Conjectura Cabbalistica

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 [〈 in non-Latin alphabet 〉] 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 blewcoloured 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 offſpring, 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 Onyxſtone.

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 Ʋniverſe created by the Tri-une God, and referr'd to a Monad or Unite. 6 The Ʋniverſal 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 fruitbearing 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, wch 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, wch 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.

[〈 in non-Latin alphabet 〉].

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, [〈 in non-Latin alphabet 〉], &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, [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. 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 Lawgiver. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], his good Genius, Zamolxis from Veſta, and Moſes from Iao; that is, Iehovah. [〈 in non-Latin alphabet 〉]. But he ſpeaks like a meer Hiſtorian in the buſineſs. [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉], [〈 in non-Latin alphabet 〉]. 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. [〈 in non-Latin alphabet 〉], &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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] given, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], as Diodorus ſpeaks. But after theſe mortal men were canonized for immortal Deities [〈 in non-Latin alphabet 〉], 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,

[〈 in non-Latin alphabet 〉].

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. [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]; 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 [〈 in non-Latin alphabet 〉], according to the very Nature and Eſſence of them; but [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], or Acroamatical Writings, that they were [〈 in non-Latin alphabet 〉], 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 bondwoman, 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 [〈 in non-Latin alphabet 〉] neglected by the Seventy, who tranſlate [〈 in non-Latin alphabet 〉] only [〈 in non-Latin alphabet 〉]. 2 The ground of their miſtake diſcovered, who conceive Moſes to intimate that the Matter is uncreated. That [〈 in non-Latin alphabet 〉] is no more then ventus magnus. 4 That the firſt darkneſs was not properly Night. 6 Why the Seventy tranſlate [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] from [〈 in non-Latin alphabet 〉] ſignifying the head, rightly obſerves the Analogy; that as the head is the forepart of a living creature, ſo [〈 in non-Latin alphabet 〉] ſignifies that wch 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. [〈 in non-Latin alphabet 〉]; and that [〈 in non-Latin alphabet 〉] ſignifies the production of things out of nothing, which is the Schools Notion of Creation; [〈 in non-Latin alphabet 〉] is the making up a thing perfect and compleat, according to its own kinde and properties; [〈 in non-Latin alphabet 〉] intimates the dominion and right poſſeſſion that God has of all things thus created or made. But though [〈 in non-Latin alphabet 〉] according to the mind of the Learned Jews, ſignifies Creation properly ſo called, yet the Seventy obſerve no ſuch Criticiſme, but tranſlate it [〈 in non-Latin alphabet 〉], 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 non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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.

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉] which is uſually rendred Firmament, ſignifies diduction, expanſion, or ſpreading out. But how the Seventy come to interpret it [〈 in non-Latin alphabet 〉] Firmamentum, Fuller in his Miſcellanies gives a very ingenious reaſon, and ſuch as makes very much to our purpoſe. Nam coelum ſeu [〈 in non-Latin alphabet 〉] ſaith he, quandoquidem Tentoxio ſaepiſsimè in ſacris literis aſſimilatur, [〈 in non-Latin alphabet 〉] dicitur, quatenus expanditur. Sic enim expandi ſolent Tent[•]ria, quum alligatis ad paxillos in terram depactos funibus diſtenduntur, atque hoc etiam pacto firmantur. Itaque [〈 in non-Latin alphabet 〉] immenſum quoddam ut ita dicam [〈 in non-Latin alphabet 〉], ideóque & [〈 in non-Latin alphabet 〉] non ineptè appelletur. The ſenſe of which in brief is nothing but this: That the Seventy tranſlate [〈 in non-Latin alphabet 〉], that is, Firmamentum, becauſe the Heavens are ſpread out like a wellfaſtned 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 [〈 in non-Latin alphabet 〉]. 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:

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

Which I have tranſlated thus in my Poems:

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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] from [〈 in non-Latin alphabet 〉] 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.

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

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.

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] Vir and Viriſſa. But R. Abraham Ben Ezra has found a myſterie in theſe names more then Grammatical. For in [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] ſayes he, is the contracted name of Jehovah contained, viz. [〈 in non-Latin alphabet 〉], for there is [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. 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. [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. 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 non-Latin alphabet 〉].

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 childebearing; 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, [〈 in non-Latin alphabet 〉]; 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 [〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉], but [〈 in non-Latin alphabet 〉], 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 Lawgiver 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. [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] intimate a Trinity. That [〈 in non-Latin alphabet 〉] is a title of the Eternal Wiſdome the Son of God, who is called alſo [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] as well in Philo as the New Teſtament. That [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], are the Naides or water Nymphes in Porphyrius. 8 That Matter of it ſelf is unmoveable. R. Bechai his notation of [〈 in non-Latin alphabet 〉] very happily explained out of Des Cartes his Philoſophy. That Ʋniverſal 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], when as the Heaven and Earth in the ſecond and third days Creation he calls but plain [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉].

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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 Ʋnity of the Godhead, or [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], The Firſt-born Word of God, or the Firſt-born Form of God; and [〈 in non-Latin alphabet 〉] the Beginning. He calls him alſo ſimply [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] The Lord poſſeſſed me [〈 in non-Latin alphabet 〉] Principium viae ſuae, that is, operum ſuorum, as Vatablus expounds it, and the Text makes it good. [〈 in non-Latin alphabet 〉] Oriens operum ſuorum ab antiquo, The Sun-riſe of his works of old. For there is no neceſſity of making of [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] Adverbs, they are Subſtantives. And here Wiſdome is called [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] ſutes well with that paſſage in Triſmegiſt, where Hermes ſpeaks thus; [〈 in non-Latin alphabet 〉], &c. where [〈 in non-Latin alphabet 〉] which is the ſame with [〈 in non-Latin alphabet 〉] muſt ſignifie the divine Intellect, the bright Morning Star, the Wiſdome of God: To which Wiſdome called in the eight of the Proverbs [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], the Chaldee calls [〈 in non-Latin alphabet 〉], which is all one with [〈 in non-Latin alphabet 〉]. Wherefore [〈 in non-Latin alphabet 〉] is the Eſſential Wiſdome of God, not an habit or property, but a ſubſtance that is Wiſdome. For true wiſdome is ſubſtance. [〈 in non-Latin alphabet 〉], it is the ſame that Plotinus ſpeaks. Whence he is called in the Apocalyps, [〈 in non-Latin alphabet 〉], which is but a Periphraſis of Jehovah, Eſſence, or [〈 in non-Latin alphabet 〉], which name [〈 in non-Latin alphabet 〉] contains the future, preſent, and time paſt in it, in [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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.

[〈 in non-Latin alphabet 〉].

To this ſenſe,

Ʋnder 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:

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], but that name is alſo communicated to Chriſt, as we have already acknowledged. The ſecond is [〈 in non-Latin alphabet 〉], which is Wiſdome, as has been prov'd out of the Proverbs and anſwers to the Platonical [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], whom Plotinus calls [〈 in non-Latin alphabet 〉], 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 Ʋnite. 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 [〈 in non-Latin alphabet 〉], Form, and [〈 in non-Latin alphabet 〉], Life. They call it alſo [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 Ʋnite 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 Ʋnite [〈 in non-Latin alphabet 〉], as well as the Binary, as alſo [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 Ʋpper 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 [〈 in non-Latin alphabet 〉]. For this agitation of the Matter brought it to Des Cartes his ſecond Principle, which is the true Aether, or rather [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], as being from [〈 in non-Latin alphabet 〉] Fire, and [〈 in non-Latin alphabet 〉] Water. For ſo R. Bechai, The Heavens, ſayes he, were created from the beginning, and are called [〈 in non-Latin alphabet 〉], becauſe they are [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] Matter. Simplicius upon Ariſtotles Phyſicks, ſpeaking of the Pythagoreans [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], Ʋnfigured, Ʋndeterminated, Ʋnlimited. For ſuch is Matter of it ſelf till Form take hold of it. It is called alſo [〈 in non-Latin alphabet 〉] from the fluidity of the Matter. [〈 in non-Latin alphabet 〉], becauſe it affords ſubſtance to the Heavens and Starres. [〈 in non-Latin alphabet 〉], Contention, Fate, and Death, for theſe are the conſequencies of the Souls being joined with corporeal Matter, [〈 in non-Latin alphabet 〉], Motion, Generation, and Diviſion, which are Properties plainly appertaining to Bodies. They call this number alſo [〈 in non-Latin alphabet 〉], becauſe it is the [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉]: 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 [〈 in non-Latin alphabet 〉] Primary Planets. Primary, becauſe of [〈 in non-Latin alphabet 〉] Emphatical, and Planets, becauſe the very notation of their name implies their nature; for [〈 in non-Latin alphabet 〉] is plainly from [〈 in non-Latin alphabet 〉] Ʋſtio, or burning, and [〈 in non-Latin alphabet 〉] extinction, Nouns made from [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] as [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] from [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉] Emphatical in [〈 in non-Latin alphabet 〉] contains a double Emphaſis, intimating thoſe true [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉]. And I have made bold to interpret [〈 in non-Latin alphabet 〉], not of this one Individual Earth, but of the whole Species; and therefore I render it the World at large. As [〈 in non-Latin alphabet 〉] in the twenty ſeventh of this Chapter, is not an Individual Man, but Mankinde in general. And ſo ver. 16. [〈 in non-Latin alphabet 〉] viz. [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], & [〈 in non-Latin alphabet 〉], 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: [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉]. Harmony, Ʋrania, 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, [〈 in non-Latin alphabet 〉], &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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉], The Ʋniverſe. 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.

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

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, wch 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. [〈 in non-Latin alphabet 〉], 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 Ʋreters, 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉]. The articulate and compleat efformation of the Ʋniverſe, 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, [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], and the like. That [〈 in non-Latin alphabet 〉] in Platoniſme is the ſame that [〈 in non-Latin alphabet 〉] in Moſes, that ſignifies Angels as well as God. 22 That there are three principles in Man, according to Plato's Schoole; [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉] 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 Sunriſing, or Eaſt, which I may again here further confirm out of Philo; [〈 in non-Latin alphabet 〉]. In his [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], That general goodneſſe diſtinguiſhable into theſe four heads of virtue.

Ver. 11. Is Piſon. From [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉] 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.

[〈 in non-Latin alphabet 〉].

According to our Engliſh Proverb, The older the wiſer.

In the Land of Havilah. From [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], acording to which is that of Dionyſius.

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉], 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.

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], The divine, or Deiforme Aethiopians: and they were ſo ſtyled [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] erumpere. And Juſtice is [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], to reſiſt, which he takes occaſion from the Seventies [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], the Weſt wind, in Euſtathius, has its name from [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉]. 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.

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉];

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, [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. 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 non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] ſhould ſignifie Angels in the Greek Philoſophers, eſpecially ſuch as have been acquainted with Moſes, when as with him [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉]. 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. [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 non-Latin alphabet 〉] in Pherecydes Syrus. [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉] names of Spirits haunting Fields and deſolate places. The right Notation of [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], the Fauni and Sylvani, as Caſtellis tranſlates it, or [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], as the Seventy: And theſe Onocentauri in Heſychius are [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] and of [〈 in non-Latin alphabet 〉], all which Expoſitors interpret of Spirits. For [〈 in non-Latin alphabet 〉] are interpreted by the Seventy [〈 in non-Latin alphabet 〉], by Caſtellio Satyri, [〈 in non-Latin alphabet 〉] Caſtellio renders Fauni, the Seventy [〈 in non-Latin alphabet 〉] Clamores, Strepitus, Grotius ſuſpects they wrote [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], Daemones, have their name for that reaſon, from [〈 in non-Latin alphabet 〉] Ager▪ the Field; for if it were from [〈 in non-Latin alphabet 〉], it would be rather [〈 in non-Latin alphabet 〉] then [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. 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, [〈 in non-Latin alphabet 〉].

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.

[〈 in non-Latin alphabet 〉]—

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 Ʋniverſe; 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:

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉], to partake of Divinity, which is no more then to become one of the [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. For there is, ſaith he, in the Air, a moſt holy company of unbodied Souls; and preſently he adjoins, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉] [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. Theſe, other Philoſophers call the Genii, but the Scripture Angels. And in another place he ſays, That [〈 in non-Latin alphabet 〉], that a Soul, Genius, and Angel, are three words that ſignifie both one and the ſame thing. As Xenocrates alſo made [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] all one, adding that he was [〈 in non-Latin alphabet 〉], happy, that had [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], very good, [〈 in non-Latin alphabet 〉] i. e. [〈 in non-Latin alphabet 〉], divine men. According to which ſenſe, he interprets that verſe in Homer concerning Hector.

—[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

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 [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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. [〈 in non-Latin alphabet 〉]. Which, as Mr. Selden judiciouſly conjectures, is to be read, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉].

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, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]; 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], are rendred Ignorance and Inquiry. 18. Plato's [〈 in non-Latin alphabet 〉]. The Pythagoreans [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], ſaith he, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] is from [〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉], 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

—[〈 in non-Latin alphabet 〉],

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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 non-Latin alphabet 〉] (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,

—[〈 in non-Latin alphabet 〉].

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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], the true Man. The reſt is the brutiſh nature, the [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], this one word more, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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; [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 Ʋnbelief, 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 non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉]; 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, [〈 in non-Latin alphabet 〉]; 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 [〈 in non-Latin alphabet 〉]. The other [〈 in non-Latin alphabet 〉]. The Septenary within the Decade is meerly ſeven unites; The other is a Seventh Number, beginning at an Ʋnite, 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: [〈 in non-Latin alphabet 〉]. To this ſenſe: For always beginning from an Ʋnite, 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. [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. 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 non-Latin alphabet 〉]. 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. 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, [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 overwrought 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. 'Tis 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 wch 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 [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 non-Latin alphabet 〉], 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 Ʋniverſe created by the Tri-une God, and referr'd to a Monad or Unite. 6 The Ʋniverſal 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 [〈 in non-Latin alphabet 〉] neglected by the Seventy, who tranſlate [〈 in non-Latin alphabet 〉] only [〈 in non-Latin alphabet 〉]. 2 The ground of their miſtake diſcovered, who conceive Moſes to intimate that the Matter is uncreated. That [〈 in non-Latin alphabet 〉] is no more then ventus magnus. 4 That the firſt darkneſſe was not properly Night. 6 Why the Seventy tranſlate [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉] intimate a Trinity. That [〈 in non-Latin alphabet 〉] is a title of the Eternal Wiſdome the Son of God, who is called alſo [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉] as well in Philo as the New Teſtament. That [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉], are the Naides or water Nymphes in Porphyrius. 8 That Matter of it ſelf is unmoveable. R. Bechai his notation of [〈 in non-Latin alphabet 〉] very happily explained out of Des Cartes his Philoſophy. That Ʋniverſal 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], and the like. That [〈 in non-Latin alphabet 〉] in Platoniſme is the ſame that [〈 in non-Latin alphabet 〉] in Moſes, that ſignifies Angels as well as God. 22 That there are three principles in Man, according to Plato's School; [〈 in non-Latin alphabet 〉], and that this laſt is Eve.
  CHAP. III.
  • 1 The Serpent [〈 in non-Latin alphabet 〉] in Pherecydes Syrus. [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉] names of Spirits haunting Fields and and deſolate places. The right Notation of [〈 in non-Latin alphabet 〉]. 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 [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], are rendred Ignorance and Inquiry. 18 Plato's [〈 in non-Latin alphabet 〉]. The Pythagoreans [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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 [〈 in non-Latin alphabet 〉], 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, [〈 in non-Latin alphabet 〉]. 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.