint
names
to
all
the
Fishes
flocking
thither
to
him
.
But
after
he
might
have
opportunity
to
give
them
names
,
as
they
came
occasionally
to
his
view
.
Ver.
20.
See
verse
18
,
Ver.
21.
Fell
into
a
dream
.
For
the
Seventy
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
cast
Adam
into
an
extasie
;
and
in
that
extasie
he
might
very
well
see
what
God
did
all
the
while
he
slept
.
Ver.
23.
See
verse
21.
&
24.
Ver.
24.
So
strict
and
sacred
a
Tye
,
&c.
That
's
the
scope
of
the
story
.
To
beget
a
very
fast
and
indissoluble
affection
betwixt
man
and
wife
,
that
they
should
look
upon
one
another
as
one
and
the
same
person
.
And
in
this
has
Moses
wisely
provided
for
the
happiness
of
his
people
in
instilling
such
a
Principle
into
them
,
as
is
the
root
of
all
Oeconomical
order
,
delight
,
and
contentment
:
while
the
husband
looks
upon
his
wife
as
on
himself
in
the
Feminine
gender
,
and
she
on
her
husband
as
on
her self
in
the
Masculine
.
For
Grammarians
can
discern
no
other
difference
then
so
,
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vir
and
Virissa
.
But
R.
Abraham
Ben
Ezra
has
found
a
mysterie
in
these
names
more
then
Grammatical
.
For
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sayes
he
,
is
the
contracted
name
of
Jehovah
contained
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
long
therefore
as
the
married
couple
live
in
Gods
fear
and
mutual
love
,
God
is
with
them
as
well
as
in
their
names
.
But
if
they
cast
God
off
by
disobedience
,
and
make
not
good
what
they
owe
one
to
the
other
,
then
is
their
condition
what
their
names
denotate
to
them
,
the
name
of
God
being
taken
out
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
fire
of
discord
and
contention
here
,
and
the
eternal
fire
of
Hell
hereafter
.
This
is
the
conceit
of
that
pious
and
witty
Rabbi
.
Ver.
25.
And
were
not
ashamed
.
Matrimony
and
the
knowledge
of
women
being
so
effectually
recommended
unto
the
Jewes
in
the
fore-going
story
,
the
wisdome
of
Moses
did
foresee
that
it
would
be
obvious
for
the
people
to
think
with
themselves
,
how
so
good
and
commendable
a
thing
should
have
so
much
shame
and
diffidency
hovering
about
it
.
For
there
is
a
general
bashfulness
in
men
and
women
in
these
matters
,
and
they
ever
desire
to
transact
these
affairs
in
secret
out
of
the
sight
of
others
.
Wherefore
Moses
to
satisfie
their
curiosity
,
continues
his
History
further
,
and
gives
the
reason
of
this
shame
in
the
following
Chapter
.
CHAP.
III.
1
How
much
it
saves
the
credit
of
our
first
Parents
,
that
the
Serpent
was
found
the
prime
Author
of
the
Transgression
.
That
according
to
S.
Basil
all
the
living
creatures
of
Paradise
could
speak
:
undeniable
reasons
that
the
Serpent
could
,
according
to
the
Literal
Cabbala
.
9
The
opinion
of
the
Anthropomorphites
true
,
according
to
the
Literal
Cabbala
.
14
That
the
Serpent
went
upright
before
the
fall
,
was
the
opinion
of
S.
Basil
.
16
A
story
of
the
easie
delivery
of
a
certain
poor
woman
of
Liguria
.
19
That
the
general
calamities
that
lie
upon
mankinde
,
came
by
the
transgression
of
a
positive
Law
,
how
well
accommodate
it
is
to
the
scope
of
Moses
.
23
That
Paradise
was
not
the
whole
Earth
.
24
The
Apparitions
in
Paradise
called
by
Theodoret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
third
Chapter
,
there
are
causes
laid
down
,
of
some
of
the
most
notable
,
and
most
concerning
accidents
in
Nature
.
As
of
the
hard
travail
and
toil
upon
the
sons
of
men
,
to
get
themselves
a
livelihood
.
Of
the
Antipathy
betwixt
Men
and
Serpents
.
Of
the
incumbrance
of
the
ground
with
troublesome
weeds
.
Of
the
shame
of
Venery
.
Of
the
pangs
of
childe-bearing
;
and
of
Death
it self
.
Of
all
these
Moses
his
wisdome
held
fit
to
give
an
account
accommodately
to
the
capacity
of
the
people
.
For
these
fall
into
that
grand
Question
in
Philosophy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
whence
sprung
up
Evil
?
which
has
exercised
the
wits
of
all
Ages
to
this
very
day
.
And
every
fool
is
able
to
make
the
Question
,
but
few
men
so
wise
,
as
to
be
either
able
to
give
,
or
fit
to
receive
a
sufficient
answer
to
it
,
according
to
the
depth
of
the
matter
it self
.
But
it
was
very
necessary
for
Moses
to
hold
on
in
his
History
,
and
to
communicate
to
them
those
plain
and
intelligible
Causes
of
the
Evils
that
ever
lay
before
their
eyes
;
he
having
so
fully
asserted
God
the
Creator
of
Heaven
and
Earth
,
and
Contriver
of
all
things
that
we
see
:
Adding
also
that
the
Laws
that
he
propounded
to
them
were
delivered
to
him
from
God
,
and
that
all
prosperity
and
happiness
would
accompany
them
,
if
they
observed
the
same
.
That
they
should
eat
the
good
things
of
the
Land
,
and
live
a
long
and
healthful
age
.
Now
it
was
easie
for
the
people
,
though
they
were
but
rude
,
and
newly
taken
from
making
Bricks
for
Pharaoh
in
Aegypt
,
to
think
thus
with
themselves
;
If
God
made
all
things
,
how
is
it
that
they
are
no
better
then
they
are
?
Why
do
our
wives
bring
forth
their
children
with
pain
?
Why
are
we
obnoxious
to
be
stung
with
Serpents
?
Why
may
not
God
give
us
an
endlesse
life
,
as
well
as
a
long
life
?
and
the
like
.
To
which
Moses
in
general
answers
,
(
to
the
great
advantage
of
the
people
,
and
for
the
faster
binding
them
to
the
Laws
he
delivered
them
from
God
)
That
it
was
disobedience
to
his
will
,
that
brought
all
this
mischief
into
the
world
;
which
is
most
certainly
true
.
But
by
what
particular
circumstances
it
is
set
out
,
you
may
here
read
in
this
third
Chapter
.
Ver.
1.
The
Serpent
also
.
It
had
been
too
harsh
and
boistrous
,
and
too
grossely
redounding
to
the
dishonour
of
our
first
Parents
Adam
and
Eve
,
if
they
had
immediately
done
violence
to
so
express
a
command
of
God
,
and
shown
themselves
professed
rebels
against
him
.
And
their
posterity
would
have
been
scarce
able
to
have
remembred
them
without
cursings
and
bitterness
,
for
being
so
bold
and
apert
Authors
of
so
much
misery
to
them
.
But
so
it
came
to
pass
,
that
it
was
not
of
themselves
,
but
by
the
subtilty
of
the
Serpent
that
they
were
deceived
into
disobedience
,
being
overshort
by
his
false
suggestions
.
So
that
their
mistake
may
be
looked
upon
with
pardon
and
pity
,
and
our selves
are
fairly
admonished
to
take
heed
that
we
forfeit
not
the
rest
.
But
the
power
of
Speech
.
I
cannot
be
so
large
in
my
belief
,
as
S.
Basil
,
who
affirms
,
That
all
living
creatures
in
Paradise
could
speak
,
and
understand
one
another
.
But
according
to
the
Literal
Cabbala
,
I
think
it
is
manifest
that
the
Serpent
could
;
and
that
it
was
not
the
Devil
in
the
Serpent
,
as
some
Interpreters
would
have
it
.
For
,
why
should
the
Serpent
be
cursed
for
the
Devils
sake
?
And
beside
,
the
whole
business
is
attributed
to
the
cunning
and
subtilty
of
the
Serpent
,
as
doing
it
by
the
power
of
his
own
nature
.
Therefore
this
were
to
confound
two
Cabbala's
into
one
,
to
talk
thus
of
the
Serpent
and
the
Devil
at
once
.
Not
eat
of
any
of
the
Trees
.
So
Chrysostome
,
Rupertus
,
and
S.
Augustine
;
as
if
the
cunning
Serpent
had
made
use
of
that
damnable
Maxime
,
Calumniare
fortiter
,
aliquid
adhaerebit
:
So
at
first
he
layes
his
charge
high
against
God
,
as
if
he
would
debarre
them
of
necessary
food
,
and
starve
them
,
that
at
last
he
might
gain
so
much
,
at
least
that
he
did
unnecessarily
abridge
them
of
what
made
mightily
for
their
pleasure
and
perfection
.
Ver.
4.
See
verse
1.
Ver.
7.
And
the
eyes
of
them
both
were
opened
.
Some
gather
from
hence
,
that
Adam
and
Eve
were
blinde
till
they
tasted
of
the
forbidden
fruit
.
Which
is
so
foolish
a
glosse
,
that
none
but
a
blinde
man
could
ever
have
stumbled
upon
it
.
For
the
greatest
pleasure
of
Paradise
had
been
lost
,
if
they
had
wanted
their
sight
.
Therefore
as
grosse
as
it
is
,
that
can
be
no
part
of
any
Literal
Cabbala
,
it
having
nothing
at
all
of
probability
in
it
.
It
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ver.
9.
God's
walking
in
the
Garden
,
his
calling
after
Adam
,
his
pronouncing
the
doom
upon
him
,
his
wife
,
and
the
Serpent
,
and
sundry
passages
before
,
do
again
and
again
inculcate
the
opinion
of
the
Anthropomorphites
,
that
God
has
an
humane
shape
;
which
I
have
already
acknowledged
to
be
the
meaning
of
the
Literal
Cabbala
.
Ver.
13.
Here
the
first
Original
of
Mischief
is
resolved
into
the
Serpent
,
whereby
Adam
and
Eves
credits
are
something
saved
,
and
the
root
of
misery
to
mankinde
is
plainly
discovered
.
Ver.
14.
Creep
upon
thy
belly
.
It
is
plain
according
to
the
Letter
,
that
the
Serpent
went
upright
,
which
is
the
opinion
also
of
S.
Basil
,
else
his
doom
signifies
nothing
,
if
he
crept
upon
his
belly
before
.
Ver.
15.
Perpetual
Antipathy
.
See
verse
1.
Ver.
16.
Her
sorrows
and
pangs
in
childe-bearing
.
See
verse
1.
But
these
pains
are
much
increased
to
women
by
their
luxury
and
rotten
delicateness
,
that
weakens
Nature
,
and
enfeebles
the
Spirits
,
so
that
they
can
endure
nothing
,
when
as
those
that
are
used
to
hardship
and
labor
scape
better
.
There
is
a
notorious
instance
of
it
in
a
woman
of
Liguria
,
who
,
as
Diodorus
Siculus
writes
,
being
hard
at
work
in
the
field
,
was
overtaken
with
that
other
labour
.
But
she
went
but
aside
a
while
,
and
disburthening
her self
,
with
a
quick
dispatch
,
laid
her
childe
as
gainly
as
she
could
in
some
fresh
leaves
and
grasse
,
and
came
immediately
again
to
her
task
,
and
would
not
have
desisted
from
her
work
,
but
that
he
that
hired
her
,
in
commiseration
to
the
infant
paid
her
the
whole
days
wages
to
be
shut
of
her
.
As
if
Providence
had
absolved
her
from
the
curse
of
Eve
,
she
voluntarily
undergoing
so
much
of
Adams
,
which
was
sweating
in
the
field
.
Ver.
18.
See
verse
1.
Ver.
19.
Observe
the
great
wisdome
of
Moses
;
The
Statutes
and
Ordinances
which
he
delivered
unto
the
people
,
they
being
most
of
them
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
natural
and
intrinsecally
good
,
but
positive
and
dispensable
in
themselves
;
here
according
to
this
History
,
all
those
grand
evils
of
toil
and
labour
upon
a
barren
ground
,
of
pains
in
child-bed
,
and
of
death
it self
,
are
imputed
to
the
transgression
of
a
Law
that
was
but
meerly
Positive
;
whereby
the
Law-giver
does
handsomely
engage
the
people
with
all
care
and
diligence
to
observe
all
the
ceremonies
and
ordinances
he
gave
them
from
God
;
the
whole
posterity
of
Adam
finding
the
mischief
of
the
breaking
but
that
one
Positive
Law
in
Paradise
,
the
eating
of
the
fruit
of
such
a
tree
that
was
forbidden
.
When
as
otherwise
Positive
Laws
of
themselves
would
have
been
very
subject
to
be
slighted
and
neglected
.
Ver.
20.
Called
his
wife
Eve.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
life
.
Ver.
21.
The
use
of
which
God
taught
.
The
two
great
comforts
and
necessaries
of
life
,
are
Food
and
Clothing
.
Wherefore
it
was
fit
to
record
this
passage
also
to
indear
the
peoples
mindes
to
God
,
and
increase
their
devotion
and
thankfulness
to
him
,
who
was
so
particularly
and
circumstantially
the
Author
of
those
great
supports
of
life
.
Ver.
23.
Forth
from
the
Garden
of
Eden
.
That
shews
plainly
that
Paradise
was
not
the
whole
Earth
,
as
some
would
have
it
.
For
he
was
brought
into
Paradise
by
God
,
and
now
he
is
driven
out
again
;
but
he
was
not
driven
out
of
the
world
.
Ver.
24.
Haunted
with
Spirits
.
This
phrase
is
very
significant
of
the
nature
of
the
thing
it
is
to
express
,
and
fitly
sets
out
the
condition
of
Paradise
,
when
Adam
was
driven
out
of
it
,
and
could
no
more
return
thither
by
reason
of
those
Spirits
that
had
visibly
taken
possession
of
the
way
thereunto
,
and
of
the
place
.
Nor
am
I
alone
in
this
Exposition
,
Theodoret
and
Precopius
bearing
me
company
,
who
call
these
Apparitions
at
the
entrance
of
Paradise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Spectra
terribili
formâ
.
And
I
think
that
this
may
very
well
go
for
the
literal
sense
of
this
verse
,
the
existence
of
Spirits
and
Apparitions
being
acknowledged
in
all
Nations
,
be
they
never
so
rude
or
slow-witted
.
THE
DEFENCE
Of
the
PHILOSOPHICK
CABBALA
.
CHAP.
I.
1
Why
Heaven
and
Light
are
both
made
Symbols
of
the
same
thing
,
viz.
The
World
of
Life
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimate
a
Trinity
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
title
of
the
Eternal
Wisdome
the
Son
of
God
,
who
is
called
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
in
Philo
as
the
New
Testament
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
holy
Ghost
.
2
The
fit
agreement
of
Plato's
Triad
with
the
Trinity
of
the
present
Cabbala
.
5
The
Pythagorick
names
or
nature
of
a
Monad
or
Unite
applyed
to
the
first
days
work
.
6
What
are
the
upper
waters
:
and
that
Souls
that
descend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
the
Naides
or
water
Nymphes
in
Porphyrius
.
8
That
Matter
of
it self
is
unmoveable
.
R.
Bechai
his
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
very
happily
explained
out
of
Des
Cartes
his
Philosophy
.
That
Vniversal
Matter
is
the
second
days
Creation
,
fully
made
good
by
the
names
and
property
of
the
number
Two.
13
The
nature
of
the
third
days
work
set
off
by
the
number
Three
.
16
That
the
most
learned
do
agree
that
the
Creation
was
perfected
at
once
.
The
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
strangely
agreeing
with
the
most
notorious
conclusions
of
the
Cartesian
Philosophy
.
19
That
the
corporeal
world
was
universally
erected
into
Form
and
Motion
on
the
fourth
day
,
is
most
notably
confirmed
by
the
titles
and
propertie
of
the
number
Four.
The
true
meaning
of
the
Pythagorick
oath
,
wherein
they
swore
by
him
that
taught
them
the
mysterie
of
the
Tetractys
.
That
the
Tetractys
was
a
Symbole
of
the
whole
Philosophick
Cabbala
,
that
lay
couched
under
the
Text
of
Moses
.
20
Why
Fish
and
Fowl
created
in
the
same
day
.
23
Why
living
creatures
were
said
to
be
made
in
the
Fift
and
Sixt
days
.
31
And
why
the
whole
Creation
was
comprehended
within
the
number
Six
.
I
Have
plainly
and
faithfully
set
forth
the
meaning
of
Moses
his
Text
,
according
to
the
Literal
Cabbala
,
and
made
his
incomparable
Policy
,
and
pious
Prudence
manifest
to
all
the
world
.
For
whether
he
had
this
History
of
Adam
and
Eve
,
and
of
the
Creation
immediately
from
God
on
the
Mount
,
or
whether
it
was
a
very
ancient
tradition
long
before
in
the
Eastern
parts
,
as
some
Rabbines
will
have
it
,
but
approved
of
by
God
in
the
Mount
;
Moses
certainly
could
not
have
begun
his
Pentateuch
with
any
thing
more
proper
and
more
material
to
his
scope
and
purpose
then
this
.
And
it
is
nothing
but
the
ignorance
of
the
Atheist
that
can
make
him
look
upon
it
as
contemptible
,
it
being
in
it self
as
highly
removed
above
contempt
,
as
true
Prudence
and
Staidness
is
above
Madness
and
Folly.
And
yet
I
confess
,
I
think
there
is
still
a
greater
depth
and
richness
of
wisdome
in
it
,
then
has
been
hitherto
opened
in
this
Literal
Cabbala
,
and
such
as
shall
represent
Moses
as
profoundly
seen
in
Philosophy
,
and
divine
Morality
,
as
he
is
in
Politicks
.
And
against
which
the
Atheist
shall
have
nothing
at
all
to
alledge
,
unless
ignorance
and
confidence
furnish
his
brain
with
impertinent
arguments
.
For
he
shall
not
hear
Moses
in
this
Philosophick
Cabbala
either
tasking
God
to
his
six
days
labour
,
or
bounding
the
world
at
the
Clouds
,
or
making
the
Moon
bigger
then
the
Stars
,
or
numbring
days
without
Suns
,
or
bringing
in
a
Serpent
talking
with
a
woman
,
or
any
such
like
passages
,
which
the
Atheists
misunderstanding
and
perversenesse
makes
them
take
offence
at
;
But
they
shall
finde
him
more
large
and
more
free
then
any
,
and
laying
down
such
conclusions
as
the
wisest
Naturalists
,
and
Theosophers
in
all
Ages
have
looked
upon
as
the
choicest
and
most
precious
.
Such
,
I
say
,
are
those
in
the
Philosophick
Cabbala
you
have
read
,
and
I
am
now
come
to
defend
it
,
and
make
it
good
,
that
it
is
indeed
the
meaning
of
Moses
his
Text.
And
one
great
Key
for
the
understanding
of
it
in
this
first
Chapter
,
will
be
those
Pythagorical
Mysteries
of
Numbers
,
as
I
have
intimated
already
in
my
Preface
.
Ver.
1.
I
mean
the
same
thing
by
both
.
And
there
is
good
reason
there
should
be
meant
the
same
thing
by
both
.
For
,
besides
that
those
actuall
conspicuous
Lights
are
in
Heaven
,
viz.
the
Sun
,
and
Stars
,
Heaven
or
the
Aetherial
Matter
has
in
it
all
over
the
Principles
of
Light
;
which
are
the
round
Particles
,
and
that
very
fine
and
subtile
Matter
that
lies
in
the
intervals
of
the
round
Particles
.
He
that
is
but
a
little
acquainted
with
the
French
Philosophy
,
understands
the
business
plainly
.
And
in
the
expounding
of
Moses
,
I
think
I
may
lay
down
this
for
a
safe
Principle
,
that
there
is
no
considerable
truth
in
Nature
or
Divinity
,
that
Moses
was
ignorant
of
,
and
so
if
it
be
found
agreeable
to
his
Text
,
I
may
very
well
attribute
it
to
him
.
At
least
the
Divine
Wisdom
wherewith
Moses
was
inspired
,
prevents
all
the
inventions
of
Men.
But
now
that
I
understand
this
Heaven
and
Earth
in
the
first
verse
,
as
things
distinct
from
Heaven
and
Earth
afterwards
mentioned
,
the
very
Text
of
Moses
favours
it
,
emphatically
calling
this
Heaven
and
Earth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
as
the
Heaven
and
Earth
in
the
second
and
third
days
Creation
he
calls
but
plain
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
may
adde
also
the
authority
of
Philo
,
who
expounds
not
this
Heaven
and
Earth
of
the
visible
and
tangible
Heaven
and
Earth
which
are
mentioned
in
the
second
and
third
day
,
but
of
an
Heaven
and
Earth
quite
different
from
them
:
As
also
the
suffrage
of
S.
Augustine
,
who
understands
likewise
by
Heaven
and
Light
,
one
and
the
same
thing
,
to
wit
,
the
Angels
;
and
by
Earth
the
first
Matter
:
which
is
something
like
the
sense
of
this
present
Cabbala
,
only
for
his
Physical
Matter
,
we
set
down
a
Metaphysical
one
,
that
other
belonging
most
properly
to
the
second
day
;
and
for
Angels
we
have
the
World
of
Life
,
which
comprehends
not
Angels
only
,
but
all
substantial
Forms
and
Spirits
whatever
.
And
that
Heaven
or
Light
should
be
Symboles
of
the
World
of
Life
or
Form
,
it
is
no
wonder
:
For
you
may
finde
a
sufficient
reason
in
the
Cabbala
it self
,
at
the
fift
verse
of
this
present
Chapter
,
and
Plotinus
assimilates
Form
to
Light
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
Form
is
Light.
And
lastly
,
in
the
second
verse
of
this
same
Chapter
,
there
be
plain
reasons
also
laid
down
,
why
the
meer
Possibility
of
the
outward
Creation
is
called
the
Earth
,
according
to
the
description
of
the
Earth
in
the
second
verse
of
the
first
Chapter
of
Moses
his
Text
:
unto
which
you
may
further
adde
,
that
as
the
Earth
is
looked
upon
as
the
Basis
of
the
world
,
so
the
Possibility
of
the
outward
Creation
is
in
some
sense
the
Basis
thereof
.
The
Tri-une
Godhead
.
The
Hebrew
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
handsomely
intimate
a
plurality
,
and
singularity
,
the
Noun
being
in
the
Plural
,
the
Verb
in
the
Singular
Number
.
Whence
I
conceive
there
may
be
very
well
here
included
the
Mysterie
of
the
Trinity
and
Vnity
of
the
Godhead
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Vatablus
himself
,
though
he
shuffles
with
his
Grammatical
Notions
here
,
yet
he
does
apertly
acknowledge
three
Persons
in
one
God
,
at
the
twenty
sixt
verse
of
this
Chapter
.
And
that
this
was
the
Philosophick
Cabbala
of
Moses
and
the
Learned
and
Pious
of
the
Jews
,
it
is
no
small
argument
,
because
the
Notion
of
the
Trinity
is
so
much
insisted
upon
by
the
Platonists
and
Pythagoreans
,
whom
all
acknowledge
(
and
I
think
I
shall
make
it
more
plain
then
ever
)
to
have
got
their
Philosophy
from
Moses
.
By
his
Eternal
Wisdome
.
Ambrose
,
Basil
,
and
Origen
interpret
In
Principio
,
to
be
as
much
as
In
Filio
;
and
Colossians
the
first
,
there
the
Apostle
speaking
of
the
Son
of
God
,
he
saith
,
that
he
is
the
First-born
of
every
creature
,
and
that
by
him
were
all
things
created
that
are
in
Heaven
,
and
that
are
in
Earth
.
And
that
he
is
before
all
things
,
and
by
him
all
things
consist
.
This
is
the
Wisdome
of
God
,
or
the
Idea
according
to
which
he
framed
all
things
.
And
therefore
must
be
before
all
things
the
Beginning
of
the
creatures
of
God.
And
very
answerable
to
this
of
the
Apostle
are
those
two
attributes
Philo
gives
to
the
same
subject
,
calling
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
First-born
Word
of
God
,
or
the
First-born
Form
of
God
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Beginning
.
He
calls
him
also
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
,
the
Word
,
Form
,
Reason
,
or
Wisdome
.
And
one
of
the
Chaldee
Paraphrasts
also
interprets
In
Principio
,
In
Sapientia
.
And
this
agrees
exceedingly
well
with
that
of
Solomon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Lord
possessed
me
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Principium
viae
suae
,
that
is
,
operum
suorum
,
as
Vatablus
expounds
it
,
and
the
Text
makes
it
good
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Oriens
operum
suorum
ab
antiquo
,
The
Sun-rise
of
his
works
of
old
.
For
there
is
no
necessity
of
making
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Adverbs
,
they
are
Substantives
.
And
here
Wisdome
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Principle
and
Morning
of
the
Works
of
God
,
not
by
way
of
diminution
,
but
as
supposing
the
East
and
the
Morning
to
be
the
womb
of
light
,
from
whence
springs
all
Light
and
Form
,
and
Form
is
Light
,
as
I
told
you
before
out
of
Plotinus
.
And
this
Notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sutes
well
with
that
passage
in
Trismegist
,
where
Hermes
speaks
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
signifie
the
divine
Intellect
,
the
bright
Morning
Star
,
the
Wisdome
of
God
:
To
which
Wisdome
called
in
the
eight
of
the
Proverbs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Beginning
and
Morning
of
his
Works
,
is
ascribed
the
Creation
of
the
world
by
Solomon
,
as
you
may
there
see
at
large
.
I
will
only
adde
,
that
what
the
Hebrew
Text
here
in
Genesis
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Chaldee
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Essential
Wisdome
of
God
,
not
an
habit
or
property
,
but
a
substance
that
is
Wisdome
.
For
true
wisdome
is
substance
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
the
same
that
Plotinus
speaks
.
Whence
he
is
called
in
the
Apocalyps
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
but
a
Periphrasis
of
Jehovah
,
Essence
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
contains
the
future
,
present
,
and
time
past
in
it
,
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Zanchius
observes
:
This
is
the
second
Hypostasis
in
the
holy
Trinity
,
the
Logos
,
which
was
in
the
beginning
of
the
world
with
God.
All
things
were
made
by
him
,
and
without
him
was
nothing
made
that
was
made
,
John
1.
First
created
this
.
I
cannot
impute
it
to
any
reason
at
all
,
but
to
the
slownesse
of
Fancie
,
and
heavy
unweildinesse
of
Melancholy
,
or
the
load
of
Bloud
and
Flesh
,
that
makes
men
imagine
,
that
Creation
is
incompetible
even
to
God
himselfe
;
when
as
I
think
,
I
have
no
lesse
then
demonstrated
in
my
Antidote
against
Atheism
,
that
it
is
impossible
but
God
should
have
the
power
of
Creation
,
or
else
he
would
not
be
God.
But
because
our
Will
and
Minde
can
create
no
Substance
distinct
from
our selves
,
we
foolishly
conceit
,
measuring
the
Power
of
God
by
our
own
,
that
he
cannot
create
any
Substance
distinct
from
himself
.
Which
is
but
a
weak
conclusion
fallen
from
our
own
dulnesse
and
inadvertency
.
Ver.
2.
Solitude
and
Emptinesse
.
The
very
word
signifies
so
in
the
Original
,
as
Vatablus
will
tell
you
.
Which
being
abstract
tearms
(
as
the
Schools
call
them
)
do
very
fittingly
agree
with
the
Notion
we
have
put
upon
this
Symbolical
Earth
,
affirming
it
no
real
actual
subject
,
either
spiritual
or
corporeal
,
that
may
be
said
to
be
void
and
empty
;
but
to
be
Vacuity
and
Emptiness
it self
,
onely
joined
with
a
capacity
of
being
something
.
It
is
,
as
I
have
often
intimated
,
the
Ens
Potentiale
of
the
whole
outward
Creation
.
But
the
Spirit
of
God.
Not
a
great
Wind
,
but
the
holy
Ghost
.
This
is
the
Interpretation
general
of
the
Fathers
.
And
it
is
a
sign
that
it
is
according
to
the
true
Mosaical
Cabbala
,
it
being
so
consonant
to
Plato's
School
,
which
School
I
suspect
now
has
more
of
that
Cabbala
,
then
the
Jews
themselves
have
at
this
day
.
Having
hovered
a
while
.
The
word
in
the
Original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
hovering
or
brooding
over
a
thing
as
a
Bird
does
over
her
nest
,
or
on
her
young
ones
.
Hence
it
is
not
unlikely
is
Aristophanes
his
Egge
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
this
sense
,
Vnder
the
wind
below
in
dark
some
shade
,
There
the
black-winged
Night
her
first
Egge
laid
.
And
this
manner
of
brooding
thus
is
an
Embleme
of
dearest
affection
;
and
who
knows
but
that
from
this
Text
the
Poets
took
occasion
of
feigning
that
ancient
Cupid
the
Father
of
all
the
Gods
,
the
Creator
of
all
things
,
and
Maker
of
Mankinde
?
For
so
he
is
described
by
Hesiod
and
Orpheus
,
and
here
in
this
place
of
Aristophanes
,
from
whence
I
took
the
forecited
verse
.
Simmias
Rhodius
describes
this
ancient
Love
in
verses
which
represent
a
pair
of
wings
.
I
will
not
say
according
to
this
conceit
of
Aristophanes
his
Egge
,
which
they
should
brood
and
hatch
.
But
the
longest
Quill
of
one
of
them
writes
thus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
this
sense
:
I
am
the
King
of
the
deep-bosom'd
Earth
,
My
strength
gave
to
the
Sea
both
bounds
and
birth
.
This
Spirit
of
God
then
,
or
the
divine
Love
which
was
from
everlasting
,
will
prove
the
third
divine
Hypostasis
.
The
first
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
strength
,
and
a
word
rather
common
to
the
whole
Trinity
.
But
Jehovah
,
as
the
Rabbines
observe
,
is
a
name
of
God
as
he
is
merciful
and
gracious
,
which
may
be
answerable
to
Plato
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
name
is
also
communicated
to
Christ
,
as
we
have
already
acknowledged
.
The
second
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
Wisdome
,
as
has
been
prov'd
out
of
the
Proverbs
and
answers
to
the
Platonical
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
third
we
have
now
light
upon
,
which
must
be
Love
,
and
it
has
a
lucky
coincidence
also
with
the
third
Hypostasis
in
the
Platonick
Triad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
Plotinus
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Celestial
Venus
.
And
to
this
after
a
more
immediate
manner
is
the
Creation
of
the
world
ascribed
by
that
Philosopher
,
as
also
by
Plato
;
as
here
in
Moses
the
Spirit
of
God
is
said
to
lie
close
brooding
upon
the
humid
Matter
for
the
actual
Production
of
this
outward
world
.
Ver.
3.
Exist
independently
of
Corporeal
Matter
.
That
which
exists
first
it
is
plain
is
independent
of
what
follows
,
and
Philo
makes
all
Immateriate
Beeings
to
be
created
in
this
first
day
:
Whence
the
Souls
of
Men
are
removed
far
from
all
fear
of
fate
and
mortality
,
which
is
the
grand
Tenent
of
Plato's
School
.
Ver.
5.
Matter
meerly
Metaphysical
.
See
Hyle
in
my
Interpretation
general
at
the
end
of
my
Poems
;
where
you
shall
find
that
I
have
settled
the
same
Notion
I
make
use
of
here
,
though
I
had
no
design
then
of
expounding
Moses
.
Monad
or
Vnite
.
The
fitnesse
of
the
number
to
the
nature
of
every
days
work
,
you
shall
observe
to
be
wonderful
.
Whence
we
may
well
conclude
,
that
it
was
ordered
so
on
purpose
,
and
that
in
all
probability
Pythagoras
was
acquainted
with
this
Cabbala
;
And
that
that
was
the
reason
the
Pythagoreans
made
such
a
deal
of
doe
with
numbers
,
putting
other
conceits
upon
them
,
then
any
other
Arithmeticians
do
;
and
that
therefore
if
such
Theorems
as
the
Pythagoreans
held
,
be
found
sutable
and
compliable
with
Moses
his
Text
,
it
is
a
shrewd
presumption
that
that
is
the
right
Philosophick
Cabbala
thereof
.
Philo
makes
this
first
day
spent
in
the
Creation
of
Immateral
and
Spiritual
Beeings
,
of
the
Intellectual
world
,
taking
it
in
a
large
sense
,
or
the
Mundus
vitae
,
as
Ficinus
calls
it
,
The
World
of
Life
and
Forms
.
And
the
Pythagoreans
call
an
Unite
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Form
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Life
.
They
call
it
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Tower
of
Jupiter
,
giving
also
the
same
name
to
a
Point
or
Center
,
by
which
they
understand
the
vital
formative
Center
of
things
,
the
Rationes
Seminales
:
and
they
call
an
Unite
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
Seminal
Form.
But
a
very
short
and
sufficient
account
of
Philo's
pronouncing
that
Spiritual
Substances
are
the
first
days
work
,
is
,
That
as
an
Vnite
is
indivisible
in
Numbers
,
so
is
the
nature
of
Spirits
indivisible
;
you
cannot
make
two
of
one
of
them
,
as
you
may
make
of
one
piece
of
Corporeal
Matter
two
,
by
actuall
division
or
severing
them
one
piece
from
another
.
Wherefore
what
was
truly
and
properly
created
the
first
day
;
was
Immaterial
,
Indivisible
,
and
Independent
of
the
Matter
,
from
the
highest
Angel
,
to
the
meanest
Seminal
Form.
And
for
the
Potentiality
of
the
outward
Creation
,
sith
it
is
not
so
properly
any
real
Beeing
,
it
can
breed
no
difficulty
,
but
whatever
it
is
,
it
is
referrable
fitly
enough
to
Incorporeal
things
,
it
being
no
object
of
Sense
,
but
of
Intellect
,
and
being
also
impassible
and
undiminishable
,
and
so
in
a
sort
indivisible
.
For
the
Power
of
God
being
undiminishable
,
the
Possibility
of
the
Creature
must
be
also
undiminishable
,
it
being
an
adaequate
consequence
of
his
Power
.
Wherefore
this
Potentiality
being
ever
one
,
it
is
rightly
referred
to
the
first
day
.
And
in
respect
of
this
the
Pythagoreans
call
an
Vnite
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
the
Binary
,
as
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
names
plainly
glance
at
the
dark
Potentiality
of
things
,
set
out
by
Moses
in
the
first
days
Creation
.
Ver.
6.
Created
an
immense
deal
,
&c.
He
creates
now
Corporeal
Matter
,
(
as
before
the
World
of
Life
)
out
of
nothing
.
Which
universal
Matter
may
well
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
extension
is
very
proper
to
Corporeal
Matter
.
Castellio
translates
it
Liquidum
,
and
this
universal
Matter
is
most
what
fluid
still
,
all
over
the
world
,
but
at
first
it
was
fluid
universally
.
Betwixt
the
aforesaid
fluid
Possibility
,
&c.
But
here
it
may
be
you
'll
enquire
,
how
this
Corporeal
Matter
shall
be
conceived
to
be
betwixt
the
waters
above
,
and
these
underneath
.
For
what
can
be
the
waters
above
,
Maimonides
requires
no
such
continued
Analogy
in
the
hidden
sense
of
Scripture
,
as
you
may
see
in
his
Preface
to
his
Moreh
Nevochim
.
But
I
need
not
fly
to
that
general
refuge
.
For
me
thinks
that
the
Seminal
Forms
that
descend
through
the
Matter
,
and
so
reach
the
Possibility
of
the
parts
of
the
outward
Creation
,
and
make
them
spring
up
into
act
,
are
not
unlike
the
drops
of
rain
that
descend
through
the
Heaven
or
Air
,
and
make
the
Earth
fruitful
.
Besides
,
the
Seminal
Forms
of
things
lie
round
,
as
I
may
so
speak
,
and
contracted
at
first
,
but
spread
when
they
bring
any
part
of
the
Possibility
of
the
outward
Creation
into
act
,
as
drops
of
rain
spread
when
they
are
fallen
to
the
ground
.
So
that
the
Analogy
is
palpable
enough
,
though
it
may
seem
too
elaborate
and
curious
.
We
may
adde
to
all
this
concerning
the
Naides
or
Water
Nymphs
,
that
the
Ancients
understood
by
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
manner
of
Souls
that
descend
into
the
Matter
and
Generation
.
Wherefore
the
watry
Powers
(
as
Porphyrius
also
calls
these
Nymphs
)
it
is
not
at
all
harsh
to
conceive
,
that
they
may
be
here
indigitated
by
the
name
of
the
Vpper
waters
.
See
Porphyrius
in
his
De
Antro
Nympharum
.
Ver.
7.
What
mischief
straying
Souls
.
The
frequent
complaints
that
that
noble
Spirit
in
Pythagoreans
and
Platonists
makes
against
the
incumbrances
and
disadvantages
of
the
Body
,
makes
this
Cabbala
very
probable
.
And
it
is
something
like
our
Divines
fancying
Hell
to
be
created
this
day
.
Ver.
8.
Actuated
and
agitated
.
This
is
consonant
to
Plato's
School
,
who
makes
the
Matter
unmovable
of
it self
,
which
is
most
reasonable
.
For
if
it
were
of
its
own
nature
movable
,
nothing
for
a
moment
would
hold
together
,
but
dissolve
it self
into
infinitely
little
Particles
;
whence
it
is
manifest
,
that
there
must
be
something
besides
the
Matter
,
either
to
binde
it
or
to
move
it
;
So
that
the
Creation
of
Immaterial
Beeings
,
is
in
that
respect
also
necessary
.
Rightly
called
Heaven
.
I
mean
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
this
agitation
of
the
Matter
brought
it
to
Des
Cartes
his
second
Principle
,
which
is
the
true
Aether
,
or
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
it
is
liquid
as
water
,
and
yet
has
in
it
the
fierce
Principle
of
Fire
,
which
is
the
first
Element
and
most
subtile
of
all
.
The
thing
is
at
first
sight
understood
by
Cartesians
,
who
will
easily
admit
of
that
Notation
of
the
Rabbines
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fire
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Water
.
For
so
R.
Bechai
,
The
Heavens
,
sayes
he
,
were
created
from
the
beginning
,
and
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fire
and
Water
;
which
no
Philosophy
makes
good
so
well
as
the
Cartesian
.
For
the
round
particles
,
like
water
,
(
though
they
be
not
of
the
same
Figure
)
flake
the
fierceness
of
the
first
Principle
,
which
is
the
purest
Fire
.
And
yet
this
Fire
in
some
measure
alway
lies
within
the
Triangular
Intervals
of
the
round
Particles
,
as
that
Philosophy
declares
at
large
.
And
the
Binary
.
How
fitly
again
doth
the
number
agree
with
the
nature
of
the
work
of
this
day
,
which
is
the
Creation
of
Corporeal
Matter
And
the
Pythagoreans
call
the
number
Two
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Matter
.
Simplicius
upon
Aristotles
Physicks
,
speaking
of
the
Pythagoreans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
might
well
,
sayes
he
,
call
One
,
Form
,
as
defining
and
terminating
to
certain
shape
and
property
whatever
it
takes
holds
of
.
And
Two
they
might
well
call
Matter
,
it
being
undeterminate
,
and
the
cause
of
Bigness
and
Divisibility
.
And
they
have
very
copiously
heaped
upon
the
number
Two
,
such
appellations
as
are
most
proper
to
Corporeal
Matter
.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vnfigured
,
Vndeterminated
,
Vnlimited
.
For
such
is
Matter
of
it self
till
Form
take
hold
of
it
.
It
is
called
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
fluidity
of
the
Matter
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
affords
substance
to
the
Heavens
and
Starres
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Contention
,
Fate
,
and
Death
,
for
these
are
the
consequencies
of
the
Souls
being
joined
with
corporeal
Matter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Motion
,
Generation
,
and
Division
,
which
are
Properties
plainly
appertaining
to
Bodies
.
They
call
this
number
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Subject
that
endures
and
undergoes
all
the
changes
and
alterations
,
the
active
Forms
put
upon
it
.
Wherefore
it
is
plain
that
the
Pythagoreans
understood
Corporeal
Matter
by
the
number
Two
▪
which
no
man
can
deny
but
that
it
is
a
very
fit
Symbole
of
Division
,
that
eminent
Property
of
Matter
.
But
we
might
cast
in
a
further
reason
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
created
the
second
day
:
for
the
Celestial
Matter
does
consist
of
two
plainly
distinguishable
parts
,
to
wit
,
the
first
Element
,
and
the
second
;
or
the
Materia
subtilissima
,
and
the
round
Particles
,
as
I
have
already
intimated
out
of
Des
Cartes
his
Philosophy
.
Ver.
9.
It
is
referred
to
the
following
day
.
You
are
to
understand
that
these
Six
numbers
,
or
days
,
do
not
signifié
any
order
of
time
,
but
the
nature
of
the
things
that
were
said
to
be
made
in
them
.
But
for
any
thing
in
Moses
his
Philosophick
Cabbala
,
all
might
be
made
at
once
,
or
in
such
periods
of
time
,
as
is
most
sutable
to
the
nature
of
the
things
themselves
.
What
is
said
upon
this
ninth
verse
,
will
be
better
understood
,
and
with
more
full
satisfaction
,
when
we
come
to
the
fourth
days
work
.
Ver.
13.
And
the
Ternary
denotes
.
In
this
third
day
was
the
waters
commanded
into
one
place
,
the
Earth
adorned
with
all
manner
of
Plants
,
Paradise
,
and
all
the
pleasure
and
plenty
of
it
created
,
wherein
the
Serpent
beguiled
Eve
,
and
so
forth
.
What
can
therefore
be
more
likely
,
then
that
the
Pythagoreans
use
their
numbers
as
certain
remembrancers
of
the
particular
passages
of
this
History
of
the
Creation
;
when
as
they
call
the
number
Three
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Triton
and
Lord
of
the
Sea
;
which
is
in
reference
to
Gods
commanding
the
water
into
one
place
,
and
making
thereof
a
Sea.
They
call
also
the
Ternary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
former
intimates
the
plenty
of
Paradise
,
the
latter
relates
to
the
Serpent
there
.
But
now
besides
this
we
shall
find
the
Ternary
very
significant
of
the
nature
of
this
days
work
.
For
first
,
the
Earth
consists
of
the
third
Element
in
the
Cartesian
Philosophy
,
(
for
the
truth
of
that
Philosophy
will
force
it self
in
whether
I
will
or
no
)
and
then
again
there
are
three
grand
parts
of
this
third
Element
necessary
to
make
an
Earth
habitable
,
the
dry
Land
,
the
Sea
,
(
whence
are
Springs
and
Rivers
and
the
Air
;
and
lastly
,
there
are
in
Vegetables
,
which
is
the
main
work
of
this
day
,
three
eminent
properties
,
according
to
Aristotle
,
viz.
Nutrition
,
Accretion
,
Generation
;
and
also
,
if
you
consider
their
duration
,
there
be
these
three
Cardinal
points
of
it
,
Ortus
,
Acme
,
Interitus
.
You
may
cast
in
also
that
Minerals
which
belong
to
this
day
as
well
as
Plants
,
that
both
Plants
and
they
,
and
in
general
,
all
Terrestrial
Bodies
have
the
three
Chymical
Principles
in
them
,
Sal
,
Sulphur
,
and
Mercury
.
Ver.
16.
Such
as
is
the
Earth
we
live
upon
.
As
the
Matter
of
the
Universe
came
out
in
the
second
day
,
so
the
contriving
of
this
Matter
into
Sunnes
and
Planets
,
is
contained
in
this
fourth
day
,
the
Earth
her self
not
excepted
,
though
according
to
the
Letter
she
is
made
in
the
first
day
,
and
as
she
is
the
Nurse
of
Plants
,
said
to
be
uncovered
in
the
third
,
yet
as
she
is
a
receptacle
of
Light
,
and
shines
with
borrowed
raies
like
the
Moon
and
other
Plants
,
she
may
well
be
referred
to
this
fourth
days
Creation
.
Nor
will
this
at
all
seem
bold
or
harsh
,
if
we
consider
that
the
most
learned
have
already
agreed
that
all
the
whole
Creation
was
made
at
once
.
As
for
example
,
The
most
rational
of
all
the
Jewish
Doctors
,
R.
Moses
Aegyptius
,
Philo
Judeus
,
Procopius
Gazeus
,
Cardinal
Cajetan●
,
S.
Augustine
,
and
the
Schools
of
Hillel
and
Samai
,
as
Manasseh
Ben
Israel
writes
.
So
that
that
leisurely
order
of
days
is
thus
quite
taken
away
,
and
all
the
scruples
that
may
rise
from
that
Hypothesis
.
Wherefore
I
say
,
the
Earth
as
one
of
the
primary
Planets
was
created
this
fourth
day
.
And
I
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Primary
Planets
.
Primary
,
because
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Emphatical
,
and
Planets
,
because
the
very
notation
of
their
name
implies
their
nature
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
plainly
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vstio
,
or
burning
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
extinction
,
Nouns
made
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
unexceptionable
Analogy
.
And
the
Earth
,
as
also
the
rest
of
the
Planets
,
their
nature
is
such
,
as
if
they
had
once
been
burning
and
shining
Suns
,
but
their
light
and
heat
being
extinguished
,
they
afterwards
became
opake
Planets
.
This
conclusion
seems
here
plainly
to
be
contained
in
Moses
,
but
is
at
large
demonstrated
in
Des
Cartes
his
Philosophy
.
Nor
is
this
Notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
enervated
by
alledging
that
the
word
is
ordinarily
used
to
signifie
the
fixed
Stars
,
as
well
as
the
Planets
.
For
I
do
not
deny
but
that
in
a
vulgar
Notion
it
may
be
competible
to
them
also
.
For
the
fixed
Stars
according
to
the
imagination
of
the
rude
people
,
may
be
said
to
be
lighted
up
,
and
extinguished
,
so
often
as
they
appear
and
disappear
;
for
they
measure
all
by
obvious
sense
and
fancie
,
and
may
well
look
upon
them
as
so
many
Candles
set
up
by
divine
Providence
in
the
Night
,
but
by
Day
frugally
put
out
,
for
wasting
:
And
I
remember
Theodoret
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
has
so
glibly
swallowed
down
the
Notion
,
that
he
uses
it
as
a
special
argument
of
Providence
,
that
they
can
burn
thus
with
their
heads
downwards
,
and
not
presently
sweal
out
and
be
extinguished
,
as
our
ordinary
Candles
are
.
Wherefore
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
very
well
be
attributed
to
all
the
Stars
as
well
Fixed
,
as
Planets
,
but
to
the
Fixed
only
upon
vulgar
seeming
grounds
,
to
the
Planets
upon
true
and
natural
.
And
we
may
be
sure
that
that
is
that
which
Moses
would
aim
at
,
and
lay
stresse
upon
in
his
Philosophick
Cabbala
.
Wherefore
in
brief
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Emphatical
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
contains
a
double
Emphasis
,
intimating
those
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Planets
,
and
then
the
most
eminent
amongst
those
truly
so
tearmed
.
Nor
is
it
at
all
strange
,
that
so
abstruse
conclusion
of
Philosophy
should
be
lodged
in
this
Mosaical
Text.
For
,
as
I
have
elsewhere
intimated
,
Moses
has
been
aforehand
with
Cartesius
.
The
ancient
Patriarchs
having
had
wit
,
and
by
reason
of
their
long
lives
leisure
enough
to
invent
as
curious
and
subtile
Theorems
in
Philosophy
,
as
ever
any
of
their
posterity
could
hit
upon
,
besides
what
they
might
have
had
by
tradition
from
Adam
.
And
if
we
finde
the
Earth
a
Planet
,
it
must
be
acknowledged
forthwith
that
it
runs
about
the
Sun
,
which
is
pure
Pythagorisme
again
,
and
a
shrewd
presumption
that
he
was
taught
that
mysterie
by
this
Mosaical
Cabbala
.
But
that
the
Earth
is
a
Planet
,
besides
the
Notation
we
have
already
insisted
upon
,
the
necessity
of
being
created
in
this
fourth
day
amongst
the
other
Planets
,
is
a
further
Argument
.
For
there
is
no
mention
of
its
Creation
in
any
day
else
,
according
to
this
Philosophick
Cabbala
.
Ver.
17.
Inhabitants
of
the
world
.
The
Hebrew
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
I
have
made
bold
to
interpret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
of
this
one
Individual
Earth
,
but
of
the
whole
Species
;
and
therefore
I
render
it
the
World
at
large
.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
twenty
seventh
of
this
Chapter
,
is
not
an
Individual
Man
,
but
Mankinde
in
general
.
And
so
ver
.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
interpreted
after
the
same
manner
,
rendring
them
the
greater
sort
of
Lights
,
and
the
lesser
sort
of
Lights
.
So
that
no
Grammatical
violence
is
done
to
the
Text
of
Moses
all
this
time
.
Ver.
19.
And
the
number
denotes
.
This
fourth
days
Creation
is
the
contrivance
of
Matter
into
Suns
and
Planets
,
or
into
Suns
,
Moons
,
and
Earths
.
For
the
Aethereal
Vortices
were
then
set
a
going
,
and
the
Corporeal
world
had
got
into
an
useful
order
and
shape
.
And
the
ordering
and
framing
of
the
Corporeal
world
,
may
very
well
be
said
to
be
transacted
in
the
number
Four
;
Four
being
the
first
body
in
numbers
an
Aequilateral
Pyramid
,
which
Figure
also
is
a
right
Symbole
of
Light
,
the
raies
entring
the
eye
in
a
Pyramidal
form
.
And
Lights
now
are
set
up
in
all
the
vast
Region
of
the
Aethereal
Matter
,
which
is
Heaven
.
The
Pythagoreans
also
call
this
number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Body
,
and
the
World
,
intimating
the
Creation
of
the
Corporeal
world
therein
.
And
further
,
signifying
in
what
excellent
proportion
and
harmony
the
world
was
made
,
they
call
this
number
Four
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Harmony
,
Vrania
,
and
the
Stirrer
up
of
divine
Fury
and
Extasie
;
Insinuating
that
all
things
are
so
sweetly
and
fittingly
ordered
in
the
world
,
that
the
several
motions
thereof
are
as
a
comely
Dance
,
or
ravishing
Musick
,
and
are
able
to
carry
away
a
contemplative
Soul
into
Rapture
and
Extasie
upon
a
clear
view
,
and
attentive
Animadversion
of
the
Order
and
Oeconomy
of
the
Universe
.
And
Philo
,
who
does
much
Pythagorize
in
his
Exposition
of
Moses
,
observes
,
That
this
number
Four
contains
the
most
perfect
proportions
in
Musical
Symphonies
,
viz.
Diatessaron
,
Diapente
,
Diapason
,
and
Disdiapason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
For
the
proportion
of
Diatessaron
is
as
Four
to
Three
,
of
Diapente
as
Three
to
Two
,
of
Diapason
as
Two
to
One
,
or
Four
to
Two
,
of
Disdiapason
as
Four
to
One.
We
might
cast
in
also
the
consideration
of
that
divine
Nemesis
,
which
God
has
placed
in
the
frame
and
nature
of
the
Universal
Creation
,
as
he
is
a
Distributer
to
every
one
according
to
his
works
.
From
whence
himself
is
also
called
Nemesis
,
by
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Because
he
every
where
distributes
what
is
due
to
every
one
.
This
is
in
ordinary
language
Justice
,
and
both
Philo
and
Plotinus
out
of
the
Pythagoreans
,
affirms
,
that
the
number
Four
is
a
Symbole
of
Justice
.
All
which
,
makes
towards
what
I
drive
at
,
that
the
whole
Creation
is
concerned
in
this
number
Four
,
which
is
called
the
Fourth
day
.
And
for
further
eviction
,
we
may
yet
adde
,
that
as
all
numbers
are
contained
in
Four
virtually
,
(
by
all
numbers
is
meant
Ten
,
for
when
we
come
to
Ten
,
we
go
back
again
)
so
the
root
and
foundation
of
all
the
Corporeal
Creation
is
laid
in
this
fourth
days
work
,
wherein
Suns
,
Earths
,
and
Moons
are
made
,
and
the
ever
whirling
Vortices
.
For
as
Philo
observes
,
Pythagorean-like
,
Ten
(
which
they
call
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
World
,
Heaven
,
and
All-perfectnesse
)
is
made
by
the
scattering
of
the
parts
of
Four
:
thus
,
1
,
2
,
3
,
4.
Put
these
together
now
and
they
are
Ten.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Vniverse
.
And
this
was
such
a
secret
amongst
Pythagoras
his
disciples
,
that
it
was
a
solemn
oath
with
them
to
swear
by
him
that
delivered
to
them
the
mysterie
of
the
Tetractys
,
Tetrad
or
number
Four.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
him
that
did
to
us
disclose
The
Tetrads
mysterie
,
Where
Natures
Fount
that
ever
flowes
,
And
hidden
root
doth
lie
.
Thus
they
swore
by
Pythagoras
as
is
conceived
,
who
taught
them
this
mysterious
tradition
.
And
had
it
not
been
a
right
worshipful
mysterie
think
you
indeed
,
and
worthy
of
the
solemnity
of
Religion
and
of
an
Oath
,
to
understand
that
1
,
2
,
3
,
4.
make
Ten.
And
that
Ten
is
All
,
which
rude
mankinde
told
first
upon
their
fingers
,
and
Arithmeticians
discover
it
by
calling
them
Digits
at
this
very
day
.
There
is
no
likelihood
that
so
wise
a
man
as
Pythagoras
was
,
should
lay
any
stress
upon
such
trifles
,
or
that
his
Scholars
should
be
such
fools
as
to
be
taken
with
them
.
But
it
is
well
known
that
the
Pythagoreans
held
the
Motion
of
the
Earth
about
the
Sun
,
which
is
plainly
implied
according
to
the
Philosophick
Cabbala
of
this
Fourth
days
work
.
So
much
of
his
secrets
got
out
to
common
knowledge
and
fame
.
But
it
is
very
highly
probable
,
that
he
had
the
whole
Philosophick
Cabbala
of
the
Creation
opened
to
him
by
some
knowing
Priest
or
Philosopher
(
as
we
now
call
them
)
in
the
Oriental
parts
,
that
under
this
mysterie
of
numbers
set
out
to
him
the
choicest
and
most
precious
conclusions
in
Natural
Philosophy
,
interpreting
as
I
conceive
,
the
Text
of
Moses
in
some
such
way
as
I
have
light
upon
,
and
making
all
those
generous
and
ample
conclusions
good
by
Demonstration
and
Reason
.
And
so
Pythagoras
being
well
furnished
with
the
knowledge
of
things
,
was
willing
to
impart
them
to
those
whose
piety
and
capacity
was
fit
to
receive
them
;
Not
laying
aside
that
outward
form
of
numbers
,
which
they
were
first
conveied
to
himself
in
.
But
such
Arithmetical
nugacities
as
are
ordinarily
recorded
for
his
,
in
dry
numbers
,
to
have
been
the
riches
of
the
Wisdome
of
so
famous
a
Philosopher
,
is
a
thing
beyond
all
credit
or
probability
.
Wherefore
I
conceive
,
that
the
choicest
and
most
precious
treasures
of
knowledge
,
being
laid
open
in
the
Cabbala
of
the
Fourth
day
;
from
thence
it
was
that
so
much
Solemnity
and
Religion
was
put
upon
that
number
,
which
he
called
his
Tetractys
,
which
seems
to
have
been
of
two
kindes
,
the
one
,
the
single
number
Four
,
the
other
Thirty
six
,
made
of
the
four
first
Masculine
numbers
,
and
the
four
first
Feminine
,
viz.
of
1
,
3
,
5
,
7.
and
of
2
,
4
,
6
,
8.
wherein
you
see
that
the
former
and
more
simple
Tetractys
is
still
included
and
made
use
of
;
for
Four
here
takes
place
again
in
the
Assignment
of
the
Masculine
and
Feminine
Numbers
.
Whence
I
further
conceive
,
that
under
the
number
of
this
more
complex
Tetrad
which
contains
also
the
other
in
it
,
he
taught
his
disciples
the
mysterie
of
the
whole
Creation
,
opening
to
them
the
nature
of
all
things
as
well
Spiritual
as
Corporeal
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
certain
Author
writes
;
For
an
even
Number
carries
along
with
it
divisibility
,
and
passibility
.
But
an
odde
Number
,
indivisibility
,
impassibility
,
and
activity
,
wherefore
that
is
called
Feminine
,
this
Masculine
.
Wherefore
the
putting
together
of
the
four
first
Masculine
Numbers
to
the
four
first
Feminine
,
is
the
joining
of
the
active
and
passive
Principles
together
,
matching
the
parts
of
the
Matter
,
with
congruous
Forms
from
the
World
of
life
.
So
that
I
conceive
the
Tetractys
was
a
a
Symbole
of
the
whole
Systeme
of
Pythagoras
his
Philosophy
,
which
we
may
very
justly
suspect
to
be
the
same
with
the
Mosaical
Cabbala
.
And
the
root
of
this
Tetractys
is
Six
,
which
again
hits
upon
Moses
▪
and
remindes
us
of
the
Six
days
work
of
the
Creation
.
Ver.
20.
Fish
and
Fowl
are
made
in
the
same
day
.
And
here
Moses
does
plainly
play
the
Philosopher
in
joining
them
together
;
for
there
is
more
affinity
betwixt
them
then
is
easily
discerned
by
the
heedlesse
vulgar
:
for
besides
that
Fowls
frequent
the
waters
very
much
,
many
kindes
of
them
I
mean
,
these
Elements
themselves
of
Air
and
Water
,
for
their
thinnesse
and
liquidity
,
are
very
like
one
another
.
Besides
,
the
sinnes
of
fishes
and
the
wings
of
birds
,
the
feathers
of
one
and
the
scales
of
the
other
,
are
very
Analogical
.
They
are
both
also
destitute
of
Vreters
,
Dugges
,
and
Milk
,
and
are
Oviparous
.
Further
,
their
motions
are
mainly
alike
,
the
fishes
as
it
were
flying
in
the
water
,
and
the
fowls
swimming
in
the
Air
,
according
to
that
of
the
Poet
concerning
Daedalus
,
when
he
had
made
himself
wings
;
Insuetum
per
iter
gelidas
enavit
ad
Arctos
.
Cast
in
this
also
,
that
as
some
fowls
dive
and
swim
under
water
,
so
some
fishes
fly
above
the
water
in
the
air
,
for
a
considerable
space
till
their
finnes
begin
to
be
something
stiffe
and
dry
.
Ver.
23.
And
the
Quinary
denotes
.
Philo
does
not
here
omit
that
obvious
consideration
of
the
Five
senses
in
Animals
.
But
it
is
a
strange
coincidence
,
if
it
was
not
intended
that
living
creatures
should
be
said
to
be
made
in
the
Fift
and
Sixt
day
,
those
Numbers
according
to
the
Pythagorical
mysterie
being
so
fitly
significant
of
the
nature
of
them
.
For
Five
is
acknowledged
by
them
to
be
Male
and
Female
,
consisting
of
Three
and
Two
,
the
two
first
Masculine
and
Feminine
numbers
.
It
is
also
an
Emblem
of
Generation
,
for
the
number
Five
drawn
into
Five
brings
about
Five
again
,
as
you
see
in
Five
times
Five
,
which
is
Twenty
Five
.
So
an
Eagle
ingendring
with
an
Eagle
,
brings
forth
an
Eagle
;
and
a
Dolphin
ingendring
with
a
Dolphin
,
a
Dolphin
;
and
so
in
the
rest
.
Whence
the
Pythagoreans
call
this
number
Five
Cytherea
,
that
is
,
Venus
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Marriage
;
and
in
Birds
it
is
evident
that
they
choose
their
mates
.
Concerning
the
number
Six
,
I
shall
speak
in
its
proper
place
.
Ver.
26.
That
it
is
so
free
,
so
rational
.
That
the
Image
of
God
consists
in
this
rather
then
in
the
dominion
over
the
creature
,
I
take
to
be
the
right
sense
,
and
more
Philosophical
,
the
other
more
Political
;
and
Philo
interprets
it
after
that
manner
we
have
made
choice
of
,
which
is
also
more
sutable
to
Platonisme
and
Pythagorisme
,
the
best
Cabbala
that
I
know
of
Moses
his
Text.
Ver.
27.
Male
and
Female
.
It
is
a
wonder
,
sayes
Grotius
,
to
see
how
the
Explications
of
the
Rabbines
upon
this
place
,
and
those
passages
in
Plato's
Symposion
agree
one
with
another
,
which
notwithstanding
from
whatsoever
they
proceeded
,
I
make
no
question
,
sayes
he
,
but
they
are
false
and
vain
.
And
I
must
confesse
I
am
fully
of
the
same
opinion
.
But
this
strange
agreement
betwixt
Aristophanes
his
Narration
,
in
the
forenamed
Symposion
,
and
the
comments
of
the
Rabbines
upon
this
Text
,
is
no
small
argument
that
Plato
had
some
knowledge
of
Moses
,
which
may
well
adde
the
greater
authority
and
credit
to
this
our
Cabbala
.
But
it
was
the
wisdome
of
Plato
to
own
the
true
Cabbala
himself
,
but
such
unwarrantable
Fancies
as
might
rise
from
the
Text
,
to
cast
upon
such
a
ridiculous
shallow
companion
as
Aristophanes
,
it
was
good
enough
for
him
to
utter
in
that
Clubbe
of
Wits
,
that
Philosophick
Symposion
of
Plato
.
Ver.
28.
They
Lorded
it
.
The
Seventy
have
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
to
domineer
with
an
high
hand
,
Matth.
20.
Ver.
31.
And
the
Senary
denotes
.
The
Senary
or
the
number
Six
has
a
double
reference
,
the
one
to
this
particular
days
work
,
the
other
to
the
whole
Creation
.
For
the
particular
days
work
,
it
is
the
Creation
of
sundry
sorts
of
Land
Animals
,
divided
into
Male
and
Female
.
And
the
number
Six
is
made
up
of
Male
and
Female
.
For
Two
into
Three
is
Six
.
The
conceit
is
Philo's
;
and
hence
the
Pythagoreans
called
this
Number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matrimony
,
as
Clemens
also
observes
,
adding
moreover
that
they
did
it
in
reference
to
the
Creation
of
the
world
,
set
down
by
Moses
.
This
number
also
in
the
same
sort
that
the
number
Five
,
is
a
fit
Embleme
of
Procreation
.
For
Six
drawn
into
Six
,
makes
Thirty
Six
.
The
conceit
is
Plutarchs
in
his
De
Ei
apud
Delphos
,
though
he
speak
it
of
an
inferiour
kinde
of
Generation
:
But
me
thinks
it
is
most
proper
to
Animals
.
Here
is
something
also
that
respects
Man
,
particularly
the
choicest
result
of
this
Sixt
days
labour
.
The
number
of
the
brutish
Nature
was
Five
,
according
to
Philo
;
but
here
is
an
Unite
superadded
in
Man
,
Reason
reaching
out
to
the
knowledge
of
a
God.
And
this
Unite
added
to
the
former
Five
,
makes
Six
.
But
now
for
the
reference
that
Six
bears
to
the
whole
Creation
,
that
the
Pythagoreans
did
conceive
it
was
significant
thereof
,
appears
by
the
titles
they
have
given
it
.
For
they
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
articulate
and
compleat
efformation
of
the
Vniverse
,
the
Anvill
,
and
the
World.
I
suppose
they
call
it
the
Anvill
from
that
indefatigable
shaping
out
of
new
Forms
and
Figures
upon
the
Matter
of
the
Universe
,
by
virtue
of
the
Active
Principle
that
ever
busies
it self
every
where
.
But
how
the
Senary
should
Emblematize
the
World
,
you
shall
understand
thus
:
The
world
is
self-compleat
,
filled
and
perfected
by
its
own
parts
;
so
is
the
Senarius
,
which
has
no
denominated
part
but
a
Sixt
,
Third
,
and
Second
,
viz.
1
,
2
,
3.
which
put
together
make
Six
,
and
Euclide
defines
a
perfect
Number
from
this
property
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
perfect
Number
is
that
which
is
equall
to
its
parts
.
Wherefore
this
number
sets
out
the
perfection
of
the
world
,
and
you
know
God
in
the
close
of
all
,
saw
that
all
that
he
made
was
very
good
.
Then
again
the
world
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mas
&
Foemina
,
that
is
,
it
consists
of
an
active
and
passive
Principle
,
the
one
brought
down
into
the
other
from
the
World
of
life
;
And
the
Senary
is
made
by
the
drawing
of
the
first
Masculine
Number
into
the
first
Feminine
,
for
Three
into
Two
is
Six
.
Thus
you
see
continuedly
,
that
the
property
of
the
Number
sets
off
the
nature
of
the
work
of
every
day
,
according
to
those
mysteries
that
the
Pythagoreans
have
observed
in
them
;
and
besides
this
,
that
the
Numbers
have
ordinarily
got
Names
answerable
to
each
days
work
;
which
,
as
I
have
often
intimated
,
is
a
very
high
probability
,
that
the
Pythagoreans
had
a
Cabbala
referring
to
Moses
his
Text
,
and
the
History
of
the
Creation
.
And
Philo
,
though
not
in
so
punctual
a
way
,
has
offered
at
the
opening
of
the
minde
of
Moses
by
this
Key
.
But
I
hope
I
have
made
it
so
plain
,
that
it
will
not
hereafter
be
scrupled
,
but
that
this
is
the
genuine
way
of
interpreting
the
Philosophick
meaning
of
the
Mosaical
Text
in
this
first
Chapter
of
Genesis
.
CHAP.
II.
3
The
number
Seven
a
fit
Symbole
of
the
Sabbath
,
or
Rest
of
God.
7
Of
Adams
rising
out
of
the
ground
,
as
other
creatures
did
.
11
That
Pison
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
denotes
Prudence
.
The
mystical
meaning
of
Havilah
.
13
That
Gihon
is
the
same
that
Nilus
,
Sihor
,
or
Siris
,
and
that
Pison
is
Ganges
.
The
Justice
of
the
Aethiopians
.
That
Gihon
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
denotes
that
virtue
.
14
As
Hiddekel
,
Fortitude
.
17
That
those
expressions
of
the
Souls
sleep
,
and
death
in
the
Body
,
so
frequent
amongst
the
Platonists
,
were
borrowed
from
the
Mosaical
Cabbala
.
19.
Fallen
Angels
assimilated
to
the
beasts
of
the
field
.
The
meaning
of
those
Platonical
phrases
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Platonisme
is
the
same
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Moses
,
that
signifies
Angels
as
well
as
God.
22
That
there
are
three
principles
in
Man
,
according
to
Plato's
Schoole
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
this
last
is
Eve.
IN
this
second
Chapter
Moses
having
spoke
of
the
Sabbath
,
returns
to
a
more
particular
Declaration
of
the
Creation
of
Adam
,
which
is
referrable
to
the
Sixt
days
work
.
Then
he
falls
upon
that
mysterious
story
of
Paradise
,
which
runs
out
into
the
next
Chapter
.
Ver.
3.
And
the
number
declares
the
nature
.
The
Hebdomad
or
Septenary
is
a
fit
Symbole
of
God
,
as
he
is
considered
having
finished
these
six
days
Creation
.
For
then
,
as
this
Cabbala
intimates
,
he
creates
nothing
further
.
And
therefore
his
condition
is
then
very
fitly
set
out
by
the
number
Seven
.
All
numbers
within
the
Decad
,
are
cast
into
three
ranks
,
as
Philo
observes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Some
beget
,
but
are
not
begotten
;
others
are
begotten
,
but
do
not
beget
;
the
last
both
beget
,
and
are
begotten
.
The
number
Seven
is
only
excepted
,
that
is
neither
begotten
,
nor
begets
any
number
,
which
is
a
perfect
Embleme
of
God
celebrating
this
Sabbath
.
For
he
now
creates
nothing
of
anew
,
as
himself
is
uncreatable
.
So
that
the
creating
and
infusing
of
souls
as
occasion
should
offer
,
is
quite
contrary
to
this
Mosaical
Cabbala
.
But
the
Cabbala
is
very
consonant
to
it self
,
which
declares
that
all
souls
were
created
at
once
in
the
first
day
,
and
will
in
these
following
Chapters
declare
also
the
manner
of
their
falling
into
the
body
.
Ver.
4.
Productions
of
the
Heavens
.
The
Original
hath
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Here
the
Suns
and
Planets
are
plainly
said
to
be
generated
by
the
Heavens
,
or
Aethereal
Matter
,
which
is
again
wonderfully
consonant
to
the
Cartesian
Philosophy
,
but
after
what
manner
Planets
and
Stars
are
thus
generated
,
you
may
see
there
at
large
.
It
cannot
but
be
acknowledged
;
that
there
was
a
faddome-lesse
depth
of
Wisdome
in
Moses
,
whose
skill
in
Philosophy
thus
plainly
prevents
the
subtilest
and
most
capacious
reaches
of
all
the
wits
of
the
world
that
ever
wrote
after
him
.
Take
upon
me
to
define
.
That
no
set
time
is
understood
by
the
six
days
Creation
,
hath
been
witnessed
already
out
of
approved
Authors
,
and
the
present
Cabbala
plainly
confirms
it
,
shewing
that
the
mysterie
of
numbers
is
meant
,
not
the
order
or
succession
of
days
.
Ver.
6.
Like
dewy
showers
of
Rain
.
Vatablus
plainly
interprets
the
place
of
Rain
.
But
I
conceive
it
better
interpreted
of
something
Analogical
to
the
common
Rain
,
that
now
descends
upon
the
Earth
,
which
is
lesse
oily
a
great
deal
,
and
not
so
full
of
vitall
vigour
and
principles
of
life
.
Ver.
7.
And
Man
himself
rose
out
of
the
Earth
.
That
God
should
shape
earth
with
his
own
hands
like
a
Statuary
,
into
the
figure
of
a
Man
,
and
then
blow
breath
into
the
nostrils
of
it
,
and
so
make
it
become
alive
,
is
not
likely
to
be
the
Philosophick
Cabbala
,
it
being
more
palpably
accommodated
to
vulgar
concern
.
But
mention
of
Rain
immediately
before
the
making
of
Man
,
may
very
well
insinuate
such
preparations
of
the
ground
,
to
have
some
causal
concourse
for
his
production
.
And
if
it
be
at
all
credible
,
that
other
living
creatures
rose
out
of
the
Earth
in
this
manner
,
it
is
as
likely
that
man
did
so
likewise
;
for
the
same
words
are
used
concerning
them
both
:
for
the
Text
of
Moses
,
ver
.
19.
sayes
,
That
out
of
the
ground
God
formed
every
Beast
of
the
Field
,
and
every
Fowl
of
the
Air
,
as
it
sayes
in
the
seventh
verse
,
that
he
formed
Man
of
the
dust
of
the
ground
.
Whence
Euripides
the
Tragedian
(
one
that
Socrates
lov'd
and
respected
much
for
his
great
knowledge
and
virtue
,
and
would
of
his
own
accord
be
a
spectator
of
his
Tragedies
,
when
as
they
could
scarce
force
him
to
see
other
Playes
,
as
Aelian
writes
)
this
Euripides
,
I
say
,
pronouncing
of
the
first
generation
of
men
,
and
the
rest
of
living
creatures
,
affirmed
that
they
were
born
all
after
the
same
manner
,
and
that
they
rose
out
of
the
Earth
.
And
that
Euripides
was
tinctured
with
the
same
doctrines
that
were
in
Pythagoras
,
and
Plato's
School
,
both
the
friendship
betwixt
him
and
Socrates
,
as
also
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Moral
and
Philosophick
sentences
in
his
Tragedies
are
no
inconsiderable
arguments
.
And
as
I
have
already
intimated
,
the
best
Philosophick
Cabbala
of
Moses
that
is
,
I
suspect
to
be
in
their
Philosophy
,
I
mean
of
Plato
and
Pythagoras
.
Ver.
8.
Where
he
had
put
the
Man.
For
there
is
no
Praeterpluperfect
Tense
in
the
Hebrew
,
and
therefore
as
Vatablus
observes
,
if
the
sense
require
,
the
Praeterperfect
Tense
stands
for
it
.
Wholly
Aethereal
.
For
that
's
the
pure
Heavenly
and
undefiled
Vehicle
of
the
soul
,
according
to
Platonisme
.
Beams
of
the
divine
Intellect
.
I
have
already
more
at
large
shewed
how
the
Son
of
God
or
the
divine
Intellect
is
set
out
by
the
similitude
of
the
Sun-rising
,
or
East
,
which
I
may
again
here
further
confirm
out
of
Philo
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
the
placing
of
Paradise
under
the
Sun-rise
,
signifies
the
condition
of
a
Soul
irrigated
by
the
rayes
of
the
divine
Intellect
,
which
she
is
most
capable
of
in
her
Aethereal
Vehicle
.
But
that
the
souls
of
men
were
from
the
beginning
of
the
world
,
is
the
general
opinion
of
the
Learned
Jewes
,
as
well
as
of
the
Pythagoreans
and
Platonists
,
and
therefore
a
very
warrantable
Hypothesis
in
the
Philosophick
Cabbala
.
Ver.
9.
The
Essential
Will
of
God.
By
the
Essential
Will
of
God
,
is
understood
the
Will
of
God
becoming
Life
and
Essence
to
the
Soul
of
Man
;
whereby
is
signified
a
more
thorough
union
betwixt
the
divine
and
humane
nature
,
such
as
is
in
them
that
are
firmly
regenerated
and
radicated
in
what
is
good
.
Philo
makes
the
Tree
of
Life
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Piety
or
Religion
,
but
the
best
Religion
and
Piety
is
to
be
of
one
will
with
God
:
see
John
1.
12.
Ver.
10.
The
Four
Cardinal
Virtues
.
It
is
Philo's
Exposition
upon
the
place
;
and
then
the
River
it self
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
general
goodnesse
distinguishable
into
these
four
heads
of
virtue
.
Ver.
11.
Is
Pison
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
spread
and
diffuse
it self
,
to
multiply
and
abound
.
This
is
Wisdome
or
Prudence
,
called
Pison
,
partly
because
it
diffuses
it self
into
all
our
actions
,
and
regulates
the
exercise
of
the
other
Three
virtues
,
and
partly
because
Wisdome
and
Truth
,
fills
and
encreases
,
and
spreads
out
every
day
more
then
other
.
For
Truth
is
very
fruitful
,
and
there
are
ever
new
occasions
that
adde
experience
of
things
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
According
to
our
English
Proverb
,
The
older
the
wiser
.
In
the
Land
of
Havilah
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deus
indicavit
,
God
hath
shown
it
.
Ver.
12.
Pure
Gold
,
&c.
An
easie
Embleme
of
tried
Experience
,
the
mother
of
true
Wisdome
and
Prudence
.
And
the
virtue
of
Bdellium
is
not
unproper
for
diseases
that
arise
from
Phlegmatick
lazinesse
;
and
the
very
name
and
nature
of
the
Onyx
stone
also
points
out
the
signification
of
it
,
though
there
be
no
necessity
,
as
I
have
told
you
already
out
of
Maimonides
,
to
give
an
account
in
this
manner
of
every
particular
passage
in
an
Allegory
or
Parable
.
Wherefore
if
any
man
think
me
too
curious
,
they
may
omit
these
expositions
,
and
let
them
go
for
nought
.
Ver.
13.
River
is
Gihon
.
According
to
the
History
or
Letter
we
have
made
Pison
,
Phasis
,
and
Gihon
a
branch
of
Euphrates
.
But
the
ancient
Fathers
,
Epiphanius
,
Augustine
,
Ambrose
,
Hieronymus
,
Theodoret
,
Damascen
,
and
several
others
make
Pison
,
Ganges
,
and
Gihon
,
Nilus
.
And
they
have
no
contemptible
arguments
for
it
.
For
first
,
Jerem.
2.
18.
Sihor
,
is
a
River
of
Aegypt
,
which
is
not
questioned
to
be
any
other
then
Nilus
,
and
its
Etymon
seems
to
bewray
the
truth
of
it
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denigrari
,
from
the
muddy
blacknesse
of
the
River
.
And
Nilus
is
notorious
for
this
quality
,
and
therefore
has
its
denomination
thence
in
the
Greek
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acording
to
which
is
that
of
Dionysius
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
For
there
's
no
River
can
compare
with
Nile
,
For
casting
mud
,
and
fattening
the
soile
.
But
now
to
recite
the
very
words
of
the
Prophet
,
What
hast
thou
to
do
with
the
way
of
Egypt
,
to
drink
the
waters
of
Sihor
?
the
Latine
has
it
,
ut
bibas
aquam
turbidam
.
This
is
Nilu●
,
But
the
Seventy
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
drink
the
water
of
Gihon
;
which
is
the
name
of
this
very
River
of
Paradise
:
And
the
Abyssines
also
even
to
this
day
call
Nilus
by
the
name
of
Guion
.
Adde
unto
this
,
that
Gihon
runs
in
Aethiopia
,
so
does
Nilus
,
and
is
Siris
,
as
it
runs
through
Aethiopia
,
which
is
from
Sihor
it
is
likely
,
and
then
the
Greek
termination
makes
it
Sioris
,
after
by
contraction
Siris
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
is
,
The
Aethiopian
him
Siris
calls
,
Syene
,
Nilus
,
when
by
her
he
crawls
.
As
the
same
Author
writes
in
his
Geographical
Poems
.
And
that
Pison
is
Ganges
,
has
also
its
probabilities
.
Ganges
being
in
India
a
Countrey
famous
for
Gold
and
precious
Stones
.
Besides
,
the
notation
of
the
name
agrees
with
the
nature
of
the
River
.
Pison
being
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multiplicare
.
And
there
is
no
lesse
a
number
then
Ten
,
and
those
great
Rivers
that
exonerate
themselves
into
Ganges
:
as
there
must
be
a
conflux
of
multifarious
experience
to
fill
up
and
compleat
that
virtue
of
Wisdome
or
Prudence
.
So
that
we
shall
see
that
the
four
Rivers
of
Paradise
have
got
such
names
,
as
are
most
advantageous
and
favourable
to
the
mysterious
sense
of
the
story
.
Wherefore
regardlesse
here
of
all
Geographical
scrupulosities
,
we
will
say
that
Gihon
is
Nilus
or
Siris
,
the
River
of
the
Aethiopians
,
that
is
,
of
the
Just
,
and
the
virtue
is
here
determinately
set
off
from
the
subject
wherein
it
doth
reside
:
For
by
the
fame
of
the
Justice
and
Innocency
of
the
Aethiopians
,
we
are
assured
which
of
the
Cardinal
Virtues
is
meant
by
Gihon
.
And
the
ancient
fame
of
their
honesty
and
uprightnesse
was
such
,
that
Homer
has
made
it
their
Epithet
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
blamelesse
Aethiopians
;
adding
further
,
that
Jupiter
used
to
banquet
with
them
,
he
being
so
much
taken
with
the
integrity
of
their
conversation
.
And
Dionysius
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
divine
,
or
Deiforme
Aethiopians
:
and
they
were
so
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
reason
of
their
Justice
,
as
Eustathius
comments
upon
the
place
.
Herodotus
also
speaking
of
them
says
,
they
are
very
goodly
men
,
and
much
civilized
,
and
of
a
very
long
life
,
which
is
the
reward
of
Righteousnesse
.
So
that
by
the
place
where
Gihon
runs
,
it
is
plainly
signified
to
us
,
what
Cardinal
Virtue
is
to
be
understood
thereby
.
Notation
of
the
name
thereof
.
The
name
Gihon
as
you
have
seen
,
fairly
incites
us
to
acknowledge
it
a
River
of
Aethiopia
.
The
notation
thereof
does
very
sutably
agree
with
the
nature
of
Justice
,
for
it
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
erumpere
.
And
Justice
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bonum
alienum
,
as
the
Philosopher
notes
,
not
confined
within
a
mans
self
,
but
breaks
out
rather
upon
others
,
bestowing
upon
every
one
what
is
their
due
.
Ver.
14.
Is
Hiddekell
.
The
word
is
compounded
,
says
Vatablus
,
from
two
words
that
signifie
velox
&
rapidum
,
and
this
virtue
like
a
swift
and
rapid
stream
,
bears
down
all
before
it
,
as
you
have
it
in
the
Cabbala
.
And
stoutly
resists
.
Philo
uses
here
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
resist
,
which
he
takes
occasion
from
the
Seventies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
interprets
against
the
Assyrians
.
The
Hebrew
has
it
,
Eastward
of
Assyria
,
and
therefore
Assyria
is
situated
Westward
of
it
.
Now
the
West
is
that
quarter
of
the
world
where
the
Sun
bidding
us
adieu
,
leaves
us
to
darkness
,
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
West
wind
,
in
Eustathius
,
has
its
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wind
that
blows
from
the
dark
Quarter
.
Assyria
therefore
is
that
false
state
of
seeming
happiness
,
and
power
of
wickednesse
,
which
is
called
the
kingdome
of
darknesse
.
And
this
is
the
most
noble
object
of
Fortitude
,
to
destroy
the
power
of
this
kingdome
within
our selves
.
Perath
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fructificavit
.
Ver.
17.
In
processe
of
time
,
&c.
This
is
according
to
the
minde
of
the
Pythagoreans
and
Origen
.
And
that
Pythagoras
had
the
favour
of
having
the
Mosaical
Cabbala
communicated
to
him
by
some
knowing
Priest
of
the
Jewes
,
or
some
holy
man
or
other
,
I
think
I
have
continuedly
in
the
former
Chapter
made
it
exceeding
probable
.
The
Region
of
mortality
and
death
.
Nothing
is
more
frequent
with
the
Platonists
,
then
the
calling
of
the
body
a
Sepulchre
,
and
this
life
we
live
here
upon
Earth
,
either
sleep
or
death
.
Which
expressions
are
so
sutable
with
this
Cabbala
,
and
the
Cabbala
with
the
Text
of
Moses
,
that
mentions
the
death
and
sleep
of
Adam
,
that
it
is
a
shrewd
presumption
that
these
Phrases
and
Notions
came
first
from
thence
.
And
Philo
acknowledges
that
Heraclitus
,
that
mysterious
and
abstruse
Philosopher
,
(
whom
Porphyrius
also
has
cited
to
the
same
purpose
,
in
his
De
antro
Nympharum
)
has
even
hit
upon
the
very
meaning
that
Moses
intends
in
this
death
of
Adam
,
in
that
famous
saying
of
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
live
their
death
,
(
to
wit
,
of
the
souls
out
of
the
body
)
but
we
are
dead
to
their
life
.
And
Euripides
that
friend
of
Socrates
,
and
fellow-traveller
of
Plato's
,
in
his
Tragedies
speaks
much
to
the
same
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Who
knows
whether
to
live
,
be
not
to
die
,
and
to
die
,
to
live
?
So
that
the
Philosophick
sense
concerning
Adams
death
,
must
be
this
,
that
he
shall
be
dead
to
the
Aethereal
life
he
lived
before
,
while
he
is
restrained
to
the
Terrestrial
,
and
that
when
as
he
might
have
lived
for
ever
in
the
Aethereal
Life
,
he
shall
in
a
shorter
time
assuredly
die
to
the
Terrestrial
:
That
the
sons
of
men
cannot
escape
either
the
certainty
or
speed
of
death
.
Ver.
18.
Both
good
for
himself
,
&c.
For
the
words
of
the
Text
doe
not
confine
it
to
Adams
conveniency
alone
,
but
speaks
at
large
without
any
restraint
,
in
this
present
verse
.
Wherefore
there
being
a
double
convenience
,
it
was
more
explicite
to
mention
both
in
the
Cabbala
.
Ver.
19.
Fallen
and
unfallen
Angels
.
The
fallen
Angels
are
here
assimilated
to
the
Beasts
of
the
Field
,
the
unfallen
to
the
Fowls
of
the
Air.
How
fitly
the
fallen
Spirits
are
reckoned
amongst
the
Beasts
of
the
Field
,
you
shall
understand
more
fully
in
the
following
Chapter
.
In
the
mean
time
you
may
take
notice
that
the
Platonists
,
indeed
Plato
himself
,
in
his
Phaedrus
,
makes
the
Soul
of
Man
before
it
falls
into
this
Terrestrial
Region
,
a
winged
Creature
.
And
that
such
phrases
as
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
,
are
proper
expressions
of
that
School
.
And
Plato
does
very
plainly
define
what
he
means
by
these
wings
of
the
soul
,
(
and
there
is
the
same
reason
of
all
other
spirits
whatsoever
)
after
this
manner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
the
nature
of
the
wing
of
the
soul
is
such
,
as
to
be
able
to
carry
upward
,
that
which
otherwise
would
slugge
downwards
,
and
to
bear
it
aloft
and
place
it
there
,
where
we
may
have
more
sensible
communion
with
God
,
and
his
holy
Angels
.
For
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
plural
number
,
is
most
sutably
translated
in
such
passages
as
these
,
and
most
congruously
to
the
thing
it self
,
and
the
truth
of
Christianity
.
And
it
may
well
seem
the
lesse
strange
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
signifie
Angels
in
the
Greek
Philosophers
,
especially
such
as
have
been
acquainted
with
Moses
,
when
as
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
so
too
,
viz.
Angels
as
well
as
God.
Wherefore
to
conclude
,
the
losse
of
that
Principle
that
keeps
us
in
this
divine
condition
,
is
the
losing
of
our
wings
,
which
fallen
Angels
have
done
,
and
therefore
they
may
be
very
well
assimilated
to
Terrestrial
Beasts
.
Ver.
20.
A
faculty
of
being
united
,
&c.
This
vital
aptitude
in
the
soul
of
being
united
with
corporeal
Matter
,
being
so
essential
to
her
and
proper
,
the
invigorating
the
exercise
of
that
faculty
,
cannot
but
be
very
grateful
and
acceptable
to
her
,
and
a
very
considerable
share
of
her
happinesse
.
Else
what
means
the
Resurrection
of
the
dead
,
or
Bodies
in
the
other
world
?
which
yet
is
an
Article
of
the
Christian
Faith.
Ver.
22.
This
new
sense
of
his
Vehicle
.
There
be
three
Principles
in
Man
according
to
the
Platonists
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
is
Intellect
,
Spirit
,
or
divine
Light
;
the
second
the
Soul
her self
,
which
is
Adam
the
Man
,
Animus
cujusque
is
est
quisque
,
the
Soul
of
every
man
that
is
the
Man
;
the
third
is
the
image
of
the
Soul
,
which
is
her
vital
Energie
upon
the
Body
,
wherewith
she
does
enliven
it
,
and
if
that
life
be
in
good
tune
,
and
due
vigour
,
it
is
a
very
grateful
sense
to
the
soul
,
whether
in
this
Body
,
or
in
a
more
thin
Vehicle
.
This
Ficinus
makes
our
Eve.
This
is
the
Feminine
Faculty
in
the
Soul
of
Man
,
which
awakes
then
easiliest
into
act
,
when
the
Soul
to
Intellectuals
falls
asleep
.
Ver.
24.
Over-tedious
aspires
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
solemn
monition
of
Aristotle
somewhere
in
his
Ethicks
.
And
it
is
a
great
point
of
wisdome
indeed
,
and
mainly
necessary
,
to
know
the
true
laws
and
bounds
of
humane
happinesse
,
that
the
heat
of
melancholy
drive
not
men
up
beyond
what
is
competible
to
humane
nature
,
and
the
reach
of
all
the
faculties
thereof
:
Nor
the
too
savoury
relish
of
the
pleasures
of
the
flesh
,
or
Animal
Life
,
keep
them
down
many
thousand
degrees
below
what
they
are
capable
of
.
But
the
man
that
truly
fears
God
,
will
be
delivered
from
them
both
.
What
I
have
spoken
is
directed
more
properly
to
the
soul
in
the
flesh
,
but
may
Analogically
be
understood
of
a
soul
in
any
Vehicle
,
for
they
are
peccable
in
them
all
.
Ver.
25.
Stood
naked
before
God.
Adam
was
as
truly
clothed
in
Corporeity
now
as
ever
after
;
for
the
Aether
is
as
true
a
body
as
the
Earth
:
But
the
meaning
is
,
Adam
had
a
sense
of
the
divine
Presence
,
very
feelingly
assured
in
his
own
minde
,
that
his
whole
Beeing
lay
naked
and
bare
before
God
,
and
that
nothing
could
be
hid
from
his
sight
,
which
pierced
also
to
the
very
thoughts
,
and
inward
frame
of
his
spirit
.
But
yet
though
Adam
stood
thus
naked
before
him
,
notwithstanding
he
found
no
want
of
any
covering
to
hide
himself
from
that
presentifick
sense
of
him
,
nor
indeed
felt
himself
as
naked
in
that
notion
of
nakednesse
.
For
that
sense
of
nakednesse
,
and
want
of
further
covering
and
sheltring
from
the
divine
Presence
,
arose
from
his
disobedience
and
rebellion
against
the
commands
of
God
,
which
as
yet
he
had
not
faln
into
.
Not
at
all
ashamed
.
Shame
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fear
of
just
reprehension
▪
as
Gellius
out
of
the
Philosophers
defines
it
.
But
Adam
having
not
acted
any
thing
yet
at
randome
,
after
the
swing
of
his
own
will
,
he
had
done
nothing
that
the
divine
Light
would
reprehend
him
for
.
He
had
not
yet
become
obnoxious
to
any
sentence
from
his
own
condemning
Conscience
;
for
he
kept
himself
hitherto
within
the
bounds
of
that
divine
Law
written
in
his
soul
,
and
had
attempted
nothing
against
the
Will
of
God.
So
that
there
being
no
sin
,
there
could
not
as
yet
be
any
shame
in
Adam
.
CHAP.
III.
1
The
Serpent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Pherecydes
Syrus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
names
of
Spirits
haunting
Fields
and
desolate
places
.
The
right
Notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
13
That
Satan
upon
his
tempting
Adam
,
was
cast
down
lower
towards
the
Earth
,
with
all
his
Accomplices
.
15
Plato's
Prophecie
of
Christ
.
The
reasonablenesse
of
divine
Providence
in
exalting
Christ
above
the
highest
Angels
.
20
That
Adams
descension
into
his
Terrestrial
Body
,
was
a
kind
of
death
.
22
How
incongruous
it
is
to
the
divine
Goodnesse
,
Sarcastically
to
insult
over
frait
Man
fallen
into
Tragical
misery
.
24
That
it
is
a
great
mercy
of
God
that
we
are
not
immortal
upon
Earth
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
all
one
.
A
Summary
representation
of
the
strength
of
the
whole
Philosophick
Cabbala
.
Pythagoras
deemed
the
son
of
Apollo
,
That
he
was
acquainted
with
the
Cabbala
of
Moses
:
That
he
did
miracles
;
as
also
Abaris
,
Empedocles
,
and
Epimenides
,
being
instructed
by
him
.
Plato
also
deemed
the
son
of
Apollo
.
Socrates
his
dream
concerning
him
.
That
he
was
learned
in
the
Mosaical
Cabbala
.
The
miraculous
power
of
Plotinus
his
Soul.
Cartesius
compared
with
Bezaliel
and
Aholiab
,
and
whether
he
was
inspired
or
no.
The
Cabbalists
Apology
.
THE
first
verse
.
This
old
Serpent
therefore
.
In
Pherecydes
Syrus
,
Pythagoras
his
Master
,
there
is
mention
of
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Princeps
mali
,
as
Grotius
cites
him
on
this
place
,
which
is
a
further
argument
of
Pythagoras
his
being
acquainted
with
this
Mosaical
Philosophy
.
And
that
according
to
the
Philosophick
Cabbala
,
it
was
an
evil
spirit
,
not
a
natural
Serpent
,
that
supplanted
Adam
,
and
brought
such
mischief
upon
mankind
.
The
Beasts
of
the
Field
.
But
now
that
these
evil
spirits
should
be
reckoned
as
beasts
of
the
field
,
besides
what
reason
is
given
in
the
Cabbala
it self
,
we
may
adde
further
,
that
the
haunt
of
these
unclean
spirits
is
in
solitudes
,
and
waste
fields
,
and
desolate
places
,
as
is
evident
in
the
Prophet
Esay
his
description
of
the
desolation
of
Babylon
,
where
he
saith
it
shall
be
a
place
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Fauni
and
Sylvani
,
as
Castellis
translates
it
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Seventy
:
And
these
Onocentauri
in
Hesychius
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
kinde
of
spirit
that
frequents
the
woods
,
and
is
of
a
dark
colour
.
There
is
mention
made
also
by
the
Prophet
(
in
the
same
description
)
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
which
Expositors
interpret
of
Spirits
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
interpreted
by
the
Seventy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Castellio
Satyri
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Castellio
renders
Fauni
,
the
Seventy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Clamores
,
Strepitus
,
Grotius
suspects
they
wrote
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Out
of
both
you
may
guesse
,
that
they
were
such
a
kinde
of
spirit
,
as
causes
a
noise
and
a
stir
in
those
desolate
places
,
according
to
that
of
Lucretius
:
Haec
loca
capripedes
Satyros
,
Nymphásque
tenere
Finitimi
fingunt
,
&
Faunos
esse
loquuntur
;
Quorum
noctivago
strepitu
ludóque
jocanti
Affirmant
vulgo
taciturna
silentia
rumpi
.
To
this
sense
:
These
are
the
places
where
the
Nymphs
do
wonne
,
The
Fawns
and
Satyres
with
their
cloven
feet
,
Whose
noise
,
and
shouts
,
and
laughters
loud
do
runne
Through
the
still
Air
,
and
wake
the
silent
Night
.
But
the
Poet
puts
it
off
with
this
conceit
,
that
it
is
only
the
Shepheards
that
are
merry
with
their
Lasses
.
But
no
man
can
glosse
upon
this
Text
after
that
manner
:
For
the
Prophet
says
,
No
shepheard
shall
pitch
his
fold
there
,
nor
shall
any
man
passe
through
it
for
ever
.
The
last
strange
creature
in
these
direful
solitudes
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Interpreters
ordinarily
translate
Lamia
,
a
Witch
;
and
for
mine
own
part
,
I
give
so
much
credit
to
sundry
stories
,
that
I
have
read
and
heard
,
that
I
should
rather
interpret
those
noises
in
the
Night
,
which
Luoretius
speaks
of
,
to
be
the
Conventicles
of
Witches
and
Devils
▪
then
the
merriment
of
Shepheards
and
their
Shepheardesses
.
But
the
Jewes
understand
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
she
devil
,
an
enemy
to
women
in
childe-bed
;
whence
it
is
,
that
they
write
on
the
walls
of
the
room
where
the
woman
lies
in
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Adam
,
Eve
,
out
of
doors
Lilith
.
And
what
I
have
alledged
already
,
I
conceive
is
authority
enough
to
countenance
the
sense
of
the
Cabbala
,
that
supposes
evil
spirits
to
be
reckoned
among
,
or
to
be
Analogical
to
the
beasts
of
the
field
.
But
something
may
be
added
yet
further
,
Matth.
12.
43.
There
our
Saviour
Christ
plainly
allows
of
this
doctrine
,
that
evil
spirits
have
their
haunts
in
the
wide
fields
and
deserts
,
which
Grotius
observes
to
be
the
opinion
of
the
Jewes
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Daemones
,
have
their
name
for
that
reason
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ager
▪
the
Field
;
for
if
it
were
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
would
be
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Shiddim
,
then
Shedhim
,
as
Grammatical
Analogy
requires
.
Ver.
2.
And
Adam
answered
him
.
Though
the
Serpent
here
be
look'd
upon
as
a
distant
person
from
Adam
,
and
externally
accosting
him
,
yet
it
is
not
at
all
incongruous
to
make
Eve
meerly
an
Internal
Faculty
of
him
.
For
as
she
is
said
to
proceed
fromhim
,
so
she
is
said
still
to
be
one
with
him
,
which
is
wonderfully
agreeable
with
the
faculties
of
the
soul
;
for
though
they
be
from
the
soul
,
yet
they
are
really
one
with
her
,
as
they
that
understand
any
thing
in
Philosophy
will
easily
admit
.
Ver.
5.
Know
all
things
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
men
have
a
natural
desire
of
knowledge
.
It
is
an
Aphorisme
in
Aristotle
;
and
this
desire
is
most
strong
in
those
,
whose
spirits
are
most
thin
and
subtile
.
And
therefore
this
bait
could
not
but
be
much
taking
with
Adam
in
his
thinner
Vehicle
.
But
what
ever
is
natural
to
the
soul
,
unlesse
it
be
regulated
and
bounded
with
the
divine
Light
,
will
prove
her
mischief
and
bane
,
whether
in
this
lower
state
,
or
in
what
state
soever
the
soul
is
placed
in
.
Ver.
7.
Neither
the
covering
of
the
heavenly
nature
.
For
Adam
by
the
indulging
to
every
carelesse
suggestion
,
at
last
destroyed
and
spoiled
the
pure
frame
of
his
Aethereal
or
Heavenly
Vehicle
,
and
wrought
himself
into
a
dislike
of
the
sordid
ruines
and
distempered
reliques
of
it
,
and
in
some
measure
awakening
that
lower
Plantal
life
,
which
yet
had
not
come
near
enough
the
Terrestrial
matter
,
and
with
which
he
was
as
yet
unclothed
,
found
himself
naked
of
what
he
presaged
would
very
fitly
sute
with
him
,
and
ease
the
trouble
of
his
present
condition
:
See
2
Cor.
ch
.
5.
v.
1
,
2
,
3
,
4.
Ver.
8.
That
they
hid
themselves
.
They
hate
the
Light
,
because
their
deeds
are
evil
.
This
is
true
of
all
rebellious
spirits
,
be
they
in
what
Vehicle
they
will.
Ver.
9.
Pursued
him
.
Praestantiorem
Animae
facultatem
esse
ducem
hominis
atque
Daemonem
.
It
is
Ficinus
his
out
of
Timaeus
,
viz.
That
the
best
faculty
that
the
soul
is
any
thing
awaked
to
,
is
her
guide
and
good
Genius
.
But
if
we
be
rebellious
to
it
,
it
is
our
Daemon
in
the
worse
sense
,
and
we
are
afraid
of
it
,
and
cannot
endure
the
sight
of
it
.
Ver.
10.
No
power
nor
ornaments
.
For
he
found
that
though
he
could
spoil
and
disorder
his
Vehicle
,
it
was
not
in
his
power
so
easily
to
bring
it
in
order
again
.
Ver.
12.
It
was
the
vigour
and
impetuosity
.
There
is
some
kinde
of
offer
towards
a
reall
excuse
in
Adam
,
but
it
is
manifest
that
he
cannot
clear
himself
from
sin
,
because
it
was
in
his
power
to
have
regulated
the
motions
of
the
Life
of
his
Vehicle
,
according
to
the
rule
of
the
divine
Light
in
him
.
Ver.
13.
What
work
has
she
made
here
.
Adam
touched
in
some
sort
with
the
conviction
of
the
divine
Light
,
bemoans
that
sad
Catastrophe
,
which
the
vigorous
life
of
the
Vehicle
had
occasioned
;
But
then
he
again
excuses
himself
from
the
deceivablenesse
of
that
facultie
,
especially
it
being
wrought
upon
,
by
so
cunning
and
powerful
an
Assailant
as
the
old
Serpent
the
Devil
.
Imagination
for
ever
.
That
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Eternal
God.
It
being
a
thing
acknowledged
,
that
God
both
speaks
in
a
man
,
as
in
other
intellectual
creatures
,
by
his
divine
Light
residing
there
,
and
that
he
also
speaks
in
himself
,
concerning
things
or
persons
;
which
speeches
are
nothing
else
but
his
decrees
:
It
is
not
at
all
harsh
,
in
the
reading
of
Moses
,
to
understand
the
speakings
of
God
,
according
as
the
circumstances
of
the
Matter
naturally
imply
,
nor
to
bring
God
in
as
a
third
Person
,
in
corporeal
and
visible
shape
,
unlesse
there
were
an
exigency
that
did
extort
it
from
us
.
For
his
inward
word
,
whereby
he
either
creates
or
decrees
any
thing
that
shall
come
to
passe
,
as
also
that
divine
Light
whereby
he
does
instruct
those
souls
that
receive
him
,
Philosophy
will
easilier
admit
of
these
for
the
speakings
of
God
,
then
any
audible
articulate
voice
pronounced
by
him
in
humane
shape
,
unlesse
it
were
by
Christ
himself
,
for
otherwise
in
all
likelihood
it
is
but
a
message
by
some
Angel.
Ver.
14.
The
Prince
of
the
rebellious
Angels
.
For
the
mighty
shall
be
mightily
tormented
;
and
the
nature
of
the
thing
also
implies
it
,
because
disgrace
,
adversity
,
and
being
trampled
on
,
is
far
more
painful
and
vexatious
to
those
that
have
been
in
great
place
,
then
to
those
of
a
more
inferiour
rank
.
From
whence
naturally
this
Chieftain
of
the
Devils
,
as
Mr.
Mede
calls
him
,
will
be
struck
more
deeply
with
the
curse
,
then
any
of
the
rest
of
his
Accomplices
.
In
the
higher
parts
of
the
Air
,
&c.
This
is
very
consonant
to
the
opinion
of
the
ancient
Fathers
,
whether
you
understand
it
of
Satan
himself
,
or
of
the
whole
kingdome
of
those
rebellious
spirits
.
And
it
is
no
more
absurd
,
that
for
a
time
the
bad
went
amongst
the
good
in
the
Aethereal
Region
,
then
it
is
now
that
there
are
good
spirits
amongst
the
bad
in
this
lower
Air.
But
after
that
villany
Satan
committed
upon
Adam
,
he
was
commanded
down
lower
,
and
the
fear
of
the
Lord
of
Hosts
so
changed
his
Vehicle
,
and
slaked
his
fire
,
that
he
sunk
towards
the
Earth
,
and
at
last
was
fain
to
lick
the
dust
of
the
ground
,
see
Mr.
Mede
in
his
Discourse
upon
2
Pet.
2.
4.
Ver.
15.
Messias
should
take
a
Body
.
That
the
Soul
of
the
Messias
▪
and
all
souls
else
did
pre-exist
,
is
the
opinion
of
the
Jewes
,
and
that
admitted
,
there
is
no
difficulty
in
the
Cabbala
.
Plato
,
whether
from
this
passage
alone
,
or
whether
it
was
that
he
was
instructed
out
of
other
places
also
of
the
holy
Writ
,
(
if
what
Ficinus
writes
is
true
)
seems
to
have
had
some
knowledge
and
presage
of
the
coming
of
Christ
,
in
that
being
asked
,
how
long
men
should
attend
to
his
writings
;
he
answered
,
till
some
more
holy
and
divine
Person
appear
in
the
world
,
whom
all
should
follow
.
Notoriously
here
upon
Earth
.
As
it
came
to
passe
in
his
casting
out
Devils
,
and
silencing
Oracles
,
or
making
them
cry
out
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Christ
bruises
the
head
of
Satan
by
destroying
his
kingdome
and
soveraignty
,
and
by
being
so
highly
exalted
above
all
Powers
whatsoever
.
And
it
is
a
very
great
and
precious
mysterie
;
That
dear
Compassion
of
our
fellow-creatures
,
and
faithful
and
fast
Obedience
to
the
will
of
God
,
(
which
were
so
eminently
and
transcendently
in
Christ
)
should
be
lifted
above
all
Power
and
Knowledge
whatsoever
,
in
those
higher
Orders
of
Angels
.
For
none
of
them
that
were
,
as
they
should
be
,
would
take
offence
at
it
,
but
be
glad
of
it
.
But
those
that
were
proud
,
or
valued
Power
and
Knowledge
before
Goodnesse
and
Obedience
,
it
was
but
a
just
affront
to
them
,
and
a
fit
rebuke
of
their
Pride
.
But
now
how
does
Satan
bruise
the
heel
of
Christ
?
Thus
:
He
falls
upon
the
rear
,
the
lowest
part
of
those
that
professe
Christianity
,
Hypocrites
,
and
ignorant
souls
,
such
as
he
often
makes
witches
of
;
but
the
Church
Triumphant
is
secure
,
and
the
sincere
part
of
the
Church
Militant
.
So
Mr.
Mede
upon
the
place
.
Ver.
16.
The
Concomitance
of
Pain
and
Sorrow
.
And
it
is
the
common
complaint
of
all
Mortals
,
that
they
that
speed
the
best
,
have
the
experience
of
a
vicissitude
of
sorrow
as
well
as
joy
.
And
the
very
frame
of
our
bodies
as
well
as
the
accidents
of
Fortune
,
are
such
,
that
to
indulge
to
pleasure
,
is
but
to
lay
the
seed
of
sorrow
or
sadnesse
by
Diseases
,
Satiety
,
or
Melancholy
▪
Besides
many
spinosities
and
cutting
passages
that
often
happen
unawares
in
the
conversation
of
those
from
whom
we
expect
the
greatest
solace
and
contents
.
To
say
nothing
of
the
assaults
of
a
mans
own
minde
,
and
pricking
of
Conscience
,
which
ordinarily
disturb
those
that
follow
after
the
pleasures
of
the
body
.
Lucretius
,
though
an
Atheist
,
will
fully
witnesse
to
the
truth
of
all
this
in
his
fourth
book
,
De
rerum
Naturâ
,
where
you
may
read
upon
this
subject
at
large
.
Ver.
18.
Thorns
and
Thistles
.
Moses
instances
in
one
kinde
of
life
,
Husbandry
,
but
there
is
the
same
reason
in
all
.
—
Nil
sine
magno
Vita
laebore
dedit
mortalibus
—
Life
nothing
gratis
unto
men
doth
give
;
But
with
great
labour
and
sad
toil
we
live
.
Ver
▪
20.
Euripides
the
friend
of
Socrates
,
and
a
favourer
of
the
Pythagorean
Philosophy
,
writes
somewhere
in
his
Tragedies
,
as
I
have
already
told
you
,
to
this
sense
;
Who
knows
,
says
he
,
whether
to
live
,
be
to
die
;
and
whether
again
,
to
die
,
be
not
to
live
?
Which
question
is
very
agreeable
to
this
present
Cabbala
:
for
Adam
is
here
as
it
were
dying
to
that
better
world
and
condition
of
life
he
was
in
,
and
like
as
one
here
upon
Earth
on
his
death-bed
,
prophec●es
many
times
,
and
professes
what
he
presages
concerning
his
own
state
to
come
,
that
he
shall
be
with
God
,
that
he
shall
be
in
Heaven
amongst
the
holy
Angels
,
and
the
Saints
departed
,
and
the
like
:
So
Adam
here
utters
his
Apologetical
Prophecie
,
that
this
change
of
his
,
and
departure
from
this
present
state
,
though
it
may
prove
ill
enough
for
himself
,
yet
it
has
its
use
and
convenience
,
and
that
it
is
better
for
the
Vniverse
;
for
he
shall
live
upon
Earth
,
and
be
a
Ruler
there
amongst
the
Terrestrial
creatures
,
and
help
to
order
and
govern
that
part
of
the
world
.
The
Life
of
his
Vehicle
Eve.
For
Eve
signifies
Life
,
that
life
which
the
soul
derives
to
what
Vehicle
or
Body
soever
she
actuates
and
possesses
.
Ver.
21.
Skin
of
Beasts
.
This
Origen
understands
of
Adams
being
incorporated
and
clothed
with
humane
flesh
and
skin
.
Ridiculum
enim
est
dicere
,
saith
he
,
quòd
Deus
fuerit
Adami
coriarius
&
pellium
sutor
.
And
no
man
will
much
wonder
at
the
confidence
of
this
Pious
and
Learned
Father
,
if
he
do
but
consider
,
that
the
pre-existency
of
souls
before
they
come
into
the
body
,
is
generally
held
by
all
the
Learned
of
the
Jews
,
and
so
in
all
likelihood
was
a
part
of
this
Philosophick
Cabbala
.
And
how
fitly
things
fall
in
together
,
and
agree
with
the
very
Text
of
Moses
,
let
any
man
judge
.
Ver.
22.
But
play
and
sport
.
This
I
conceive
a
far
better
Decorum
,
then
to
make
God
sarcastically
to
jeer
at
Adam
,
and
triumph
over
him
in
so
great
and
universal
a
mischief
,
as
some
make
it
;
and
destitute
of
any
concomitant
convenience
;
Especially
there
being
a
Principle
in
Adam
,
that
was
so
easily
deceivable
,
which
surely
has
something
of
the
nature
of
an
excuse
in
it
.
But
to
jeer
at
a
man
that
through
his
own
weakness
,
&
the
over-reaching
subtilty
of
his
adversary
,
has
fallen
into
some
dreadful
and
tragical
evil
and
misery
,
is
a
thing
so
far
from
becoming
God
,
that
it
utterly
misbeseems
any
good
man.
Ver.
24.
He
made
sure
he
should
not
be
immortal
.
For
it
is
our
advantage
,
as
Rupertus
upon
the
place
hath
observed
out
of
Plotinus
.
Misericordiae
Dei
fuisse
,
quòd
hominem
ficerit
mortalem
,
nè
perpetuis
cruciaretur
hujus
vitae
aerumnis
.
That
it
is
the
mercy
of
God
that
he
made
man
mortal
,
that
he
might
not
always
be
tormented
with
the
miseries
and
sorrows
of
this
present
life
.
Passing
through
his
fiery
Vehicle
.
The
following
words
explain
the
meaning
of
the
Cabbala
;
it
is
according
to
the
sense
of
that
Plato
amongst
the
Poets
,
(
as
Severus
called
him
)
Virgil
,
in
the
sixt
Book
of
his
Aeneids
:
Donec
longa
diês
perfecto
temporis
orbe
Concretam
exemit
labem
,
purúmque
reliquit
Aethereum
sensum
,
atque
aurai
simplicis
ignem
.
To
this
sense
:
Till
that
long
day
at
last
be
come
about
,
That
wasted
has
all
filth
and
foul
desire
;
And
leaves
the
Soul
Aethereal
throughout
,
Bathing
her
Senses
in
pure
liquid
Fire
.
Which
we
shall
yet
back
very
fittingly
with
the
two
last
Golden
Verses
,
as
they
are
called
of
the
Pythagoreans
,
who
adde
immortality
to
this
Aethereal
condition
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rid
of
this
body
,
if
the
Aether
free
You
reach
,
henceforth
immortal
you
shall
bee
.
The
Greek
has
it
,
you
shall
be
an
Immortal
God
which
Hierocles
interprets
,
you
shall
imitate
the
Deity
in
this
,
in
becoming
immortal
.
And
Plutarch
in
his
Defect
of
Oracles
,
drives
on
this
Apotheosis
,
according
to
the
order
of
the
Elements
,
Earth
refined
to
Water
,
Water
to
Air
,
Air
to
Fire
:
So
man
to
become
of
a
Terrestrial
Animal
one
of
the
Heroes
,
of
an
Heros
a
Daemon
,
or
good
Genius
,
of
a
Genius
a
God
,
which
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
partake
of
Divinity
,
which
is
no
more
then
to
become
one
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Immortal
Angels
,
who
are
instar
flammae
,
as
Maimonides
writes
,
they
are
according
to
their
Vehicles
,
a
versatile
fire
,
turning
themselves
Proteus-like
into
any
shape
.
They
are
the
very
words
of
the
forenamed
Rabbi
upon
the
place
.
And
Philo
Judaeus
,
pag.
234.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
there
is
,
saith
he
,
in
the
Air
,
a
most
holy
company
of
unbodied
Souls
;
and
presently
he
adjoins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
these
Souls
the
holy
Writ
uses
to
call
Angels
.
And
in
another
place
pag.
398.
he
speaking
of
the
more
pure
Souls
,
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
The
Officers
of
the
Generalissimo
of
the
World
,
that
are
as
the
Eyes
and
Ears
of
the
great
King
,
seeing
and
hearing
all
things
;
and
then
he
addes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
,
other
Philosophers
call
the
Genii
,
but
the
Scripture
Angels
.
And
in
another
place
he
says
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
a
Soul
,
Genius
,
and
Angel
,
are
three
words
that
signifie
both
one
and
the
same
thing
.
As
Xenocrates
also
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
one
,
adding
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
happy
,
that
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
virtuous
Soul.
Wherefore
not
to
weary
my
Reader
,
nor
my self
with
overmuch
Philogy
,
we
conclude
,
that
the
meaning
of
Moses
in
this
last
verse
,
is
this
:
That
Adam
is
here
condemned
to
a
mortal
,
flitting
,
and
impermanent
state
,
till
he
reach
his
Aethereal
or
pure
fiery
Vehicle
,
and
become
,
as
our
Saviour
Christ
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
one
of
the
Angels
.
This
,
I
say
,
is
the
condition
of
mankinde
,
according
to
the
Philosophick
Cabbala
of
Moses
.
Let
us
now
take
a
general
view
of
this
whole
Cabbala
,
and
more
summarily
consider
the
strength
thereof
;
which
we
may
refer
to
these
two
heads
,
viz.
the
nature
of
the
Truths
herein
contained
,
and
the
dignity
of
those
persons
that
have
owned
them
in
foregoing
Ages
.
And
as
for
the
Truths
themselves
,
first
,
they
are
such
as
may
well
become
so
holy
and
worthy
a
person
as
Moses
,
if
he
would
Philosophize
;
they
being
very
precious
and
choice
Truths
,
and
very
highly
removed
above
the
conceit
of
the
vulgar
,
and
so
the
more
likely
to
have
been
delivered
to
him
,
or
to
Adam
first
by
God
for
a
special
mysterie
.
Secondly
,
they
are
such
,
that
the
more
they
are
examined
,
the
more
irrefutable
they
will
be
found
,
no
Hypothesis
that
was
ever
yet
propounded
to
men
,
so
exquisitely
well
agreeing
with
the
Phaenomena
of
Nature
,
the
Attributes
of
God
,
the
Passages
of
Providence
,
and
the
rational
Faculties
of
our
own
minds
.
Thirdly
,
there
is
a
continued
sutablenesse
and
applicability
to
the
Text
of
Moses
all
along
,
without
any
force
or
violence
done
to
Grammar
or
Criticisme
.
Fourthly
and
lastly
,
there
is
a
great
usefulnesse
,
if
not
necessity
,
at
least
of
some
of
them
,
they
being
such
substantial
Props
of
Religion
,
and
so
great
encouragements
,
to
a
sedulous
purification
of
our
mindes
,
and
study
of
true
piety
.
Now
for
the
dignity
of
the
persons
,
such
as
were
Pythagoras
,
Plato
,
and
Plotinus
,
it
will
be
argued
from
the
constant
fame
of
that
high
degree
of
virtue
and
righteousnesse
,
and
devout
love
of
the
Deity
that
is
every
where
acknowledged
in
them
,
besides
whatsoever
miraculous
has
happened
to
them
,
or
been
performed
by
them
.
And
as
for
Pythagoras
,
if
you
consult
his
life
in
Iamblichus
,
he
was
held
in
so
great
admiration
by
those
in
his
time
,
that
he
was
thought
by
some
to
be
the
son
of
Apollo
,
whom
he
begot
of
Parthenis
his
known
mother
;
and
of
this
opinion
was
Epimenides
,
Eudoxus
,
and
Xenocrates
,
which
conceit
Iamblichus
does
soberly
and
earnestly
reject
,
but
afterwards
acknowledges
,
that
his
looks
and
speeches
did
so
wonderfully
carry
away
the
minds
of
all
that
conversed
with
him
,
that
they
could
not
withhold
from
affirming
,
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
off-spring
of
God.
Which
is
not
to
be
taken
in
our
strict
Theological
sense
,
but
according
to
the
mode
of
the
ancient
Greeks
,
who
looked
upon
men
heroically
,
and
eminently
good
and
virtuous
,
to
be
divine
souls
,
and
of
a
celestial
extract
.
And
Aristotle
takes
notice
particularly
of
the
Lacedemonians
,
that
they
tearmed
such
as
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
good
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
divine
men
.
According
to
which
sense
,
he
interprets
that
verse
in
Homer
concerning
Hector
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
to
return
to
him
of
whom
we
were
speaking
before
.
This
eminency
of
his
acknowledged
amongst
the
Heathen
,
will
seem
more
credible
,
if
we
but
consider
the
advantage
of
his
conversation
with
the
wisest
men
then
upon
Earth
;
to
wit
,
the
Jewish
Priests
and
Prophets
,
who
had
their
knowledge
from
God
,
as
Pythagoras
had
from
them
.
From
whence
I
conceive
that
of
Iamblichus
to
be
true
,
which
he
writes
concerning
Pythagoras
his
Philosophy
:
That
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
it
is
a
Philosophy
that
at
first
was
delivered
by
God
,
or
his
holy
Angels
.
But
that
Pythagoras
was
acquainted
with
the
Mosaical
or
Jewish
Philosophy
,
there
is
ample
testimony
of
it
in
Writers
;
as
of
Aristobulus
an
Aegyptian
Jew
,
in
Clemens
Alexandrinus
,
and
Josephus
against
Appion
.
S.
Ambrose
addes
,
that
he
was
a
Jew
himself
.
Clemens
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Hebrew
Philosopher
.
I
might
cast
hither
the
suffrages
of
Justine
,
Johannes
Philoponus
,
Theodoret
,
Hermippus
in
Origen
against
Celsus
,
Porphyrius
,
and
Clemens
again
,
who
writes
,
that
it
was
a
common
fame
that
Pythagoras
was
a
disciple
of
the
Prophet
Ezekiel
.
And
though
he
gives
no
belief
to
the
report
,
yet
that
Learned
Antiquary
Mr.
Selden
seems
inclinable
enough
to
think
it
true
,
in
his
first
Book
De
Jure
Naturali
juxta
Hebraos
,
where
you
may
peruse
more
fully
the
citations
of
the
forenamed
Authors
.
Besides
all
these
,
Iamblichus
also
affirms
,
that
he
lived
at
Sidon
,
his
Native
Countrey
,
where
he
fell
acquainted
with
the
Prophets
,
and
Successors
of
one
Mochus
,
the
Physiologer
,
or
Natural
Philosopher
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
,
as
Mr.
Selden
judiciously
conjectures
,
is
to
be
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
Prophets
that
succeeded
Moses
the
Philosopher
.
Wherefore
it
is
very
plain
,
that
Pythagoras
had
his
Philosophy
from
Moses
.
And
that
Philosophy
which
to
this
very
day
is
acknowledged
to
be
his
,
we
seeing
that
it
is
so
fitly
applicable
to
the
Text
all
the
way
,
what
greater
argument
can
there
be
desired
to
prove
that
it
is
the
true
Philosophick
Cabbala
thereof
?
But
there
is
yet
another
argument
to
prove
further
the
likelihood
of
his
conversing
with
the
Prophets
,
which
will
also
further
set
out
the
dignity
of
his
person
;
and
that
is
the
Miracles
that
are
recorded
of
him
.
For
it
should
seem
Pythagoras
was
not
only
initiated
into
the
Mosaical
Theory
,
but
had
arrived
also
to
the
power
of
working
Miracles
,
as
Moses
and
the
succeeding
Prophets
did
,
and
very
strange
Facts
are
recorded
both
in
Porphyrius
and
Iamblichus
:
As
that
Pythagoras
when
he
was
going
over
a
River
with
several
of
his
companions
,
(
Iamblichus
calls
the
River
Nessus
,
Porphyrius
Caucasus
)
that
he
speaking
to
the
River
,
the
River
answered
him
again
with
an
audible
and
clear
voice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Salve
Pythagora
.
That
he
shewed
his
Thigh
to
Abaris
the
Priest
,
and
that
he
affirmed
that
it
glistered
like
Gold
,
and
thence
pronounced
that
he
was
Apollo
.
That
he
was
known
to
converse
with
his
friends
at
Metapontium
,
and
Tauromenium
(
the
one
a
Town
in
Italy
,
the
other
in
Sicily
,
and
many
days
journey
distant
)
in
one
and
the
same
day
.
To
these
and
many
others
which
I
willingly
omit
,
I
shall
only
adde
his
predictions
of
Earthquakes
,
or
rather
,
because
that
may
seem
more
natural
,
his
present
slaking
of
plagues
in
Cities
,
his
silencing
of
violent
winds
,
and
tempests
;
his
calming
the
rage
of
Seas
,
and
Rivers
,
and
the
like
.
Which
skill
Empedocles
,
Epimenides
,
and
Abaris
having
got
from
him
,
they
grew
so
famous
,
that
Empedocles
was
surnamed
Alexanemus
,
Epimenides
,
Cathartes
,
and
Abaris
,
Aethrobates
,
from
the
power
they
had
in
suppressing
of
storms
and
winds
,
in
freeing
of
Cities
from
the
plague
,
and
in
walking
aloft
in
the
Air
:
Which
skill
enabled
Pythagoras
to
visit
his
friends
after
that
manner
at
Metapontium
,
and
Tauromenium
in
one
and
the
same
day
.
And
now
I
have
said
thus
much
of
Pythagoras
,
(
and
might
say
a
great
deal
more
)
there
will
be
lesse
need
to
insist
upon
Plato
and
Plotinus
,
their
Philosophy
being
the
same
that
Pythagoras
his
was
,
and
so
alike
applicable
to
Moses
his
Text.
Plato's
exemplarity
of
life
and
virtue
,
together
with
his
high
knowledge
in
the
more
sacred
mysteries
of
God
,
and
the
state
of
the
soul
of
man
in
this
world
,
and
that
other
,
deservedly
got
to
himself
the
title
of
Divine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
as
for
Miracles
,
I
know
none
he
did
,
though
something
highly
miraculous
happened
,
if
that
fame
at
Athens
was
true
,
that
Speusippus
,
Clearchus
,
and
Anaxilides
report
to
have
been
,
concerning
his
birth
,
which
is
,
that
Aristo
his
reputed
father
,
when
he
would
forcibly
have
had
to
do
with
Perictione
,
she
being
indeed
exceeding
fair
and
beautiful
,
fell
short
of
his
purpose
,
and
surceasing
from
his
attempt
,
that
he
saw
Apollo
in
a
vision
,
and
so
abstained
from
medling
with
his
wife
till
she
brought
forth
her
son
Aristocles
,
who
after
was
called
Plato
But
that
is
far
more
credible
which
is
reported
,
concerning
the
commending
of
him
to
his
Tutor
Socrates
,
who
the
day
before
he
came
,
dreamed
that
he
had
a
young
Swan
in
his
lap
,
which
putting
forth
feathers
a
pace
,
of
a
sudden
flew
up
into
the
Air
,
and
sung
very
sweetly
.
Wherefore
the
next
day
when
Plato
was
brought
to
him
by
his
father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
presently
said
,
this
is
the
bird
,
and
so
willingly
received
him
for
his
Pupil
.
But
for
his
acquaintance
with
the
Mosaical
Learning
,
as
it
is
more
credible
in
it self
,
so
I
have
also
better
proof
;
As
Aristobulus
the
Jew
in
Clemens
Alexandrinus
▪
S.
Ambrose
,
Hermippus
in
Josephus
against
Appion
;
and
lastly
,
Numenius
the
Platonist
,
who
ingenuously
confesses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
is
Plato
,
but
Moses
in
Greek
?
as
I
have
else
where
alledged
.
As
for
Plotinus
,
that
which
Porphyrius
records
of
him
,
falls
little
short
of
a
Miracle
,
as
being
able
by
the
Majesty
of
his
own
Minde
,
as
his
enemy
Olympius
confessed
,
to
retort
that
Magick
upon
him
which
he
practised
against
Plotinus
,
and
that
sedately
sitting
amongst
his
friends
,
he
would
tell
them
;
Now
Olympius
his
body
it
gathered
like
a
purse
,
and
his
limbs
beat
one
against
another
.
And
though
he
was
not
instructed
by
the
Jewish
Priests
and
Prophets
,
yet
he
was
a
familiar
friend
of
that
hearty
and
devout
Christian
and
Learned
Father
of
the
Church
,
Origen
;
whose
authority
I
would
also
cast
in
,
together
with
the
whole
consent
of
the
Learned
amongst
the
Jewes
.
For
there
is
nothing
strange
in
the
Metaphysical
part
of
this
Cabbala
,
but
what
they
have
constantly
affirmed
to
be
true
.
But
the
unmannerly
superstition
of
many
is
such
that
they
will
give
more
to
an
accustomed
opinion
,
which
they
have
either
taken
up
of
themselves
▪
or
has
been
conveyed
unto
them
by
the
confidence
of
some
private
Theologer
,
then
to
the
Authority
of
either
Fathers
,
Churches
,
Workers
of
Miracles
,
or
what
is
best
of
all
,
the
most
solid
reasons
that
can
be
propounded
;
which
if
they
were
capable
of
,
they
could
not
take
any
offence
at
my
admittance
of
the
Cartesian
Philosophy
into
this
present
Cabbala
.
The
Principles
,
and
the
more
notorious
conclusions
thereof
,
offering
themselves
so
freely
,
and
unaffectedly
,
and
so
aptly
,
and
sittingly
taking
their
place
in
the
Text
,
that
I
knew
not
how
with
Judgement
and
Conscience
to
keep
them
out
.
For
I
cannot
but
surmise
,
that
he
has
happily
and
unexpectedly
light
upon
that
,
which
will
prove
a
true
restauration
of
that
part
of
the
Mosaical
Philosophy
,
which
is
ordinarily
called
Natural
,
and
in
which
Pythagoras
may
be
justly
deemed
to
have
had
no
small
insight
.
And
that
Des
Cartes
may
bear
up
in
some
likely
Equipage
with
the
forenamed
noble
and
divine
Spirits
though
the
unskilfulnesse
in
men
commonly
acknowledge
more
of
Supernatural
assistance
in
hot
unsettled
fancies
,
and
perplexed
Melancholy
,
then
in
the
calm
and
distinct
use
of
Reason
;
yet
for
mine
own
part
,
(
but
not
without
submission
to
better
Judgements
)
I
should
look
upon
Des
Cartes
as
a
man
more
truly
inspired
in
the
knowledge
of
Nature
,
then
any
that
have
professed
themselves
so
this
six●een
hundred
years
;
and
being
even
ravished
with
admiration
of
his
transcendent
Mechanical
inventions
,
for
the
salving
the
Phaenomena
in
the
world
,
I
should
not
stick
to
compare
him
with
Bezaliel
and
Aholiab
,
those
skilful
and
cunning
workers
of
the
Tabernacle
,
who
,
as
Moses
testifies
,
were
filled
with
the
Spirit
of
God
,
and
they
were
of
an
excellent
understanding
to
finde
out
all
manner
of
curious
works
.
Nor
is
it
any
more
argument
,
that
Des
Cartes
was
not
inspired
,
because
he
did
not
say
he
was
,
then
that
others
are
inspired
,
because
they
say
they
are
;
which
to
me
is
no
argument
at
all
.
But
the
suppression
of
what
so
happened
,
would
argue
much
more
sobriety
and
modesty
,
when
as
the
profession
of
it
with
sober
men
would
be
suspected
of
some
spice
of
melancholy
and
distraction
,
especially
in
Natural
Philosophy
,
where
the
grand
pleasure
is
the
evidence
and
exercise
of
Reason
,
not
a
bare
belief
,
or
an
ineffable
sense
of
life
,
in
respect
whereof
there
is
no
true
Christian
but
he
is
inspired
.
THUS
much
in
Defence
of
my
Philosophick
Cabbala
.
It
will
not
be
unseasonable
to
subjoin
something
by
way
of
Apology
for
the
Cabbalist
:
For
I
finde
my self
liable
to
no
lesse
then
three
several
imputations
,
viz.
of
trifling
Curiositie
,
of
Rashnesse
,
and
of
Inconstancy
of
Judgement
.
And
as
for
the
first
,
I
know
that
men
that
are
more
severely
Philosophical
and
rational
,
will
condemn
me
of
too
much
curious
pains
in
applying
Natural
and
Metaphysical
Truths
to
an
uncertain
and
lubricous
Text
or
Letter
,
when
as
they
are
better
known
,
and
more
fitly
conveied
by
their
proper
proof
and
arguments
,
then
by
fancying
they
are
aimed
at
in
such
obscure
and
Aenigmatical
Writings
.
But
I
answer
,
ther
is
that
fit
and
full
congruity
of
the
Cabbala
with
the
Text
,
besides
the
backing
of
it
with
advantages
from
the
History
of
the
first
rise
of
the
Pythagorical
or
Platonical
Philosophy
,
that
it
ought
not
to
be
deemed
a
fancie
,
but
a
very
high
probability
,
that
there
is
such
a
Cabbala
as
this
belonging
to
the
Mosaical
Letter
,
especially
if
you
call
but
to
minde
how
luckily
the
nature
of
Numbers
sets
off
the
work
of
every
day
,
according
to
the
sense
of
the
Cabbala
.
And
then
again
,
for
mine
own
part
,
I
account
no
pains
either
curious
or
tedious
,
that
tend
to
a
common
good
:
and
I
conceive
no
smaller
a
part
of
mankinde
,
concerned
in
my
labours
,
then
the
whole
Nation
of
the
Jewes
,
and
Christendome
;
to
say
nothing
of
the
ingenious
Persian
,
nor
to
despair
of
the
Turk
though
he
be
for
the
present
no
friend
to
Allegories
.
Wherefore
we
have
not
placed
our
pains
inconsiderately
,
having
recommended
so
weighty
and
useful
Truths
in
so
religious
a
manner
to
so
great
a
part
of
the
world
.
But
for
the
imputation
of
Rashnesse
,
in
making
it
my
businesse
to
divulge
those
secrets
or
mysteries
that
Moses
had
so
sedulously
covered
in
his
obscure
Text
:
I
say
,
it
is
the
privilege
of
Christianity
,
the
times
now
more
then
ever
requiring
it
to
pull
off
the
vail
from
Moses
his
face
:
And
that
though
they
be
grand
truths
that
I
have
discovered
,
yet
they
are
as
useful
as
sublime
,
and
cannot
but
highly
gratifie
every
good
and
holy
man
that
can
competently
judge
of
them
.
Lastly
,
for
Inconstancy
of
Judgement
,
which
men
may
suspect
me
of
,
having
heretofore
declared
the
Scripture
does
not
teach
men
Philosophy
:
I
say
,
the
change
of
a
mans
judgement
for
the
better
,
is
no
part
of
inconstancy
,
but
a
virtue
,
when
as
to
persist
in
what
we
finde
false
,
is
nothing
but
perversenesse
and
pride
.
And
it
will
prove
no
small
argument
for
the
truth
of
this
present
Cabbala
,
in
that
the
evidence
thereof
has
fetch'd
me
out
of
my
former
opinion
wherein
I
seemed
engaged
.
But
to
say
the
truth
,
I
am
not
at
all
inconsistent
with
my self
,
for
I
am
still
of
opinion
,
that
the
Letter
of
the
Scripture
teaches
not
any
precept
of
Philosophy
,
concerning
which
there
can
be
any
controversie
amongst
men
.
And
when
you
venture
beyond
the
Literal
sense
,
you
are
not
taught
by
the
Scripture
,
but
what
you
have
learned
some
other
way
,
you
apply
thereto
.
And
they
ought
to
be
no
trash
,
nor
trivial
Notions
,
nor
confutable
by
Reason
,
or
more
solid
Principles
of
Philosophy
,
that
a
man
should
dare
to
cast
upon
so
sacred
a
Text
,
but
such
as
one
is
well
assured
,
will
bear
the
strictest
examination
,
and
that
lead
to
the
more
full
knowledge
of
God
,
and
do
more
clearly
fit
the
Phaenomena
of
Nature
,
&
external
Providence
to
his
most
precious
Attributes
,
and
tend
to
the
furthering
of
the
holy
Life
,
which
I
do
again
professe
is
the
sole
end
of
the
Scripture
.
And
he
that
ventures
beyond
the
Letter
without
that
guide
,
will
soon
be
bewilder'd
,
and
lose
himself
in
his
own
fancies
.
Wherefore
if
this
Philosophick
Cabbala
of
mine
,
amongst
those
many
other
advantages
I
have
recited
,
had
not
this
also
added
unto
it
,
the
aim
of
advancing
the
divine
Life
in
the
world
,
I
should
look
upon
it
as
both
false
and
unprofitable
,
and
should
have
rested
satisfied
with
the
Moral
Cabbala
.
For
the
divine
Life
is
above
all
Natural
and
Metaphysical
knowledge
whatsoever
.
And
that
man
is
a
perfect
man
that
is
truly
righteous
and
prudent
,
whom
I
know
I
cannot
but
gratifie
with
my
Moral
Cabbala
that
follows
.
But
if
any
more
zealous
pretender
to
prudence
and
righteousnesse
,
wanting
either
leisure
or
ability
to
examine
my
Philosophick
Cabbala
to
the
bottome
,
shall
notwithstanding
either
condemn
it
or
admire
it
,
he
has
unbecomingly
and
indiscreetly
ventured
out
of
his
own
sphere
,
and
I
cannot
acquit
him
of
Injustice
,
or
Folly.
Nor
did
I
place
my
Cabbala's
in
this
order
,
out
of
more
affection
and
esteem
of
Philosophy
,
then
of
true
holinesse
,
but
have
ranked
them
thus
according
to
the
order
of
Nature
:
the
holy
and
divine
Life
being
not
at
all
,
or
else
being
easily
lost
in
man
,
if
it
be
not
produc'd
and
conserv'd
by
a
radicated
acknowledgement
of
those
grand
truths
in
the
Philosophick
Cabbala
,
viz.
The
existence
of
the
Eternal
God
,
and
a
certain
expectation
of
more
consummate
happinesse
upon
the
dissolution
of
this
mortal
body
:
for
to
pretend
to
virtue
and
holinesse
,
without
reference
to
God
,
and
a
life
to
come
,
is
but
to
fall
into
a
more
dull
and
flat
kinde
of
Stoicisme
,
or
to
be
content
to
feed
our
Cattel
on
this
side
of
Jordan
in
a
more
discreet
and
religious
way
of
Epicurisme
,
or
at
least
of
degenerate
Familisme
.
THE
DEFENCE
OF
THE
MORAL
CABBALA
.
CHAP.
I.
What
is
meant
by
Moral
,
explained
out
of
Philo.
3
That
the
Light
in
the
first
day
improv'd
to
the
height
,
is
Adam
,
in
the
sixt
,
Christ
,
according
to
the
Spirit
.
4
In
what
sense
we
our selves
may
be
said
to
doe
what
God
does
in
us
.
5
Why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
rendred
Ignorance
and
Inquiry
.
18.
Plato's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Pythagoreans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
applied
to
the
Fourth
days
progresse
.
22
That
Virtue
is
not
an
extirpation
,
but
regulation
of
the
Passions
,
according
to
the
minde
of
the
Pythagoreans
.
24
Plotinus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
applyed
to
the
Sixt
days
progresse
.
26
What
the
Image
of
God
is
,
plainly
set
down
out
of
S.
Paul
and
Plato
.
The
divine
Principle
in
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
Plotinus
28
The
distinction
of
the
Heavenly
and
Earthly
Man
,
out
of
Philo.
31
The
Imposture
of
still
and
fixed
Melancholy
,
and
that
it
is
not
the
true
divine
Rest
,
and
precious
Sabbath
of
the
Soul.
A
compendious
rehearsal
of
the
whole
Allegory
of
the
Six
days
Creation
.
WEE
are
now
come
to
the
Moral
Cabbala
,
which
I
do
not
call
Moral
in
that
low
sense
the
generality
of
men
understand
Morality
.
For
the
processe
and
growth
,
as
likewise
the
failing
and
decay
of
the
divine
Life
,
is
very
intelligibly
set
forth
in
this
present
Cabbala
.
But
I
call
it
Moral
,
in
counter-distinction
to
Philosophical
or
Physical
;
as
Philo
also
uses
this
tearm
Moral
,
in
divine
matters
.
As
when
he
speaks
of
Gods
breathing
into
Adam
the
breath
of
Life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
breathes
into
Adams
face
Physically
and
Morally
.
Physically
,
by
placing
there
the
Senses
,
viz.
in
the
head
.
Morally
,
by
inspiring
his
Intellect
with
divine
knowledge
,
which
is
the
highest
Faculty
of
the
Soul
,
as
the
Head
is
the
chief
part
of
the
Body
.
Wherefore
by
Morality
.
I
understand
here
divine
Morality
,
such
as
is
ingendred
in
the
Soul
by
the
operations
of
the
holy
Spirit
,
that
inward
living
Principle
of
all
godliness
and
honesty
.
I
shall
be
the
more
brief
in
the
Defence
of
this
Cabbala
,
it
being
of
it self
so
plain
and
sensible
to
any
that
has
the
experience
of
the
life
I
describe
;
but
to
them
that
have
it
not
,
nothing
will
make
it
plain
,
or
any
thing
at
all
probable
.
Ver.
1.
A
Microcosme
or
little
World.
Nothing
is
more
ordinary
or
trivial
,
then
to
compare
Man
to
the
Universe
,
and
make
him
a
little
compendious
World
of
himself
.
Wherefore
it
was
not
hard
to
premise
that
,
which
may
be
so
easily
understood
.
And
the
Apostle
supposes
it
,
when
he
applies
the
Creation
of
Light
here
in
this
Chapter
,
to
the
illumination
of
the
Soul
as
you
shall
hear
hereafter
.
Ver.
2.
But
that
which
is
animal
or
natural
operates
first
.
According
to
that
of
the
Apostle
,
That
which
is
Spiritual
is
not
first
,
but
that
which
is
Animal
or
Natural
;
afterward
that
which
is
Spiritual
.
The
first
Man
is
of
the
Earth
,
earthy
;
the
second
Man
is
the
Lord
from
Heaven
.
But
what
this
earthy
condition
is
,
is
very
lively
set
out
by
Moses
in
this
first
days
work
.
For
here
we
have
Earth
,
Water
,
and
Wind
,
or
one
tumultuous
dark
Chaos
,
and
confusion
of
dirt
and
water
,
blown
on
heaps
and
waves
;
and
unquiet
night-storm
,
an
unruly
black
tempest
.
And
it
is
observable
,
that
it
is
not
here
said
of
this
deformed
Globe
,
Let
there
be
Earth
;
Let
there
be
Water
;
Let
there
be
Wind
;
but
all
this
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
subject
matter
;
a
thing
'
made
already
,
viz.
The
rude
Soul
of
Man
in
this
disorder
that
is
described
;
sad
Melancholy
like
the
drown'd
Earth
lies
at
the
bottome
,
whence
Care
,
and
Grief
,
and
Discontent
,
torturous
Suspicion
,
and
horrid
Fear
,
are
washed
up
by
the
unquiet
watry
Desire
,
or
irregular
suggestions
of
the
Concupiscible
,
wherein
most
eminently
is
seated
base
Lust
and
Sensuality
;
and
above
these
is
boisterous
Wrath
,
and
storming
Revengefulnesse
,
fool-hardy
Confidence
,
and
indefatigable
Contention
about
vain
objects
.
In
short
,
whatever
Passion
and
Distemper
is
in
fallen
Man
,
it
may
be
referred
to
these
Elements
.
But
God
leaves
not
his
creature
in
this
evil
condition
;
but
that
all
this
disorder
may
be
discovered
,
and
so
quelled
in
us
,
and
avoided
by
us
,
he
saith
,
Let
there
be
Light
,
as
you
read
in
the
following
verse
.
Ver.
3.
The
day-light
appears
.
To
this
alludes
S.
Paul
,
when
he
says
,
God
who
commanded
the
light
to
shine
out
of
darknesse
,
shine
in
our
hearts
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
Where
the
Apostle
seems
to
me
to
have
struck
through
the
whole
Six
days
of
this
Spiritual
Creation
at
once
.
The
highest
manifestation
of
that
Light
created
in
the
first
day
,
being
the
face
of
Jesus
Christ
,
the
Heavenly
Adam
,
fully
compleated
in
the
sixt
day
.
Wherefore
when
it
is
said
,
Let
there
be
Light
,
that
Light
is
understood
that
enlightens
every
man
that
comes
into
the
world
,
which
is
the
divine
Intellect
as
it
is
communicable
to
humane
souls
.
And
the
first
day
is
the
first
appearance
thereof
,
as
yet
weaker
and
too
much
disjoin'd
from
our
affections
,
but
at
last
it
amounts
to
the
true
and
plain
Image
and
Character
of
the
Lord
from
Heaven
,
Christ
according
to
the
Spirit
.
Ver.
4.
And
God
hath
framed
the
Nature
of
Man
so
,
that
he
cannot
but
say
,
&c.
God
working
in
second
causes
,
there
is
nothing
more
ordinary
then
to
ascribe
that
to
him
that
is
done
by
men
,
even
then
when
the
actions
seem
lesse
competible
to
the
Nature
of
God.
Wherefore
it
cannot
seem
harsh
,
if
in
this
Moral
Cabbala
we
admit
that
man
does
that
by
the
power
of
God
working
in
the
soul
,
that
the
Text
says
God
does
;
as
the
approving
of
the
Light
as
good
,
and
the
distinguishing
betwixt
Light
and
Darknesse
,
and
the
like
;
which
things
in
the
mystical
sense
are
competible
both
to
God
and
Man.
And
we
speaking
in
a
Moral
or
Mystical
sense
,
of
God
acting
in
us
,
the
nature
of
the
thing
requires
that
what
he
is
said
to
do
there
,
we
should
be
understood
also
to
do
the
same
through
his
assistance
.
For
the
soul
of
man
is
not
meerly
passive
as
a
piece
of
wood
or
stone
,
but
is
forthwith
made
active
by
being
acted
upon
;
and
therefore
if
God
in
us
rules
,
we
rule
with
him
;
if
he
contend
against
sin
in
us
,
we
also
contend
together
with
him
against
the
same
;
if
he
see
in
us
what
is
good
or
evil
,
we
,
ipso
facto
,
see
by
him
;
In
his
light
we
see
light
:
and
so
in
the
rest
.
Wherefore
the
supposition
is
very
easie
in
this
Moral
Cablala
,
to
take
the
liberty
,
where
either
the
sense
or
more
compendious
expression
requires
it
,
to
attribute
that
to
man
,
though
not
to
man
alone
,
which
God
alone
does
,
when
we
recur
to
the
Literal
meaning
of
the
Text.
And
this
is
but
consonant
to
the
Apostle
,
I
live
,
and
yet
not
I.
For
if
the
life
of
God
or
Christ
was
in
him
;
surely
he
did
live
,
or
else
what
did
that
life
there
?
Only
he
did
not
proudly
attribute
that
life
to
himself
,
as
his
own
,
but
acknowledged
it
to
be
from
God.
Ver.
5.
As
betwixt
the
Natural
Day
and
Night
.
It
is
very
frequent
with
the
Apostles
to
set
out
by
Day
and
Night
,
the
Spiritual
and
Natural
condition
of
man.
As
in
such
phrases
as
these
;
The
night
is
far
spent
,
the
day
is
at
hand
.
Walk
as
children
of
the
Light.
And
elsewhere
,
Let
us
who
are
of
the
day
;
and
in
the
same
place
,
You
are
all
the
sons
of
light
,
and
sons
of
the
day
.
We
are
not
of
the
night
,
nor
of
darknesse
.
But
this
is
too
obvious
to
insist
upon
.
And
thus
Ignorance
and
Inquiry
.
The
soul
of
man
is
never
quiet
,
but
in
perpetual
search
till
she
has
found
out
her
own
happinesse
,
which
is
the
heavenly
Adam
,
Christ
,
the
Image
of
God
,
into
which
Image
and
likenesse
when
we
are
throughly
awakened
,
we
are
fully
satisfied
therewith
;
till
then
we
are
in
Ignorance
and
Confusion
,
as
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
does
fitly
signifie
.
This
Ignorance
,
Confusion
,
and
Dissatisfaction
;
puts
us
upon
seeking
,
according
to
that
measure
of
the
Morning
light
that
hath
already
visited
us
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
seek
,
to
consider
,
and
inquire
.
This
is
the
Generation
of
those
that
seek
thy
face
,
O
Jacob
,
that
is
,
the
face
of
Jesus
Christ
,
the
result
of
the
Sixt
days
work
,
as
I
have
intimated
before
.
Ver.
6.
Of
savoury
and
affectionate
discernment
.
Wherefore
he
will
not
assent
to
Solomons
whore
,
who
says
,
Stoln
water
is
sweet
;
but
will
rather
use
the
words
of
the
Samaritane
woman
to
Christ
,
when
he
had
told
her
of
those
waters
of
the
Spirit
,
though
she
did
not
so
perfectly
reach
his
meaning
;
Sir
,
give
me
this
water
,
that
I
thirst
not
,
neither
come
hither
to
draw
.
For
who
would
seek
to
satisfie
himself
with
the
toilsome
pleasures
of
the
world
,
when
he
may
quench
his
desires
with
the
delicious
draughts
of
that
true
,
and
yet
easie-flowing
Nectar
of
the
Spirit
of
God
?
Ver.
10.
To
compare
to
the
Earth
.
Origen
compares
this
condition
to
the
Earth
for
fruitfulnesse
;
but
I
thought
it
not
impertinent
to
take
notice
of
the
steadinesse
of
the
Earth
also
.
But
the
condition
of
the
ungodly
is
like
the
raging
waves
of
the
Sea
;
or
as
the
Prophet
speaks
,
The
wicked
are
as
the
troubled
Sea
that
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
,
Esay
57.
Ver.
11.
He
is
a
fruitful
field
.
This
Interpretation
is
Origens
,
as
I
intimated
before
.
Ver.
14.
According
to
the
difference
of
these
lights
.
What
this
difference
is
,
you
will
understand
out
of
the
sixteenth
and
eighteenth
verses
.
Ver.
18.
To
this
one
single
,
but
vigorous
and
effectual
Light.
For
indeed
,
a
true
and
sincere
sense
of
this
one
,
comprehends
all
.
For
all
the
Law
is
fulfilled
in
one
word
;
to
wit
,
in
this
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
all
thy
soul
,
and
thy
neighbour
as
thy self
;
and
,
to
do
so
to
others
,
as
we
our selves
would
be
done
to
.
Wherefore
for
men
to
make
nothing
of
this
Royal
Law
of
Christ
,
and
yet
to
pretend
to
be
more
accurate
Indagators
into
matters
of
Religion
,
and
more
affectionate
Lovers
of
Piety
then
ordinary
,
is
either
to
be
abominably
hypocritical
,
or
grossely
ignorant
in
the
most
precious
and
necessary
parts
of
Christianity
;
and
they
walk
by
Star-light
,
and
Moon-light
,
not
under
the
clear
and
warm
enlivening
raies
of
the
Sunne
of
Righteousnesse
.
It
is
an
excellent
saying
of
Plato's
,
in
an
Epistle
of
his
to
Dionysius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
Truth
lies
in
a
little
room
:
and
assuredly
that
which
is
best
and
most
precious
does
;
when
as
the
folly
of
every
man
notwithstanding
so
mis-guides
him
,
that
his
toil
and
study
is
but
to
adorn
himself
after
the
mode
of
the
most
ridiculous
fellow
in
all
the
Graecian
Army
,
Thersites
,
of
whom
the
Poet
gives
this
testimony
,
that
he
was
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
he
had
a
rabble
of
disordered
Notions
,
and
fruitlesse
Observations
;
but
that
neither
he
,
nor
any
body
else
could
make
either
head
or
foot
of
them
,
nor
himself
became
either
more
wise
or
more
honest
by
having
them
.
That
Precept
of
the
Pythagoreans
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Simplifie
your self
,
Reduce
your self
to
One
,
How
wise
,
how
holy
,
how
true
is
it
?
What
a
sure
foundation
is
it
of
life
,
liberty
,
and
easie
sagacity
in
things
belonging
to
Virtue
,
Religion
,
and
Justice
?
I
think
no
man
is
born
naturally
so
stupid
,
but
that
if
he
will
keep
close
to
this
single
Light
of
divine
Love
,
in
due
time
,
nay
,
in
a
short
time
,
he
will
be
no
more
to
seek
what
is
to
be
done
in
the
carriage
of
his
life
to
God
or
man
,
then
an
unblemished
eye
will
be
at
a
losse
to
distinguish
colours
.
But
if
he
forsake
this
One
Light
,
he
will
necessarily
be
benighted
,
and
his
minde
distracted
with
a
multitude
of
needlesse
and
uncomfortable
scrupulosities
,
and
faint
and
ineffectual
Notions
;
and
every
body
will
be
ready
to
take
him
up
for
a
night-wanderer
,
and
to
chastise
him
for
being
out
of
his
way
;
and
after
,
it
may
be
,
as
friendly
offer
himself
a
guide
to
another
path
,
that
will
prove
as
little
to
the
purpose
,
unlesse
he
bring
him
into
this
Via
Regia
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Saint
James
calls
it
,
This
Royal
Law
of
the
sincere
love
of
God
,
and
a
mans
neighbour
.
Ver.
20.
That
is
,
that
the
Concupiscible
in
man.
That
the
waters
are
an
Emblem
of
this
Concupiscible
,
Venus
her
being
born
of
the
Sea
does
intimate
;
which
were
not
so
much
to
the
purpose
,
did
not
Natural
Philosophy
and
Experience
certifie
,
that
Concupiscence
is
lodg'd
in
moisture
.
Whence
is
that
of
Heraclitus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
in
Porphyrius
his
De
antro
Nympharum
)
i.
e.
Anima
sicca
sapientissima
.
And
without
all
question
the
inordinate
use
of
the
Concupiscible
,
does
mightily
befor
the
soul
,
and
makes
her
very
uncapable
of
divine
Sense
and
Knowledge
.
And
yet
to
endevour
after
an
utter
insensibility
of
the
pleasures
of
the
body
,
is
as
groundlesse
and
unwarrantable
.
But
concerning
this
I
shall
speak
more
fully
on
the
22.
and
31.
verses
of
this
Chapter
.
Ver.
21.
Winged
Ejaculations
.
Whether
mental
or
vocal
,
they
are
not
unfitly
resembled
to
Fowls
,
according
to
that
of
Homer
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
if
vocal
words
have
wings
,
the
inward
desires
of
the
soul
may
well
be
said
to
have
wings
also
,
they
being
the
words
of
the
minde
,
as
the
other
are
of
the
mouth
,
and
fly
further
for
the
most
part
,
and
get
sooner
to
Heaven
then
the
other
.
Note
also
,
that
Origen
likewise
makes
a
difference
here
betwixt
the
Fish
and
the
Fowl
,
and
makes
the
Fowl
to
be
good
cogitations
,
the
Fish
evil
.
But
I
account
them
rather
both
indifferent
,
and
to
be
regulated
,
not
extirpated
by
the
Mystical
Adam
Christ
,
the
Image
of
God
in
Man.
And
these
strong
Heats
and
Ejaculations
are
the
effects
of
Melancholy
,
wherein
the
divine
Principle
in
man
,
when
it
actuates
it
,
works
very
fiercely
and
sharply
,
and
is
a
great
waster
of
the
delightful
moisture
of
the
Concupiscible
,
and
weakens
much
the
pleasures
of
the
body
,
to
the
great
advantage
of
the
minde
,
if
it
be
done
with
discretion
and
due
moderation
,
otherways
if
this
passion
be
over-much
indulged
to
,
it
may
lead
to
Hecticks
,
Phrenzies
and
Distractions
.
The
contrivance
of
the
Text
mentioning
only
such
Fowls
as
frequent
the
waters
,
naturally
points
to
this
sense
we
have
given
it
;
but
if
our
imagination
strike
out
further
to
other
winged
creatures
,
as
the
Fowls
of
the
Mountains
,
and
sundry
sorts
of
Birds
,
they
may
also
have
their
proper
meanings
,
and
are
a
part
of
those
Animal
Figurations
,
that
are
to
be
subdued
and
regulated
by
the
Mystical
Adam
,
the
Spirit
of
Christ
in
us
.
Ver.
22.
Might
have
something
to
order
.
But
if
you
take
away
all
the
Passions
from
the
Soul
,
the
Minde
of
man
will
be
as
a
General
without
an
Army
,
or
an
Army
without
an
Enemy
.
The
Pythagoreans
define
Righteousnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
peace
of
the
whole
Soul
,
the
parts
thereof
being
in
good
tune
or
harmony
;
according
to
that
other
definition
of
theirs
,
describing
Righteousnesse
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
it
is
the
Harmony
or
Agreement
of
the
Irrational
Parts
of
the
Soul
with
the
Rational
.
But
quite
to
take
away
all
the
Passions
of
the
Minde
in
stead
of
composing
them
to
the
right
rule
of
Reason
and
the
divine
Light
,
is
as
if
a
man
should
cut
away
all
the
strings
of
an
Instrument
,
in
stead
of
tuning
it
.
Ver.
24.
And
makes
the
Irascible
fruitful
.
Religious
devotions
help'd
on
by
Melancholy
,
dry
the
body
very
much
,
and
heat
it
,
and
make
it
very
subject
to
wrath
;
which
if
it
be
placed
upon
holy
matters
,
men
call
Zeal
;
but
if
it
be
inordinate
and
hypocritical
,
the
Apostle
will
teach
us
to
call
it
bitter
zeal
.
This
more
fierce
and
fiery
affection
in
man
is
Plotinus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lion-like
nature
in
us
,
which
if
Adam
keep
in
subjection
,
there
is
no
hurt
in
it
,
but
good
.
And
it
is
evident
in
the
Gospel
,
that
our
Saviour
Christ
was
one
while
deeply
impassionated
with
Sorrow
,
another
while
very
strongly
carried
away
with
Zeal
and
Anger
,
as
you
may
observe
in
the
stories
of
his
raising
up
Lazarus
,
and
whipping
the
Money-changers
out
of
the
Temple
.
And
this
is
no
imperfection
,
but
rather
a
perfection
;
the
divine
Life
,
when
it
has
reached
the
Passions
and
Body
of
a
man
,
becoming
thereby
more
palpable
,
full
and
sensible
.
But
all
the
danger
is
of
being
impotently
passionate
,
and
when
as
the
body
is
carried
away
by
its
own
distemper
,
or
by
the
hypocrisie
of
the
minde
,
notwithstanding
to
imagine
or
pretend
,
that
it
is
the
impulse
of
the
divine
Spirit
.
This
is
too
frequent
a
mistake
God
knows
,
but
such
as
was
impossible
to
happen
in
our
Saviour
;
and
therefore
the
Passions
of
his
Minde
were
rather
Perfections
then
Imperfections
,
as
they
are
to
all
them
that
are
close
and
sincere
followers
of
him
,
especially
when
they
have
reach'd
the
Sixt
days
progresse
.
Ver.
26.
By
the
name
of
his
own
Image
.
What
this
Image
of
God
is
,
Plato
who
was
acquainted
with
these
Mosaical
Writings
,
as
the
holy
Fathers
of
the
Church
so
generally
have
told
us
,
plainly
expresses
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
be
like
unto
God
,
is
to
be
Just
,
Holy
,
and
Wise
.
Like
that
of
the
Apostle
to
the
Colossians
,
And
have
put
on
the
new
Man
,
which
is
renewed
in
Knowledge
,
after
the
Image
of
him
that
created
him
:
And
that
more
full
passage
in
the
fourth
of
the
Ephesians
;
And
that
you
put
on
the
new
Man
,
which
after
God
is
created
in
Righteousnesse
and
true
Holinesse
.
There
are
all
the
Three
members
of
that
divine
Image
,
Knowledge
,
Righteousnesse
,
and
Holinesse
,
which
are
mentioned
in
that
foregoing
description
of
Plato's
,
as
if
Plato
had
been
pre-instructed
by
men
of
the
same
Spirit
with
the
Apostle
.
The
true
and
perfect
Man.
Plotinus
calls
that
divine
Principle
in
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
true
Man.
The
rest
is
the
brutish
nature
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
I
said
before
.
But
has
full
power
.
Wherefore
if
this
definition
of
the
Image
or
Likenesse
of
God
which
Plato
has
made
,
does
not
involve
this
power
in
it
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
description
of
Justice
by
the
Pythagoreans
,
above
recited
,
(
which
implies
that
the
rational
and
divine
part
of
the
Soul
has
the
Passions
at
its
command
)
I
should
adde
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
one
word
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
description
may
un
thus
;
To
be
like
unto
God
,
is
to
be
Holy
and
Just
,
together
with
Wisdome
and
Power
.
But
I
rather
think
that
this
Power
is
comprehended
in
Holinesse
and
Justice
:
For
unlesse
we
have
arrived
to
that
Power
as
to
be
able
constantly
to
act
according
to
these
Virtues
,
we
are
rather
well-willers
to
Holinesse
and
Righteousnesse
,
then
properly
and
formally
righteous
and
holy
.
Ver.
27.
In
his
little
World.
They
are
the
words
of
Philo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
Man
is
a
little
World
,
and
that
the
World
is
one
great
Man
;
which
Analogy
is
supposed
,
as
I
said
at
first
,
in
the
Moral
Cabbala
of
this
present
Chapter
,
and
Origen
upon
this
Chapter
calls
Man
Minorem
Mundum
,
a
Microcosme
.
Ver.
28.
The
Heavenly
Adam
,
Christ
.
Philo
makes
mention
of
the
Heavenly
and
Earthly
Man
,
in
these
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Man
is
of
two
sorts
,
the
one
Heavenly
,
the
other
Earthly
.
And
S.
Paul
calls
Christ
the
Heavenly
Adam
,
and
Philo's
heavenly
Adam
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Created
after
the
Image
of
God
,
as
Saint
Paul
in
the
forecited
places
to
the
Colossians
and
Ephesians
also
speaks
concerning
Christ
.
Ver.
29.
The
heavenly
Adam
to
feed
upon
,
fulfilling
the
Will
of
God.
As
Christ
professes
of
himself
,
It
is
my
meat
and
drink
to
do
the
will
of
him
that
sent
me
.
Ver.
30.
Nor
is
the
Animal
Life
quite
to
be
starved
.
For
a
good
man
is
merciful
to
his
beast
.
See
Origen
upon
the
place
.
Ver.
31.
Approves
all
things
which
God
hath
created
in
us
to
be
very
good
.
Not
only
the
divine
Principle
,
but
also
the
Fishes
,
Beasts
,
and
Birds
▪
Vult
enim
Deus
ut
insignis
ista
Dei
factura
,
Homo
,
non
solùm
immaculatus
sit
ab
his
sed
&
dominetur
eis
:
For
it
is
the
Will
of
God
,
saith
Origen
,
not
only
that
we
should
be
free
from
any
soil
of
these
,
(
which
would
be
more
certainly
effected
,
if
we
were
utterly
rid
of
them
,
and
they
quite
extirpated
out
of
our
nature
)
but
that
we
should
rule
over
them
without
being
any
thing
at
all
blemished
,
or
discomposed
by
them
.
And
for
mine
own
part
,
I
do
not
understand
,
how
that
the
Kingdome
of
Heaven
which
is
to
be
within
us
,
can
be
any
Kingdome
at
all
,
if
there
be
no
Subjects
at
all
there
to
be
ruled
over
,
and
to
obey
.
Wherefore
the
Passions
of
the
Body
are
not
to
be
quite
extinguished
,
but
regulated
,
that
there
may
be
the
greater
plenitude
of
life
in
the
whole
man.
And
those
that
endevour
after
so
still
,
so
silent
,
and
demure
condition
of
minde
,
that
they
would
have
the
sense
of
nothing
there
but
peace
and
rest
,
striving
to
make
their
whole
nature
desolate
of
all
Animal
Figurations
whatsoever
,
what
do
they
effect
but
a
clear
Day
,
shining
upon
a
barren
Heath
,
that
feeds
neither
Cow
nor
Horse
,
neither
Sheep
nor
Shepheard
is
to
be
seen
there
,
but
only
a
waste
silent
Solitude
,
and
one
uniform
parchednesse
and
vacuity
.
And
yet
while
a
man
fancies
himself
thus
wholly
divine
,
he
is
not
aware
how
he
is
even
then
held
down
by
his
Animal
Nature
;
and
that
it
is
nothing
but
the
stilnesse
and
fixednesse
of
Melancholy
,
that
thus
abuses
him
,
and
in
stead
of
the
true
divine
Principle
,
would
take
the
Government
to
it self
,
and
in
this
usurped
tyranny
cruelly
destroy
all
the
rest
of
the
Animal
Figurations
;
But
the
true
divine
Life
would
destroy
nothing
that
is
in
Nature
,
but
only
regulate
things
,
and
order
them
for
the
more
full
and
sincere
enjoyments
of
man
,
reproaching
nothing
but
sinfulnesse
and
enormity
,
entituling
Sanguine
and
Choler
to
as
much
Virtue
and
Religion
as
either
Phlegme
or
Melancholy
▪
For
the
divine
Life
as
it
is
to
take
into
it self
the
humane
nature
in
general
,
so
it
is
not
abhorrent
from
any
of
the
complexions
thereof
.
But
the
squabbles
in
the
world
are
ordinarily
not
about
true
Piety
and
Virtue
,
but
which
of
the
Complexions
,
or
what
Humour
shall
ascend
the
Throne
,
and
fit
there
in
stead
of
Christ
himself
.
But
I
will
not
expatiate
too
much
upon
one
Theme
;
I
shall
rather
take
a
short
view
of
the
whole
Allegory
of
the
Chapter
.
In
the
first
Day
there
is
Earth
,
Water
and
Wind
,
over
wh●ch
,
and
through
which
,
there
is
nothing
but
disconsolate
darknesse
,
and
tumultuous
agitation
;
The
Winds
ruffling
up
the
Waters
into
mighty
waves
,
the
waves
washing
up
the
mire
and
dirt
into
the
water
;
all
becoming
but
a
rude
heap
of
confusion
and
desolation
.
This
is
the
state
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Earthly
Adam
,
as
Philo
calls
him
,
till
God
command
the
Light
to
shine
out
of
Darknesse
,
offering
him
a
guide
to
a
better
condition
.
In
the
second
day
,
is
the
Firmament
created
,
dividing
the
upper
and
the
lower
Waters
,
that
it
may
feel
the
strong
impulses
,
or
taste
the
different
relishes
of
either
.
Thus
is
the
will
of
man
touch'd
from
above
and
beneath
,
and
this
is
the
day
wherein
is
set
before
him
Life
and
Death
,
Good
and
Evil
,
and
he
may
put
out
his
hand
and
take
his
choice
.
In
the
third
day
,
is
the
Earth
uncovered
of
the
Waters
,
for
the
planting
of
fruit-bearing
trees
;
By
their
fruits
you
shall
know
them
,
saith
our
Saviour
,
that
is
,
by
their
works
.
In
the
fourth
day
,
there
appears
a
more
full
accession
of
divine
Light
,
and
the
Sun
of
Righteousnesse
warms
the
soul
with
a
sincere
love
both
of
God
and
man.
In
the
fift
day
,
that
this
Light
of
Righteousnesse
,
and
bright
Eye
of
divine
Reason
may
not
brandish
its
rayes
in
the
empty
field
,
where
there
is
nothing
either
to
subdue
,
or
guide
and
order
;
God
sends
out
whole
sholes
of
Fishes
in
the
Waters
,
and
numerous
flights
of
Fowls
in
the
Air
,
besides
part
of
the
sixt
days
work
,
wherein
all
kinde
of
Beasts
are
created
.
In
these
are
decyphered
the
sundry
suggestions
and
cogitations
of
the
minde
,
sprung
from
these
lower
Elements
of
the
humane
nature
,
viz.
Earth
and
Water
,
Flesh
and
Blood
;
all
these
man
beholds
in
the
Light
of
the
Sun
of
Righteousnesse
,
discovers
what
they
are
,
knows
what
to
call
them
,
can
rule
over
them
,
and
is
not
wrought
to
be
over-ruled
by
them
.
This
is
Adam
,
the
Master-piece
of
Gods
Creation
,
and
Lord
of
all
the
creatures
,
framed
after
the
Image
of
God
,
Christ
according
to
the
Spirit
,
under
whose
feet
is
subdued
the
whole
Animal
Life
,
with
its
sundry
Motions
,
Forms
and
Shapes
.
He
will
call
every
thing
by
its
proper
name
,
and
set
every
creature
in
its
proper
place
;
The
vile
person
shall
be
no
longer
called
liberal
,
nor
the
churl
bountiful
.
Wo
be
unto
them
that
call
evil
good
,
and
good
evil
,
that
call
the
light
darknesse
,
and
the
darknesse
light
.
He
will
not
call
bitter
Passion
,
holy
Zeal
;
nor
plausible
meretricious
Courtesie
,
Friendship
;
nor
a
false
soft
abhorrency
from
punishing
the
ill-deserving
,
Pity
;
nor
Cruelty
,
Justice
;
nor
Revenge
,
Magnanimity
;
nor
Unfaithfulnesse
,
Policy
;
nor
Verbosity
,
either
Wisdome
or
Piety
.
But
I
have
run
my self
into
the
second
Chapter
before
I
am
aware
.
In
this
first
Adam
is
said
only
to
have
dominion
over
all
the
living
creatures
,
and
to
feed
upon
the
fruit
of
the
Plants
.
And
what
is
Pride
,
but
a
mighty
Mountainous
Whale
;
Lust
,
a
Goat
;
the
Lion
,
and
Bear
,
wilful
dominion
;
Craft
,
a
Fox
;
and
worldly
toil
,
an
Oxe
?
Over
these
and
a
thousand
more
is
the
rule
of
Man
;
I
mean
of
Adam
,
the
Image
of
God.
But
his
meat
and
drink
is
to
do
the
will
of
his
Maker
;
this
is
the
fruit
he
feeds
upon
.
Behold
therefore
,
O
Man
,
what
thou
art
,
and
whereunto
thou
art
called
,
even
to
bee
a
mighty
Prince
amongst
the
creatures
of
God
,
and
to
bear
rule
in
that
Province
he
has
assigned
thee
,
to
discern
the
Motions
of
thine
own
heart
,
and
to
be
Lord
over
the
suggestions
of
thine
own
natural
spirit
,
not
to
listen
to
the
counsel
of
the
flesh
,
nor
conspire
with
the
Serpent
against
thy
Creator
.
But
to
keep
thy
heart
free
and
faithful
to
thy
God
;
so
maist
thou
with
innocency
and
unblameablenesse
see
all
the
Motions
of
Life
,
and
bear
rule
with
God
over
the
whole
Creation
committed
to
thee
.
This
shall
be
thy
Paradise
and
harmlesse
sport
on
Earth
,
till
God
shall
transplant
thee
to
an
higher
condition
of
happinesse
in
Heaven
.
CHAP.
II.
The
full
sense
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
keeps
men
from
entring
into
the
true
Sabbath
.
4
The
great
necessity
of
distinguishing
the
innocent
motions
of
Nature
from
the
suggestions
of
Sin.
5
That
the
growth
of
a
true
Christian
indeed
doth
not
adaequately
depend
upon
the
lips
of
the
Priest
.
7
The
meaning
of
This
is
he
that
comes
by
Water
and
Blood.
8
The
meaning
of
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
.
The
seventh
thousand
years
,
the
great
Sabbatism
of
the
Church
of
God.
That
there
will
be
then
frequent
converse
betwixt
Men
and
Angels
.
9
The
Tree
of
Life
,
how
fitly
in
the
Mystical
sense
,
said
to
be
in
the
midst
of
the
Garden
.
17
A
twofold
death
contracted
by
Adams
disobedience
.
The
Masculine
and
Feminine
Faculties
in
Man
what
they
are
.
Actuating
a
Body
,
an
Essential
operation
of
the
Soul
;
and
the
reason
of
that
so
joyful
appearance
of
Eve
to
the
Humane
Nature
.
TO
the
fift
verse
there
is
nothing
but
a
recapitulation
of
what
went
before
in
the
first
Chapter
;
and
therefore
wants
no
further
proof
then
what
has
already
been
alledged
out
of
S
▪
Paul
and
Origen
,
and
other
Writers
.
Only
there
is
mention
of
a
Sabbath
in
the
second
verse
of
this
Chapter
,
of
which
there
was
no
words
before
.
And
this
is
that
Sabbatisme
or
Rest
,
that
the
Author
to
the
Hebrews
exhorts
them
to
strive
to
enter
into
,
through
faith
and
obedience
.
For
those
that
were
faint-hearted
,
and
unbelieving
,
and
pretended
that
the
children
of
Anak
,
the
off-spring
of
the
Giants
,
would
be
too
hard
for
them
;
they
could
not
enter
into
the
promised
Land
wherein
they
were
to
set
up
their
rest
,
under
the
conduct
of
J●shua
,
a
Type
of
Jesus
.
And
the
same
Author
in
the
same
place
makes
mention
of
this
very
Sabbath
that
ensued
the
accomplishment
of
the
Creation
,
concluding
thus
:
There
remaineth
therefore
a
Sabbatisme
or
Rest
to
the
people
of
God
:
For
he
that
has
entred
into
his
Rest
,
he
also
has
ceased
from
his
own
works
,
as
God
did
from
his
.
Let
us
labour
therefore
to
enter
into
that
Rest
,
lest
any
man
fall
after
that
example
,
of
disobedience
and
unbelief
.
For
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
well
include
both
Senses
,
viz
,
Disobedience
,
or
the
not
doing
the
Will
of
God
,
according
to
that
measure
of
Power
and
Knowledge
he
has
already
given
us
;
and
Vnbelief
,
that
the
divine
Life
and
Spirit
in
us
,
is
not
able
to
subdue
the
whole
Creation
of
the
little
World
under
us
,
that
is
,
all
the
Animal
Motions
and
Figurations
,
be
they
Lions
,
Bears
,
Goats
,
Whales
,
be
they
what
they
will
be
,
as
well
as
to
cast
out
the
children
of
Anak
before
the
Israelites
,
as
it
is
in
that
other
Type
of
Christ
,
and
of
his
Kingdome
in
the
Souls
of
Men.
Ver.
4.
The
Generations
of
the
Animal
Life
when
God
created
them
.
For
these
are
as
truly
the
works
of
God
,
as
the
divine
Life
it self
,
though
they
are
nothing
comparable
unto
it
.
Nay
,
indeed
they
are
but
an
heap
of
confusion
without
it
.
Wherefore
the
great
accomplishment
is
to
have
these
in
due
order
and
subjection
unto
the
Spirit
or
Heavenly
Life
in
us
,
which
is
Christ
;
and
that
you
may
have
a
more
particular
apprehension
of
these
generations
of
the
Animal
Life
,
I
shall
give
you
a
Catalogue
of
some
of
them
,
though
confusedly
,
so
as
they
come
first
to
my
memory
.
Such
therefore
are
Anger
,
Zeal
,
Indignation
,
Sorrow
,
Derision
,
Mirth
,
Gravity
,
Open-heartednesse
,
Reservednesse
,
Stoutnesse
,
Flexibility
,
Boldness
,
Fearfulness
,
Mildeness
,
Tartness
,
Candour
,
Suspicion
,
Peremptoriness
,
Despondency
,
Triumph
or
Gloriation
.
All
the
Propensions
to
the
exercise
of
Strength
,
or
activity
of
Body
;
as
Running
,
Leaping
,
Swimming
,
Wrestling
,
Justing
,
Coursing
,
or
the
like
:
Besides
all
the
Courtly
Preambles
,
necessary
Concomitants
,
and
delightful
Consequences
of
Marriage
,
which
spring
up
from
the
Love
of
Women
,
and
the
Pleasure
of
Children
.
To
say
nothing
of
those
enjoyments
that
arise
from
correspondent
affections
and
meer
natural
friendship
betwixt
man
and
man
,
or
fuller
companies
of
acquaintance
;
their
Friendly
Feastings
,
Sportings
,
Musick
and
Dancings
.
All
these
and
many
more
that
I
am
not
at
leisure
to
reckon
up
,
be
but
the
genuine
pullulations
of
the
Animal
Life
,
and
in
themselves
they
have
neither
good
nor
hurt
in
them
.
Nay
,
indeed
to
speak
more
truly
and
impartially
,
they
are
good
,
according
to
the
Approbation
of
him
that
made
them
;
but
they
become
bad
only
to
them
that
are
bad
,
and
act
either
without
measure
,
or
for
unwarrantable
ends
,
or
with
undue
circumstances
;
otherwise
they
are
very
good
in
their
kind
,
they
being
regulated
and
moderated
by
the
divine
Principle
in
us
.
And
I
think
it
is
of
great
moment
for
men
to
take
notice
of
this
truth
for
these
three
reasons
:
First
,
because
the
bounds
of
sin
,
and
of
the
innocent
Motions
of
Nature
,
being
not
plainly
and
apertly
set
out
and
defined
,
men
counting
the
several
Animal
Figurations
and
natural
Motions
for
sins
,
they
heap
to
themselves
such
a
task
,
to
wit
,
the
quite
extirpating
that
,
which
it
were
neither
good
,
nor
it
may
be
possible
utterly
to
extirpate
,
that
they
seem
in
truth
hereby
to
insinuate
that
it
is
impossible
to
enter
into
that
Rest
or
Sabbath
of
the
people
of
God.
Wherefore
promiscuously
sheltring
themselves
under
this
confused
cloud
of
sins
,
and
infirmities
,
where
they
aggravate
all
,
so
as
if
every
thing
were
in
the
same
measure
sinful
;
if
they
be
but
zealous
and
punctual
in
some
,
they
account
it
passing
well
,
and
an
high
testimony
of
their
sanctimony
.
And
their
hypocrisie
will
be
sure
to
pitch
upon
that
which
is
least
of
all
to
the
purpose
;
that
is
,
a
man
will
spend
his
zeal
in
the
behalf
of
some
natural
temper
he
himself
is
of
,
and
against
the
opposite
complexion
.
But
for
the
indispensable
dictates
of
the
divine
Light
,
he
will
be
sure
to
neglect
them
,
as
being
more
hard
to
perform
,
though
of
more
concernment
both
for
himself
and
the
common
good
.
But
if
it
were
more
plainly
defined
what
is
Sin
,
and
what
is
not
Sin
,
a
man
might
with
more
heart
and
courage
fight
against
his
enemy
,
he
appearing
not
so
numerous
and
formidable
,
and
he
would
have
the
lesse
opportunity
for
perverse
excuses
,
and
hypocritical
tergiversations
.
The
second
reason
is
,
That
men
may
not
think
better
of
themselves
then
they
are
,
for
their
abhorrency
from
those
things
that
have
no
hurt
in
them
,
nor
think
worser
of
others
then
they
deserve
,
when
they
do
but
such
things
as
are
approvable
by
God
,
and
the
divine
Light.
And
this
is
of
very
great
moment
for
the
maintaining
of
Christian
Love
,
and
Union
amongst
men
.
The
third
and
last
is
;
That
they
may
observe
the
madness
and
hypocrisie
of
the
world
,
whose
religious
contestations
or
secret
censures
are
commonly
but
the
conflict
and
antipathy
of
the
opposite
Figurations
of
the
Animal
Life
,
who
like
the
wilde
beasts
,
without
a
Master
to
keep
good
quarter
amongst
them
,
are
very
eagerly
set
to
devour
one
another
.
But
by
this
shall
every
man
know
,
whether
it
be
Complexion
or
Religion
that
reigns
in
him
,
if
he
love
God
with
all
his
heart
,
and
all
his
soul
,
and
his
neighbour
as
himself
:
And
can
give
a
sufficient
reason
for
all
his
actions
and
opinions
from
that
Aeternal
Light
,
the
Love
of
God
shed
abroad
in
his
heart
;
if
not
,
it
is
but
a
faction
of
the
Animal
Life
,
sed
up
and
fostered
by
either
natural
Temper
or
Custome
;
and
he
is
far
from
being
arrived
to
the
Kingdome
of
Christ
,
and
entring
into
that
true
Rest
of
the
people
of
God.
Ver.
5.
Where
there
is
no
external
doctrine
.
Pulpits
,
and
Preachings
,
and
external
Ordinances
,
there
is
no
such
noise
of
them
amongst
the
holy
Patriarchs
,
whose
lives
Moses
describes
;
and
therefore
I
conceive
this
sense
I
have
here
given
the
Text
more
genuine
and
warrantable
.
But
besides
Moses
unvailed
,
being
Christianity
it self
,
the
manner
of
the
growth
of
the
true
Christian
is
here
prefigured
.
That
he
is
rather
taught
of
God
,
then
of
Men
,
he
having
the
Spirit
of
Life
in
him
,
and
needs
no
man
to
teach
him
:
For
he
has
the
Unction
in
himself
,
which
will
teach
him
all
things
necessary
to
Life
and
Godliness
.
Ver.
6.
Which
is
repentance
from
dead
works
.
In
this
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Philosophick
Cabbala
,
signified
a
Vapour
,
but
here
I
translate
it
a
Fountain
of
Water
,
which
I
am
warranted
to
do
by
the
Seventy
,
who
render
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
that
Water
is
an
Embleme
of
Repentance
,
it
is
so
obvious
that
I
need
say
nothing
of
it
:
John's
baptizing
with
Water
to
Repentance
,
is
frequently
repeated
in
the
Gospels
.
Ver.
7.
And
breathes
into
him
the
Spirit
of
Life
.
In
allusion
to
this
passage
of
Moses
in
all
likelihood
is
that
of
the
Psalmist
;
Thy
hands
have
made
me
,
and
fashioned
me
,
O
give
me
understanding
and
I
shall
live
;
as
if
like
Adam
,
he
were
but
a
statue
of
Earth
till
God
breathed
into
him
the
Spirit
of
Life
and
Holiness
.
Of
the
Water
and
of
the
Spirit
.
The
Water
and
the
Spirit
are
the
two
extremes
;
the
first
and
the
last
that
makes
up
the
Creation
of
the
Spiritual
Adam
,
or
Christ
,
compleated
in
us
,
and
includes
the
middle
which
is
Blood.
First
therefore
is
Repentance
from
what
we
delighted
in
before
.
Then
the
killing
of
that
evil
and
corrupt
life
in
us
,
which
is
resisting
to
blood
,
as
the
Apostle
speaks
.
And
the
1
Epistle
of
John
ch
.
5.
v.
4.
What
ever
is
born
of
God
,
overcomes
the
world
;
Who
is
he
that
overcomes
the
world
,
but
he
that
believes
that
Jesus
Christ
(
the
divine
Light
and
Life
in
us
)
is
the
Son
of
God
?
and
therefore
indued
with
power
from
on
high
to
overcome
all
sin
and
wickednesse
in
us
.
This
is
he
that
comes
by
Water
and
Blood
,
by
repentance
and
perseverance
till
the
death
of
the
body
of
sin
,
not
by
repentance
only
,
and
dislike
of
our
former
life
,
but
by
the
mortification
also
of
it
.
Then
the
Spirit
of
Truth
is
awakened
in
us
,
and
will
bear
witnesse
of
whatever
is
right
and
true
.
And
according
to
this
manner
of
testimony
is
it
to
be
understood
especially
,
That
no
man
can
say
that
Jesus
Christ
is
the
Son
of
God
,
but
by
the
Spirit
of
God
,
as
the
Apostle
elsewhere
affirms
.
This
is
the
heavenly
Adam
,
which
is
true
Light
and
Glory
to
all
them
that
have
attain'd
to
the
resurrection
of
the
dead
,
and
into
whom
God
hath
breathed
the
breath
of
Life
,
without
which
,
we
have
no
right
knowledge
nor
sense
of
God
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
They
are
th●
words
of
Philo
upon
the
place
.
For
how
should
the
soul
of
man
,
says
he
,
know
God
,
if
he
did
not
inspire
her
,
and
take
hold
of
her
by
his
power
?
Ver.
8.
To
the
Kingdome
of
Heaven
.
And
the
end
of
the
doctrine
of
John
,
which
was
Repentance
,
was
for
this
purpose
,
that
men
might
arrive
to
that
comfortable
condition
here
described
;
and
therefore
it
was
a
motive
for
them
to
repent
.
For
though
sorrow
endure
for
a
night
,
yet
joy
will
come
in
the
morning
.
For
the
new
Jerusalem
is
to
be
built
,
and
God
is
to
pitch
his
Tabernacle
amongst
men
,
and
to
rule
by
his
Spirit
here
upon
Earth
;
which
,
if
I
would
venture
upon
an
Historical
Cabbala
of
Moses
,
I
should
presage
would
happen
in
the
seventh
thousand
years
,
according
to
the
Chronology
of
Scripture
;
when
the
world
shall
be
so
spiritualized
,
that
the
work
of
Salvation
shall
be
finished
,
and
the
great
Sabbath
and
Festival
shall
be
then
celebrated
in
the
height
:
A
thousand
years
are
but
as
one
day
,
saith
the
Apostle
Peter
,
And
therefore
the
seventh
thousand
years
may
well
be
the
seventh
day
:
Wherefore
in
the
end
of
the
sixth
thousand
years
,
the
Kingdomes
of
the
Earth
will
be
the
second
Adams
,
the
Lord
Christs
,
as
Adam
in
the
Sixt
day
was
created
the
Lord
of
the
world
,
and
all
the
creatures
therein
;
and
this
conquest
of
his
will
bring
in
the
Seventh
day
of
rest
,
and
peace
,
and
joy
,
upon
the
face
of
the
whole
Earth
.
Which
presage
will
seem
more
credible
,
when
I
shall
have
unfolded
unto
you
out
of
Philo
Judaeus
the
mysterie
of
the
number
Seven
;
but
before
I
fall
upon
that
,
let
me
a
little
prepare
your
belief
,
by
shewing
the
truth
of
the
same
thing
in
another
Figure
.
Adam
,
Seth
,
Enos
,
Cainan
,
Mahalaleel
,
Jared
,
they
died
,
not
enjoying
the
richness
of
Gods
goodness
in
their
bodies
.
But
Enoch
who
was
the
seventh
from
Adam
,
he
was
taken
up
alive
into
Heaven
,
and
seems
to
enjoy
that
great
blisse
in
the
body
.
The
world
then
in
the
Seventh
Chiliad
,
will
be
assumed
up
into
God
,
snatch'd
up
by
his
Spirit
,
inacted
by
his
Power
.
The
Jerusalem
that
comes
down
from
Heaven
,
will
then
in
a
most
glorious
and
eminent
manner
flourish
upon
Earth
.
God
will
,
as
I
said
,
pitch
his
Tabernacle
amongst
men
.
And
for
God
to
be
in
us
,
and
with
us
,
is
as
much
as
for
us
to
be
lifted
up
into
God.
But
to
come
now
to
the
mysterie
of
the
Septenary
,
or
number
Seven
,
it
is
of
two
kindes
,
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Septenary
within
the
Decade
is
meerly
seven
unites
;
The
other
is
a
Seventh
Number
,
beginning
at
an
Vnite
,
and
holding
on
in
a
continued
Geometrical
Proportion
,
till
you
have
gone
through
Seven
Proportional
Terms
.
For
the
Seventh
Term
there
is
this
Septenary
of
the
second
kinde
,
whose
nature
Philo
fully
expresses
in
these
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
this
sense
:
For
always
beginning
from
an
Vnite
,
and
holding
on
in
double
,
or
triple
,
or
what
Proportion
you
will
,
the
seventh
Number
of
this
rank
is
both
Square
and
Cube
,
comprehending
both
kindes
as
well
the
Corporeal
as
Incorporeal
Substanc●e
;
the
Incorporeal
,
according
to
the
Superficies
which
the
Squares
exhibite
;
but
the
Corporeal
,
according
to
the
solid
dimensions
which
are
set
out
by
the
Cubes
.
As
for
example
;
64.
or
729.
these
are
Numbers
that
arise
after
this
manner
;
each
of
them
are
a
Seventh
from
an
Unite
,
the
one
arising
from
double
Proportion
,
the
other
from
triple
;
and
if
the
Proportion
were
Quadruple
,
Quintuple
,
or
any
else
,
there
is
the
same
reason
,
some
other
Seventh
Number
would
arise
,
which
would
prove
of
the
same
nature
with
these
,
they
would
prove
both
Cubes
and
Squares
,
that
is
,
Corporeal
and
Incorporeal
:
For
such
is
sixty
four
,
either
made
by
multiplying
eight
into
eight
,
and
so
it
is
a
Square
,
or
else
by
multiplying
four
Cubically
.
For
four
times
four
times
four
is
again
sixty
four
,
but
then
it
is
a
Cube
.
And
so
seven
hundred
twenty
nine
,
is
made
either
by
Squaring
of
twenty
seven
,
or
Cubically
multiplying
of
Nine
,
for
either
way
will
seven
hundred
twenty
nine
be
made
;
and
so
is
both
Cube
and
Square
,
Corporeal
and
Incorporeal
.
Whereby
is
intimated
,
that
the
world
shall
not
be
reduced
in
the
Seventh
day
to
a
meer
Spiritual
consistency
,
to
an
Incorporeal
condition
,
but
that
there
shall
be
a
co-habitation
of
the
Spirit
with
Flesh
,
in
a
Mystical
or
Moral
sense
,
and
that
God
will
pitch
his
Tent
amongst
us
.
Then
shall
be
settled
everlasting
righteousnesse
,
and
rooted
in
the
Earth
,
so
long
as
mankind
shall
inhabite
upon
the
face
thereof
.
And
this
truth
of
the
Reign
of
Righteousness
in
this
Seventh
thousand
years
,
is
still
more
clearly
set
out
to
us
in
the
Septenary
within
Ten.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Philo
calls
it
,
the
naked
number
Seven
:
For
the
parts
it
consists
of
are
3
and
4
,
which
put
together
make
7.
And
these
parts
be
the
sides
of
the
first
Orthogonion
in
Numbers
,
the
very
sides
that
include
the
right
angle
thereof
.
And
the
Orthogonion
what
a
foundation
it
is
of
Trigonometry
,
and
of
measuring
the
altitudes
,
latitudes
,
and
longitudes
of
things
every
body
knows
that
knows
any
thing
at
all
in
Mathematicks
.
And
this
prefigures
the
uprightness
of
that
holy
Generation
,
who
will
stand
and
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Inclining
neither
this
way
,
nor
that
way
,
but
they
will
approve
themselves
of
an
upright
and
sincere
heart
.
And
by
this
Spirit
of
Righteousness
will
these
Saints
be
enabled
to
finde
out
the
depth
,
and
breadth
,
and
height
of
the
Wisdom
and
goodness
of
God
,
as
somewhere
the
Apostle
himself
phras●th
it
.
But
then
again
in
the
second
place
,
this
three
and
four
comprehend
also
the
conjunction
of
the
Corporeal
and
Incorporeal
nature
;
Three
being
the
first
Superficies
,
and
Four
the
first
Body
:
and
in
the
Seventh
thousand
years
I
do
verily
conceive
,
that
there
will
be
so
great
union
betwixt
God
and
Man
,
that
they
shall
not
only
partake
of
his
Spirit
,
but
that
the
Inhabitants
of
the
Aethereal
Region
will
openly
converse
with
these
of
the
Terrestrial
;
and
such
frequent
conversation
and
ordinary
visits
of
our
cordial
friends
of
that
other
world
,
will
take
away
all
the
toil
of
life
,
and
the
fear
of
death
amongst
men
,
they
being
very
chearful
and
pleasant
here
in
the
body
,
and
being
well
assured
they
shall
be
better
when
they
are
out
of
it
:
For
Heaven
and
Earth
shall
then
shake
hands
together
,
or
become
as
one
house
,
and
to
die
,
shall
be
accounted
but
to
ascend
into
an
higher
room
.
And
though
this
dispensation
for
the
present
be
but
very
sparingly
set
a
foot
,
yet
I
suppose
there
may
some
few
have
a
glimpse
of
it
,
concerning
whom
accomplish'd
Posterity
may
happily
utter
something
answerable
to
that
of
our
Saviours
concerning
Abraham
,
who
tasted
of
Christianity
before
Christ
himself
was
come
in
the
Flesh
;
Abraham
saw
my
day
,
and
rejoyced
at
it
.
And
without
all
question
,
that
plenitude
of
happiness
that
has
been
reserved
for
future
times
,
the
presage
and
presensation
of
it
,
has
in
all
ages
been
a
very
great
Joy
and
Triumph
to
all
holy
men
and
Prophets
.
The
Morning
Light
of
the
Sun
of
Righteousnesse
.
This
is
very
sutable
to
the
Text
,
Paradise
being
said
to
be
placed
Eastward
in
Eden
,
and
our
Saviour
Christ
to
be
the
bright
Morning
Starre
,
and
the
Light
that
lightens
every
one
that
comes
into
the
world
,
though
too
many
are
disobedient
to
the
dictates
of
this
Light
,
that
so
early
visits
them
in
their
mindes
and
consciences
,
but
they
that
follow
it
,
it
is
their
peace
and
happiness
in
the
conclusion
.
Ver.
9.
Which
is
a
sincere
obedience
to
the
Will
of
God.
The
Tree
of
Life
is
very
rightly
said
to
be
in
the
midst
of
the
Garden
,
that
is
,
in
the
midst
of
the
soul
of
man
,
and
this
is
the
will
or
desire
of
man
,
which
is
the
most
inward
of
all
the
faculties
of
his
soul
,
and
is
as
it
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
vital
Center
of
the
rest
,
from
whence
they
stream
or
grow
.
That
therefore
is
the
Tree
of
Life
if
it
be
touch'd
truly
with
the
divine
Life
,
and
a
man
be
heartily
obedient
to
the
will
of
God.
For
the
whole
Image
of
divine
Perfection
will
grow
from
hence
,
and
receives
nourishment
,
strength
,
and
continuance
from
it
.
But
if
this
will
and
desire
be
broke
off
from
God
,
and
become
actuated
by
the
creature
,
or
be
a
self-will
,
and
a
spirit
of
disobedience
,
it
breeds
most
deadly
fruit
,
which
kills
the
divine
Life
in
us
,
and
puts
man
into
a
necessity
of
dying
to
that
disorder
and
corruption
he
has
thus
contracted
.
What
ever
others
would
insinuate
to
the
contrary
.
For
there
is
nothing
so
safe
,
if
a
man
be
heartily
sincere
,
as
not
to
be
led
by
the
nose
by
others
;
For
we
see
the
sad
event
of
it
,
in
Eves
listening
to
the
outward
suggestions
of
the
Serpent
.
Ver.
10.
The
four
Cardinal
Virtues
.
It
is
the
Exposition
of
Philo.
Till
verse
17.
there
is
no
need
of
adding
any
thing
more
then
what
has
already
been
said
in
the
Defence
of
the
Philsophick
Cabbala
.
Ver.
17.
Dead
to
all
Righteousnesse
and
Truth
.
The
mortality
that
Adam
contracted
by
his
disobedience
in
the
Mortal
or
Mystical
sense
is
twofold
;
The
one
a
death
to
righteousness
,
and
it
is
the
sense
of
Philo
upon
the
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
death
of
the
soul
is
the
extinction
of
Virtue
in
her
,
and
the
resuscitation
of
Vice
;
and
he
adds
,
that
this
must
be
the
death
here
meant
,
it
being
a
real
punishment
indeed
to
forfeit
the
life
of
Virtue
.
The
other
mortality
is
a
necessity
of
dying
to
unrighteousness
,
if
he
ever
would
be
happy
.
Both
those
notions
of
Death
,
are
more
frequent
in
S.
Pauls
Epistles
,
then
that
I
need
to
give
any
instance
.
His
more
noble
and
Masculine
Faculties
.
What
the
Masculine
part
in
man
is
▪
Philo
plainly
declares
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
us
,
saith
he
,
the
Man
is
the
Intellect
,
the
Woman
the
Sense
of
the
Body
.
Whence
you
will
easily
understand
,
that
the
Masculine
Faculties
are
those
that
are
more
Spiritual
and
Intellectual
.
Ver.
18.
That
the
whole
Humane
Nature
may
be
accomplished
with
the
Divine
.
Which
is
agreeable
to
that
pious
ejaculation
of
the
Apostle
,
1
Thess
.
5.
And
the
God
of
Peace
sanctifie
you
wholly
,
or
throughly
;
and
I
pray
God
your
whole
Spirit
,
Soul
and
Body
,
may
be
kept
blamelesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
presence
or
abode
of
Jesus
Christ
,
the
divine
Life
or
heavenly
Adam
in
you
.
This
is
the
most
easie
and
natural
sense
of
that
place
of
Scripture
,
as
it
will
appear
to
any
man
,
whose
minde
is
as
much
set
on
holiness
,
as
hard
Theories
.
And
it
is
very
agreeable
to
the
Mystical
sense
of
the
second
Psalm
,
where
the
Kingdome
of
Christ
reaches
to
the
utmost
ends
of
the
Earth
;
that
is
,
as
far
as
Soul
and
Life
can
animate
,
so
that
our
very
flesh
and
body
is
brought
under
the
Scepter
of
Christs
Kingdome
.
Ver.
19.
The
Figurations
of
the
Animal
Life
.
That
the
motions
of
the
Minde
as
they
are
suggested
from
the
Animal
Life
of
the
Body
,
are
set
forth
by
Fishes
,
Beasts
and
Birds
,
I
have
already
made
good
from
the
authority
of
Origen
.
Ver.
20.
In
a
capacity
of
taking
delight
in
them
.
For
melancholy
had
so
depraved
the
complexion
of
his
body
,
that
there
was
no
grateful
sense
of
any
thing
that
belong'd
to
nature
and
the
life
of
the
Vehicle
.
Ver.
22.
The
greatest
part
of
that
Paradise
a
man
is
capable
of
upon
Earth
.
This
is
a
Truth
of
Sense
and
Experience
,
and
is
no
more
to
be
proved
by
Reason
,
then
that
White
is
White
,
or
Black
is
Black.
Ver.
23.
Essential
operation
of
the
Soul.
The
very
nature
of
the
Soul
,
as
it
is
a
Soul
,
is
an
aptitude
of
informing
or
actuating
a
Body
;
but
that
it
should
be
always
an
organized
Body
,
it
is
but
Aristotles
saying
of
it
,
he
does
not
prove
it
.
But
for
mine
own
part
,
I
am
very
prone
to
think
,
that
the
Soul
is
never
destitute
of
some
Vehicle
or
other
,
though
Plotinus
be
of
another
minde
,
and
conceives
that
the
Soul
at
the
height
is
joined
with
God
and
nothing
else
,
nakedly
lodged
in
his
arms
.
And
I
am
the
more
bold
to
dissent
from
him
in
this
exaltation
of
the
Soul
,
I
being
so
secure
in
my
own
conceit
of
that
other
suspected
extravagancy
of
his
,
in
the
debasement
of
them
,
that
at
last
they
become
so
drowsie
and
sensless
,
that
they
grow
up
out
of
the
ground
in
that
dull
function
of
life
,
the
efformation
of
Trees
and
Plants
.
And
I
am
not
alone
in
this
liberty
of
dissenting
from
Plotinus
:
For
besides
my
own
conceit
this
way
,
(
for
I
must
confess
I
have
no
demonstrative
reasons
against
his
opinion
)
I
am
emboldened
by
the
example
of
Ficinus
,
who
is
no
small
admirer
of
the
forenamed
Author
.
That
which
I
was
about
to
say
,
is
this
;
The
informing
or
actuating
of
a
body
being
so
Indispensable
and
Essential
an
act
of
the
Soul
,
the
temper
and
condition
of
the
body
that
it
thus
actuates
,
cannot
but
be
of
mighty
consequence
unto
the
Soul
that
is
conscious
of
the
plight
thereof
,
and
reaps
the
joy
of
it
or
sorrow
,
by
an
universal
touch
and
inward
sense
,
springing
up
into
her
cognoscence
and
animadversion
.
And
we
may
easily
imagine
of
what
moment
the
health
and
good
plight
of
the
body
is
to
the
minde
that
lodges
there
,
if
we
do
but
consider
the
condition
of
Plants
,
whose
bodies
we
cannot
but
conceive
in
a
more
grateful
temper
,
while
they
flourish
and
are
sweet
and
pleasing
to
the
eye
,
then
when
they
are
withered
by
age
or
drought
,
or
born
down
to
the
Earth
by
immoderate
storms
of
rain
.
And
so
it
is
with
the
body
of
man
,
(
where
there
is
a
Soul
to
take
notice
of
its
condition
)
far
better
when
it
is
in
health
by
discretion
and
moderation
in
diet
,
and
exercise
,
then
when
it
is
either
parched
up
by
superstitious
melancholy
,
or
slocken
and
drowned
in
sensuality
and
intemperance
;
For
they
are
both
abaters
of
the
joyes
of
life
,
and
lessen
that
plenitude
of
happiness
that
man
is
capable
of
by
his
Mystical
Eve
,
the
woman
that
God
has
given
every
one
to
delight
himself
with
.
Ver.
24.
So
far
forth
as
they
are
incompetible
with
the
health
of
the
body
.
This
is
an
undeniable
truth
,
else
how
could
that
hold
good
that
the
Apostle
speaks
,
That
Godliness
is
profitable
for
all
things
,
having
the
promise
of
this
world
,
and
that
which
is
to
come
;
when
as
without
the
health
of
the
body
,
there
is
nothing
at
all
to
be
enjoyed
in
this
present
world
?
And
certainly
God
doth
not
tie
us
to
the
Law
of
Angels
,
or
Superiour
Creatures
,
but
to
precepts
sutable
to
the
nature
of
man.
Obedience
to
the
precepts
of
that
Superiour
Light
▪
For
if
the
life
of
the
body
grow
upon
us
so
,
as
to
extinguish
or
hinder
the
sense
of
divine
things
,
our
dependence
of
God
,
and
joyful
hope
of
the
life
to
come
;
it
is
then
become
disorderly
,
and
is
to
be
castigated
and
kept
down
,
that
it
pull
not
us
down
into
an
aversation
from
all
Piety
,
and
sink
us
into
an
utter
oblivion
of
God
and
the
divine
Life
.
Ver.
25.
Without
any
shame
or
blushing
.
See
what
has
been
said
upon
the
Philosophick
Cabbala
.
CHAP.
III.
A
story
of
a
dispute
betwixt
a
Prelate
and
a
Black-Smith
,
concerning
Adams
eating
of
the
Apple
.
1
What
is
meant
by
the
subtilty
or
deceit
of
the
Serpent
.
That
Religion
wrought
to
its
due
height
is
a
very
chearful
state
;
And
it
is
only
the
halting
and
hypocrisie
of
men
that
generally
have
put
so
soure
and
sad
a
vizard
upon
it
.
5
,
6
That
worldly
Wisdome
,
not
Philosophy
,
is
perstringed
in
the
Mysterie
of
the
Tree
of
Knowledge
of
good
and
evil
.
10
The
meaning
of
Adams
flying
after
he
had
found
himself
naked
.
20
Adam
,
the
Earthly-minded
Man
,
according
to
Philo.
21
What
is
meant
by
Gods
clothing
Adam
and
Eve
with
hairy
Coats
in
the
Mystical
sense
.
23
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Paradise
of
Luxury
.
That
History
in
Scripture
is
wrote
very
concisely
,
and
therefore
admits
of
modest
and
judicious
Supplements
for
clearing
the
sense
.
24
What
is
meant
by
the
Cherubim
and
flaming
Sword.
Plato's
definition
of
Philosophy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
more
large
description
of
dying
to
Sinne
,
and
of
the
life
of
Righteousness
.
That
Christian
Religion
even
as
it
referres
to
the
external
Person
of
Christ
,
is
upon
no
pretence
to
be
annull'd
till
the
Conflagration
of
the
world
.
IN
this
third
Chapter
is
the
said
Catastrophe
of
the
story
,
the
Fall
of
Adam
,
and
the
Original
of
all
that
misery
and
calamity
that
hath
befallen
mankind
since
the
Beginning
of
the
World.
Of
so
horrid
consequence
was
it
,
that
our
Mother
Eve
could
no
better
suppress
her
longing
,
but
upon
the
easie
perswasion
of
the
Serpent
,
ate
the
forbidden
Fruit
;
as
a
famous
Prelate
in
France
,
once
very
tragically
insisted
upon
the
point
to
his
attentive
Auditory
.
But
it
should
seem
,
a
certain
Smith
in
the
Church
,
as
Bodinus
relates
,
when
he
had
heard
from
this
venerable
Preacher
,
that
Universal
Mankinde
,
saving
a
small
handful
of
Christians
,
were
irrevocably
laps'd
into
eternal
damnation
by
Adams
eating
of
an
Apple
;
and
he
having
the
boldness
to
argue
the
matter
with
the
Prelate
,
and
receiving
no
satisfaction
from
him
in
his
managing
the
Literal
sense
of
the
Text
,
(
and
his
skill
it
should
seem
went
no
further
)
the
Smith
at
last
broke
out
into
these
words
,
Tam
multas
rixas
pro
re
tantilla
ineptè
excitari
;
as
if
he
should
have
said
in
plain
English
,
What
a
deal
of
doe
has
there
here
been
about
the
eating
of
an
Apple
?
Which
blasphemous
saying
,
as
Bodinus
writes
,
had
no
sooner
come
to
the
ears
of
the
Court
of
France
,
but
it
became
a
Proverb
amongst
the
Courtiers
.
So
dangerous
a
thing
is
an
ignorant
and
indiscreet
Preacher
,
and
a
bold
,
immodest
Auditour
.
Bodinus
in
the
same
place
does
profess
it
is
his
Judgement
,
that
the
unskilful
insisting
of
our
Divines
upon
the
literal
sense
of
Moses
,
has
bred
many
hundred
thousands
of
Atheists
.
For
which
reason
,
I
hope
that
men
that
are
not
very
ignorant
and
humorous
,
but
sincere
lovers
of
God
and
the
divine
Truth
,
will
receive
these
my
Cabbala's
with
more
favour
and
acceptance
,
especially
this
Moral
one
,
it
being
not
of
too
big
a
sense
to
stop
the
mouth
of
any
honest
,
free
,
inquisitive
Christian
.
But
whatever
it
is
,
we
shall
further
endevour
to
make
it
good
in
the
several
passages
thereof
.
Ver.
1.
Inordinate
desire
of
pleasure
.
It
is
Philo's
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
the
Serpent
is
a
Symbole
or
representation
of
Pleasure
;
which
he
compares
to
that
creature
for
three
reasons
;
First
,
because
a
Serpent
is
an
Animal
without
feet
,
and
crawls
along
on
the
Earth
upon
his
belly
.
Secondly
,
because
it
is
said
to
feed
upon
the
dust
of
the
Earth
.
Thirdly
,
because
it
has
poisonous
teeth
that
kill
those
that
it
bites
.
And
so
he
assimilates
pleasure
to
it
,
being
a
base
affection
,
and
bearing
it self
upon
the
belly
,
the
seat
of
lust
and
intemperance
,
feeding
on
earthly
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
never
nourishing
her self
with
that
heavenly
food
,
which
wisdome
offers
to
the
Contemplative
,
by
her
precepts
and
discourses
.
It
is
much
that
Philo
should
take
no
notice
of
that
which
is
so
particularly
set
down
in
the
Text
,
the
subtilty
of
the
Serpent
,
which
me
thinks
is
notorious
in
pleasure
,
it
looking
so
smoothly
and
innocently
on
't
,
and
insinuating
it self
very
easily
into
the
mindes
of
men
upon
that
consideration
,
and
so
deceiving
them
;
when
as
other
passions
cannot
so
slily
surprise
us
,
they
bidding
more
open
warre
to
the
quiet
and
happiness
of
mans
life
,
as
that
judicious
Poet
Spencer
has
well
observed
in
his
Legend
of
Sir
Guyon
or
Temperance
,
Cant.
6.
A
harder
lesson
to
learn
continence
In
joyous
pleasure
,
then
in
grievous
pain
:
For
sweetness
doth
allure
the
weaker
sense
,
So
strongly
that
uneathes
it
can
refrain
From
that
which
feeble
Nature
covets
fain
;
But
grief
and
wrath
that
be
our
enemies
,
And
foes
of
life
,
she
better
can
restrain
:
Yet
Virtue
vaunts
in
both
her
Victories
,
And
Guyon
in
them
all
shews
goodly
Masteries
.
What
a
rigid
and
severe
thing
,
&c.
This
is
the
conceit
of
such
,
as
are
either
utter
strangers
to
Religion
,
or
have
not
yet
arrived
to
that
comfortable
result
of
it
,
that
may
be
expected
.
For
God
takes
no
delight
in
the
perpetual
rack
of
those
souls
he
came
to
redeem
,
but
came
to
redeem
us
from
that
pain
and
torture
which
the
love
of
our selves
,
and
our
untamed
lusts
,
and
pride
of
spirit
,
makes
us
obnoxious
to
;
which
men
being
loth
to
part
with
,
and
not
having
the
heart
to
let
them
be
struck
to
the
very
quick
,
and
pulled
up
by
the
roots
,
the
work
not
accomplished
according
to
the
full
minde
and
purpose
of
God
,
there
are
still
the
seeds
of
perpetual
anxiety
,
sadness
,
and
inevitable
pain
.
For
to
be
dead
,
is
easement
,
but
to
be
still
dying
,
is
pain
;
and
it
is
most
ordinarily
but
the
due
punishment
of
halting
and
hypocrisie
.
And
mens
spirits
being
long
sowred
thus
,
and
made
sad
,
their
profession
and
behaviour
is
such
,
that
they
fright
all
inexperienced
young
men
from
any
tolerable
compliance
in
matters
of
Religion
,
thinking
that
when
they
are
once
engaged
there
,
they
are
condemned
ad
Fodinas
for
ever
,
and
that
they
can
never
emerge
out
of
this
work
and
drudgery
in
those
dark
Caverns
,
till
they
die
there
like
the
poor
Americans
,
inslaved
and
over-wrought
by
the
merciless
Spaniard
.
But
verily
if
we
have
but
the
patience
to
be
laid
low
enough
,
the
same
hand
that
depressed
us
,
will
exalt
us
above
all
hope
and
expectation
.
For
if
we
be
sufficiently
baptized
into
the
Death
of
Christ
,
we
shall
assuredly
be
made
partakers
of
his
Resurrection
to
Life
,
and
that
glorious
liberty
of
the
Sons
of
God
,
according
as
it
is
written
,
If
the
Son
make
you
free
,
then
are
you
free
indeed
;
free
from
Sin
,
and
secure
from
the
power
of
any
Temptation
.
But
if
Mortification
has
not
had
its
perfect
work
,
too
mature
a
return
of
the
sweetness
of
the
Animal
Life
,
may
prove
like
the
Countreymans
cherishing
the
Snake
by
the
fire
side
,
which
he
had
as
he
thought
taken
up
dead
in
the
Snow
,
it
will
move
and
hisse
,
and
bite
,
and
sting
.
The
strong
presages
of
the
manifold
corporeal
delights
,
and
satisfactions
of
the
flesh
,
may
grow
so
big
and
boisterous
in
the
minde
,
that
the
soul
may
deem
her self
too
straitly
girt
up
,
and
begin
to
listen
to
such
whispers
of
the
Serpent
as
this
;
What
a
rigid
and
severe
thing
is
this
business
of
Religion
?
&c.
and
account
her self
if
she
be
not
free
to
every
thing
,
that
she
is
as
good
as
free
to
nothing
.
Ver.
2
,
3.
But
the
womanish
part
in
Adam
.
'T
is
but
one
and
the
same
soul
in
man
entertaining
a
dialogue
with
her self
that
is
set
out
by
these
three
parts
:
The
Serpent
,
Adam
,
and
the
Woman
.
And
here
the
soul
recollecting
her self
,
cannot
but
confess
,
that
Religion
denies
her
no
honest
,
nor
fitting
pleasure
that
is
not
hazardous
to
her
greater
happiness
,
and
bethinks
her self
in
what
peril
she
is
of
losing
the
divine
Life
,
and
due
sense
of
God
,
if
she
venture
thus
promiscuously
to
follow
her
own
will
,
and
not
measure
all
her
actions
and
purposes
by
the
divine
Light
that
for
the
present
is
at
hand
to
direct
her
.
Ver.
4.
But
the
Serpent
,
&c.
The
sense
of
this
verse
is
,
that
the
eager
desire
of
pleasure
had
wrought
it self
so
far
into
the
sweetness
of
the
Animal
Life
,
that
it
clouded
the
mans
judgement
,
and
made
him
fondly
hope
that
the
being
so
freely
alive
to
his
own
will
was
no
prejudice
to
the
will
of
the
Spirit
,
and
the
life
of
God
which
was
in
him
,
when
as
yet
notwithstanding
the
Apostle
expresly
writes
,
What
fellowship
is
there
betwixt
righteousness
&
unrighteousness
?
What
communion
betwixt
light
and
darkness
?
What
agreement
betwixt
Christ
and
Belial
?
And
he
elsewhere
tells
us
,
That
Christ
gave
himself
for
his
Church
,
that
he
might
so
throughly
purge
it
and
sanctifie
it
,
that
it
should
have
neither
spot
nor
wrinkle
:
but
that
it
should
be
holy
and
unblameable
,
a
true
Virgin
Bride
clothed
with
his
divine
Life
and
Glory
.
And
those
men
that
are
so
willing
to
halt
betwixt
two
,
the
Flesh
and
the
Spirit
,
and
have
house-room
enough
to
entertain
them
both
,
(
as
if
there
could
be
any
friendship
and
communion
betwixt
them
)
let
them
seriously
consider
whether
this
opinion
be
not
the
same
that
deceived
Adam
was
of
,
and
let
them
suspect
the
same
sad
event
,
and
acknowledge
it
to
arise
from
the
self-same
Principle
,
the
inordinate
desire
of
pleasing
their
own
wills
,
without
the
allowance
of
the
divine
Light
,
and
consulting
with
the
will
of
God.
Ver.
5.
Skill
and
Experience
in
things
.
And
some
men
make
it
no
sin
,
but
warrantable
knowledge
to
know
the
world
,
and
account
others
fools
that
are
ignorant
of
that
wicked
mysterie
.
For
man
would
be
no
Slave
or
Idiot
,
but
know
his
own
liberty
,
and
gain
experience
,
as
he
pretends
,
by
the
making
use
of
it
.
But
that
the
accurate
exercise
of
Reason
in
the
knowledge
of
Gods
marvellous
works
in
Nature
,
or
those
innocent
delightful
conclusions
in
Geometry
,
and
Arithmetick
,
and
the
like
;
that
these
parts
of
knowledge
should
be
perstringed
by
Moses
in
this
History
,
it
seems
to
me
not
to
have
the
least
probability
in
it
:
for
there
are
so
very
few
in
the
world
,
whose
mindes
are
carried
any
thing
seriously
to
such
objects
,
that
it
had
not
been
worth
the
taking
notice
of
.
And
then
again
it
is
plain
that
the
miscarriage
is
from
the
affectation
of
such
kinde
of
knowledge
,
as
the
Woman
,
the
flowring
life
of
the
body
,
occasioned
Adam
to
transgresse
in
.
Wherefore
it
is
the
fulfilling
of
the
various
desires
of
the
flesh
,
not
an
high
aspire
after
Intellectual
Contemplations
;
for
they
respect
the
Masculine
Faculties
,
not
the
Feminine
,
that
made
way
to
the
transgression
.
Wherefore
I
say
,
the
wisdome
that
the
Serpent
here
promised
,
was
not
Natural
Philosophy
,
or
Mathematicks
,
or
any
of
those
innocuous
and
noble
accomplishments
of
the
understanding
of
man
,
but
it
was
the
knowledge
of
the
world
,
and
the
wisdome
of
the
flesh
.
For
the
life
of
the
body
is
full
of
desires
,
and
presages
of
satisfaction
in
the
obtaining
of
this
or
the
other
external
thing
,
whether
it
be
in
Honour
,
Riches
,
or
Pleasure
;
and
if
they
shake
off
the
divine
Guide
within
them
,
they
will
have
it
by
hook
or
by
crook
.
And
this
worldly
wisdome
is
so
plausible
in
the
world
,
and
so
sweetly
relished
by
the
meer
natural
man
,
that
it
were
temptation
enough
for
a
Novice
,
if
it
were
but
to
be
esteemed
wise
,
to
adventure
upon
such
things
as
would
initiate
him
therein
.
Ver.
6.
But
the
wisdome
of
the
flesh
.
The
Apostle
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
wisdome
of
the
flesh
,
he
saith
,
is
enmity
with
God.
But
the
free
and
cautious
use
of
Reason
,
the
knowledge
of
the
fabrick
of
the
world
,
and
the
course
of
natural
causes
,
to
understand
the
Rudiments
of
Geometry
,
and
the
Principles
of
Mechanicks
,
and
the
like
;
what
man
that
is
not
a
Fool
,
or
a
Fanatick
,
will
ever
assert
that
God
bears
any
enmity
to
these
things
?
For
again
,
these
kind
of
Contemplations
are
not
so
properly
the
knowledg
of
Good
and
Evil
,
as
of
Truth
and
Falshood
,
the
knowledge
of
Good
and
Evil
referring
to
that
experience
we
gather
up
in
Moral
or
Political
encounters
.
But
those
men
that
from
this
Text
of
Scripture
would
perstringe
Philosophy
,
and
an
honest
and
gerous
enquiry
into
the
true
knowledge
of
God
in
Nature
,
I
suspect
them
partly
of
ignorance
,
and
partly
of
a
sly
and
partial
kinde
of
countenancing
of
those
pleasures
that
beasts
have
as
well
as
men
,
and
I
think
in
as
high
a
degree
,
especially
Baboons
and
Satyres
,
and
such
like
letcherous
Animals
.
And
I
fear
there
are
no
men
so
subject
to
such
mis-interpretations
of
Scripture
,
as
the
boldest
Religionists
,
and
Mock-Prophets
,
who
are
very
full
of
heat
and
spirits
,
and
have
their
imagination
too
often
infected
with
the
fumes
of
those
lower
parts
,
the
full
sense
and
pleasure
whereof
they
prefer
before
all
the
subtile
delights
of
Reason
and
generous
Contemplation
.
But
leaving
these
Sanguine-inspired
Seers
,
to
the
sweet
deception
and
gullery
of
their
own
corrupted
fancy
,
let
us
listen
and
keep
close
to
him
that
can
neither
deceive
nor
be
deceived
,
I
mean
Christ
,
and
his
holy
Apostles
;
and
now
in
particular
,
let
us
consider
that
grave
and
pious
Monition
of
S.
Peter
,
Beloved
,
I
beseech
you
,
as
Strangers
and
Pilgrims
,
abstain
from
fleshly
lusts
that
warre
against
the
soul
.
Wherein
,
this
holy
man
instructed
of
God
,
plainly
intimates
that
the
soul
in
this
world
is
as
a
traveller
in
a
strange
Countrey
,
and
that
she
is
journeying
on
to
a
condition
more
sutable
to
her
,
then
this
in
the
body
.
Whence
it
follows
,
that
the
tender
patronizing
of
those
pleasures
that
are
mortal
and
die
with
the
body
,
is
a
badg
of
a
poor
,
base
,
degenerate
minde
,
and
unacquainted
with
her
own
nature
and
dignity
.
Ver.
7.
How
naked
now
he
was
,
and
bare
of
all
strength
and
power
to
divine
and
holy
things
.
This
was
Adams
mistake
,
that
he
thought
he
could
serve
two
Masters
,
The
will
of
God
,
and
the
dictates
of
the
flesh
.
But
thus
he
became
estranged
to
the
divine
Life
and
Power
,
which
will
not
dwell
in
a
body
that
is
subject
unto
sin
;
For
the
holy
Spirit
of
discipline
will
fly
deceit
,
and
remove
from
thoughts
that
are
without
understanding
,
(
viz.
such
as
are
suggested
and
pursued
at
randome
)
and
will
not
abide
when
unrighteousnesse
cometh
in
.
Ver.
8.
Could
not
endure
the
presence
of
it
.
For
the
divine
Light
now
was
only
a
convincer
of
his
miscarriages
,
but
administred
nothing
of
the
divine
Love
and
Power
,
as
it
does
to
them
that
are
obedient
and
sincere
followers
of
its
precepts
,
and
therefore
Adam
could
no
more
endure
the
presence
of
it
,
then
sore
eyes
the
Sun
or
Candle-light
.
Ver.
9.
Persisted
and
came
up
closer
to
him
.
This
divine
Light
is
God
,
as
he
is
manifested
in
the
Conscience
of
man
,
but
his
Love
and
Power
are
not
fit
to
be
communicated
to
Adam
in
this
dissolute
and
disobedient
condition
he
is
in
,
but
meerly
conviction
,
to
bring
him
to
repentance
.
And
after
the
hurry
of
his
inordinate
pleasures
and
passions
,
when
he
was
for
a
time
left
in
the
suds
,
as
they
call
it
,
this
light
of
Conscience
did
more
strictly
,
and
particularly
sift
and
examine
him
,
and
he
might
well
wonder
with
himself
that
he
found
himself
so
much
afraid
to
commune
with
his
own
heart
.
Ver.
10.
Ingenuously
confessed
.
For
he
presently
found
out
the
reason
why
he
was
thus
estranged
from
the
divine
Light
,
because
he
found
himself
naked
of
that
power
and
good
affection
he
had
in
divine
things
before
,
having
lost
those
by
promiscuously
following
the
wilde
suggestions
of
his
own
inordinate
will
,
as
you
see
in
the
following
verse
.
Wherefore
he
had
no
minde
to
be
convinced
of
any
obligation
to
such
things
as
he
felt
in
himself
no
power
left
to
perform
,
nor
any
inclination
unto
.
Ver.
11.
The
sad
event
upon
his
disobedience
.
Adams
Conscience
resolved
all
this
confusion
of
minde
into
his
disobedience
and
following
his
own
will
,
without
any
rule
or
guidance
from
the
will
of
God.
Ver.
12.
His
rational
Faculties
,
and
said
.
Like
that
in
the
Comedian
.
Homo
sum
,
humani
nihil
à
me
alienum
puto
.
And
so
commonly
men
reason
themselves
into
an
allowance
of
sin
,
by
pretending
humane
infirmities
or
natural
frailties
.
Ver.
13.
That
he
kept
his
Feminine
faculties
in
no
better
order
.
That
's
the
foolish
and
mischievous
Sophistry
amongst
men
,
whereby
they
impose
upon
themselves
,
that
because
such
and
such
things
may
be
done
,
and
that
they
are
but
the
suggestions
of
nature
,
which
is
the
work
of
God
in
the
world
,
that
therefore
they
may
do
them
,
how
,
and
in
what
measure
they
please
;
But
here
the
divine
Light
does
not
chastise
Adam
for
the
exercise
of
his
Feminine
faculties
,
but
that
in
the
exercise
of
them
they
were
not
regulated
by
an
higher
and
more
holy
rule
,
and
that
he
kept
them
in
no
more
subjection
unto
the
Masculine
.
To
which
he
had
nothing
to
say
,
but
,
&c.
The
meaning
is
,
that
Adams
temptations
were
very
strong
,
and
so
accommodate
to
the
vigorous
life
of
the
body
,
that
,
as
he
thought
,
he
could
not
resist
.
But
the
will
of
man
assisted
by
God
,
as
Adam's
was
,
if
it
be
sincere
,
what
can
it
not
doe
?
Ver.
14.
Then
the
divine
Light
began
to
chastise
the
Serpent
.
From
this
14
verse
to
the
20.
there
seems
to
be
a
description
of
the
conscience
of
a
man
plainly
convincing
him
of
all
the
ugliness
and
inconveniencies
of
those
sinful
courses
he
is
engaged
in
,
with
some
hints
also
of
the
advantages
of
the
better
life
,
if
he
converted
to
it
,
which
is
like
a
present
flame
kindled
in
his
minde
for
a
time
,
but
the
true
love
of
the
divine
Life
,
and
the
power
of
grace
being
not
also
communicated
unto
his
soul
,
and
his
body
being
unpurg'd
of
the
filth
it
has
contracted
by
former
evil
courses
,
this
flame
is
presently
extinct
,
and
all
those
monitions
and
representations
of
what
so
nearly
concerned
him
are
drowned
in
oblivion
,
and
he
presently
settles
to
his
old
ill
ways
again
.
That
it
crept
basely
upon
the
belly
.
See
what
has
been
said
out
of
Philo
upon
ver
.
1.
Ver.
15.
But
might
I
once
descend
so
far
.
This
the
divine
Light
might
be
very
well
said
to
speak
in
Adam
.
For
his
conscience
might
well
re-minde
him
,
how
grateful
a
sense
of
the
harmless
joyes
of
the
body
he
had
in
his
state
of
obedience
and
sincerity
;
and
if
the
divine
Light
had
wrought
it self
into
a
more
full
and
universal
possession
of
all
his
faculties
,
the
regulated
joyes
of
the
body
,
which
had
been
the
off-spring
of
the
woman
,
had
so
far
exceeded
the
tumultuous
pleasures
of
inordinate
desires
,
that
they
would
like
the
Sun-beams
playing
upon
a
fire
,
extinguish
the
heat
thereof
,
as
is
already
said
in
this
fifteenth
verse
.
Ver.
16.
So
that
the
kindly
Joy
of
the
health
of
the
body
shall
be
much
depraved
.
The
divine
Light
in
the
Conscience
of
Adam
might
very
well
say
all
this
,
he
having
had
already
a
good
taste
of
it
in
all
likelihood
,
having
found
himself
after
inordinate
satiating
his
furious
desires
of
pleasure
in
a
dull
,
languid
,
nauseating
condition
,
though
new
recruits
spurred
him
up
to
new
follies
.
For
the
Moral
Cabbala
does
not
suppose
it
was
one
single
mistaken
act
that
brought
Adam
to
this
confusion
of
minde
,
but
disobedience
at
large
,
and
leading
a
life
unguided
by
the
Light
and
Law
of
God.
Earthly
minded
Adam
.
Philo
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
earthly
minde
,
pag.
332.
Ver.
17
,
18
,
19.
Adams
Conscience
was
so
awakened
by
the
divine
Light
and
Reason
,
and
Experience
so
instructed
him
for
the
present
,
that
he
could
easily
read
his
own
doom
,
if
he
persisted
in
these
courses
of
disobedience
,
that
he
should
be
prick'd
and
vex'd
in
his
wilde
rangings
after
inordinate
pleasure
all
the
while
the
Earthly
mind
was
his
light
&
guide
.
But
after
all
this
conviction
,
what
way
Adam
would
settle
in
,
did
not
God
visit
him
with
an
higher
pitch
of
superadvenient
grace
that
would
conveigh
Faith
,
Power
,
and
Affection
unto
him
,
you
see
in
the
verse
immediately
following
.
Ver.
20.
Adam
was
not
sufficiently
.
For
meer
conviction
of
Light
disjoin'd
from
Faith
,
Power
,
and
Affection
,
may
indeed
disturb
the
minde
and
confound
it
,
but
is
not
able
of
it self
to
compose
it
and
settle
it
to
good
,
in
men
that
have
contracted
a
custome
of
evil
.
Called
her
,
My
life
.
So
soon
as
this
reproof
and
castigation
of
the
divine
Light
manifested
in
Adams
Conscience
was
over
,
he
forthwith
falls
into
the
same
sense
of
things
,
and
pursues
the
same
resolutions
that
he
had
in
designe
before
,
and
very
feelingly
concludes
with
himself
,
that
be
that
as
true
as
it
will
,
that
his
Conscience
dictated
unto
him
,
yet
nothing
can
be
more
true
then
this
;
That
the
Joy
of
his
body
was
a
necessary
solace
of
life
,
and
therefore
he
would
set
up
his
happiness
in
the
improvement
thereof
.
And
so
adhering
in
his
affection
to
it
,
counted
it
his
very
life
,
and
that
there
was
no
living
at
all
without
it
.
They
are
almost
the
words
of
Philo
,
speaking
of
the
sense
of
the
body
,
in
which
was
this
corporeal
Joy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
which
corporeal
sense
the
earthly
minde
in
man
,
properly
therefore
called
Adam
,
when
he
saw
efformed
,
though
it
was
really
the
death
of
the
man
,
yet
he
called
it
his
life
.
This
is
Philo's
Exposition
of
this
present
verse
.
Ver.
21.
Put
hairy
Coats
.
The
Philosophick
Cabbala
,
and
the
Text
have
a
marvellous
fit
and
easie
congruency
in
this
place
.
And
this
Moral
sense
will
not
seem
hard
,
if
you
consider
such
phrases
as
these
in
Scripture
;
But
as
for
his
enemies
let
them
be
clothed
with
shame
;
and
elsewhere
,
Let
them
be
clothed
with
rebuke
and
dishonour
;
besides
other
places
to
that
purpose
.
And
to
clothe
men
according
to
their
conditions
and
quality
,
what
is
more
ordinary
,
or
more
fit
and
natural
?
As
those
that
are
fools
they
ordinarily
clothe
them
in
a
fools
coat
.
And
so
Adams
will
and
affection
being
carried
so
resolvedly
to
the
brutish
life
,
it
is
not
incongruous
to
conceive
that
the
divine
Light
judging
them
very
Brutes
,
the
reproach
she
gives
them
is
set
out
in
this
passage
of
clothing
them
with
the
skins
of
beasts
.
The
meaning
therefore
of
this
verse
is
,
that
the
divine
Light
in
the
Conscience
of
Adam
had
another
bout
with
him
,
and
that
Adam
was
convinced
that
he
should
grow
a
kinde
of
a
Brute
,
by
the
courses
he
meant
to
follow
.
And
indeed
he
was
content
so
to
be
,
as
a
man
may
well
conceive
,
the
pleasure
of
sin
having
so
weakned
all
the
powers
of
that
higher
life
in
him
,
that
there
was
little
or
nothing
,
especially
for
the
present
,
able
to
carry
him
at
all
upwards
towards
Heaven
and
holiness
.
And
of
a
truth
,
vile
Epicurisme
,
and
Sensuality
will
make
the
soul
of
man
so
degenerate
and
blinde
,
that
he
will
not
only
be
content
to
slide
into
brutish
immorality
,
but
please
himself
in
this
very
opinion
that
he
is
a
real
Brute
already
,
an
Ape
,
Satyre
,
or
Baboon
,
and
that
the
best
of
men
are
no
better
,
saving
that
civilizing
of
them
and
industrious
education
has
made
them
appear
in
a
more
refined
shape
,
and
long
inculcate
Precepts
have
been
mistaken
for
connate
Principles
of
Honesty
and
Natural
Knowledge
,
otherwise
there
be
no
indispensable
grounds
of
Religion
and
Virtue
,
but
what
has
hapned
to
be
taken
up
by
over-ruling
Custome
.
Which
things
,
I
dare
say
,
are
as
easily
confutable
,
as
any
conclusion
in
Mathematicks
is
demonstrable
.
But
as
many
as
are
thus
sottish
,
let
them
enjoy
their
own
wildeness
and
ignorance
,
it
is
sufficient
for
a
good
man
that
he
is
conscious
unto
himself
that
he
is
more
nobly
descended
,
better
bred
and
born
,
and
more
skilfully
taught
,
by
the
purged
faculties
of
his
own
minde
.
Ver.
22.
Design'd
the
contrary
.
The
mercy
of
the
Almighty
is
such
to
poor
man
,
that
his
weak
and
dark
spirit
cannot
be
always
so
resolvedly
wicked
as
he
is
contented
to
be
;
wherefore
it
is
a
fond
surmise
of
desperate
men
,
that
do
all
the
violence
they
can
to
the
remainders
of
that
Light
and
Principle
of
Religion
,
and
honesty
left
in
them
,
hoping
thereby
to
come
to
rest
and
tranquillity
of
minde
,
by
laying
dead
,
or
quite
obliterating
all
the
rules
of
godliness
&
morality
out
of
their
souls
.
For
it
is
not
in
their
power
so
to
do
,
nor
have
they
any
reason
to
promise
themselves
they
are
hereby
secure
from
the
pangs
of
Conscience
.
For
some
passages
of
Providence
or
other
may
so
awaken
them
,
that
they
shall
be
forced
to
acknowledg
their
errour
and
rebellion
with
unexpressible
bitterness
and
confusion
of
spirit
.
And
the
longer
they
have
run
wrong
,
the
more
tedious
journey
they
have
to
return
back
.
Wherefore
it
is
more
safe
to
close
with
that
life
betime
,
that
when
it
is
attained
to
,
neither
deserves
nor
is
obnoxious
to
any
change
or
death
;
I
mean
when
we
have
arrived
to
the
due
measure
of
it
.
For
this
is
the
natural
accomplishment
of
the
soul
,
all
else
but
rust
and
dirt
that
lies
upon
it
.
Ver.
23.
Out
of
this
Paradise
of
Luxury
.
The
English
Translation
takes
no
notice
of
any
more
Paradises
then
one
,
calling
it
always
the
Garden
of
Eden
.
But
the
Seventy
more
favourable
to
our
Moral
Cabbala
,
that
which
they
call
a
Garden
in
Eden
at
first
,
they
after
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
may
signifie
the
Garden
of
Luxury
.
But
whether
there
be
any
force
at
all
in
this
or
no
,
that
Supplement
I
have
made
in
the
foregoing
verse
will
make
good
the
sense
of
our
Cabbala
.
And
in
the
very
Letter
and
History
of
the
Scripture
,
if
a
man
take
notice
,
he
must
of
necessity
make
a
supply
of
something
or
another
to
pass
to
what
follows
with
due
cohaesion
and
clearness
of
sense
.
So
in
the
very
next
Chapter
,
where
God
dooms
Cain
to
be
a
Vagabond
,
and
he
cryes
out
that
every
man
that
meets
him
will
kill
him
,
according
to
the
concise
story
of
the
Text
;
there
was
none
but
Adam
and
Eve
in
the
world
to
meet
him
,
and
yet
there
is
a
mark
set
upon
him
by
God
as
if
there
had
been
then
several
people
in
the
world
,
into
whose
hands
he
might
fall
,
and
lose
his
life
by
them
.
And
then
again
at
ver
.
17.
Cain
had
no
sooner
got
into
the
Land
of
Nod
,
but
he
has
a
wife
and
a
childe
by
her
,
and
he
is
forthwith
said
to
build
a
City
,
when
as
there
is
no
mention
of
any
but
himself
,
his
wife
,
and
his
childe
to
be
the
Artificers
;
but
any
ingenious
Reader
will
easily
make
to
himself
fitting
supplements
,
ever
supposing
due
distances
of
time
and
right
preparations
to
all
that
is
said
to
be
acted
.
And
so
in
the
story
of
Samson
,
where
he
is
said
to
take
three
hundred
Foxes
,
it
may
be
rationally
supposed
,
that
Countrey
was
full
of
such
creatures
,
that
he
had
a
competency
of
time
,
a
sufficient
number
to
help
him
,
and
the
like
.
That
the
History
of
Scripture
is
very
concise
,
no
body
can
deny
;
and
therefore
where
easie
,
natural
,
and
agreeable
supplements
will
clear
the
sense
,
I
conceive
it
is
very
warrantable
to
suppose
some
such
supplies
,
and
for
a
Paraphrast
,
judiciously
to
interweave
them
.
But
now
that
Paradise
at
first
should
signifie
a
state
of
divine
pleasure
,
and
afterward
of
sensual
voluptuousness
,
it
is
no
more
harsh
then
that
Adam
one
while
is
the
Spiritual
or
Intellectual
Man
,
another
while
the
Earthly
and
Carnal
.
For
one
and
the
same
natural
thing
may
be
a
Symbole
of
contrary
Spiritual
Mysteries
.
So
a
Lion
and
a
Serpent
are
figures
of
Christ
,
as
well
as
of
the
Devil
;
and
therefore
it
is
not
so
hard
to
admit
that
this
Garden
of
Eden
may
emblematize
,
while
Adam
is
discours'd
of
as
innocent
and
obedient
to
God
,
the
delights
of
the
Spirit
;
but
after
his
forsaking
God
,
the
pleasures
of
the
Flesh
;
and
consequently
,
that
the
fruit
of
the
Tree
of
Life
in
the
one
,
may
be
perseverance
and
establishment
in
the
divine
Life
;
in
the
other
,
a
settlement
and
fixedness
in
the
brutish
and
sensual
.
Ver.
24.
The
manly
faculties
of
Reason
and
Conscience
.
These
I
conceive
may
be
understood
by
the
Cherubim
and
flaming
Sword.
For
the
Cherubim
bear
the
Image
of
a
man
,
and
Reason
is
a
cutting
,
dividing
thing
like
a
Sword
,
the
Stoicks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dividing
and
distinguishing
Reason
.
For
Reason
is
nothing
but
a
distinct
discernment
of
the
Idea's
of
things
,
whereby
the
minde
is
able
to
sever
what
will
not
sute
,
and
lay
together
what
will.
But
if
any
body
will
like
better
of
Philo's
interpretation
here
,
of
the
Cherubim
and
flaming
Sword
,
who
makes
the
Cherubim
to
signifie
the
goodness
and
power
of
God
;
the
flaming
Sword
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
effectual
and
operative
Wisdome
or
Word
of
God
;
it
does
not
at
all
clash
with
what
we
have
already
set
down
.
For
my self
also
suppose
,
that
God
by
his
Son
the
Eternal
Word
works
upon
the
Reason
and
Conscience
of
man
:
For
that
Word
is
living
and
powerful
,
sharper
then
any
two-edged
Sword
,
piercing
even
to
the
dividing
asunder
of
soul
and
spirit
,
and
of
the
joints
and
marrow
,
and
is
the
discerner
of
the
thoughts
and
intents
of
the
heart
,
neither
is
there
any
creature
that
is
not
manifest
in
his
sight
,
but
all
things
are
naked
and
open
unto
the
eyes
of
him
with
whom
we
have
to
do
,
Heb.
4.
That
he
could
not
set
up
his
rest
for
ever
.
Assuredly
a
mans
heart
is
not
so
in
his
own
hand
,
that
he
can
do
himself
all
the
mischief
he
is
contented
to
do
.
For
we
are
more
Gods
then
our
own
,
and
his
Goodness
and
Power
has
dominion
over
us
.
And
therefore
let
not
a
man
vainly
fancy
,
that
by
violently
running
into
all
enormity
of
life
,
and
extinguishing
all
the
Principles
of
Piety
and
Virtue
in
him
,
that
he
shall
be
able
thus
to
hide
himself
from
God
,
and
never
be
re-minded
of
him
again
for
ever
.
For
though
a
man
may
happen
thus
to
forget
God
for
a
time
,
yet
he
can
never
forget
us
,
sith
all
things
lie
open
to
his
sight
.
And
the
power
of
his
ever-living
Word
will
easily
cut
through
all
that
thickness
and
darkness
,
which
we
shrowd
our selves
in
,
and
wound
us
so
,
as
to
make
us
look
back
with
shame
and
sorrow
at
a
time
that
we
least
thought
of
.
But
that
our
pain
may
be
the
lesse
,
and
our
happiness
commence
the
sooner
,
it
will
be
our
wisdome
to
comply
with
the
divine
Light
betimes
;
for
the
sooner
we
begin
,
the
work
is
the
easier
,
and
will
be
the
more
timely
dispatch'd
through
the
power
of
God
working
in
us
.
But
this
I
must
confess
(
and
I
think
my self
bound
,
to
bear
witness
to
so
true
and
useful
a
mysterie
wrapt
up
in
this
Mosaical
covering
)
that
there
is
no
other
passage
nor
return
into
happiness
then
by
death
.
Whence
Plato
also
that
had
been
acquainted
with
these
holy
writings
,
has
defined
Philosophy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
meditation
of
death
,
viz.
the
dying
to
the
lust
of
the
flesh
and
inordinate
desires
of
the
body
;
which
Purgatory
if
we
had
once
passed
through
,
there
would
soon
spring
up
that
Morning
Joy
,
the
resurrection
from
the
dead
,
and
our
arrival
to
everlasting
life
and
glory
.
And
there
is
no
other
way
then
this
that
is
manifestable
either
by
Scripture
,
Reason
,
or
Experience
.
But
those
that
through
the
grace
of
God
and
a
vehement
thirst
after
the
divine
Righteousness
,
have
born
the
Crosse
till
the
perfect
death
of
the
body
of
sin
,
and
make
it
their
business
to
have
no
more
sense
nor
relish
of
themselves
,
or
their
own
particular
persons
,
then
if
they
were
not
at
all
,
they
being
thus
demolished
as
to
themselves
,
and
turned
into
a
Chaos
or
dark
Nothingness
,
as
I
may
so
speak
,
they
become
thereby
fitted
for
the
new
Creation
.
And
this
personal
life
being
thus
destroyed
,
God
calls
unto
them
in
the
dead
of
the
Night
,
when
all
things
are
silent
about
them
,
awakes
them
and
raises
them
up
,
and
breathes
into
them
the
breath
of
everlasting
life
,
and
ever
after
actuates
them
by
his
own
Spirit
,
and
takes
all
the
humane
faculties
unto
himself
,
guiding
or
allowing
all
their
operations
,
always
holding
up
the
spirit
of
man
so
,
that
he
will
never
sink
into
sin
;
and
from
henceforth
death
and
sorrow
is
swallowed
up
for
ever
,
for
the
sting
of
Death
is
Sin.
But
whatever
liberty
and
joy
men
take
to
themselves
that
is
not
founded
in
this
new
life
,
is
false
and
frivolous
,
and
will
end
but
in
sadness
,
bitterness
,
and
intolerable
thraldome
.
For
the
Corporeal
life
and
sense
will
so
deeply
have
sunk
into
the
soul
,
that
it
will
be
beyond
all
measure
hard
and
painfull
to
dis-intangle
her
.
But
as
many
as
have
passed
the
Death
,
have
arrived
to
that
Life
that
abides
for
ever
and
ever
.
And
this
Life
is
pure
and
immaculate
Love
,
and
this
Love
is
God
,
as
he
is
communicable
unto
man
,
and
is
the
sole
Life
and
Essence
of
Virtue
truly
so
called
;
or
rather
,
as
all
colours
are
but
the
reflexion
of
the
Rayes
of
the
Sun
so
all
Virtue
is
but
this
One
variously
coloured
and
figured
from
the
diversity
of
Objects
and
Circumstances
.
But
when
she
playes
with
ease
within
her
own
pure
and
undisturbed
Light
,
she
is
most
lovely
and
amiable
;
and
if
she
step
out
into
zeal
,
Satyrical
rebuke
,
and
contestation
,
it
is
a
condescent
and
debasement
for
the
present
,
but
the
design
is
,
a
more
enlarged
exaltation
of
her
own
nature
,
and
the
getting
more
universal
foot-hold
in
other
persons
,
by
dislodging
her
deformed
enemy
.
For
the
divine
Love
is
the
love
of
the
divine
Beauty
,
and
that
Beauty
is
the
divine
Life
which
would
gladly
insinuate
it self
,
and
become
one
with
that
particular
Principle
of
Natural
life
,
the
Soul
of
man.
And
whatever
man
she
has
taken
hold
upon
,
and
won
him
to
her self
,
she
does
so
actuate
and
guide
,
as
that
whatever
he
has
,
she
gets
the
use
of
,
and
improves
it
to
her
own
interest
,
that
is
,
the
advancement
of
her self
.
But
she
observing
that
her
progress
and
speed
is
not
so
fast
as
she
could
wish
,
(
that
is
,
that
mankind
is
not
made
so
fully
and
so
generally
happy
by
her
,
as
she
could
desire
,
and
as
they
are
capable
of
)
she
raises
in
a
man
his
Anger
&
Indignation
against
those
things
that
are
obstacles
and
impediments
in
her
way
,
beating
down
by
solid
Reason
such
things
as
pretend
to
Reason
,
and
such
things
as
are
neither
the
genuine
off-spring
of
the
humane
faculties
,
nor
the
effects
of
her
own
union
with
them
,
discountenancing
them
,
and
deriding
them
as
Monsters
and
Mongrel
things
,
they
being
no
accomplishment
of
the
humane
nature
,
nor
any
gift
of
the
divine
.
She
observing
also
that
mankind
is
very
giddily
busie
to
improve
their
natural
faculties
without
her
,
and
promise
themselves
very
rare
effects
of
their
art
and
industry
,
which
if
they
could
bring
to
passe
,
would
be
in
the
end
but
a
scourge
and
plague
to
them
,
and
make
them
more
desperately
bold
,
sensual
,
Atheistical
,
and
wicked
,
(
for
no
fire
but
that
of
Gods
Spirit
in
a
man
can
clear
up
the
true
knowledge
of
himself
unto
us
)
she
therefore
taketh
courage
(
though
she
see
her self
slighted
,
or
unknown
)
and
deservedly
magnifies
her self
above
all
the
effects
of
Art
and
humane
industry
,
and
boldly
tells
the
world
,
what
petty
and
poor
things
they
are
if
compared
unto
her
.
Nor
doth
she
at
all
stick
to
pour
out
her
scorn
and
derision
unto
the
full
upon
those
garish
effects
of
fanatical
Fancy
,
where
Melancholy
dictates
strange
and
uncouth
dreams
,
out
of
a
dark
hole
,
like
the
whispers
of
the
Heathen
Oracles
.
For
it
is
not
only
an
injury
to
her self
,
that
such
Antick
Phantasmes
are
preferred
before
the
pure
simplicity
of
her
own
beauty
,
but
a
great
mischief
to
her
darling
the
Soul
of
man
,
that
he
should
forsake
those
faculties
she
has
a
minde
to
sanctifie
and
take
into
her self
,
and
should
give
himself
up
to
meer
inconsiderate
imaginations
,
and
casual
impresses
,
chusing
them
for
his
guide
,
because
they
are
strongest
,
not
truest
,
and
he
will
not
so
much
as
examine
them
.
Such
like
as
these
and
several
other
occasions
there
are
,
that
oftentimes
figure
the
divine
Life
in
good
men
,
and
sharpen
it
into
an
high
degree
of
zeal
and
anger
.
But
whom
in
wrath
she
then
wounds
,
she
pities
,
as
being
an
affectionate
Lover
of
universal
mankind
,
though
an
unreconcileable
disliker
of
their
vices
.
I
HAVE
now
gone
through
my
Threefold
Cabbala
,
which
I
hope
all
sincere
and
judicious
Christians
will
entertain
with
unprejudic'd
candour
and
kinde
acceptance
.
For
as
I
have
lively
set
out
the
mysteries
of
the
holy
and
precious
life
of
a
Christian
,
even
in
the
Mosaical
Letter
,
so
I
have
carefully
and
on
purpose
cleared
and
asserted
the
grand
essential
Principles
of
Christianity
it self
,
as
it
is
a
particular
Religion
,
avoiding
that
rock
of
scandal
,
that
some
who
are
taken
for
no
small
Lights
in
the
Christian
world
have
cast
before
men
,
who
attenuate
all
so
into
Allegories
,
that
they
leave
the
very
Fundamentals
of
Religion
suspected
,
especially
themselves
not
vouchsafing
to
take
notice
,
that
there
is
any
such
thing
as
the
Person
of
Christ
now
existent
,
much
lesse
that
he
is
a
Mediatour
with
God
for
us
,
or
that
he
was
a
sacrifice
for
sin
,
when
he
hung
at
Jerusalem
upon
the
Crosse
,
or
that
there
shall
be
again
any
appearance
of
him
in
the
Heavens
,
as
it
was
promised
by
the
two
Angels
to
his
Apostles
that
saw
him
ascend
;
or
that
there
is
any
life
to
come
,
after
the
dissolution
of
the
natural
body
,
though
our
Saviour
Christ
says
expresly
,
that
after
the
Resurrection
they
neither
marry
,
nor
are
given
in
marriage
,
but
are
like
the
Angels
of
God.
But
to
be
so
spiritual
as
to
interpret
this
of
a
mysterious
resurrection
of
a
man
in
this
life
,
is
in
effect
to
be
so
truly
carnal
,
as
to
insinuate
there
is
no
such
thing
at
all
as
the
Life
to
come
,
and
to
adde
to
Sadducisme
,
Epicurisme
also
or
worse
,
that
is
,
a
religious
liberty
of
silling
one
anothers
houses
with
brats
of
the
adulterous
bed
,
under
pretence
that
they
are
now
risen
to
that
state
that
they
may
without
blame
commit
that
,
which
in
other
mortals
is
down-right
adultery
.
Such
unlawful
sporting
with
the
Letter
as
this
,
is
to
me
no
sign
of
a
spiritual
man
,
but
of
one
at
least
indiscreet
and
light
minded
,
more
grosse
in
my
conceit
then
Hymeneus
and
Philetas
,
who
yet
affirmed
that
the
resurrection
was
past
,
and
so
allegorized
away
the
faith
of
the
people
.
For
mine
own
part
I
cannot
admire
any
mans
fancies
,
but
only
his
Reason
,
Modesty
,
Discretion
and
Miracles
,
the
main
thing
being
presupposed
(
which
yet
is
the
birth-right
of
the
meanest
Christian
)
to
be
truly
and
sincerely
Pious
.
But
if
his
imagination
grow
rampant
,
and
he
aspire
to
appear
some
strange
thing
in
the
world
,
such
as
was
never
yet
heard
of
,
that
man
seems
to
me
thereby
plainly
to
bewray
his
own
Carnality
and
Ignorance
.
For
there
is
no
better
Truths
then
what
are
plainly
set
down
in
the
Scripture
already
,
and
the
best
,
the
plainest
of
all
.
So
that
if
any
one
will
step
out
to
be
so
venerable
an
Instructer
of
the
world
,
that
no
man
may
appear
to
have
said
any
thing
like
unto
him
either
in
his
own
age
,
or
foregoing
generations
;
verily
I
am
so
blunt
a
Fool
as
to
make
bold
to
pronounce
,
that
I
suspect
the
party
not
a
little
season'd
with
spiritual
Pride
and
Melancholy
:
For
God
be
thanked
,
the
Gospel
is
so
plain
a
Rule
of
Life
and
Belief
to
the
sincere
and
obedient
soul
,
that
no
man
can
adde
any
thing
to
it
.
But
then
for
comparison
of
persons
,
what
dotage
is
it
for
any
man
,
because
he
can
read
the
common
Alphabet
of
Honesty
and
a
Pious
life
,
in
the
History
of
the
Old
and
New
Testament
,
finely
allegorizing
,
as
is
conceiv'd
,
those
external
Transactions
to
a
mysterious
application
of
what
concerns
the
inward
man
,
to
either
place
himself
,
or
for
others
to
place
him
in
the
same
level
with
Jesus
Christ
the
Son
of
God
,
the
Saviour
of
men
,
and
Prince
of
the
highest
Angelical
Orders
,
who
rose
out
of
the
grave
by
the
Omnipotent
hand
of
his
Father
,
and
was
seen
to
ascend
into
Heaven
,
by
his
Apostles
that
gazed
upon
him
as
he
passed
through
the
Clouds
,
and
whom
all
true
Christians
expect
visibly
to
appear
there
again
and
re-visit
the
world
according
to
the
promise
.
Now
it
seems
to
me
a
very
unreasonable
and
rash
thing
,
if
not
impious
and
blasphemous
,
to
acknowledge
any
man
whatsoever
comparable
to
so
sacred
a
Person
as
our
Saviour
Christ
every
way
approved
himself
,
and
was
approved
by
a
voice
from
Heaven
,
saying
,
This
is
my
beloved
Son
,
hear
him
.
If
any
man
therefore
having
none
of
these
testimonies
from
above
,
nor
being
able
to
do
any
thing
more
then
other
men
,
shall
be
so
unmannerly
as
to
place
himself
in
the
same
order
and
rank
with
Christ
the
Son
of
God
,
because
he
has
got
some
fine
fancies
and
phrases
,
and
special
and
peculiar
interpretations
of
Scripture
,
which
he
will
have
immediately
suggested
from
the
Spirit
;
I
cannot
forbear
again
to
pronounce
,
that
this
man
is
overtaken
with
an
high
degree
of
either
pride
or
madness
,
and
if
he
can
perswade
any
others
to
look
upon
him
as
so
sacred
a
Prophet
,
that
it
must
be
in
them
at
least
Inadvertency
or
Ignorance
;
Nay
,
I
think
I
shall
not
say
amisse
if
I
attribute
their
mistake
to
a
kinde
of
Pride
also
.
For
Pride
affects
nothing
more
then
Singularity
;
and
therefore
undervaluing
the
plain
simplicity
of
ordinary
Christianity
,
such
as
at
first
sight
is
held
forth
in
the
Gospel
of
Christ
,
they
think
it
no
small
privilege
to
have
a
Prophet
of
their
own
;
especially
they
getting
this
advantage
thereby
,
that
they
can
very
presently
,
as
they
fancy
,
censure
and
discern
the
truth
or
falshood
of
all
that
venture
to
speak
out
of
the
Rode
of
their
own
Sect
;
as
if
every
body
were
bound
to
conne
their
lessons
according
to
their
Book
.
And
it
is
a
fine
thing
to
become
so
accurately
wise
at
so
cheap
a
rate
,
and
discover
who
is
Spiritual
,
or
who
is
the
Carnal
,
or
meer
Moral
man.
This
is
indeed
the
folly
of
all
Sects
,
and
there
is
no
way
better
that
I
know
,
to
be
freed
from
such
inveiglements
,
then
by
earnestly
endevouring
after
that
which
they
all
pretend
to
,
and
to
become
truly
more
holy
and
sincere
then
other
men
;
for
the
throughly
purified
man
is
certainly
delivered
from
all
these
follies
.
These
things
I
could
not
forbear
to
speak
in
zeal
to
the
honour
of
my
Saviour
,
and
the
good
and
safety
of
his
Church
.
For
if
men
once
get
a
trick
to
call
the
world
Christian
,
where
the
death
of
Christ
on
the
Crosse
at
Jerusalem
is
not
acknowledged
a
sacrifice
for
sin
,
nor
himself
now
in
his
humane
Person
a
Mediatour
with
God
the
Father
,
and
the
Head
of
his
Church
Militant
and
Triumphant
;
nor
that
there
is
any
Eternal
Life
nor
Resurrection
,
but
that
in
the
Moral
or
Mystical
sense
:
assuredly
this
will
prove
the
most
dangerous
way
imaginable
,
quite
to
take
away
that
in
time
,
which
is
most
properly
called
Christian
Religion
,
out
of
the
world
,
and
to
leave
meerly
the
name
thereof
behinde
.
But
a
Religion
so
manifestly
established
by
God
in
a
most
miraculous
manner
,
and
being
so
perfect
,
that
the
wit
of
man
cannot
imagine
any
thing
more
compleat
,
and
better
fitted
for
winning
souls
to
God
:
It
can
be
nothing
but
giddiness
or
light-mindedness
,
to
think
that
this
Religion
can
be
ever
superannuated
in
the
world
,
but
that
it
shall
last
till
Christs
Corporeal
appearance
in
the
Clouds
.
For
there
is
no
reason
at
all
that
the
holy
Ghost
should
be
thought
to
come
in
the
flesh
of
some
particular
man
,
no
more
then
God
the
Father
did
under
the
Law.
For
what
can
he
tell
us
more
or
better
,
then
Christ
already
has
told
us
;
or
what
himself
may
tell
us
without
any
personal
shape
?
And
there
is
no
Prophecie
of
any
such
thing
,
but
onely
of
that
which
is
better
,
that
Christ
will
procure
for
all
those
that
are
his
faithful
and
obedient
followers
,
the
Spirit
of
Truth
and
Righteousnesse
,
and
indue
them
with
the
divine
Life
,
and
that
it
shall
so
at
length
come
to
pass
,
that
Justice
,
Peace
,
and
Equity
shall
more
universally
and
fully
flourish
in
the
world
,
then
ever
yet
they
have
done
.
And
that
faith
in
God
,
and
of
the
Life
to
come
shall
be
more
vigorously
sealed
upon
the
hearts
of
men
;
and
that
there
shall
be
a
neerer
union
and
conjunction
betwixt
the
humane
and
divine
nature
in
us
,
then
ever
,
and
more
frequent
and
sensible
commerce
betwixt
the
Inhabitants
of
the
Aethereal
and
Terrestrial
Region
,
according
as
I
have
already
declared
concerning
the
Seventh
day
in
this
Defence
of
the
Moral
Cabbala
.
But
in
the
mean
time
though
that
full
Sabbatisme
be
so
far
off
,
yet
I
doubt
not
but
there
have
been
and
are
very
sweet
and
joyful
praelibations
of
it
,
in
sundry
persons
,
which
quickens
their
hopes
and
desires
of
the
compleatment
thereof
,
and
divine
Providence
is
not
idle
,
all
things
working
towards
this
last
Catastraphe
;
and
the
heads
of
Sects
themselves
,
though
I
never
saw
any
yet
that
my
light
and
judgement
could
pronounce
infallible
and
perfect
,
(
as
I
think
there
never
will
be
any
till
Christ
himself
come
again
,
who
will
appear
in
no
Sectarian
way
,
for
himself
hath
given
us
an
intimation
,
that
if
any
one
say
,
Loe
here
is
Christ
,
or
there
is
Christ
,
believe
it
not
)
yet
such
is
the
grosse
ignorance
or
hypocrisie
of
ordinary
carnal
Churches
(
as
they
call
them
)
that
some
heads
of
Sects
,
I
say
,
have
spoken
very
true
and
weighty
things
against
them
,
very
lively
setting
them
out
&
depainting
them
in
their
own
colors
,
insomuch
that
they
will
be
able
,
not
only
to
turn
from
them
the
affections
of
all
plain
hearted
men
,
that
are
fast
friends
to
the
eternal
Righteousness
of
God
,
and
prefer
that
before
the
most
specious
devices
of
arbitrarious
Superstition
,
but
also
to
raise
their
anger
and
indignation
against
them
.
But
it
does
not
presently
follow
,
that
because
a
man
can
truly
discover
the
gross
faults
&
falsities
that
are
in
another
,
that
therefore
he
is
utterly
blameless
himself
,
and
not
at
all
imposed
upon
by
his
natural
complexion
,
nor
speaks
any
thing
that
is
false
,
nor
omits
any
thing
that
is
both
true
and
necessary
.
But
be
these
Sects
what
they
will
be
,
the
grand
Churches
themselves
are
so
naked
and
obnoxious
,
that
unlesse
they
cast
away
from
them
their
hypocrisie
,
pride
,
and
covetousnesse
,
they
will
in
all
likelihood
raise
such
storms
in
all
Christendome
,
that
in
processe
of
time
,
not
onely
Ecclesiastical
but
Civil
power
it self
will
be
involved
in
those
ruines
,
and
Christ
alone
will
be
exalted
in
that
day
.
For
before
he
deliver
up
the
Kingdome
to
his
Father
,
he
is
to
put
down
all
Rule
,
and
all
Authority
and
Power
;
For
he
must
reign
till
he
have
put
all
his
enemies
under
his
feet
;
The
last
enemy
that
shall
be
destroyed
is
Death
:
which
as
I
have
already
signified
unto
you
,
though
he
be
now
the
King
of
Terrours
,
will
in
that
great
Festival
and
Sabbatisme
,
by
reason
of
so
sensible
and
palpable
union
betwixt
the
Heavenly
and
Earthly
nature
,
be
but
a
pleasant
passage
into
an
higher
room
,
or
to
use
that
more
mysterious
expression
of
the
Rabbins
concerning
Moses
,
in
whose
writings
this
Sabbatisme
is
adumbrated
,
God
will
draw
up
a
mans
soul
to
himself
by
an
Amorous
kisse
;
For
such
was
the
death
of
that
holy
man
Moses
,
who
is
said
to
have
died
in
Moab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
kisses
and
embracements
of
God.
This
shall
be
the
condition
of
the
Church
of
Christ
for
many
hundred
years
;
Till
the
Wheel
of
Providence
driving
on
further
,
and
the
Stage
of
things
drawing
on
to
their
last
Period
,
men
shall
not
onely
be
freed
from
the
fear
and
pain
of
death
,
but
there
shall
be
no
capacity
of
dying
at
all
.
For
then
shall
the
day
of
the
Lord
come
,
wherein
the
Heavens
shall
passe
away
with
a
noise
,
and
the
Elements
melt
with
fervent
heat
,
and
the
Earth
with
all
the
things
in
it
shall
be
burnt
up
.
Thus
Christ
having
done
vengeance
upon
the
obstinately
wicked
and
disobedient
,
and
fully
triumphed
over
all
his
enemies
,
he
will
give
up
his
Kingdome
to
his
Father
,
whose
Vicegerent
hitherto
he
hath
been
in
the
affairs
of
both
Men
and
Angels
.
But
till
then
whosoever
by
pretending
to
be
more
Spiritual
and
Mystical
then
other
men
,
would
smother
those
essential
Principles
of
the
Christian
Religion
,
that
have
reference
to
the
external
Person
of
Christ
,
let
him
phrase
it
as
well
as
he
will
,
or
speak
as
magnificently
of
himself
as
he
can
,
we
are
never
to
let
go
the
plain
and
warrantable
Faith
of
the
Word
,
for
ungrounded
fancies
and
fine
sayings
.
Wherefore
let
every
man
seek
God
apart
,
and
search
out
the
Truth
in
the
holy
Scripture
,
preparing
himself
for
a
right
understanding
thereof
,
by
stedfastly
and
sincerely
practising
such
things
as
are
plainly
and
uncontrovertedly
contained
therein
,
and
expect
illumination
according
to
the
best
communication
thereof
,
that
is
,
answerably
to
our
own
faculties
,
otherwise
if
we
bid
all
Reason
,
and
History
,
and
Humane
helps
,
and
Acquisitions
quite
adiew
,
the
world
will
never
be
rid
of
Religious
Lunacies
and
Fancies
.
FINIS
.
AN
ACCOUNT
of
what
is
contained
in
the
Prefaces
and
Chapters
of
this
Book
.
In
the
Preface
to
the
Reader
.
What
is
meant
by
the
tearm
Cabbala
,
and
how
warrantably
the
literal
Exposition
of
the
Text
may
be
so
called
.
That
dispensable
speculations
are
best
propounded
in
a
Sceptical
manner
.
A
clear
description
of
the
nature
and
digniety
of
Reason
,
and
what
the
divine
Logos
is
.
The
general
probabilities
of
the
truth
of
this
present
Cabbala
.
The
designe
of
the
Author
in
publishing
of
it
.
THE
LITERAL
CABBALA
.
CHAP.
I.
2
The
Earth
at
first
a
deep
miry
abysse
,
covered
over
with
waters
,
over
which
was
a
fierce
wind
,
and
through
all
darknesse
.
3
Day
made
at
first
without
a
Sun.
6
The
Earth
a
floor
,
the
Heavens
a
transparent
Canopy
,
or
strong
Tent
over
it
,
to
keep
off
the
upper
waters
or
blew
conspicuous
Sea
from
drowning
the
world
.
8
Why
this
Tent
or
Canopy
was
not
said
to
be
good
.
9
The
lower
waters
commanded
into
one
place
.
11
Herbs
,
flowers
,
and
fruits
of
Trees
,
before
either
Sun
or
seasons
of
the
year
to
ripen
them
.
14
The
Sun
created
to
and
added
the
day
,
as
a
peculiar
ornament
thereof
,
as
the
Moon
and
Stars
to
the
night
.
20
The
Creation
of
Fish
and
Fowl.
24
The
Creation
of
beasts
and
creeping
things
.
27
Man
created
in
the
very
shape
and
figure
of
God
,
but
yet
so
,
that
there
were
made
females
as
well
as
males
.
28
How
man
came
to
be
Lord
over
the
rest
of
living
creatures
.
30
How
it
came
to
pass
that
man
feeds
on
the
better
sort
of
the
fruits
of
the
Earth
,
and
the
beasts
on
the
worse
.
p.
1
CHAP.
II.
3
The
Original
of
the
Jewish
Sabbaths
,
from
Gods
resting
himself
from
his
six
days
labours
.
5
Herbs
and
Plants
before
either
Rain
,
Gardning
,
or
Husbandry
,
and
the
reason
why
it
was
so
.
7
Adam
made
of
the
dust
of
the
ground
,
and
his
soul
breathed
in
at
his
nosthrils
.
8
The
Planting
of
Paradise
.
9
A
wonderful
Tree
there
,
that
would
continue
youth
,
and
make
a
man
immortal
upon
earth
:
Another
strange
Tree
,
viz.
the
Tree
of
knowledge
of
good
and
evil
.
11
The
Rivers
of
Paradise
,
Phasis
,
Gihon
,
Tigris
,
Euphrates
.
18
The
high
commendation
of
Matrimony
.
19
Adam
gives
names
to
all
kinde
of
creatures
,
except
fishes
.
21
Woman
is
made
of
a
rib
of
Adam
,
a
deep
sleep
falling
upon
him
,
his
minde
then
also
being
in
a
trance
.
24
The
first
Institution
of
Marriage
.
9
CHAP.
III.
1
A
subtile
Serpent
in
Paradise
,
indued
with
both
reason
,
and
the
power
of
speech
,
deceives
the
woman
.
2
The
Dialogue
betwixt
the
woman
and
the
Serpent
.
7
How
the
shame
of
nakednesse
came
into
the
world
.
8
God
walks
in
the
Garden
,
and
calls
to
Adam
.
10
The
Dialogue
betwixt
Adam
and
God.
14
The
reasons
why
Serpents
want
feet
,
and
creep
upon
the
ground
.
15
The
reason
of
the
antipathy
betwixt
Men
and
Serpents
.
16
As
also
of
womens
pangs
in
childe-bearing
,
and
of
their
being
bound
in
subjection
to
their
husbands
.
18
Also
of
the
barrennesse
of
the
earth
,
and
of
mans
toil
and
drudgery
.
21
God
teacheth
Adam
and
Eve
the
use
of
leathern
clothing
.
24
Paradise
haunted
with
apparitions
:
Adam
frighted
from
daring
to
taste
of
the
Tree
of
Life
,
whence
his
posterity
became
mortal
to
this
very
day
.
15
THE
PHILOSOPHICK
CABBALA
.
CHAP.
I.
1
The
world
of
Life
or
Forms
,
and
the
Potentiality
of
the
visible
Vniverse
created
by
the
Tri-une
God
,
and
referr'd
to
a
Monad
or
Unite
.
6
The
Vniversal
immense
matter
of
the
visible
world
created
out
of
nothing
,
and
referr'd
to
the
number
Two.
7
Why
it
was
not
said
of
this
matter
that
it
was
good
.
9
The
ordering
of
an
Earth
or
Planet
for
making
it
conveniently
habitable
,
referr'd
to
the
number
Three
.
14
The
immense
Aethereal
Matter
,
or
Heaven
,
contriv'd
into
Suns
or
Planets
,
as
well
Primary
as
Secondary
,
viz.
as
well
Earths
as
Moons
,
and
referr'd
to
the
number
Four.
20
The
replenishing
of
an
Earth
with
Fish
and
Fowl
,
referr'd
to
the
number
Five
.
24
The
Creation
of
Beasts
and
Cattel
,
but
more
chiefly
of
Man
himself
,
referr'd
to
the
number
Six
.
22
CHAP.
II.
2
Gods
full
and
absolute
rest
from
creating
any
thing
of
anew
,
adumbrated
by
the
number
Seven
.
4
Suns
and
Planets
not
only
the
furniture
,
but
effects
of
the
Ethereal
Matter
or
Heaven
.
6
The
manner
of
Man
and
other
Animals
rising
out
of
the
earth
by
the
power
of
God
in
nature
.
8
How
it
was
with
Adam
before
he
descended
into
flesh
,
and
became
a
Terrestrial
Animal
.
10
That
the
four
Cardinal
virtues
were
in
Adam
in
his
Ethereal
or
Paradisiacal
condition
.
17
Adam
in
Paradise
forbidden
to
taste
or
relish
his
own
will
,
under
pain
of
descending
into
the
Region
of
Death
.
18
The
Masculine
and
Feminine
faculties
in
Adam
.
20
The
great
Pleasure
and
Solace
of
the
Feminine
faculties
.
21
The
Masculine
faculties
laid
asleep
,
the
Feminine
appear
and
act
,
viz.
The
grateful
sense
of
the
life
of
the
Vehicle
.
25
That
this
sense
and
joy
of
the
life
of
the
Vehicle
is
in
it self
without
either
blame
or
shame
.
pag.
33
CHAP.
III.
1
Satan
tempts
Adam
,
taking
advantage
upon
the
Invigoration
of
the
life
of
his
Vehicle
.
2
The
Dialogue
betwixt
Adam
and
Satan
.
6
The
Masculine
faculties
in
Adam
swayed
by
the
Feminine
;
assent
to
sin
against
God.
7
Adam
excuses
the
use
of
that
wilde
Liberty
he
gave
himself
,
discerning
the
Plastick
Power
somewhat
awakened
in
him
.
8
A
dispute
betwixt
Adam
and
the
divine
Light
,
arraigning
him
at
the
Tribunal
of
his
own
Conscience
.
14
Satan
strucken
down
into
the
lower
Regions
of
the
Air.
15
A
Prophecy
of
the
Incarnation
of
the
Soul
of
the
Messias
,
and
of
his
Triumph
over
the
head
and
highest
Powers
of
the
rebellious
Angels
.
16
A
decree
of
God
to
sowre
and
disturb
all
the
pleasures
and
contentments
of
the
Terrestrial
Life
.
20
Adam
again
excuses
his
fall
,
from
the
usefulnesse
of
his
Presence
and
Government
upon
Earth
.
21
Adam
is
fully
incorporated
into
Flesh
,
and
appears
in
the
true
shape
of
a
Terrestrial
Animal
.
24
That
Immortality
is
incompetible
to
the
Earthly
Adam
,
nor
can
his
Soul
reach
it
,
till
she
return
into
her
Ethereal
Vehicle
.
44
THE
MORAL
CABBALA
.
CHAP.
I.
1
Man
a
Microcosme
or
Little
World
,
in
whom
there
are
two
Principles
,
Spirit
and
Flesh
.
2
The
Earthly
or
Fleshly
Nature
appears
first
.
4
The
Light
of
Conscience
unlistned
to
.
6
The
Spirit
of
Savory
and
Affectionate
discernment
betwixt
good
and
evil
.
10
The
inordinate
desires
of
the
flesh
driven
aside
and
limited
.
11
Hereupon
the
plants
of
Righteousnesse
bear
fruit
and
flourish
.
16
The
hearty
and
sincere
Love
of
God
,
and
a
mans
neighbor
,
is
as
the
Sun
in
the
Soul
of
man.
Notionality
and
Opinions
the
weak
and
faint
Light
of
the
dispersed
Stars
.
18
Those
that
walk
in
sincere
Love
,
walk
in
the
Day
:
They
that
are
guided
by
Notionality
,
travel
in
the
Night
.
22
The
Natural
Concupiscible
brings
forth
by
the
command
of
God
,
and
is
corrected
by
devotion
.
24
The
Irascible
also
brings
forth
.
26
Christ
the
Image
of
God
is
created
,
being
a
perfect
Ruler
over
all
the
motions
of
the
Irascible
and
Concupiscible
.
29
The
food
of
the
divine
Life
.
30
The
food
of
the
Animal
Life
.
31
The
divine
Wisdome
approves
of
whatsoever
is
simply
natural
,
as
good
.
52
CHAP.
II.
3
The
true
Sabbatisme
of
the
Sons
of
God.
5
A
Description
of
men
taught
by
God.
7
The
mysterie
of
that
Adam
that
comes
by
Water
and
the
Spirit
.
9
Obedience
the
Tree
of
Life
:
Disobedience
the
Tree
of
the
Knowledge
of
good
and
evil
.
10
The
Rivers
of
Paradise
;
the
four
Cardinal
Virtues
in
the
Soul
of
man.
17
The
Life
of
Righteousnesse
lost
by
Disobedience
.
19
The
meer
Contemplative
and
Spiritual
Man
sees
the
motions
of
the
Animal
Life
,
and
rigidly
enough
censures
them
.
21
That
it
is
incompetible
to
Man
perpetually
to
dwell
in
Spiritual
Contemplations
.
22
That
upon
the
slaking
of
those
,
the
kindly
Joy
of
the
Life
of
the
Body
springs
out
,
which
is
our
Eve.
23
That
this
kindly
Joy
of
the
Body
is
more
grateful
to
Man
in
Innocency
,
then
any
thing
else
whatsoever
.
25
Nor
is
man
mistaken
in
his
judgement
thereof
.
63
CHAP.
III.
1
Adam
is
tempted
by
inordinate
Pleasure
from
the
springing
up
of
the
Joy
of
the
Invigorated
Life
of
his
Body
.
2
A
dialogue
or
dispute
in
the
mind
of
Adam
betwixt
The
inordinate
Desire
of
Pleasure
,
and
the
natural
Joy
of
the
Body
.
6
The
will
of
Adam
is
drawn
away
to
assent
to
inordinate
Pleasure
.
8
Adam
having
transgressed
,
is
impatient
of
the
Presence
of
the
divine
Light.
10
A
long
conflict
of
Conscience
,
or
dispute
betwixt
Adams
earthly
minde
,
and
the
divine
Light
,
examining
him
,
and
setting
before
him
both
his
present
and
future
condition
,
if
he
persisted
in
rebellion
.
20
He
adheres
to
the
Joy
of
his
body
,
without
reason
or
measure
,
notwithstanding
all
the
castigations
and
monitions
of
the
divine
Light.
21
The
divine
Light
takes
leave
of
Adam
therefore
for
the
present
,
with
deserved
scorn
and
reproach
.
22
The
doom
of
the
Eternal
God
concerning
laps'd
Man
,
that
will
not
suffer
them
to
settle
in
wickednesse
,
according
to
their
own
depraved
wills
and
desires
.
The
CONTENTS
of
THE
DEFENCE
OF
THE
THREEFOLD
CABBALA
.
In
the
Introduction
to
the
DEFENCE
.
Diodorus
his
mistake
concerning
Moses
,
and
other
Law-givers
,
that
have
professed
themselves
to
have
received
their
Laws
from
either
God
or
some
good
Angel
.
Reasons
why
Moses
began
his
History
with
the
Creation
of
the
world
.
The
Sun
and
Moon
the
same
with
the
Aegyptians
Osiris
and
Isis
,
and
how
they
came
to
be
worshipped
for
Gods.
The
Apotheosis
of
mortal
men
,
such
as
Bacchus
and
Ceres
,
how
it
first
came
into
the
world
.
That
the
letter
of
the
Scripture
speaks
ordinarily
in
Philosophical
things
according
to
the
sense
and
imagination
of
the
Vulgar
.
That
there
is
a
Philosophical
sense
that
lies
hid
in
the
letter
of
the
three
first
Chapters
of
Genesis
.
That
there
is
a
Moral
or
Mystical
sense
,
not
only
in
these
three
Chapters
,
but
in
several
other
places
of
the
Scripture
.
93
The
CONTENTS
of
THE
DEFENCE
OF
THE
LITERAL
CABBALA
.
CHAP.
I.
1
The
genuine
sense
of
In
the
beginning
.
The
difference
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neglected
by
the
Seventy
,
who
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
The
ground
of
their
mistake
discovered
,
who
conceive
Moses
to
intimate
that
the
Matter
is
uncreated
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
more
then
ventus
magnus
.
4
That
the
first
darknesse
was
not
properly
Night
.
6
Why
the
Seventy
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Firmamentum
,
and
that
it
is
in
allusion
to
a
firmly
pitched
Tent.
11
That
the
sensible
effects
of
the
Sun
invited
the
Heathen
to
Idolatry
,
and
that
their
Oracles
taught
them
to
call
him
by
the
name
of
Jao
.
14
That
the
Prophet
Jeremy
divides
the
day
from
the
Sun
,
speaking
according
to
the
vulgar
capacity
.
15
The
reason
why
the
Stars
appear
on
this
side
the
upper
caeruleous
Sea.
27
The
Opinion
of
the
Anthropomorphites
,
and
of
what
great
consequence
it
is
for
the
Vulgar
to
imagine
God
in
the
shape
of
a
Man.
Aristophanes
his
story
in
Plato
of
Men
and
Womens
growing
together
at
first
,
as
if
they
made
both
but
one
Animal
.
111
CHAP.
II.
7
The
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answerable
to
the
breathing
of
Adams
soul
into
his
nosthrils
.
8
The
exact
situation
of
Paradise
.
That
Gihon
is
part
of
Euphrates
;
Pison
,
Phasis
,
or
Phasi-tigris
.
That
the
Madianites
are
called
Aethiopians
.
That
Paradise
was
seated
about
Mesopotamia
,
argued
by
six
Reasons
.
That
it
was
more
particularly
seated
where
now
Apamia
stands
in
Ptolemee's
Maps
.
18
The
Prudence
of
Moses
in
the
commendation
of
Matrimony
.
19
Why
Adam
is
not
recorded
to
have
given
names
to
the
Fishes
.
24
Abraham
Ben
Ezra's
conceit
of
the
names
of
Adam
and
Eve
,
as
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
25
Moses
his
wise
Anthypophora
concerning
the
natural
shame
of
nakednesse
.
124
CHAP.
III.
1
How
much
it
saves
the
credit
of
our
first
Parents
,
that
the
Serpent
was
found
the
prime
Author
of
the
Transgression
.
That
according
to
S.
Basil
all
the
living
creatures
of
Paradise
could
speak
:
undeniable
reasons
that
the
Serpent
could
,
according
to
the
Literal
Cabbala
.
9
The
opinion
of
the
Anthropomorphites
true
,
according
to
the
Literal
Cabbala
.
14
That
the
Serpent
went
upright
before
the
fall
,
was
the
opinion
of
S.
Basil
.
16
A
story
of
the
easie
delivery
of
a
certain
poor
woman
of
Liguria
.
19
That
the
general
calamities
that
lie
upon
mankinde
,
came
by
the
transgression
of
a
positive
Law
,
how
well
accommodate
it
is
to
the
scope
of
Moses
.
23
That
Paradise
was
not
the
whole
Earth
.
24
The
Apparitions
in
Paradise
called
by
Theodoret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
130
THE
DEFENCE
OF
THE
PHILOSOPHICK
CABBALA
.
CHAP.
I.
1
Why
Heaven
and
Light
are
both
made
Symbols
of
the
same
thing
,
viz.
The
World
of
Life
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimate
a
Trinity
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
title
of
the
Eternal
Wisdome
the
Son
of
God
,
who
is
called
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
in
Philo
as
the
New
Testament
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
holy
Ghost
.
2
The
fit
agreement
of
Plato's
Triad
with
the
Trinity
of
the
present
Cabbala
.
5
The
Pythagorick
names
or
nature
of
a
Monad
or
Unite
applyed
to
the
first
days
work
.
6
What
are
the
upper
waters
:
and
that
Souls
that
descend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
the
Naides
or
water
Nymphes
in
Porphyrius
.
8
That
Matter
of
it self
is
unmoveable
.
R.
Bechai
his
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
very
happily
explained
out
of
Des
Cartes
his
Philosophy
.
That
Vniversal
Matter
is
the
second
days
Creation
,
fully
made
good
by
the
names
and
property
of
the
number
Two.
13
The
nature
of
the
third
days
work
set
off
by
the
number
Three
.
16
That
the
most
learned
do
agree
that
the
Creation
was
perfected
at
once
.
The
notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
strangely
agreeing
with
the
most
notorious
conclusions
of
the
Cartesian
Philosophy
.
19
That
the
Corporeal
world
was
universally
erected
into
Form
and
Motion
on
the
fourth
day
,
is
most
notably
confirmed
by
the
titles
and
propertie
of
the
number
Four.
The
true
meanning
of
the
Pythagorick
oath
,
wherein
they
swore
by
him
that
taught
them
the
mysterie
of
the
Tetractys
.
That
the
Tetractys
was
a
Symbole
of
the
whole
Philosophick
Cabbala
,
that
lay
couched
under
the
Text
of
Moses
.
20
Why
Fish
and
Fowl
created
in
the
same
day
.
23
Why
living
creatures
were
said
to
be
made
in
the
Fift
and
Sixt
days
.
31
And
why
the
whole
Creation
was
comprehended
within
the
number
Six
.
135
,
136
CHAP.
II.
3
The
number
Seven
a
fit
Symbole
of
the
Sabbath
,
or
Rest
of
God.
7
Of
Adams
rising
out
of
the
ground
,
as
other
creatures
did
.
11
That
Pison
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
denotes
Prudence
.
The
mystical
meaning
of
Havilah
.
13
That
Gihon
is
the
same
that
Nilus
,
Sihor
,
or
Siris
,
and
that
Pison
is
Ganges
.
The
Justice
of
the
Aethiopians
.
That
Gihon
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
denotes
that
virtue
.
14
As
Hiddekel
,
Fortitude
.
17
That
those
expressions
of
the
Souls
sleep
,
and
death
in
the
Body
,
so
frequent
amongst
the
Platonists
,
were
borrowed
from
the
Mosaical
Cabbala
.
19
Fallen
Angels
assimilated
to
the
beasts
of
the
field
.
The
meaning
of
those
Platonical
phrases
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Platonisme
is
the
same
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Moses
,
that
signifies
Angels
as
well
as
God.
22
That
there
are
three
principles
in
Man
,
according
to
Plato's
School
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
this
last
is
Eve.
CHAP.
III.
1
The
Serpent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Pherecydes
Syrus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
names
of
Spirits
haunting
Fields
and
and
desolate
places
.
The
right
Notation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
13
That
Satan
upon
his
tempting
Adam
,
was
cast
down
lower
towards
the
Earth
,
with
all
his
Accomplices
.
15
Plato's
Prophecie
of
Christ
.
The
reasonablenesse
of
divine
Providence
in
exalting
Christ
above
the
highest
Angels
.
20
That
Adams
descension
into
his
Terrestrial
Body
,
was
a
kind
of
death
.
22
How
incongruous
it
is
to
the
divine
Goodnesse
,
Sarcastically
to
insult
over
frail
Man
fallen
into
Tragical
misery
.
24
That
it
is
a
great
mercy
of
God
that
we
are
not
immortal
upon
Earth
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
all
one
.
A
Summary
representation
of
the
strength
of
the
whole
Philosophick
Cabbala
.
Pythagoras
deemed
the
son
of
Apollo
,
That
he
was
acquainted
with
the
Cabbala
of
Moses
:
That
he
did
miracles
;
As
also
Abaris
,
Empedocles
,
and
Epimenides
,
being
instructed
by
him
.
Plato
also
deemed
the
son
of
Apollo
.
Socrates
his
dream
concerning
him
.
That
he
was
learned
in
the
Mosaical
Cabbala
.
The
miraculous
power
of
Plotinus
his
Soul.
Cartesius
compared
with
Bezaliel
and
Aholiab
,
and
whether
he
was
inspired
or
no.
The
Cabbalists
Apology
.
172
THE
DEFENCE
OF
THE
MORAL
CABBALA
.
CHAP.
I.
What
is
meant
by
Moral
,
explained
out
of
Philo.
3
That
the
Light
in
the
first
day
improv'd
to
the
height
,
is
Adam
,
in
the
sixt
,
Christ
,
according
to
the
Spirit
.
4
In
what
sense
we
our selves
may
be
said
to
do
what
God
does
in
us
.
5
Why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
rendred
Ignorance
and
Inquiry
.
18
Plato's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Pythagoreans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
applyed
to
the
Fourth
days
progresse
.
22
That
Virtue
is
not
an
extirpation
,
but
regulation
of
the
Passions
,
according
to
the
minde
of
the
Pythagoreans
.
24
Plotinus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
applyed
to
the
Sixt
days
progresse
.
26
What
the
Image
of
God
is
,
plainly
set
down
out
of
S.
Paul
and
Plato
.
The
divine
Principle
in
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
Plotinus
.
28
The
distinction
of
the
Heavenly
and
Earthly
Man
,
out
of
Philo.
31
The
Imposture
of
still
and
fixed
Melancholy
,
and
that
it
is
not
the
true
divine
Rest
,
and
precious
Sabbath
of
the
Soul.
A
compendious
rehearsal
of
the
whole
Allegory
of
the
Six
days
Creation
.
p.
194
CHAP.
II.
The
full
sense
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
keeps
men
from
entring
into
the
true
Sabbath
.
4
The
great
necessity
of
distinguishing
the
innocent
motions
of
Nature
from
the
suggestions
of
Sin.
5
That
the
growth
of
a
true
Christian
indeed
doth
not
adaequately
depend
upon
the
lips
of
the
Priest
.
7
The
meaning
of
This
is
he
that
comes
by
Water
and
Blood.
8
The
meaning
of
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
.
The
seventh
thousand
years
,
the
great
Sabbatism
of
the
Church
of
God.
That
there
will
be
then
frequent
converse
betwixt
Men
and
Angels
.
9
The
Tree
of
Life
,
how
fitly
in
the
Mystical
sense
,
said
to
be
in
the
midst
of
the
Garden
.
17
A
twofold
death
contracted
by
Adams
disobedience
.
The
Masculine
and
Feminine
Faculties
in
Man
what
they
are
.
Actuating
a
Body
,
an
Essential
operation
of
the
Soul
;
and
the
reason
of
that
so
joyful
appearance
of
Eve
to
the
Humane
Nature
.
209
,
210
CHAP.
III.
A
story
of
a
dispute
betwixt
a
Prelate
and
a
Black-Smith
,
concerning
Adams
eating
of
the
Apple
.
1
What
is
meant
by
the
subtilty
or
deceit
of
the
Serpent
.
That
Religion
wrought
to
its
due
height
is
a
very
chearful
state
;
And
it
is
only
the
halting
and
hypocrisie
of
men
that
generally
have
put
so
soure
and
sad
a
vizard
upon
it
.
5
,
6
That
worldly
Wisdome
,
not
Philosophy
,
is
perstringed
in
the
Mysterie
of
the
Tree
of
Knowledge
of
good
and
evil
.
10
The
meaning
of
Adams
flying
after
he
had
found
himself
naked
.
20
Adam
,
the
Earthly-minded
Man
,
according
to
Philo.
21
What
is
meant
by
Gods
clothing
Adam
and
Eve
with
hairy
Coats
in
the
Mystical
sense
.
23
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Paradise
of
Luxury
.
That
History
in
Scripture
is
wrote
very
concisely
,
and
therefore
admits
of
modest
and
judicious
Supplements
for
clearing
the
sense
.
24
What
is
meant
by
the
Cherubim
and
flaming
Sword.
Plato's
definition
of
Philosophy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
more
large
description
of
dying
to
Sinne
,
and
of
the
life
of
righteousness
.
That
Christian
Religion
even
as
it
referres
to
the
external
Person
of
Christ
,
is
upon
no
pretence
to
be
annull'd
till
the
Conflagration
of
the
world
.
224
ERRATA
.
PAg.
39.
lin
.
24.
read
sacred
.
p.
79
▪
l.
19.
r.
Sensus
.
p.
87.
l.
14.
r.
wilde
.
p.
126.
l.
26.
r.
goodly
.
p.
204.
l.
35.
r.
run
.
p.
230.
l.
34.
r.
generous
.
FINIS
.