to the Sixt days progresse 26 What the Image of God is plainly set down out of S. Paul and Plato The divine Principle in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Plotinus 28 The distinction of the Heavenly and Earthly Man out of Philo. 31 The Imposture of still and fixed Melancholy and that it is not the true divine Rest and precious Sabbath of the Soul A compendious rehearsal of the whole Allegory of the Six days Creation WEE are now come to the Moral Cabbala which I do not call Moral in that low sense the generality of men understand Morality For the processe and growth as likewise the failing and decay of the divine Life is very intelligibly set forth in this present Cabbala But I call it Moral in counter-distinction to Philosophical or Physical as Philo also uses this tearm Moral in divine matters As when he speaks of Gods breathing into Adam the breath of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God breathes into Adams face Physically and Morally Physically by placing there the Senses viz. in the head Morally by inspiring his Intellect with divine knowledge which is the highest Faculty of the Soul as the Head is the chief part of the Body Wherefore by Morality I understand here divine Morality such as is ingendred in the Soul by the operations of the holy Spirit that inward living Principle of all godliness and honesty I shall be the more brief in the Defence of this Cabbala it being of it self so plain and sensible to any that has the experience of the life I describe but to them that have it not nothing will make it plain or any thing at all probable Ver. 1. A Microcosme or little World Nothing is more ordinary or trivial then to compare Man to the Universe and make him a little compendious World of himself Wherefore it was not hard to premise that which may be so easily understood And the Apostle supposes it when he applies the Creation of Light here in this Chapter to the illumination of the Soul as you shall hear hereafter Ver. 2. But that which is animal or natural operates first According to that of the Apostle That which is Spiritual is not first but that which is Animal or Natural afterward that which is Spiritual The first Man is of the Earth earthy the second Man is the Lord from Heaven But what this earthy condition is is very lively set out by Moses in this first days work For here we have Earth Water and Wind or one tumultuous dark Chaos and confusion of dirt and water blown on heaps and waves and unquiet night-storm an unruly black tempest And it is observable that it is not here said of this deformed Globe Let there be Earth Let there be Water Let there be Wind but all this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The subject matter a thing ' made already viz. The rude Soul of Man in this disorder that is described sad Melancholy like the drown'd Earth lies at the bottome whence Care and Grief and Discontent torturous Suspicion and horrid Fear are washed up by the unquiet watry Desire or irregular suggestions of the Concupiscible wherein most eminently is seated base Lust and Sensuality and above these is boisterous Wrath and storming Revengefulnesse fool-hardy Confidence and indefatigable Contention about vain objects In short whatever Passion and Distemper is in fallen Man it may be referred to these Elements But God leaves not his creature in this evil condition but that all this disorder may be discovered and so quelled in us and avoided by us he saith Let there be Light as you read in the following verse Ver. 3. The day-light appears To this alludes S. Paul when he says God who commanded the light to shine out of darknesse shine in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ Where the Apostle seems to me to have struck through the whole Six days of this Spiritual Creation at once The highest manifestation of that Light created in the first day being the face of Jesus Christ the Heavenly Adam fully compleated in the sixt day Wherefore when it is said Let there be Light that Light is understood that enlightens every man that comes into the world which is the divine Intellect as it is communicable to humane souls And the first day is the first appearance thereof as yet weaker and too much disjoin'd from our affections but at last it amounts to the true and plain Image and Character of the Lord from Heaven Christ according to the Spirit Ver. 4. And God hath framed the Nature of Man so that he cannot but say c. God working in second causes there is nothing more ordinary then to ascribe that to him that is done by men even then when the actions seem lesse competible to the Nature of God Wherefore it cannot seem harsh if in this Moral Cabbala we admit that man does that by the power of God working in the soul that the Text says God does as the approving of the Light as good and the distinguishing betwixt Light and Darknesse and the like which things in the mystical sense are competible both to God and Man And we speaking in a Moral or Mystical sense of God acting in us the nature of the thing requires that what he is said to do there we should be understood also to do the same through his assistance For the soul of man is not meerly passive as a piece of wood or stone but is forthwith made active by being acted upon and therefore if God in us rules we rule with him if he contend against sin in us we also contend together with him against the same if he see in us what is good or evil we ipso facto see by him In his light we see light and so in the rest Wherefore the supposition is very easie in this Moral Cablala to take the liberty where either the sense or more compendious expression requires it to attribute that to man though not to man alone which God alone does when we recur to the Literal meaning of the Text. And this is but consonant to the Apostle I live and yet not I. For if the life of God or Christ was in him surely he did live or else what did that life there Only he did not proudly attribute that life to himself as his own but acknowledged it to be from God Ver. 5. As betwixt the Natural Day and Night It is very frequent with the Apostles to set out by Day and Night the Spiritual and Natural condition of man As in such phrases as these The night is far spent the day is at hand Walk as children of the Light And elsewhere Let us who are of the day and in the same place You are all the sons of light and sons of the day We are not of the night nor of darknesse But this is too
his transcendent Mechanical inventions for the salving the Phaenomena in the world I should not stick to compare him with Bezaliel and Aholiab those skilful and cunning workers of the Tabernacle who as Moses testifies were filled with the Spirit of God and they were of an excellent understanding to finde out all manner of curious works Nor is it any more argument that Des Cartes was not inspired because he did not say he was then that others are inspired because they say they are which to me is no argument at all But the suppression of what so happened would argue much more sobriety and modesty when as the profession of it with sober men would be suspected of some spice of melancholy and distraction especially in Natural Philosophy where the grand pleasure is the evidence and exercise of Reason not a bare belief or an ineffable sense of life in respect whereof there is no true Christian but he is inspired THUS much in Defence of my Philosophick Cabbala It will not be unseasonable to subjoin something by way of Apology for the Cabbalist For I finde my self liable to no lesse then three several imputations viz. of trifling Curiositie of Rashnesse and of Inconstancy of Judgement And as for the first I know that men that are more severely Philosophical and rational will condemn me of too much curious pains in applying Natural and Metaphysical Truths to an uncertain and lubricous Text or Letter when as they are better known and more fitly conveied by their proper proof and arguments then by fancying they are aimed at in such obscure and Aenigmatical Writings But I answer ther is that fit and full congruity of the Cabbala with the Text besides the backing of it with advantages from the History of the first rise of the Pythagorical or Platonical Philosophy that it ought not to be deemed a fancie but a very high probability that there is such a Cabbala as this belonging to the Mosaical Letter especially if you call but to minde how luckily the nature of Numbers sets off the work of every day according to the sense of the Cabbala And then again for mine own part I account no pains either curious or tedious that tend to a common good and I conceive no smaller a part of mankinde concerned in my labours then the whole Nation of the Jewes and Christendome to say nothing of the ingenious Persian nor to despair of the Turk though he be for the present no friend to Allegories Wherefore we have not placed our pains inconsiderately having recommended so weighty and useful Truths in so religious a manner to so great a part of the world But for the imputation of Rashnesse in making it my businesse to divulge those secrets or mysteries that Moses had so sedulously covered in his obscure Text I say it is the privilege of Christianity the times now more then ever requiring it to pull off the vail from Moses his face And that though they be grand truths that I have discovered yet they are as useful as sublime and cannot but highly gratifie every good and holy man that can competently judge of them Lastly for Inconstancy of Judgement which men may suspect me of having heretofore declared the Scripture does not teach men Philosophy I say the change of a mans judgement for the better is no part of inconstancy but a virtue when as to persist in what we finde false is nothing but perversenesse and pride And it will prove no small argument for the truth of this present Cabbala in that the evidence thereof has fetch'd me out of my former opinion wherein I seemed engaged But to say the truth I am not at all inconsistent with my self for I am still of opinion that the Letter of the Scripture teaches not any precept of Philosophy concerning which there can be any controversie amongst men And when you venture beyond the Literal sense you are not taught by the Scripture but what you have learned some other way you apply thereto And they ought to be no trash nor trivial Notions nor confutable by Reason or more solid Principles of Philosophy that a man should dare to cast upon so sacred a Text but such as one is well assured will bear the strictest examination and that lead to the more full knowledge of God and do more clearly fit the Phaenomena of Nature external Providence to his most precious Attributes and tend to the furthering of the holy Life which I do again professe is the sole end of the Scripture And he that ventures beyond the Letter without that guide will soon be bewilder'd and lose himself in his own fancies Wherefore if this Philosophick Cabbala of mine amongst those many other advantages I have recited had not this also added unto it the aim of advancing the divine Life in the world I should look upon it as both false and unprofitable and should have rested satisfied with the Moral Cabbala For the divine Life is above all Natural and Metaphysical knowledge whatsoever And that man is a perfect man that is truly righteous and prudent whom I know I cannot but gratifie with my Moral Cabbala that follows But if any more zealous pretender to prudence and righteousnesse wanting either leisure or ability to examine my Philosophick Cabbala to the bottome shall notwithstanding either condemn it or admire it he has unbecomingly and indiscreetly ventured out of his own sphere and I cannot acquit him of Injustice or Folly Nor did I place my Cabbala's in this order out of more affection and esteem of Philosophy then of true holinesse but have ranked them thus according to the order of Nature the holy and divine Life being not at all or else being easily lost in man if it be not produc'd and conserv'd by a radicated acknowledgement of those grand truths in the Philosophick Cabbala viz. The existence of the Eternal God and a certain expectation of more consummate happinesse upon the dissolution of this mortal body for to pretend to virtue and holinesse without reference to God and a life to come is but to fall into a more dull and flat kinde of Stoicisme or to be content to feed our Cattel on this side of Jordan in a more discreet and religious way of Epicurisme or at least of degenerate Familisme THE DEFENCE OF THE MORAL CABBALA CHAP. I. What is meant by Moral explained out of Philo. 3 That the Light in the first day improv'd to the height is Adam in the sixt Christ according to the Spirit 4 In what sense we our selves may be said to doe what God does in us 5 Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred Ignorance and Inquiry 18. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the Fourth days progresse 22 That Virtue is not an extirpation but regulation of the Passions according to the minde of the Pythagoreans 24 Plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed
as it proves I could do nothing more fit then to make choice of so true a lover of Piety as your self for a Patron of my present Labours Especially you being so well able to do the most proper office of a Patron to defend the truth that is presented to you in them to make up out of your rich Treasury of Learning what our Penury could not reach to or Inadvertency may have omitted And truly if I may not hope this from you I know not whence to expect it For I do not know where to meet with any so universally and fully accomplished in all parts of Learning as your self as well in the Oriental Tongues and History as in all the choicest kindes of Philosophy Any one of which Acquisitions is enough to fill if not swell an ordinary man with great conceit and pride when as it is your sole privilege to have them all and yet not to take upon you nor to be any thing more imperious or censorious of others then they ought to be that know the least These were the true considerations that directed me in the Dedication of this Book Which if you accordingly please to take into your favourable Patronage and accept as a Monument or Remembrance of our mutual friendship you shall much oblige Your affectionate friend and servant H. MORE THE PREFACE to the READER What is meant by the tearm Cabbala and how warrantably the literal Exposition of the Text may be so called That dispensable speculations are best propounded in a Sceptical manner A clear description of the nature and dignity of Reason and what the divine Logos is The general probabilities of the truth of this present Cabbala The design of the Author in publishing of it READER I Present thee here with a triple Interpretation of the three first Chapters of Genesis which in my Title Page I have tearmed a threefold Cabbala concerning which for thy better direction and satisfaction I hold it not amisse to speak some few things by way of Preface such as thou thy self in all likelihood wouldst be forward to ask of me As why for example I call this Interpretation of mine a Cabbala and from whom I received it what may be the prohabilities of the truth of it and what my purpose is in publishing of it To the first I answer That the Jewish Cabbala is conceived to be a Traditional Doctrine or Exposition of the Pentateuch which Moses received from the mouth of God while he was on the Mount with him And this sense or interpretation of the Law or Pentateuch as it is a doctrine received by Moses first and then from him by Joshua and from Joshua by the seventy Elders and so on it was called Cabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kibbel to receive But as it was delivered as well as received it was also called Massora which signifies a Tradition though this latter more properly respects that Critical and Grammatical skill of the Learned among the Jews and therefore was profitable for the explaining the literal sense as well as that more mysterious meaning of the Text where it was intended Whence without any boldnesse or abuse of the word I may call the Literal interpretation which I have light upon Cabbala as well as the Philosophical or Moral the literal sense it self being not so plain and determinate but that it may seem to require some Traditional Doctrine or Exposition to settle it as well as those other senses that are more mystical And therefore I thought fit to call this threefold interpretation that I have hit upon Cabbala's as if I had indeed light upon the true Cabbala of Moses in all the three senses of the Text such as might have become his own mouth to have uttered for the instruction of a willing and well prepared Disciple And therefore for the greater comelinesse and solemnity of the matter I bring in Moses speaking his own minde in all the three several Expositions And yet I call the whole Interpretation but a Conjecture having no desire to seem more definitively wise then others can bear or approve of For though in such things as are necessary and essential to the happinesse of a man as the belief that there is a God and the like it is not sufficient for a man only to bring undeniable reasons for what he would prove but also to professe plainly and dogmatically that himself gives full assent to the conclusion he hath demonstrated So that those that do not so well understand the power of reason may notwithstanding thereby be encouraged to be of the same faith with them that do it being of so great consequence to them to believe the thing propounded Yet I conceive that Speculative and Dispensable Truths a man not onely may but ought rather to propound them Sceptically to the world there being more prudence and modesty in offering the strongest arguments he can without dogmatizing at all or seeming to dote upon the conclusion or more earnestly to affect the winning of Proselytes to his own opinion For where the force of the arguments is perceived assent will naturally follow according to the proportion of the discovery of the force of the arguments And an assent to opinions meerly speculative without the reasons of them is neither any pleasure nor accomplishment of a rational creature To your second demand I answer That though I call this Interpretation of mine Cabbala yet I must confesse I received it neither from Man nor Angel Nor came it to me by divine Inspiration unlesse you will be so wise as to call the seasonable suggestions of that divine Life and Sense that vigorously resides in the Rational Spirit of free and well meaning Christians by the name of Inspiration But such Inspiration as this is no distracter from but an accomplisher and an enlarger of humane faculties And I may adde that this is the great mystery of Christianity that we are called to partake of viz. The perfecting of the humane nature by participation of the divine Which cannot be understood so properly of this grosse flesh and external senses as of the inward humanity viz. our Intellect Reason and Fancie But to exclude the use of Reason in the search of divine truth is no dictate of the Spirit but of headstrong Melancholy and blinde Enthusiasme that religious frensie men run into by lying passive for the reception of such impresses as have no proportion with their faculties Which mistake and irregularity if they can once away with they put themselves in a posture of promiscuously admitting any thing and so in due time of growing either moped or mad and under pretence of being highly Christians the right mystery whereof they understand not of working themselves lower then the lowest of men But for mine own part Reason seems to me to be so far from being any contemptible Principle in man that it must be acknowledged in some sort to be in God himself For what is the
and that of his own brother For taking advantage of his present necessity he forced him to sell his birth-right for a mâ—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 Tâ—â—raphim and concealing them with a falshood how warrantable an act it was let her own husband give sentence With whomsoever thou findest thy Gods let him not live Gen. 31. 32. I might be infinite in this point I will only add one example of Womans perfidious cruelty as it will seem at first sight and so conclude Sisera Captain of Jabins host being worsted by Israel fled on his feet to the Tent of Jael the wife of Heber the Kenite who was in league and confederacy with Jabin This Jael was in shew so courteous as to meet Sisera and invite him into her Tent saying Turn in my Lord turn in to me Fear not And when he had turned in unto her into the Tent she covered him with a mantle And he said unto her Give me I pray thee a little water to drink And she opened a bottle of Milk and gave him drink and covered him In short he trusted her with his life and gave himself to her protection and she suddenly so soon as he fell asleep drove a nail with an hammer into his temples and betrayed his Corps to the will of his enemies An act certainly that the Spirit of God would not have approved much lesse applauded so much but in reference to the Mysterie that lies under it My three Rules for the interpreting of Scripture I have I hope by this time sufficiently established by way of a more general preparation to the Defence of my threefold Cabbala I shall now apply my self to a more particular clearing and confirming the several passages therein THE DEFENCE OF THE LITERAL CABBALA CHAP. I. 1 The genuine sense of In the beginning The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected by the Seventy who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The ground of their mistake discovered who conceive Moses to intimate that the Matter is uncreated That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then ventus magnus 4 That the first darkness was not properly Night 6 Why the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmamentum and that it is in allusion to a firmly pitched Tent. 11 That the sensible effects of the Sun invited the Heathen to Idolatry and that their Oracles taught them to call him by the name of Jao 14 That the Prophet Jeremy divides the day from the Sun speaking according to the vulgar capacity 15 The reason why the Stars appear on this side the upper caeruleous Sea 27 The Opinion of the Anthropomorphites and of what great consequence it is for the Vulgar to imagine God in the shape of a Man Aristophanes his story in Plato of Men and Womens growing together at first as if they made both but one Animal THE first Rule that I laid down in my Introduction to the Defence of my Threefold Cabbala I need not here again repeat but desire the Reader only to carry it in minde and it will warrant the easie and familiar sense that I shall settle upon Moses his Text in the Literal meaning thereof Unto which if I adde also reasons from the pious prudence of this holy Law-giver shewing how every passage makes for greater faith in God and more affectionate obedience to his Law there will be nothing wanting I think though I shall sometimes cast in some notable advantages also from Critical Learning that may gain belief to the truth of the Interpretation Vers 1. In this first verse I put no other sense of In the beginning then that it denotes to us the order of the History Which is also the opinion of Maimonides who deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the head rightly observes the Analogy that as the head is the forepart of a living creature so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is placed first in any thing else And that thus the Creation of the world is the head or forepart of the History that Moses intends to set down Wherefore Moses having in his minde as is plain from the Title of this book Genesis as well as the matter therein contained to write an History and Genealogy from the beginning of the world to his own time it is very easie and obvious to conceive that in reference to what he should after add he said In the beginning As if the whole frame of his thoughts lay thus First of all God made the Heavens and the Earth with all that they contain the Sun Moon and Stars the Day and Night the Plants and living creatures that were in the Air Water and on the Earth and after all these he made Adam and Adam begot Cain and Abel and so on in the full continuance of the History and Genealogies And this sense I conceive is more easie and natural then that of Austin Ambrose and Besil who will have In the Beginning to signifie In the Beginning of Time or In the Beginning of the world And yet I thought it not amiss to name also these that the Reader may take his choice God made Heaven and Earth Maimonides and Manasseh Ben Israel observe these three words used in Scripture when Creation of the world is attributed to God viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the production of things out of nothing which is the Schools Notion of Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the making up a thing perfect and compleat according to its own kinde and properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the dominion and right possession that God has of all things thus created or made But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the mind of the Learned Jews signifies Creation properly so called yet the Seventy observe no such Criticisme but translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no more then made And vulgar men are not at leisure to distinguish so subtilly Wherefore this latter sense I receive as the vulgar Literal sense the other as Philosophical And where I use the word Creation in this Literal Cabbala I understand but that common and general Notion of Making a thing be it with what circumstances it will Neither do I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number the Trinity Because as Vatablus observes out of the Hebrew Doctors that when the inferiour speaks of his superiour he speaks of him in the Plural Number So Esay 19. 4. Tradam
Aegyptum in manum dominorum duri And Exod. 22. 10. Et accipiet domini ejus for dominus The Text therefore necessarily requiring no such sense and the mysterie being so abstruse it is rightly left out in this Literal Cabbala Vers 2. In the first verse there was a summary Proposal of the whole Creation in those two main parts of it Heaven and Earth Now he begins the particular prosecution of each days work But it is not needful for him here again to inculcate the making of the Earth For it is the last word he spake in his general Proposal and therefore it had been harsh or needless to have repeated it presently again And that 's the reason why before the making of the Earth there is not prefixed And the Lord said Let there be an Earth Which I conceive has imposed upon the ignorance and inconsiderateness of some so as to make them believe that this confused muddy heap which is called the Earth was an Eternal First Matter independent of God and never created by him Which if a man appeal to his own Faculties is impossible as I shall again intimate when I come to the Philosophick Cabbala The sense therefore is That the Earth was made first which was covered with water and on the water was the wind and in all this a thick darkness And God was in this dark windy and wet Night So that this Globe of Earth and Water and Wind was but one dark Tempest and Sea-storm a Night of confusion and tumultuous Agitation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Letter any thing more then Ventus ingens A great and mighty wind As the Cedars of God and Mountains of God are tall Cedars great Mountains and so in Analogy the Wind of God a great Wind. Vers 3. But in the midst of this tempestuous darkness God intending to fall to his work doth as it were light his Lamp or set up himself a Candle in this dark Shop And what ever hitherto hath been mentioned are words that strike the Fancy and Sense strongly and are of easie perception to the rude people whom every dark and stormy Night may well reminde of the sad face of things till God commanded the comfortable Day to spring forth the sole Author of Light that so pleases the eyes and chears the spirits of Man And that Day-light is a thing independent of the Sun as well as the Night of the Stars is a conceit wondrous sutable to the imaginations of the Vulgar as I have my self found out by conversing with them They are also prone to think unlesse there be a sensible wind stirring that there is nothing betwixt the Earth and the Clouds but that it is a meer vacuity Wherefore I have not translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Air as Maimonides somewhere does but a mighty wind For that the rude people are sensible of and making the first deformed face of things so dismal and tempestuous it will cause them to remember the first morning light with more thankfulness and devotion Vers 4. For it is a thing very visible See what is said upon the eighth verse Vers 5. By Evening and Morning is meant the Artificial Day and the Artificial Night by a Synecdoche as Castellio in his Notes tells us Therefore this Artificial Day and Night put together make one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Natural Day And the Evening is put before the Morning Night before Day because Darkness is before Light But that Primitive darkness was not properly Night For Night is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle describes it one great Shaddow cast from the Earth which implies Light of one side thereof And therefore Night properly so called could not be before Light But the illiterate people trouble themselves with no such curiosities nor easily conceive any such difference betwixt that determinate Conical shaddow of the Earth which is Night and that infinite primitive Darkness that had no bounds before there was any Light And therefore that same Darkness prefixed to an Artificial Day makes up one Natural Day to them Which Hesiod also swallows down without chewing whether following his own fancy or this Text of Moses I know not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is But of the Night both Day and Skie were born Vers 6. This Basis or Floor That the Earth seems like a round Floor plain and running out so every way as to join with the bottome of the Heavens I have in my Introduction hinted to you already and that it is look'd upon as such in the phrase of Scripture accommodating it self to our outward senses and vulgar conceit Upon this Floor stands the hollow Firmament as a Tent pitched upon the ground which is the very expression of the Prophet Esay describing the Power of God That stretcheth out the Heavens like a Curtain and spreadeth them out as a Tent to dwell in And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usually rendred Firmament signifies diduction expansion or spreading out But how the Seventy come to interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmamentum Fuller in his Miscellanies gives a very ingenious reason and such as makes very much to our purpose Nam coelum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quandoquidem Tentoxio saepissimè in sacris literis assimilatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quatenus expanditur Sic enim expandi solent Tentâ—ria quum alligatis ad paxillos in terram depactos funibus distenduntur atque hoc etiam pacto firmantur Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immensum quoddam ut ita dicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ineptè appelletur The sense of which in brief is nothing but this That the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Firmamentum because the Heavens are spread out like a well-fastned and firmly pitched Ten. And I add also that they are so stiffely stretched that they will strongly bear against the weight of the upper waters so that they are not able to break them down and therewith to drown the world Which conceit as it is easie and agreeable with the fancy of the people so it is so far from doing them any hurt that it will make them more sensible of the divine Power and Providence who thus by main force keeps off a Sea of water that hangs over their heads which they discern through the transparent Firmament for it looks blew as other Seas do and would rush at once upon them and drown them did not the Power of God and the strength of the Firmament hold it off Vers 7. See what hath been already said upon the sixt verse I will only here add That the nearness of these upper waters makes them still the more formidable and so are greater spurs to devotion For as they are brought so near as to touch the Earth at the bottome so outward sense still being Judge they are to be within a small distance
seem little better to me that imagine God a finite Beeing and take care to place him out of the stink of this terrestrial Globe that he may sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so confine him to Heaven as Aristotle seems to do if he be the Author of that book De Mundo For it is a contradiction to the very Idea of God to be finite and consequently to have Figure or Parts But it is so difficult a thing for the rude multitude to venture at a Notion of a Beeing Immatorial and Infinite that it seems their advantage to conceive of God as of some all-powerful Person that can do what ever he pleaseth can make Heavens and Earths and bestow his blessings in what measure and manner he lists and what is chief of all if need be can personally appear to them can chide them and rebuke them and if they be obstinate doe horrible vengeance upon them This I say will more strongly strike the inward Sense and Imagination of the vulgar then Omnipotency placed in a Thin Subtile Invisible Immaterial Beeing of which they can have no perception at all nor any tolerable conceit Wherefore it being requisite for the ignorant to be permitted to have some finite and figurate apprehension of God what can be more fit then the shape of a Man in the highest excellencies that it is capable of for Beauty Strength and Bignesse And the Prophet Esay seems to speak of God after this Notion God sits upon the circle of the Earth and the inhabitants thereof are as Grashoppers intimating that men to God bear as little proportion as Grashoppers to a man when he sits on the grasse amongst them And now there being this necessity of permitting the people some such like apprehensions as this concerning God and it is true Prudence and pious Policy to comply with their weakness for their good there was the most strict injunctions laid upon them against Idolatry and worshipping of Images that might be But if any one will say this was the next way to bring them into Idolatry to let them entertain a conceit of God as in humane shape I say it is not any more then by acknowledging Man to be God as our Religion does in Christ Nay I add moreover that Christ is the true Deus Figuratus And for his sake was it the more easily permitted unto the Jews to think of God in the shape of a Man And that there ought to be such a thing as Christ that is God in Humane shape I think it most reasonable that he may apparently visit the Earth and to their very outward senses confound the Atheist and mis-believer at the last day As he witnesseth of himself The Father judges none but he hath given all Judgement unto the Son And that no man can see the Father but as he is united unto the Son For the Eternal God is Immaterial and Invisible to our outward senses But he hath thought good to treat with us both in mercy and judgement by a Mediator and Vicegerent that partakes of our nature as well as his own Wherefore it is not at all absurd for Moses to suffer the Jews to conceive of God as in a corporeall and humane shape since all men shall be judged by God in that shape at the last day He made Females as well as Males That story in Plato his Symposion how men and women grew together at first till God cut them asunder is a very probable argument that the Philosopher had seen or heard something of this Mosaical History But that it was his opinion it was so I see no probability at all For the story is told by that ridiculous Comedian Aristophanes with whom I conceive he is in some sort quit for abusing his good old Friend and Tutor Socrates whom he brought in upon the stage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading the Air in a basket to make him a laughing-stock to all Athens The Text is indeed capable of such a sense but there being no reason to put that sense upon it neither being a thing so accommodate to the capacity and conceit of the vulgar I thought it not fit to admit it no not so much as into this Literal Cabbala Ver. 29. Frugiferous Castellio translates it so Herbas frugiferas which must be such like herbs as I have named Strawberries Wheat Rice and the like CHAP. II. 7 The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the breathing of Adams soul into his nostrils 8 The exact situation of Paradise That Gihon is part of Euphrates Pison Phasis or Phasi-tigris That the Madianites are called Aethiopians That Paradise was seated about Mesopotamia argued by six Reasons That it was more particularly seated where now Apamia stands in Ptolemee's Maps 18 The Prudence of Moses in the commendation of Matrimony 19 Why Adam is not recorded to have given names to the Fishes 24 Abraham Ben Ezra's conceit of the names of Adam and Eve as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25 Moses his wise Anthypophora concerning the naturall shame of nakednesse IN the four first verses all is so clear and plain that there is no need of any further Explication or Defence saving that you may take notice that in the second verse where I write Within six days the Seventies Translation will warrant it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the sixt day Ver. 5. See what hath been said on the eleventh verse of the first Chapter Ver. 7. The dust The Hebrew word signifies so and I make no mention of any moistning of it with water For God is here set out acting according to his absolute power and Omnipotency And it is as easie to make men of dry dust as hard stones And yet God is able even of stones to raise up children unto Abraham Blew into the nostrils Breathing is so palpable an effect of life that the ancient rude Greeks also gave the Soul its name from that operation calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or to blow Ver. 8. Eastward of Judea For so Interpreters expound Eastward in Scripture in reference to Judea To prevent any further trouble in making good the sense I have put upon the following verses concerning Paradise I shall here at once set down what I finde most probable concerning the situation thereof out of Vatablus and Cornelius à Lapide adding also somewhat out of Dionysius the Geographical Poet. In general therefore we are led by the four Rivers to the right situation of Paradise And Gihon saith Vatablus is tractus inferior Euphratis illabens in sinum Persicum is a lower tract or stream of Euphrates that slides into the Persian Gulph Pison is Phasis or Phasitigris that runs through Havilah a region near Persis so that Pison is a branch of Tigris as Gihon is of Euphrates Thus Vatablus And that Gihon may have his Aethiopia Cornelius à Lapide
was overtaken with that other labour But she went but aside a while and disburthening her self with a quick dispatch laid her childe as gainly as she could in some fresh leaves and grasse and came immediately again to her task and would not have desisted from her work but that he that hired her in commiseration to the infant paid her the whole days wages to be shut of her As if Providence had absolved her from the curse of Eve she voluntarily undergoing so much of Adams which was sweating in the field Ver. 18. See verse 1. Ver. 19. Observe the great wisdome of Moses The Statutes and Ordinances which he delivered unto the people they being most of them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not natural and intrinsecally good but positive and dispensable in themselves here according to this History all those grand evils of toil and labour upon a barren ground of pains in child-bed and of death it self are imputed to the transgression of a Law that was but meerly Positive whereby the Law-giver does handsomely engage the people with all care and diligence to observe all the ceremonies and ordinances he gave them from God the whole posterity of Adam finding the mischief of the breaking but that one Positive Law in Paradise the eating of the fruit of such a tree that was forbidden When as otherwise Positive Laws of themselves would have been very subject to be slighted and neglected Ver. 20. Called his wife Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies life Ver. 21. The use of which God taught The two great comforts and necessaries of life are Food and Clothing Wherefore it was fit to record this passage also to indear the peoples mindes to God and increase their devotion and thankfulness to him who was so particularly and circumstantially the Author of those great supports of life Ver. 23. Forth from the Garden of Eden That shews plainly that Paradise was not the whole Earth as some would have it For he was brought into Paradise by God and now he is driven out again but he was not driven out of the world Ver. 24. Haunted with Spirits This phrase is very significant of the nature of the thing it is to express and fitly sets out the condition of Paradise when Adam was driven out of it and could no more return thither by reason of those Spirits that had visibly taken possession of the way thereunto and of the place Nor am I alone in this Exposition Theodoret and Precopius bearing me company who call these Apparitions at the entrance of Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spectra terribili formâ And I think that this may very well go for the literal sense of this verse the existence of Spirits and Apparitions being acknowledged in all Nations be they never so rude or slow-witted THE DEFENCE Of the PHILOSOPHICK CABBALA CHAP. I. 1 Why Heaven and Light are both made Symbols of the same thing viz. The World of Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate a Trinity That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of the Eternal Wisdome the Son of God who is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in Philo as the New Testament That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the holy Ghost 2 The fit agreement of Plato's Triad with the Trinity of the present Cabbala 5 The Pythagorick names or nature of a Monad or Unite applyed to the first days work 6 What are the upper waters and that Souls that descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Naides or water Nymphes in Porphyrius 8 That Matter of it self is unmoveable R. Bechai his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very happily explained out of Des Cartes his Philosophy That Vniversal Matter is the second days Creation fully made good by the names and property of the number Two 13 The nature of the third days work set off by the number Three 16 That the most learned do agree that the Creation was perfected at once The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangely agreeing with the most notorious conclusions of the Cartesian Philosophy 19 That the corporeal world was universally erected into Form and Motion on the fourth day is most notably confirmed by the titles and propertie of the number Four The true meaning of the Pythagorick oath wherein they swore by him that taught them the mysterie of the Tetractys That the Tetractys was a Symbole of the whole Philosophick Cabbala that lay couched under the Text of Moses 20 Why Fish and Fowl created in the same day 23 Why living creatures were said to be made in the Fift and Sixt days 31 And why the whole Creation was comprehended within the number Six I Have plainly and faithfully set forth the meaning of Moses his Text according to the Literal Cabbala and made his incomparable Policy and pious Prudence manifest to all the world For whether he had this History of Adam and Eve and of the Creation immediately from God on the Mount or whether it was a very ancient tradition long before in the Eastern parts as some Rabbines will have it but approved of by God in the Mount Moses certainly could not have begun his Pentateuch with any thing more proper and more material to his scope and purpose then this And it is nothing but the ignorance of the Atheist that can make him look upon it as contemptible it being in it self as highly removed above contempt as true Prudence and Staidness is above Madness and Folly And yet I confess I think there is still a greater depth and richness of wisdome in it then has been hitherto opened in this Literal Cabbala and such as shall represent Moses as profoundly seen in Philosophy and divine Morality as he is in Politicks And against which the Atheist shall have nothing at all to alledge unless ignorance and confidence furnish his brain with impertinent arguments For he shall not hear Moses in this Philosophick Cabbala either tasking God to his six days labour or bounding the world at the Clouds or making the Moon bigger then the Stars or numbring days without Suns or bringing in a Serpent talking with a woman or any such like passages which the Atheists misunderstanding and perversenesse makes them take offence at But they shall finde him more large and more free then any and laying down such conclusions as the wisest Naturalists and Theosophers in all Ages have looked upon as the choicest and most precious Such I say are those in the Philosophick Cabbala you have read and I am now come to defend it and make it good that it is indeed the meaning of Moses his Text. And one great Key for the understanding of it in this first Chapter will be those Pythagorical Mysteries of Numbers as I have intimated already in my Preface Ver. 1. I mean the same thing by both And there is good reason there should be meant
the same thing by both For besides that those actuall conspicuous Lights are in Heaven viz. the Sun and Stars Heaven or the Aetherial Matter has in it all over the Principles of Light which are the round Particles and that very fine and subtile Matter that lies in the intervals of the round Particles He that is but a little acquainted with the French Philosophy understands the business plainly And in the expounding of Moses I think I may lay down this for a safe Principle that there is no considerable truth in Nature or Divinity that Moses was ignorant of and so if it be found agreeable to his Text I may very well attribute it to him At least the Divine Wisdom wherewith Moses was inspired prevents all the inventions of Men. But now that I understand this Heaven and Earth in the first verse as things distinct from Heaven and Earth afterwards mentioned the very Text of Moses favours it emphatically calling this Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as the Heaven and Earth in the second and third days Creation he calls but plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may adde also the authority of Philo who expounds not this Heaven and Earth of the visible and tangible Heaven and Earth which are mentioned in the second and third day but of an Heaven and Earth quite different from them As also the suffrage of S. Augustine who understands likewise by Heaven and Light one and the same thing to wit the Angels and by Earth the first Matter which is something like the sense of this present Cabbala only for his Physical Matter we set down a Metaphysical one that other belonging most properly to the second day and for Angels we have the World of Life which comprehends not Angels only but all substantial Forms and Spirits whatever And that Heaven or Light should be Symboles of the World of Life or Form it is no wonder For you may finde a sufficient reason in the Cabbala it self at the fift verse of this present Chapter and Plotinus assimilates Form to Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Form is Light And lastly in the second verse of this same Chapter there be plain reasons also laid down why the meer Possibility of the outward Creation is called the Earth according to the description of the Earth in the second verse of the first Chapter of Moses his Text unto which you may further adde that as the Earth is looked upon as the Basis of the world so the Possibility of the outward Creation is in some sense the Basis thereof The Tri-une Godhead The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do handsomely intimate a plurality and singularity the Noun being in the Plural the Verb in the Singular Number Whence I conceive there may be very well here included the Mysterie of the Trinity and Vnity of the Godhead or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vatablus himself though he shuffles with his Grammatical Notions here yet he does apertly acknowledge three Persons in one God at the twenty sixt verse of this Chapter And that this was the Philosophick Cabbala of Moses and the Learned and Pious of the Jews it is no small argument because the Notion of the Trinity is so much insisted upon by the Platonists and Pythagoreans whom all acknowledge and I think I shall make it more plain then ever to have got their Philosophy from Moses By his Eternal Wisdome Ambrose Basil and Origen interpret In Principio to be as much as In Filio and Colossians the first there the Apostle speaking of the Son of God he saith that he is the First-born of every creature and that by him were all things created that are in Heaven and that are in Earth And that he is before all things and by him all things consist This is the Wisdome of God or the Idea according to which he framed all things And therefore must be before all things the Beginning of the creatures of God And very answerable to this of the Apostle are those two attributes Philo gives to the same subject calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First-born Word of God or the First-born Form of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning He calls him also simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word Form Reason or Wisdome And one of the Chaldee Paraphrasts also interprets In Principio In Sapientia And this agrees exceedingly well with that of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principium viae suae that is operum suorum as Vatablus expounds it and the Text makes it good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens operum suorum ab antiquo The Sun-rise of his works of old For there is no necessity of making of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adverbs they are Substantives And here Wisdome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principle and Morning of the Works of God not by way of diminution but as supposing the East and the Morning to be the womb of light from whence springs all Light and Form and Form is Light as I told you before out of Plotinus And this Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sutes well with that passage in Trismegist where Hermes speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the divine Intellect the bright Morning Star the Wisdome of God To which Wisdome called in the eight of the Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning and Morning of his Works is ascribed the Creation of the world by Solomon as you may there see at large I will only adde that what the Hebrew Text here in Genesis calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Essential Wisdome of God not an habit or property but a substance that is Wisdome For true wisdome is substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same that Plotinus speaks Whence he is called in the Apocalyps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is but a Periphrasis of Jehovah Essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains the future present and time past in it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zanchius observes This is the second Hypostasis in the holy Trinity the Logos which was in the beginning of the world with God All things were made by him and without him was nothing made that was made John 1. First created this I cannot impute it to any reason at all but to the slownesse of Fancie and heavy unweildinesse of Melancholy or the load of Bloud and Flesh that makes men imagine that Creation is incompetible
vitae aerumnis That it is the mercy of God that he made man mortal that he might not always be tormented with the miseries and sorrows of this present life Passing through his fiery Vehicle The following words explain the meaning of the Cabbala it is according to the sense of that Plato amongst the Poets as Severus called him Virgil in the sixt Book of his Aeneids Donec longa diês perfecto temporis orbe Concretam exemit labem purúmque reliquit Aethereum sensum atque aurai simplicis ignem To this sense Till that long day at last be come about That wasted has all filth and foul desire And leaves the Soul Aethereal throughout Bathing her Senses in pure liquid Fire Which we shall yet back very fittingly with the two last Golden Verses as they are called of the Pythagoreans who adde immortality to this Aethereal condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rid of this body if the Aether free You reach henceforth immortal you shall bee The Greek has it you shall be an Immortal God which Hierocles interprets you shall imitate the Deity in this in becoming immortal And Plutarch in his Defect of Oracles drives on this Apotheosis according to the order of the Elements Earth refined to Water Water to Air Air to Fire So man to become of a Terrestrial Animal one of the Heroes of an Heros a Daemon or good Genius of a Genius a God which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to partake of Divinity which is no more then to become one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immortal Angels who are instar flammae as Maimonides writes they are according to their Vehicles a versatile fire turning themselves Proteus-like into any shape They are the very words of the forenamed Rabbi upon the place And Philo Judaeus pag. 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is saith he in the Air a most holy company of unbodied Souls and presently he adjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these Souls the holy Writ uses to call Angels And in another place pag. 398. he speaking of the more pure Souls calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Officers of the Generalissimo of the World that are as the Eyes and Ears of the great King seeing and hearing all things and then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These other Philosophers call the Genii but the Scripture Angels And in another place he says That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Soul Genius and Angel are three words that signifie both one and the same thing As Xenocrates also made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one adding that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virtuous Soul Wherefore not to weary my Reader nor my self with overmuch Philogy we conclude that the meaning of Moses in this last verse is this That Adam is here condemned to a mortal flitting and impermanent state till he reach his Aethereal or pure fiery Vehicle and become as our Saviour Christ speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one of the Angels This I say is the condition of mankinde according to the Philosophick Cabbala of Moses Let us now take a general view of this whole Cabbala and more summarily consider the strength thereof which we may refer to these two heads viz. the nature of the Truths herein contained and the dignity of those persons that have owned them in foregoing Ages And as for the Truths themselves first they are such as may well become so holy and worthy a person as Moses if he would Philosophize they being very precious and choice Truths and very highly removed above the conceit of the vulgar and so the more likely to have been delivered to him or to Adam first by God for a special mysterie Secondly they are such that the more they are examined the more irrefutable they will be found no Hypothesis that was ever yet propounded to men so exquisitely well agreeing with the Phaenomena of Nature the Attributes of God the Passages of Providence and the rational Faculties of our own minds Thirdly there is a continued sutablenesse and applicability to the Text of Moses all along without any force or violence done to Grammar or Criticisme Fourthly and lastly there is a great usefulnesse if not necessity at least of some of them they being such substantial Props of Religion and so great encouragements to a sedulous purification of our mindes and study of true piety Now for the dignity of the persons such as were Pythagoras Plato and Plotinus it will be argued from the constant fame of that high degree of virtue and righteousnesse and devout love of the Deity that is every where acknowledged in them besides whatsoever miraculous has happened to them or been performed by them And as for Pythagoras if you consult his life in Iamblichus he was held in so great admiration by those in his time that he was thought by some to be the son of Apollo whom he begot of Parthenis his known mother and of this opinion was Epimenides Eudoxus and Xenocrates which conceit Iamblichus does soberly and earnestly reject but afterwards acknowledges that his looks and speeches did so wonderfully carry away the minds of all that conversed with him that they could not withhold from affirming that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-spring of God Which is not to be taken in our strict Theological sense but according to the mode of the ancient Greeks who looked upon men heroically and eminently good and virtuous to be divine souls and of a celestial extract And Aristotle takes notice particularly of the Lacedemonians that they tearmed such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine men According to which sense he interprets that verse in Homer concerning Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to return to him of whom we were speaking before This eminency of his acknowledged amongst the Heathen will seem more credible if we but consider the advantage of his conversation with the wisest men then upon Earth to wit the Jewish Priests and Prophets who had their knowledge from God as Pythagoras had from them From whence I conceive that of Iamblichus to be true which he writes concerning Pythagoras his Philosophy That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is a Philosophy that at first was delivered by God or his holy Angels But that Pythagoras was acquainted with the Mosaical or Jewish Philosophy there is ample testimony of it in Writers as of Aristobulus an Aegyptian Jew in Clemens Alexandrinus and Josephus against Appion S. Ambrose addes that he was a Jew himself Clemens calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Philosopher I might cast hither the suffrages of Justine Johannes Philoponus Theodoret Hermippus in Origen against Celsus Porphyrius and Clemens again who writes
that it 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 whâ—ch and through which there is nothing but disconsolate darknesse and tumultuous agitation The Winds ruffling up the Waters into mighty waves the waves washing up the mire and dirt into the water all becoming but a rude heap of confusion and desolation This is the state of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Earthly Adam as Philo calls him till God command the Light to shine out of Darknesse offering him a guide to a better condition In the second day is the Firmament created dividing the upper and the lower Waters that it may feel the strong impulses or taste the different relishes of either Thus is the will of man touch'd from above and beneath and this is the day wherein is set before him Life and Death Good and Evil and he may put out his hand and take his choice In the third day is the Earth uncovered of the Waters for the planting of fruit-bearing trees By their fruits you shall know them saith our Saviour that is by their works In the fourth day there appears a more full accession of divine Light and the Sun of Righteousnesse warms the soul with a sincere love both of God and man In the fift day that this Light of Righteousnesse and bright Eye of divine Reason may not brandish its rayes in the empty field where there is nothing either to subdue or guide and order God sends out whole sholes of Fishes in the Waters and numerous flights of Fowls in the Air besides part of the sixt days work wherein all kinde of Beasts are created In these are decyphered the sundry suggestions and cogitations of the minde sprung from these lower Elements of the humane nature viz. Earth and Water Flesh and Blood all these man beholds in the Light of the Sun of Righteousnesse discovers what they are knows what to call them can rule over them and is not wrought to be over-ruled by them This is Adam the Master-piece of Gods Creation and Lord of all the creatures framed after the Image of God Christ according to the Spirit under whose feet is subdued the whole Animal Life with its sundry Motions Forms and Shapes He will call every thing by its proper name and set every creature in its proper place The vile person shall be no longer called liberal nor the churl bountiful Wo be unto them that call evil good and good evil that call the light darknesse and the darknesse light He will not call bitter Passion holy Zeal nor plausible meretricious Courtesie Friendship nor a false soft abhorrency from punishing the ill-deserving Pity nor Cruelty Justice nor Revenge Magnanimity nor Unfaithfulnesse Policy nor Verbosity either Wisdome or Piety But I have run my self into the second Chapter before I am aware In this first Adam is said only to have dominion over all the living creatures and to feed upon the fruit of the Plants And what is Pride but a mighty Mountainous Whale Lust a Goat the Lion and Bear wilful dominion Craft a Fox and worldly toil an Oxe Over these and a thousand more is the rule of Man I mean of Adam the Image of God But his meat and drink is to do the will of his Maker this is the fruit he feeds upon Behold therefore O Man what thou art and whereunto thou art called even to bee a mighty Prince amongst the creatures of God and to bear rule in that Province he has assigned thee to discern the Motions of thine own heart and to be Lord over the suggestions of thine own natural spirit not to listen to the counsel of the flesh nor conspire with the Serpent against thy Creator But to keep thy heart free and faithful to thy God so maist thou with innocency and unblameablenesse see all the Motions of Life and bear rule with God over the whole Creation committed to thee This shall be thy Paradise and harmlesse sport on Earth till God shall transplant thee to an higher condition of happinesse in Heaven CHAP. II. The full sense of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that keeps men from entring into the true Sabbath 4 The great necessity of distinguishing the innocent motions of Nature from the suggestions of Sin 5 That the growth of a true Christian indeed doth not adaequately depend upon the lips of the Priest 7 The meaning of This is he that comes by Water and Blood 8 The meaning of Repent for the Kingdome of Heaven is at hand The seventh thousand years the great Sabbatism of the Church of God That there will be then frequent converse betwixt Men and Angels 9 The Tree of Life how fitly in the Mystical sense said to be in the midst of the Garden 17 A twofold death contracted by Adams disobedience The Masculine and Feminine Faculties in Man what they are Actuating a Body an Essential operation of the Soul and the reason of that so joyful appearance of Eve to the Humane Nature TO the fift verse there is nothing but a recapitulation of what went before in the first Chapter and therefore wants no further proof then what has already been alledged out of S Paul and Origen and other Writers Only there is mention of a Sabbath in the second verse of this Chapter of which there was no words before And this is that Sabbatisme or Rest that the Author to the Hebrews exhorts them to strive to enter into through faith and obedience For those that were faint-hearted and unbelieving and pretended that the children of Anak the off-spring of the Giants would be too hard for them they could not enter into the promised Land wherein they were to set up their rest under the conduct of Jâ—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
and sincerity and if the divine Light had wrought it self into a more full and universal possession of all his faculties the regulated joyes of the body which had been the off-spring of the woman had so far exceeded the tumultuous pleasures of inordinate desires that they would like the Sun-beams playing upon a fire extinguish the heat thereof as is already said in this fifteenth verse Ver. 16. So that the kindly Joy of the health of the body shall be much depraved The divine Light in the Conscience of Adam might very well say all this he having had already a good taste of it in all likelihood having found himself after inordinate satiating his furious desires of pleasure in a dull languid nauseating condition though new recruits spurred him up to new follies For the Moral Cabbala does not suppose it was one single mistaken act that brought Adam to this confusion of minde but disobedience at large and leading a life unguided by the Light and Law of God Earthly minded Adam Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earthly minde pag. 332. Ver. 17 18 19. Adams Conscience was so awakened by the divine Light and Reason and Experience so instructed him for the present that he could easily read his own doom if he persisted in these courses of disobedience that he should be prick'd and vex'd in his wilde rangings after inordinate pleasure all the while the Earthly mind was his light guide But after all this conviction what way Adam would settle in did not God visit him with an higher pitch of superadvenient grace that would conveigh Faith Power and Affection unto him you see in the verse immediately following Ver. 20. Adam was not sufficiently For meer conviction of Light disjoin'd from Faith Power and Affection may indeed disturb the minde and confound it but is not able of it self to compose it and settle it to good in men that have contracted a custome of evil Called her My life So soon as this reproof and castigation of the divine Light manifested in Adams Conscience was over he forthwith falls into the same sense of things and pursues the same resolutions that he had in designe before and very feelingly concludes with himself that be that as true as it will that his Conscience dictated unto him yet nothing can be more true then this That the Joy of his body was a necessary solace of life and therefore he would set up his happiness in the improvement thereof And so adhering in his affection to it counted it his very life and that there was no living at all without it They are almost the words of Philo speaking of the sense of the body in which was this corporeal Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which corporeal sense the earthly minde in man properly therefore called Adam when he saw efformed though it was really the death of the man yet he called it his life This is Philo's Exposition of this present verse Ver. 21. Put hairy Coats The Philosophick Cabbala and the Text have a marvellous fit and easie congruency in this place And this Moral sense will not seem hard if you consider such phrases as these in Scripture But as for his enemies let them be clothed with shame and elsewhere Let them be clothed with rebuke and dishonour besides other places to that purpose And to clothe men according to their conditions and quality what is more ordinary or more fit and natural As those that are fools they ordinarily clothe them in a fools coat And so Adams will and affection being carried so resolvedly to the brutish life it is not incongruous to conceive that the divine Light judging them very Brutes the reproach she gives them is set out in this passage of clothing them with the skins of beasts The meaning therefore of this verse is that the divine Light in the Conscience of Adam had another bout with him and that Adam was convinced that he should grow a kinde of a Brute by the courses he meant to follow And indeed he was content so to be as a man may well conceive the pleasure of sin having so weakned all the powers of that higher life in him that there was little or nothing especially for the present able to carry him at all upwards towards Heaven and holiness And of a truth vile Epicurisme and Sensuality will make the soul of man so degenerate and blinde that he will not only be content to slide into brutish immorality but please himself in this very opinion that he is a real Brute already an Ape Satyre or Baboon and that the best of men are no better saving that civilizing of them and industrious education has made them appear in a more refined shape and long inculcate Precepts have been mistaken for connate Principles of Honesty and Natural Knowledge otherwise there be no indispensable grounds of Religion and Virtue but what has hapned to be taken up by over-ruling Custome Which things I dare say are as easily confutable as any conclusion in Mathematicks is demonstrable But as many as are thus sottish let them enjoy their own wildeness and ignorance it is sufficient for a good man that he is conscious unto himself that he is more nobly descended better bred and born and more skilfully taught by the purged faculties of his own minde Ver. 22. Design'd the contrary The mercy of the Almighty is such to poor man that his weak and dark spirit cannot be always so resolvedly wicked as he is contented to be wherefore it is a fond surmise of desperate men that do all the violence they can to the remainders of that Light and Principle of Religion and honesty left in them hoping thereby to come to rest and tranquillity of minde by laying dead or quite obliterating all the rules of godliness morality out of their souls For it is not in their power so to do nor have they any reason to promise themselves they are hereby secure from the pangs of Conscience For some passages of Providence or other may so awaken them that they shall be forced to acknowledg their errour and rebellion with unexpressible bitterness and confusion of spirit And the longer they have run wrong the more tedious journey they have to return back Wherefore it is more safe to close with that life betime that when it is attained to neither deserves nor is obnoxious to any change or death I mean when we have arrived to the due measure of it For this is the natural accomplishment of the soul all else but rust and dirt that lies upon it Ver. 23. Out of this Paradise of Luxury The English Translation takes no notice of any more Paradises then one calling it always the Garden of Eden But the Seventy more favourable to our Moral Cabbala that which they call a Garden in Eden at first they after name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the Garden of Luxury But whether there be any
of Euphrates Pison Phasis or Phasi-tigris That the Madianites are called Aethiopians That Paradise was seated about Mesopotamia argued by six Reasons That it was more particularly seated where now Apamia stands in Ptolemee's Maps 18 The Prudence of Moses in the commendation of Matrimony 19 Why Adam is not recorded to have given names to the Fishes 24 Abraham Ben Ezra's conceit of the names of Adam and Eve as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25 Moses his wise Anthypophora concerning the natural shame of nakednesse 124 CHAP. III. 1 How much it saves the credit of our first Parents that the Serpent was found the prime Author of the Transgression That according to S. Basil all the living creatures of Paradise could speak undeniable reasons that the Serpent could according to the Literal Cabbala 9 The opinion of the Anthropomorphites true according to the Literal Cabbala 14 That the Serpent went upright before the fall was the opinion of S. Basil 16 A story of the easie delivery of a certain poor woman of Liguria 19 That the general calamities that lie upon mankinde came by the transgression of a positive Law how well accommodate it is to the scope of Moses 23 That Paradise was not the whole Earth 24 The Apparitions in Paradise called by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130 THE DEFENCE OF THE PHILOSOPHICK CABBALA CHAP. I. 1 Why Heaven and Light are both made Symbols of the same thing viz. The World of Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate a Trinity That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of the Eternal Wisdome the Son of God who is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in Philo as the New Testament That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the holy Ghost 2 The fit agreement of Plato's Triad with the Trinity of the present Cabbala 5 The Pythagorick names or nature of a Monad or Unite applyed to the first days work 6 What are the upper waters and that Souls that descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Naides or water Nymphes in Porphyrius 8 That Matter of it self is unmoveable R. Bechai his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very happily explained out of Des Cartes his Philosophy That Vniversal Matter is the second days Creation fully made good by the names and property of the number Two 13 The nature of the third days work set off by the number Three 16 That the most learned do agree that the Creation was perfected at once The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangely agreeing with the most notorious conclusions of the Cartesian Philosophy 19 That the Corporeal world was universally erected into Form and Motion on the fourth day is most notably confirmed by the titles and propertie of the number Four The true meanning of the Pythagorick oath wherein they swore by him that taught them the mysterie of the Tetractys That the Tetractys was a Symbole of the whole Philosophick Cabbala that lay couched under the Text of Moses 20 Why Fish and Fowl created in the same day 23 Why living creatures were said to be made in the Fift and Sixt days 31 And why the whole Creation was comprehended within the number Six 135 136 CHAP. II. 3 The number Seven a fit Symbole of the Sabbath or Rest of God 7 Of Adams rising out of the ground as other creatures did 11 That Pison is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes Prudence The mystical meaning of Havilah 13 That Gihon is the same that Nilus Sihor or Siris and that Pison is Ganges The Justice of the Aethiopians That Gihon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes that virtue 14 As Hiddekel Fortitude 17 That those expressions of the Souls sleep and death in the Body so frequent amongst the Platonists were borrowed from the Mosaical Cabbala 19 Fallen Angels assimilated to the beasts of the field The meaning of those Platonical phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Platonisme is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses that signifies Angels as well as God 22 That there are three principles in Man according to Plato's School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that this last is Eve CHAP. III. 1 The Serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pherecydes Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of Spirits haunting Fields and and desolate places The right Notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 That Satan upon his tempting Adam was cast down lower towards the Earth with all his Accomplices 15 Plato's Prophecie of Christ The reasonablenesse of divine Providence in exalting Christ above the highest Angels 20 That Adams descension into his Terrestrial Body was a kind of death 22 How incongruous it is to the divine Goodnesse Sarcastically to insult over frail Man fallen into Tragical misery 24 That it is a great mercy of God that we are not immortal upon Earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one A Summary representation of the strength of the whole Philosophick Cabbala Pythagoras deemed the son of Apollo That he was acquainted with the Cabbala of Moses That he did miracles As also Abaris Empedocles and Epimenides being instructed by him Plato also deemed the son of Apollo Socrates his dream concerning him That he was learned in the Mosaical Cabbala The miraculous power of Plotinus his Soul Cartesius compared with Bezaliel and Aholiab and whether he was inspired or no. The Cabbalists Apology 172 THE DEFENCE OF THE MORAL CABBALA CHAP. I. What is meant by Moral explained out of Philo. 3 That the Light in the first day improv'd to the height is Adam in the sixt Christ according to the Spirit 4 In what sense we our selves may be said to do what God does in us 5 Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred Ignorance and Inquiry 18 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the Fourth days progresse 22 That Virtue is not an extirpation but regulation of the Passions according to the minde of the Pythagoreans 24 Plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the Sixt days progresse 26 What the Image of God is plainly set down out of S. Paul and Plato The divine Principle in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Plotinus 28 The distinction of the Heavenly and Earthly Man out of Philo. 31 The Imposture of still and fixed Melancholy and that it is not the true divine Rest and precious Sabbath of the Soul A compendious rehearsal of the whole Allegory of the Six days Creation p. 194 CHAP. II. The full sense of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that keeps men from entring into the true Sabbath 4 The great necessity of distinguishing the innocent motions of Nature from the suggestions of Sin 5 That the growth of a true Christian indeed doth not adaequately depend upon the lips of the Priest 7 The meaning of This is he that comes by Water and Blood 8 The meaning of Repent for the Kingdome of Heaven is at hand The seventh thousand years the great Sabbatism of the Church of God That there will be then frequent converse betwixt Men and Angels 9 The Tree of Life how fitly in the Mystical sense said to be in the midst of the Garden 17 A twofold death contracted by Adams disobedience The Masculine and Feminine Faculties in Man what they are Actuating a Body an Essential operation of the Soul and the reason of that so joyful appearance of Eve to the Humane Nature 209 210 CHAP. III. A story of a dispute betwixt a Prelate and a Black-Smith concerning Adams eating of the Apple 1 What is meant by the subtilty or deceit of the Serpent That Religion wrought to its due height is a very chearful state And it is only the halting and hypocrisie of men that generally have put so soure and sad a vizard upon it 5 6 That worldly Wisdome not Philosophy is perstringed in the Mysterie of the Tree of Knowledge of good and evil 10 The meaning of Adams flying after he had found himself naked 20 Adam the Earthly-minded Man according to Philo. 21 What is meant by Gods clothing Adam and Eve with hairy Coats in the Mystical sense 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Paradise of Luxury That History in Scripture is wrote very concisely and therefore admits of modest and judicious Supplements for clearing the sense 24 What is meant by the Cherubim and flaming Sword Plato's definition of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A more large description of dying to Sinne and of the life of righteousness That Christian Religion even as it referres to the external Person of Christ is upon no pretence to be annull'd till the Conflagration of the world 224 ERRATA PAg. 39. lin 24. read sacred p. 79 l. 19. r. Sensus p. 87. l. 14. r. wilde p. 126. l. 26. r. goodly p. 204. l. 35. r. run p. 230. l. 34. r. generous FINIS
force at all in this or no that Supplement I have made in the foregoing verse will make good the sense of our Cabbala And in the very Letter and History of the Scripture if a man take notice he must of necessity make a supply of something or another to pass to what follows with due cohaesion and clearness of sense So in the very next Chapter where God dooms Cain to be a Vagabond and he cryes out that every man that meets him will kill him according to the concise story of the Text there was none but Adam and Eve in the world to meet him and yet there is a mark set upon him by God as if there had been then several people in the world into whose hands he might fall and lose his life by them And then again at ver 17. Cain had no sooner got into the Land of Nod but he has a wife and a childe by her and he is forthwith said to build a City when as there is no mention of any but himself his wife and his childe to be the Artificers but any ingenious Reader will easily make to himself fitting supplements ever supposing due distances of time and right preparations to all that is said to be acted And so in the story of Samson where he is said to take three hundred Foxes it may be rationally supposed that Countrey was full of such creatures that he had a competency of time a sufficient number to help him and the like That the History of Scripture is very concise no body can deny and therefore where easie natural and agreeable supplements will clear the sense I conceive it is very warrantable to suppose some such supplies and for a Paraphrast judiciously to interweave them But now that Paradise at first should signifie a state of divine pleasure and afterward of sensual voluptuousness it is no more harsh then that Adam one while is the Spiritual or Intellectual Man another while the Earthly and Carnal For one and the same natural thing may be a Symbole of contrary Spiritual Mysteries So a Lion and a Serpent are figures of Christ as well as of the Devil and therefore it is not so hard to admit that this Garden of Eden may emblematize while Adam is discours'd of as innocent and obedient to God the delights of the Spirit but after his forsaking God the pleasures of the Flesh and consequently that the fruit of the Tree of Life in the one may be perseverance and establishment in the divine Life in the other a settlement and fixedness in the brutish and sensual Ver. 24. The manly faculties of Reason and Conscience These I conceive may be understood by the Cherubim and flaming Sword For the Cherubim bear the Image of a man and Reason is a cutting dividing thing like a Sword the Stoicks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing and distinguishing Reason For Reason is nothing but a distinct discernment of the Idea's of things whereby the minde is able to sever what will not sute and lay together what will But if any body will like better of Philo's interpretation here of the Cherubim and flaming Sword who makes the Cherubim to signifie the goodness and power of God the flaming Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectual and operative Wisdome or Word of God it does not at all clash with what we have already set down For my self also suppose that God by his Son the Eternal Word works upon the Reason and Conscience of man For that Word is living and powerful sharper then any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is the discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do Heb. 4. That he could not set up his rest for ever Assuredly a mans heart is not so in his own hand that he can do himself all the mischief he is contented to do For we are more Gods then our own and his Goodness and Power has dominion over us And therefore let not a man vainly fancy that by violently running into all enormity of life and extinguishing all the Principles of Piety and Virtue in him that he shall be able thus to hide himself from God and never be re-minded of him again for ever For though a man may happen thus to forget God for a time yet he can never forget us sith all things lie open to his sight And the power of his ever-living Word will easily cut through all that thickness and darkness which we shrowd our selves in and wound us so as to make us look back with shame and sorrow at a time that we least thought of But that our pain may be the lesse and our happiness commence the sooner it will be our wisdome to comply with the divine Light betimes for the sooner we begin the work is the easier and will be the more timely dispatch'd through the power of God working in us But this I must confess and I think my self bound to bear witness to so true and useful a mysterie wrapt up in this Mosaical covering that there is no other passage nor return into happiness then by death Whence Plato also that had been acquainted with these holy writings has defined Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meditation of death viz. the dying to the lust of the flesh and inordinate desires of the body which Purgatory if we had once passed through there would soon spring up that Morning Joy the resurrection from the dead and our arrival to everlasting life and glory And there is no other way then this that is manifestable either by Scripture Reason or Experience But those that through the grace of God and a vehement thirst after the divine Righteousness have born the Crosse till the perfect death of the body of sin and make it their business to have no more sense nor relish of themselves or their own particular persons then if they were not at all they being thus demolished as to themselves and turned into a Chaos or dark Nothingness as I may so speak they become thereby fitted for the new Creation And this personal life being thus destroyed God calls unto them in the dead of the Night when all things are silent about them awakes them and raises them up and breathes into them the breath of everlasting life and ever after actuates them by his own Spirit and takes all the humane faculties unto himself guiding or allowing all their operations always holding up the spirit of man so that he will never sink into sin and from henceforth death and sorrow is swallowed up for ever for the sting of Death is Sin But whatever liberty and joy men take to themselves that is not founded in this new life is false and frivolous and will end but in